That most sacred narration is full of profound meaning and miraculous adherence to yoga, describing the unlimited transcendental pastimes befitting the supremely fortunate Parikshit, so delightful to the devotees of the Lord. (17)
Suta said:
Ah, though taking birth, we have become the opposite of the aged in following their path. Association with great souls quickly dispels the densest ignorance. (18)
Then what to speak of the qualities of Him who is the ultimate refuge of the great souls, that Supreme Lord who, being unlimited, is called the Unlimited due to His possession of infinite transcendental attributes and unlimited potencies? (19)
These few indications of His qualities are certainly enough for the non-envious who simply wish to attain His opulences and who engage in devotion to the dust of His lotus feet without any other desire. (20)
Bhavarthadipika Commentary by Shri Dhar:
Describe it (the Bhagavata Purana) as clearly conveying the profound meaning. This is what is being indicated. The narration spoken to Parikshit is the Parikshit-akhyana, the Shrimad Bhagavatam itself. It is the greatest sacred text, purifying the heart. It is firmly rooted in the most amazing yoga (union with the Lord). It is appropriate for describing the unlimited pastimes of the Lord. Hence, it is delightful to the devotees, being endowed with these qualities of revealing the paths of karma, jnana, and bhakti yoga. (17)
Finding an opportune occasion while explaining Shrimad Bhagavatam, Suta is extoled, being worthy of respect from great souls, in two verses beginning with 'aho.' 'Aho' indicates wonder, and 'ha' indicates joy. The plural 'we' is used out of reverence. Though taking birth, we have become the opposite - blessed with the fruitful birth - by following the conduct of the aged with respect. The association, or even the mention, of great souls like the wise Shukadeva quickly dispels the densest ignorance and mental agony. (18)
Then what more needs to be said about the qualities of that Unlimited Being, association with whose name alone dispels the worst ignorance of even the greatest souls? Or alternatively, what more can be said of His qualities that dispel ignorance? He puts forth the maxim: He whose powers are unlimited, who is Himself unlimited, and who possesses great transcendental qualities, is therefore said to be the Unlimited even in terms of His qualities. (19)
He expands on this in three verses: "These few indications..." Enough has been suggested by these words about His being unequaled and unsurpassed in qualities, meaning no one else has equality or superiority in qualities. Who can elaborate further? This is what is stated - "rejecting others like Brahma who also wish for His opulences, even those who have no such desire engage in the service of the dust of His lotus feet." (20)
Commentary Bhavarthadipika-prakasha by Shri Vamshidhar:
He states that the primary purport is to reveal devotion, by saying "delightful to the devotees," even though it reveals dharma and jnana as well, as indicated by the word "parama" (supreme). This is also stated earlier as "sa vai mahabhagavatah" etc. Alternatively, it is called "parama punya" - the supreme purifier, because its purpose is firm devotion to the amazing yoga of devotion. It is befitting the unlimited pastimes of Lord Hari. (17)
Being hesitant to directly instruct such great sages on such a great Purana, he depends on glorifying its greatness itself, indicated by the word pair "aho." "Vilomajaatah" means the opposite, due to the use of the word "suta." "Anuvrittyaa" means by serving or accepting. (18)
Anticipating the diminution of the Name by extolling the Name-giver's greatness, he says "kutah punah." By the logic of the preeminence of the agent over the action, he affirms the Name as the agent by saying "yadva." But it may be asked - without the destruction of praarabdha karma which causes ignorance, how can the dispelling of ignorance happen? Since it is well-established that praarabdha is destroyed only by experiencing it. To address this, he says "yo bhagavaan..." Implying that He has some power capable of destroying even the devotee's praarabdha karma due to His infinite powers. And "yah mahadgunah" - He possesses great transcendental qualities towards His devotees like vatsalya (parental affection), so that due to the transmission of His qualities to them, praarabdha karma does not remain in them either. Or alternatively, "whose nature (bhavah) is such (tasmaat) that He possesses infinite (anantah), great (mahaan), transcendental (apraakritaah) qualities like vatsalya towards His devotees." Here the word "mahach" denotes infiniteness, as stated in Medini: "In the feminine, 'mahati' means abundant. As a neuter, 'prajyam' means infinite." So "mahach," "prabhuutah," "bahulah," "anantah" are synonymous. (19)
Now about these infinite great qualities - who can describe them? Enough is indicated by this much. What is indicated is - that divine sweetness of qualities, being enchanted by which, even Brahma and other great beings, who wish to attain them, abandon that wish and themselves engage in serving the dust of His lotus feet without desiring it. This itself implies that Vishnu has unsurpassed qualities. (20)
Shri Vira Raghava's Commentary:
