Texts 11-12
ādi-madhyāvasāneṣu
vairāgyākhyāna-saṁyutam
hari-līlā-kathā-vrātā-
mṛtānandita-sat-suram
sarva-vedānta-sāraṁ yad
brahmātmaikatva-lakṣaṇam
vastv advitīyaṁ tan-niṣṭhaṁ
kaivalyaika-prayojanam
ādi — in the beginning; madhya — the middle; avasāneṣu — and the end; vairāgya — concerning renunciation of material things; ākhyāna — with narrations; saṁyutam — full; hari-līlā — of the pastimes of Lord Hari; kathā-vrāta — of the many discussions; amṛta — by the nectar; ānandita — in which are made ecstatic; sat-suram — the saintly devotees and demigods; sarva-vedānta — of all the Vedānta; sāram — the essence; yat — which; brahma — the Absolute Truth; ātma-ekatva — in terms of nondifference from the spirit soul; lakṣaṇam — characterized; vastu — the reality; advitīyam — one without a second; tat-niṣṭham — having that as its prime subject matter; kaivalya — exclusive devotional service; eka — the only; prayojanam — ultimate goal.
From beginning to end, the Śrīmad-Bhāgavatam is full of narrations that encourage renunciation of material life, as well as nectarean accounts of Lord Hari’s transcendental pastimes, which give ecstasy to the saintly devotees and demigods. This Bhāgavatam is the essence of all Vedānta philosophy because its subject matter is the Absolute Truth, which, while nondifferent from the spirit soul, is the ultimate reality, one without a second. The goal of this literature is exclusive devotional service unto that Supreme Truth.
Vairāgya, renunciation, means giving up everything that has no relation with the Absolute Truth. Saintly devotees and demigods are enthused by the nectar of the Lord’s spiritual pastimes, which are the essence of all Vedic knowledge. Vedic knowledge elaborately negates the ultimate reality of material things by emphasizing their temporary, fleeting existence. The ultimate goal is vastu, the factual substance, which is advitīyam, one without a second. That unique Absolute Truth is a transcendental person far beyond the mundane categories and characteristics of personality found in our pale material world. Thus the ultimate goal of Śrīmad-Bhāgavatam is to train the sincere reader in love of Godhead. Lord Kṛṣṇa is supremely lovable because of His eternal, transcendental qualities. The beauty of this world is a dim reflection of the unlimited beauty of the Lord. Without compromise, Śrīmad-Bhāgavatam persistently declares the glories of the Absolute Truth and is therefore the supreme spiritual literature, awarding a full taste of the nectar of love of Kṛṣṇa in full Kṛṣṇa consciousness.