We do not consider the attainment of heaven or freedom from rebirth as equal even to a particle of the dust from the feet of those who have attained the company of the Lord. What then to speak of other desirable objects for mortals? (13)
Who would not be satiated by the nectarean narrations about the Supreme Lord, the exclusive goal of great souls like Shiva, Brahma and others, who could not find the limits of the unlimited Lord's transcendental qualities? (14)
Therefore, O most learned one, kindly narrate to us, who are eager to hear, the sublime and pure pastimes of the Supreme Lord Hari, the exclusive goal of the great souls. (15)
That great devotee, King Parikshit, by the wisdom derived from the words of Vyasa, achieved the lotus feet of Lord Krishna, which are worshipped by Garuda and demigods, and are the ultimate destination known as apavarga (liberation). (16)
Bhavarthadipika Commentary by Shridhara Swami:
We do not consider heaven or liberation as equal even to a particle of association with the devotees of Lord Vishnu. This is stated in the potential mood (sambhavanayam lot). For mortals, what to speak of trifling objects of desire like kingship, we do not consider them equal (to the dust from the devotees' feet). (13)
Thus extolling the association of devotees, they express their eagerness to hear (the Lord's narrations). "Who indeed..." - One who knows the transcendental taste (rasavid). "Of the Supreme" means the exclusive goal of the great souls. "Of the unlimited" means devoid of material qualities. Even the greatest yogis like Shiva and Brahma could not fathom the limits of His auspicious qualities. (14)
"Therefore, O most learned one, kindly narrate to us, who are eager to hear, the sublime pastimes of the Supreme Lord Hari, who is the exclusive goal (to be served)." (15)
And they request him to narrate this through the dialogue of Shuka and Parikshit, as stated in the next two verses: "Indeed, that great devotee King Parikshit, by the wisdom derived from the words of Shri Shuka, the son of Vyasa, achieved the lotus feet of Lord Hari, known as apavarga (liberation), which are worshipped by Garuda." (16)
Commentary Bhavarthadipika Prakasha by Shri Vamsidhar:
Therefore, they say, "How much can we speak about the greatness of such association with saints, which has come within our experience?" Heaven is the result of karma (ritualistic actions), and apavarga (liberation) is the result of jnana (spiritual knowledge). Because through the association of saints, the seed of devotion, which is extremely rare, sprouts in the heart. There, we do not consider even the complete result of karma, jnana, etc., as equal to a particle of the association of saints, which is the means of devotion. What then to speak of prolonged association with saints? And what to speak of devotion, which is the result of that association? And what to speak further of divine love, which is the result of devotion? Thus, it indicates an immense superiority. Here, the potential mood (sambhavanarthalot) is used in the sense of "we do not at all consider" equating (with devotion). For no one equates a mustard seed with Mount Meru. The plural form "we do not consider" implies the consensus of many, suggesting that this truth cannot be contradicted by anyone.
"Of those associated with the Lord" (bhagavatsanginah) – Just as association with a promiscuous person is condemned, similarly, association with those associated with the Lord is highly praised and desirable, as stated in the verse: "One does not suffer distress or bondage from such association, unlike association with a promiscuous person." (13)
Now, you have rightly praised the association of saints, because without it, one cannot relish the narrations of Lord Krishna, which you have already attained. However, they express the desire to taste it again and again by saying, "Who indeed..." This indicates great sweetness. The statement "could not find the limits" indicates the Lord's supreme opulence. "The exclusive goal" refers to the ultimate object of the highest potency, as stated in the Vedas: "His diverse potencies are heard of." Alternatively, it could mean, "Who is that Brahma?" implying that even Brahma cannot be satiated. Or it could mean, "No one can be satiated." (14)