Relate to us that Purana story, which is the Supreme Punya (merit) for those who narrate and those who listen. Whose unobstructed meanings are to be comprehended by seekers of liberation. Which has firm devotion to the amazing principle of Bhakti yoga towards the Infinite Lord whose pastimes are described. This indeed is delightful to the devotees of the Bhagavata, thus the word Bhagavata indicates exclusion from other Puranas. Though tested, Parikshit heard it. (17)
Thus engaged in describing the Lord's qualities, he first considers himself blessed - "Aho! We, though born in reverse (as brahmins from kshatriyas), by serving the elderly devotees have gained this auspicious birth." The word "aho" indicates joy at good fortune. "Born in reverse" - born as brahmins from kshatriyas. Meaning their exalted birth is indeed appropriate due to serving the devotees, despite being born in inauspicious circumstances. (18)
The connection with the Supreme, whose Name and glories quickly dispel ignorance born of inauspicious birth. How can ignorance and delusion affect one who constantly utters the Name of that Supreme who is the sole refuge of the great souls? Though who is that Supreme, sole refuge of the great souls? What are His glories that make uttering His Name itself dispel ignorance? How does connection with Him lead to that? To clarify this, he describes: "He is the Lord, complete with all auspicious qualities, with infinite powers. He is infinite by nature, and is called infinite due to possessing infinite great qualities like knowledge, truth etc. as stated in the Upanishads. To utter His Name..." This indicates that He is infinite in nature and qualities, which is the cause for using the word 'infinite'. This explains how connection with Him, who is the abode of infinitely great, unsurpassed qualities, dispels ignorance etc. The qualities are great, infinite and unparalleled, not ordinary unlimited qualities. (19)
Intending to clearly describe what is meant by "great qualities", he says "etaavata..." - Enough is indicated by this much, what more needs to be shown? The purport is - such is His glory that even Brahma and other coveted gods abandon their desire to attain Lakshmi and instead serve the dust of His feet, without desiring it. This alone sufficiently demonstrates His supremacy. (20)
Padratnavali, a commentary by Sri Vijaydhvaja Tirtha:
What is 'that' referred to? He explains - 'that' knowledge imparted by the great devotee Shuka to Parikshit, the wise one of pure intellect, which leads to the supreme goal called Apavarga, the state of liberation represented by Garuda, the king of birds. The word 'or' indicates that this narration is worth comprehending as it is a means to the desired end. (17)
Oh great soul Shaunaka! Even though born in degraded circumstances, we have attained a fruitful birth by serving the venerable ones of wisdom. Ah! What fortune is ours! For connection, association with the Name of the Supreme Ones quickly dispels the mental anguish caused by our low birth. (18)
How does it dispel, he explains - How can there be delusion for a person who utters the Name of the Supreme Lord who is the sole refuge of the great souls? He who possesses infinite powers, who is infinite with no spatial or other limitations - He is the Lord of infinite powers and infiniteness. Not only is He infinite in those two ways, but He also possesses infinitely great qualities, as stated by the Vedanta texts like "Truth is infinite, knowledge is infinite." (19)
Abandoning even Brahma and others who long for His mere glance of grace, the Supreme Lord who has no desire for the greatest fortune Lakshmi that is dependent on Him, perpetually accepts the service of the dust of His feet. His being unexcelled in qualities and supreme status is indicated by this much - that He is the Lord of Lakshmi. As the Vedas and Smritis proclaim - "I alone speak this, worshipped by gods and humans", "Oh Lord holding aloft the divine Ganga, attained by the mere glance of the glamorous one" and many other verses establish that all other beings including Lakshmi are but forms of the Supreme Lord Vishnu who is the highest of all. (20)
Kramasandarbha by Sri Jiva Goswami:
On the word "parami" (the Supreme) here, he states that although it illuminates dharma and knowledge in a secondary sense, it primarily illuminates devotion, with the words "Bhagavata abhirama" (one who delights in the Bhagavata). This is in line with the previously mentioned statement "sa vai maha-bhagavata" etc. Alternatively, "parama" means the supreme purifier, as indicated by statements like "from which comes the astonishing yoga of devotion." (17)
Feeling hesitant to directly instruct such great sages, he extols their glories with the words "aho" (oh, how amazing!). "Though born in degraded circumstances, we have attained an elevated birth today" - just like attaining the birth of a brahmin. How? "By following the venerable ones like you" - by accepting and promulgating this great Purana as you have done. Or, it means - by what cause did we follow the venerable ones like Sri Shukadeva at this very occasion of accepting such a great undertaking? The idea is that being degraded, we were unfit for such following initially.
But how does the mere utterance of the names of such great ones dispel the miseries arising from a degraded birth? To this, he says that for one who utters the name of the Supreme Lord who is solely devoted to the great souls, naturally that uttered name destroys the defects arising from a degraded birth. What more needs to be said!