"Therefore, O learned one" – You are fully capable of speaking on this matter. "The Supreme Lord among the fortunate souls" – You are the most prominent among them. "Sublime and pure" means bestowing the four goals of life (dharma, artha, kama, moksha) and transcendental to maya. "The exclusive goal of the great souls" – Those who are unsurpassed, like Brahma. "Ekanta" means the sole refuge at the time of dissolution. Or, it could be a compound word like "rajadanta" (an elephant's tusk). Thus, "mahattamaikantaparayanasya" means "the exclusive goal of the great souls." "Eager to hear" expresses their intense desire to listen. (15)
Since the Lord's pastimes are endless, they specify "the pastime we desire to hear" to avoid any doubt. "Indeed, that..." – They first recite this verse, indicating that liberation is attained through knowledge alone. Their response is: "For us devotees, relishing the Lord's pastimes is knowledge, and attaining the Lord's feet is liberation itself." This is what King Parikshit, the crest jewel of devotees, affirmed. "Apavarga" means that which is called "apavarga" or liberation. As it will be stated in the fifth canto: "Following the regulative principles befitting one's status is called apavarga, or the perfect stage of devotional service to the Lord." How did he attain this? "By the wisdom derived from the words of Vyasadeva" – Just as the Lord's feet are called "apavarga," Vyasadeva also refers to the Lord's pastimes as "jnana" or knowledge. Therefore, the statement "Parikshit attained apavarga through knowledge" is not false. This answers the question, "Where did he go after death?" (16)
Commentary by Shri Veera Raghava:
Since even heaven, liberation, etc. cannot be compared to even a particle of association with those associated with the Lord, he says "we do not consider equal" with that intention. We do not consider equal, we do not regard as equal, even a fraction of the association with you, who are such an associate of the Lord, to heaven, rebirth, or liberation. Because by that [association with you] we do not consider heaven or liberation as equal, then what to speak of considering sense gratification, wealth, etc. as equal? (13)
And since you have heard of the Lord's qualities and pastimes, he asks, "Who indeed..." The word "ayana" is derived in three ways: "iyate iti ayanam" (that which is approached), "iyanam iti ayanam" (the means of attaining), "iyanam iti ayanam" (the object of attaining). With this explanation from the tantras, the meaning is: Who, even if he is a connoisseur of rasa, would be satiated in the narration which is the object of the unsurpassed Lord? Even the Lords of Yoga like Rudra and Brahma have not reached the limits of His qualities, which are free from despicable traits. And since His pastimes are also endless and ever-fresh even to those already heard, no one can be fully satiated. (14)
Since this is so, he who is the supreme goal of the great souls, whose pastimes are sublime and pure, bestowing purity to those who speak and hear them, and who is the foremost, O learned one, may he expound to us who desire to hear the sublime narrations of the Lord's qualities and pastimes, at length. (15)
Now he asks what is to be asked with the words "that indeed..." King Parikshit, the highly intelligent and fortunate, attained the lotus feet of the Lord, who has Garuda as His emblem, through the knowledge imparted by the words of Vyasadeva, as instructed by Shuka in the form of the Puranas. (16)
Commentary by Sri Vijaydhvaja Tirtha in Padaratnavali:
Anticipating the doubt whether liberation can be easily attained through the knowledge born of short sacrificial rituals or only through prolonged sacrificial sessions, he says "we do not consider equal." We are unable to consider equal, or regard as equal, even a fraction, a small momentary part of the bliss derived from the service, which is indicative of the association with the devotees of the Lord, to heaven which is a region mixed with misery, rebirth which is the absence of manifestation of the true nature, or liberation which is the complete manifestation of one's true nature - let alone to consider it equal to the enjoyments of mortal beings like pleasures of the body, kingdom, etc. What more is to be said? Their association is not equal even to the result of attaining special goals like Sayujya, etc. The meaning is that even after attaining those goals, they are not equal to it. The purport is that when quickly attaining liberation, there being no superior result distinct from the previous one, and the association characterized by prolonged service etc. being the cause of immense happiness, this itself should be accepted by all, as it is possible in this world through the pretext of performing a prolonged sacrificial session. (13)
Even after hearing the narrations of the Lord, we do not have the perception that we are satiated in that narration - with this sentiment, he says "Who indeed..." Those who are the foremost among beings are Shiva and Brahma, who are the principal promulgators of the means of liberation suitable for their respective areas of authority, the Lords of Yoga. They have not reached the limits of the qualities beginning with knowledge, of the One who is devoid of the material qualities like sattva, or who is the primary cause of all effects. Who indeed, even if he is a connoisseur of rasa, a learned scholar, would be satiated in the narration which is the unsurpassed goal of the great souls like the liberated and non-liberated Brahmas, or which is the supreme resort, the ultimate destination of the exalted Sri (Lakshmi)? (14)
Then why is that so? He explains with "Therefore..." Since we do not have the perception of being satiated, therefore, O learned one, may you, who are the foremost among the devotees, expound to us the sublime narrations of Hari at length. Or, the one whose opinion is considered foremost is described as "mahattama" (the greatest), "ekanta" (the exclusive goal), and "parayana" (the ultimate resort) - he who is the greatest among the great like Brahma, who alone exists at the end of dissolution having no second, and who is the resort of even the liberated souls, indicating that the nature of devotees is to always hear these narrations. (15)
As the narrations of the sublime pastimes of Hari are endless, lest there be a question "Which one shall I speak?", he says "That indeed..." Narrate that (narration) to us. "Parama-utkrishtam" means the highest and most exalted. "Punyanam" means purifying. "Asanvritah" means with clear meaning. "Purushartha" is so called because the highest goal of human existence proceeds from it. "Atyabudhanam" means relating to the most astounding. "Yoganam" means characterized by devotion, knowledge, etc. "Nishtha" means established as the subject matter. "Tatah" means from that. "Kalato deshato cha" means unlimited by time or space. "Anantasya" means of the endless, unlimited. "Aparichinnam" means inseparable. "Hareshvaritena" means along with the pastimes of the Lord. "Tathoktam" means so described. "Parikshit" means relating to Parikshit. "Bhagavatah" means of the Bhagavata Purana. "Abhiramam" means delightful, pleasing to the mind, or delightful because of its connection with the Lord. (16)
Commentary by Sri Jiva Gosvami in Krama Sandarbha:
Tulayama iti taih - By them, "We do not consider equal" is said. Tatra sambhavanayam lod iti - Here, in the word "tulayama" (consider equal), the lod (contingent/potential) is used to express possibility. Tulayitum sambhavanam api na kurmah - "We do not even have the possibility of considering it equal." Kimuta tulanam na kurma iti arthah - The meaning is: "How can we actually consider it equal?" (13)
Yogasya bhaktiyogasya isvarah daturm adaturm ca samarthah - "The Lords (Ishvaras) are capable of both granting and not granting the Yoga of Devotion." (14-16)
Commentary by Sri Vishvanath Chakravarti Thakur in Sarartha-darshini:
Tasmat tvadrishasadhu-sangam mahanidhermahātmyam asmadanubhava-gocharikrtam kiyad bruma ityāhuḥ - Therefore, they say, "How much can we speak of the greatness of association with such great saints like you, which has been directly experienced by us?"
Bhagavat-sanginah bhaktāstesham sangasya yo lavo'yam kalāstena svargam karmaphalam, apunarāvrtim moksham ca jñānaphalamna tulayāma - "With even a fraction of time spent in association with the devotees of the Lord, we do not consider equal the results of karma (heaven) or the result of knowledge (liberation)."
Martyānām tucchāh āshisho rājyādyāh - "(What to speak of) the insignificant benedictions for mortals like kingship, etc."
Kimuta vaktavyam na tulayāma iti - "How can we even mention that we do not consider them equal?"
Yatah sādhu-sangena paramadurlabayhāya bhakterankuro hrdyudbhavati iti bhāvaḥ - "Because from the association of saints, the seed of the most difficult to attain devotion sprouts in the heart."
Tatra bhakteḥ sādhanasyāpi sādhu-sangasya lavenāpi karma-jñānādeḥ phalam sampūrṇamapi na tulayāma kimutatarām tat-phala-bhūtayā bhaktyā kimutatamāṁ bhakti-phalenā premneti ca kaimutātishayo dyotito bhavati - "Here, even with a fraction of the means of devotion, namely saintly association, we do not consider equal the complete results of karma, jnana, etc. What to speak of that devotion which is the result [of sādhu-sanga], what to speak of the greatest prema which is the result of devotion? Such extraordinary escalation is indicated."
Tathātra sambhāvanārthaka lodā tulane sambhāvanāmeva na kurmaḥ - "Here, the lod (contingency/possibility) is used for considering equality - 'We do not even have the possibility of doing so.'"
Na hi merunā sarshapam kaschit tulayati iti dyotyate - "For no one would consider equal a mustard seed with Mount Meru, as is illustrated."
Bahuvachanena bahūnām sammatyā naisho'rthaḥ kenāchidapramāṇīkartum shakyate iti vyajyate - "The plural form indicates that this meaning cannot be discredited by anyone since it is approved by many."
Bhagavat-sangi-sangasya ityanena 'na tathasya bhavet klesho... iti' - "With the words 'bhagavat-sangi-sangasya', [the verse] 'A person does not meet with suffering or corruption like one who associates with women' is indicated."
Yoshit-sangādapi yoshit-sangīnām sango yathāti-nindya uktaḥ tathāiva bhagavat-sangādapi bhagavat-sangīnām sango'ti-vandyo'tiprashasyo 'tyābhilashanīya iti bodhyate - "Just as association with those associated with women is condemned more than [direct] association with women, similarly, association with those associated with the Lord is understood to be supremely praiseworthy, highly glorified and intensely desirable, more so than [direct] association with the Lord." (13)
Ko nāma iti - With the words "ko nāma" (who indeed), [the next verse] speaks:
Rasavit rasajñashchet tadā ko nāma mahattamānām ekāntena param āyanam āshrayo yas tasya kathāyām trptyeda iti - "If one is a rasika (connoisseur of transcendental mellows), who indeed would not attain complete satisfaction simply by hearing the narrations of the greatest devotees, who are the exclusive shelter?"
Mahāishvaryam cāha nāntam iti - And [the verse] speaks of [the Lord's] great opulence with the words "nāntam" (they have no end).
Yatah agunasya prākrtaguna-rahitasya gunānām cinmayānām antam ye yogeshvarāste'pi na jagmuh - "For the Yogeshvaras (greatest mystics) could not find the end of the transcendental qualities of the Lord, who is devoid of material qualities." (14)
No'smākam madhye...vishuddham māyātītam - "Among us [devotees], He who is supremely worshipful, who transcends māyā..." (15)
Nanu jñānādeva...prāpa iti prasiddhih - "The conventional understanding is that Parikshit attained liberation simply through knowledge, as described in the Twelfth Canto [of Shrimad Bhagavatam]."
Asmākam bhaktānām bhagavaccharitāsvādanam jñānam tatphalam bhagavatpadaprāptirevā moksha iti parīkshidāhuḥ - "But the devotees [here] assert: For us devotees, relishing the narrations of the Lord's pastimes is jnana (knowledge), and its result is simply the attainment of the Lord's abode, which is the real meaning of moksha (liberation), as described in the case of Parikshit."
Taccharitam bhavān vitanotu yena sa vai parīkshit khāgendradhvajasya bhagavatah pādamūlam prāpa - "May you narrate those pastimes, by which Parikshit indeed attained the lotus feet of the Lord, who has Garuda on His banner."
Vaiāsakishabditena yathaiva tat-pādamūlam apavargashabdenochyate tathaiva taccharitamapi jñānashabdena vaiyāsakinochyate - "Just as the lotus feet of the Lord are described by Vyasadeva using the word 'apavarga', similarly, he also refers to those pastimes using the word 'jnana'."
Ato jñānena parīkshidapavargam prāpeti prasiddhirnānrta ityarthah - "Hence, the conventional understanding that 'Parikshit attained apavarga (moksha) through jnana' is not false."
Etena sa pretya gatavān yatheti prashnasyottaram uktam - "By this, the question 'Where did he go after death?' is answered." (16)
The Siddhanta Pradipa, composed by the venerable Shukadeva:
"I shall not equate even the slightest degree of association with the devotees of the Lord to attaining heaven, rebirth, or even liberation, let alone comparing it to the aspirations of mortals such as sovereignty and the like." (13)
After describing the glory of association with saints, the author suggests his own faith in hearing the stories of the Lord, which yield that result, by quoting from the Vedic scriptures such as "That Self is free from impurities, deathless, free from sorrow, free from hunger and thirst" and so on, indicating that the Self is devoid of undesirable qualities. And from scriptures like "That Self consists of infinite auspicious qualities," it is understood that even the greatest authorities like Brahma and Rudra have not reached the limit of the infinite auspicious qualities of that Supreme Brahman. Even so, it is said that the utmost limit, the unsurpassed highest, can be attained through the stories about Him, as per one's capacity and instruction, in the form of partially describing those qualities, and no one would be satiated by tasting that relish. (14)
Therefore, O learned one! Let one who is devoted to the Lord narrate to us, who are eager to hear, the pastimes of the Supreme Lord in detail. (15)
Through the dialogue between Shuka and Parikshit, he (the author) says, "Let him narrate the pastimes of Hari." With these two words, the meaning is: By the knowledge imparted by Shuka, the son of Vyasa, which is the means of attaining knowledge and meditation, Parikshit attained the state called apavarga, the ultimate goal at the feet of the Lord, who has Garuda as his emblem. "Narrate that," is the connected meaning. (16)
Commentary Subodhini composed by the venerable Vallabhacharya:
After describing the intense fondness for the narrations, he expresses that intense fondness in the words "I shall not equate" (tulayam). Association with the Lord is of such a nature that I shall not equate even a fraction of it with attaining heaven. Just as I have experienced joy in drinking the nectar of your narrations due to your association, I cannot imagine that joy in heaven. That would be disrespectful, as it would imply an equality, whereas the Vedas state, "which is not afflicted by sorrow." The particular joy in heaven is mixed with sorrow and is meant for the enjoyment of the individual soul, which is inferior to the Supreme Soul. It only represents the cessation of the covering over the individual soul.
"Rebirth" means not taking birth again. Even that is superior to human joy but inferior to the joy of Brahman. Whether in both cases or not, it (rebirth) cannot be equal to the Lord, who is the embodiment of bliss, as it is described as limited. The bliss of the Lord is indeed unlimited and distinct. Otherwise, the ascription of the state of Brahman to the individual soul would not be stated. Even for one who has attained Brahman, like the sages Sanaka and others who are fully knowledgeable, there remains a desire for the bliss of the Lord. Therefore, there can be no equality between the Lord and heaven or liberation. A deluded person may equate them, but we shall not.
"Aspirations of mortals" refers to the desires of people, such as those related to one's father or others. The prohibition (of equating) is regarding these worldly desires, as they are considered especially unworthy in spiritual matters. Compared to the worldly and Vedic paths, the devotional path is said to be superior.
After encouraging the speaker, the author expresses his own exceptional fortune in the words "who indeed would not be satiated?" (ko nama trpyet). For in this nectar-like (narration), no one is ever satiated. The nature of that insatiation, even though the means of fulfilling the desire has been described, is that it not only does not lead to satiety like a medicine, nor is it just its own form, but it is relish itself. Therefore, it generates a taste for itself. Although it generally creates a relish in the ear alone, for one who is overpowered by the disease of worldly existence and has not internally imbibed it, let there not be any taste for it even once due to not comprehending the relish. But one who is a connoisseur of that relish, how can he be satiated?
Moreover, concerning narrations, the reason for not being satiated by the relish of the narration is well established even in the world. If it is said that those steadfast in action and knowledge become satiated, he says: "The greatest" refers to the knowers endowed with devotion. For them, by strict rule, the ultimate, unsurpassed goal, the state to be attained in the form of the result, is that very Lord. Although mere performers of action and knowledge are excluded by the term "connoisseur of relish," on the grounds of common experience, their status as "connoisseurs of relish" is not denied even by another term, as they are means to the end. Then how can those who follow that (devotional) path be turned away? Here, the only reason for turning away is not comprehending the relish, nothing else. This is established.
Expressing agreement on this point, he says: "They have not reached the limit" (nantam jagmuh). For the Self, which is devoid of qualities, they have not reached the limit of its qualities. Just as the eternal narration is performed as per one's taste, similarly, the qualities also have no limit. Therefore, the intellect should not be a limiting factor, for one turns away only from what is limited compared to what is desired. Since the means of knowledge and the object of knowledge are eternal, due to the absence of any other requirement, and due to the absence of any obstruction, the intellect does not turn away from what is desired after having partially inquired into it. Since the means of knowledge and the object of knowledge are eternal, due to the absence of any other requirement, and due to the absence of any obstruction, the intellect arises, as stated. "Without qualities, of qualities" - by the absence of contradiction, infiniteness is indicated. For one who possesses qualities has limited qualities, like Devadatta and others. But for the one without qualities, the qualities are unlimited like the peaks of mountains, rivers, and waters. And they are not more, because of the experience of their tastes and the engagement of the observers. And one with qualities would face the defect of duality. Therefore, the Lord alone, by His very nature, without undergoing any change, has such a form of infinite qualities. Because the cause is eternal, at every moment the knowledge and qualities are indeed infinite. That the enumerators and their enumeration are infinite, the Lord of Yogis states thus: "Extraordinary are the qualities of the Lord, known through extraordinary means of knowledge." Or, not known even through the ordinary yoga. Therefore, it is said: "the Lord of Yogis." Bhava is Mahadeva; Padma is Brahma, born from the navel-lotus. Since devotion and yoga are predominantly of Mahadeva, firstly 'bhava' is taken as the primary means of knowledge, and 'padma' as the primary object of knowledge. From the derivation itself, the very form of Bhava is the formed as well as the formless Brahman, as per the statement: "Shiva is the Veda, the Veda is Shiva." Because of being born from the navel-lotus of the Lord. (14)
They say: "You should narrate the qualities, since by the birth, you have that reality, being entirely qualified as the means of knowledge, the object of knowledge, and the knower." And this itself is your duty, for the Lord is ascertained by the one who is primary, the foremost among the divine. The word 'pradhana' (primary) is indeed used for Prakriti, and is an eternal neuter noun. "The Lord is the pradhana" or "the one whose pradhana is." Moreover, for the greatest devotees of the Lord, this is the supreme goal to be attained. Therefore, for establishing your greatness too, the narration of the qualities of the Lord is imperative, as stated. That there is no trouble in narrating, He states with "of Hari" - even apart from the Lord, all human goals are bestowed by qualities alone; hence, "the magnanimous character." For pure indeed are all endeavors, all miracles, and the character is purity in a special way, "from which." He mentions his own role as a listener with "to those desirous of listening." May He expand, in the optative mood for praying. He mentions the eligibility of the speaker with "the wise one." (15)
Thus, having prayed for narrating in general terms, he specifically asks what is to be heard in "That great devotee of the Lord, indeed." Where there is no deviation from the means and the goal, that is to be heard. There, "the great devotee of the Lord" is the qualification of the listener. A devotee of the Lord is a Bhagavata. And the one who is accepted as the foremost among Bhagavatas, truly fruitful and primary, is a Maha-Bhagavata, greatly graced by the Lord's glance. "The listener is primary," is stated. For his being so, he gives the reason as "Parikshit" - "reflecting on what was seen before," thus is the etymological explanation of Parikshit. "By which instruction he resorted to the lotus-feet of the king of birds" - the connection is with the previous "should narrate." In other scriptures, whatever reality is expounded as Brahman or Liberation, that alone is preferable in this scripture, known as Vaikuntha, as per the Shruti: "That is the supreme abode of Vishnu." Even for the greatest devotee of the Lord, that alone must be heard, with the desire to attain the lotus-feet of the Lord, for without which, nothing can be accomplished by even the great ones - that is called the means. Now, one may doubt: "That knowledge will arise; why is it ascertained as the means? And that is well-known, so what is the need for narration?" To remove this doubt, he says: "Whose intellect is not small" - his intellect was already established before. Therefore, knowledge in the form of intellect is not the means; but that knowledge, in the form of consciousness, was merely expressed in words by Vyasadeva. The knowledge called Bhagavata was uttered by Shuka, the son of Vyasa. Garuda is the one on whose banner, an indication of time, Suparna (the sun-god) resided, as per the statement: "Then Suparna became." This is stated in accordance with the Shruti: "That is the supreme abode of Vishnu," to indicate the state of no return to the root. (16)
Subodhini Prakasha - illumination of the meaning -
composed by Shrimad Goswami Shri Purushottamacharya.
In the statement "the two (svarga and apavarga) are equal," a doubt arises as to how svarga and apavarga cannot be alike. To address this doubt, their nature is described sequentially, beginning with "Svarga indeed..." (svarge hi). It should be understood that this (apavarga) is inferior because it is a product and a means. Its very nature is the cessation of the coverings of the jiva. From the statement "the jiva abandoning the jiva" (jivo jivam vihaya), even the indicatory mark (linga) that is to be abandoned is described as the jiva. The meaning to be understood is that the covering which is of the nature of the jiva, its cessation is apavarga. The same is brahmananda. By the word "enumerated" (sankhyayet) is meant the enumeration found in the Anandamimamsa. They state the opinion (manam ahuh) that brahmananda is distinct from jivananda, and that bhagavadananda is distinct from both, in the statement beginning with "Otherwise..." (anyatha). But just as in the Anandamimamsa, the mantra "from where words turn back" (yato vaco nivartante) indicates the same brahmananda by the word "brahman" in both places, how then is the distinction of brahmananda from bhagavadananda understood? And how is its inferiority understood there? This is explained in the statement beginning "brahmananda" (brahmananda iti). Thus, compared to bhagavat, there is an inferiority in brahmananda. Both inferiority and superiority to brahman are understood by the same means. This is the meaning: even when there is commonality of words in the scriptures, the meaning should be understood. Otherwise, there would be a conflict of statements. (13)
They establish the conclusion with "It is established..." (siddham ahuh). But even if there is no equality with bhagavat, what is the issue if there is equality with the association of bhagavat? This is addressed in the statement beginning "By the means..." (sadhanena). The association of bhagavat is the means of bhakti. Even if that equality is not accepted, that (bhakti) cannot be spoken of. This is further explained by the statement "For the liberated one indeed..." (mukto hi). "This" (idam) refers to the state of being liberated (muktatvam), liberation (moksha). "The helper of one's own nature" (svarupopakariti) should be supplied. "Of the self-governed or the destined" (svatantraniyatapakshikayoh) is a dvandva compound meaning "of the self-governed and the destined." (14)
In the statement "Who indeed..." (ko nameti), "before" (purvam) refers to the verse "We, however, are not satisfied" (vayam tu na vitripyama) in the first chapter. "Of that" (tasya) refers to the nature of the narrative (kathasvarupasya). "Having that nature" (tadrupatvam) means being the producer of rasa. "Of that" (tasya) means "of that excellent result in the form of..." (utkrishtaphalarupasya). "As a means" (sadhanatvena) means according to the statements "By whose remembrance..." (yasya smritye) and "From which knowledge returns" (jnanam yatah pratinivritte), it has the nature of being a means for ritualistic action and knowledge, not the nature of a result - this is what is intended by the usage in that way. To establish the real principle with the appearance of a contradiction, they explain with "Which indeed..." (yo hi). "Like the water of a river falling from the mountain peak" (parvatagranadi-jalavat) means "just as the water of the Godavari falling from the Brahmagiri mountain never breaks and is unlimited." After explaining the rationale, they cite scriptural evidence with "According to the logicians..." (ganakananam). To establish the principal status of Bhava as an authority, they explain with "It is said..." (bhavati). The statement is from the Shiva Purana: "Veda is Shiva, Shiva is Veda; one who studies the Veda is ever auspicious" and "Even a stone attains the state of Shiva by studying the Veda, what to speak of a twice-born?" From this, the principal status of Bhava as an authority is understood. "Principle" (tattvam) means the principal object of knowledge. Although from the statement "inspired by whom" (pracodita yena) in the Shvasitashruti and from statements indicating the origin of the Vedas from Bhagavat himself, the status of the principal object of knowledge is possible even for Shiva, who is of that form; yet here, due to the exceptional strength in the form of an authority and the separate mention of the lotus-born (Brahma) in the root text, the status of an authority alone is accepted to be known. (15)
In the statement "But no, O Venerable One..." (tan no bhavan), "eternal, neuter" (nityanapunsaka) means that although the word "mitra" (friend) is masculine, there is no defect. As an alternative interpretation based on convention, they state "Revered One..." (bhagavan). In the statement "He indeed..." (sa va iti), "That of Vishnu" (tad vishnoh) means "as determined in the statements from the Kathaka and other Upanishads like 'He attains the supreme abode of Vishnu.'" (16)
The Bala Prabodhini composed by Sri Giridhari (says):
Therefore, to convey the idea that your association with the Lord is truly transcendental and happens only by the Lord's grace, they say: "We cannot compare..." The Lord's devotees, those associated with the Lord—the slightest period of their association we cannot compare to attaining heaven (the fruit of karma), or liberation (the fruit of knowledge)...(13)
In the association of a devotee of the Lord, even for a moment, devotion manifests revealing the Lord's unlimited bliss. In heaven, although there is greater bliss than human bliss, there is still no complete freedom from misery. And in liberation, although the bliss of the self is greater than the bliss of heaven, it is still lesser than the bliss of the Lord. Therefore, we do not see heaven or liberation as equal to even a moment's association with a devotee. Then what to speak of the insignificant boons sought by ordinary humans like kingship, wife, and sons—their attainment is not to be compared at all.
Here, it is indicated that even if the association of saintly persons, which is the means of attaining devotion, lasts merely for a moment, we cannot compare it to the complete fruits of karma, knowledge, etc. Then what to speak of the result of such prolonged association with saints, what to speak of devotion which is the fruit of that association, and what to speak of the fruit of that devotion which is supreme prema? Such great distinction is highlighted...(14)
Therefore, since we are not satisfied with the narrations about the Lord, they say: "Therefore, O learned one..." Meaning please narrate to us extensively, as we are dedicated exclusively to hearing the glories of the Lord, which is the greatest of all.
The word "eva" is used in the sense of "indeed." Their addressing him with the vocative case implies there is nothing about this matter unknown to him. They give a further reason: "For us, the Lord alone..." Meaning the Lord alone should be served as the prime object of service. They describe their eligibility to hear by saying "who are eager to hear." And they highlight the nature of what is to be heard by saying "Your glories..." meaning that bestows the four human goals of dharma, etc. And also by saying "purifying..." meaning purifying to both the speakers and hearers. (15)
After thus inquiring about the Lord's glories in general, to indicate that it should be narrated in the form of Suka's narration to Parikshit, they use two verses beginning "sa vai" (17-18):
"That very Parikshit, instructed by Shuka with the knowledge spoken by Vyasa, by which knowledge whose name is 'liberation', attained the Lord whose emblems are Garuda, at His feet I take shelter. Please narrate that very narration spoken to Parikshit."
Someone may object: "Parikshit was a kshatriya and you are brahmanas, so you are superior. What need is there for you to follow the practices he undertook?"
To dispel this, indicating that for attaining the Lord, class is not a factor but only devotion, and that therefore the practices adopted by that great devotee Parikshit should be followed even by those desiring liberation like themselves, they say: "He was a great devotee..." (16-17)
It may be asked how he, being a king, could be a great devotee which implies renunciation of material enjoyment and full absorption in serving the Lord.
To explain this, they highlight his great discrimination by saying "with the highest intelligence." (18)
Hindi anuvaada - translation:
Devotees who love the Lord cannot even compare a moment's association with them to attaining heaven or liberation, so what to speak of insignificant human indulgences? (13)
What connoisseur of divine rapture would be satisfied with the narrations of the pastimes of the Supreme Lord Krishna, the be-all and end-all of the lives of great souls, who is beyond all material qualities? Even the greatest yogis like Brahma and Shiva could not fathom His inconceivable, infinite, auspicious attributes. (14)
O learned one! Since you consider the Lord as the sole guiding star of your life, please elaborate for us devotee listeners on the magnanimous and sacred pastimes of the Lord, who is the only shelter of saints. (15)
That very Parikshit, the supreme devotee and highly intelligent, attained the Lord, whose emblem is Garuda, by the knowledge imparted by Shukadeva, by which knowledge named 'liberation.' (16)
SB 1.18.13-16