The reason is - That Lord has an infinite nature and infinite powers. And those in whom such infinite qualities are manifest are called "infinite" by all, for if those qualities were not manifest in them, they would not be called so, being unknown. The previous word "yat" indicates this is the result of some cause, while the latter word suggests something well-established. Therefore, this ability to make us fit here is solely the glory of those possessing such infinite qualities like yourselves. As in statements like "for those who remember Him..."
Here, to avoid a sentence break by introducing a new subject related to the glory of following the venerable ones already taken up, no other interpretation is given. It could also suggest that one becomes fit for one's own pursuit by Their grace. (18-19)
Now he illustrates the Lord's possession of infinite qualities with the word "etavata" (by this much). "Asāmya" means He is unparalleled, and "anatishāyī" means He is unsurpassed. With a detailed indication of His glories through infinite qualities, nothing more needs to be stated about Him not being equal or excelled.
He sustains this with the words "hitvā" (abandoning). "Vibhuti" means external opulence. For one possessing all powers of His own nature... (20)
Sārārthadarśinī by Sri Vishvanath Chakravarti Thakur:
Explain it in such a way that the meaning is not concealed. One who is firmly devoted to the astonishing yoga of devotion - that is the narration of Śrīmad-Bhāgavata, which is dear to the devotees of the Lord and was spoken to Parikshit. (17)
In the narration of Śrīmad-Bhāgavata, he expresses joy at having been made qualified by the sages. "Though born in condemnable circumstances, we have certainly attained the fruit of life today - by following the conduct of venerable authorities like the wise Śukadeva. For the utterance of the names of such great souls, even in ordinary conversation, dispels the miseries arising from a degraded birth. What more needs to be said! The very utterance of the name by one who glorifies them removes defects arising from a degraded birth."
One may object: The sin that initiated degradation is simply the results of past actions (prārabdha). Without destroying that prārabdha, how can degradation be removed? And it is well-known that prārabdha is only exhausted by experiencing it. So how can it be nullified merely by uttering the name?
To this he says: "That Lord who possesses infinite powers..." The idea is that among His infinite powers, there must be some power that can destroy even the prārabdha karma of a devotee. And great souls are those in whom His qualities are manifest. Therefore, they are called "infinite". Due to the transmission of the Lord's qualities to His devotees, prārabdha karma cannot persist even in a pure devotee of the Lord. (18-19)
But what are those qualities, and who is capable of describing them? However, this much is indicated - that by which He cannot be equaled or surpassed. That is, there is no one equal to Him, so how can there be anyone greater?
Although He has no desire for opulence, the energy of the Lord in the form of the goddess of fortune eternally serves Him, abandoning others like Brahma who desire Her. (20)
Siddhāntapradeep by Sri Shukadeva Goswami:
Narrate that most exalted, sacred Śrīmad-Bhāgavata, which is superior to all other scriptures. It deals with the extraordinary yoga of meditation, worship and devotion to the Lord, which is the means of attaining love for God. It reveals the unambiguous process and its goal in an appropriate way that accords with the infinite Lord's infinite pastimes. It is supremely delightful to the devotees and was spoken to Parikshit. (17)
Thus expressing gratitude for being engaged in the narration of Śrīmad-Bhāgavata by great souls, he glorifies his own attainment with the words "aho" (amazed) and "ha" (joy). "Though born from a kṣatriya womb in controversial circumstances, as stated in the smṛti scriptures, we have today attained the perfection of life by following the path of the wise elders. Oh, the very utterance or hearing of the names of such great souls quickly dispels the misery arising from a degraded birth!" (18)
And why would not the mere uttering of the name of one solely devoted to such great personalities, who glorifies them, dispel the misery resulting from a degraded birth?
Someone may argue: There may be some other way for degradation to be removed for one who glorifies such personalities, but how is it possible for the infinitely powerful Lord?
To this, he replies: "The Lord who possesses infinite powers" - as the Vedas declare "His natural powers are multifarious - comprising knowledge, strength, and action." And He naturally possesses the six opulences, as stated in the Vedas: "The Truth, Knowledge, Infinite is Brahman." The sages speak of His unlimited auspicious qualities like "possessing infinite auspicious qualities like energy, strength, opulence, and supreme intelligence." So great souls declare that this Being, who possesses infinite powers and qualities and who has no equal or superior, dispels degradation simply by uttering His name. (19)
He elaborates on the Lord having no equal or superior in three ways: "By which qualities He cannot be equaled or surpassed" - this refers to His powers and His essential nature. This much is indicated - that the divine energy, the goddess Lakshmi, eternally serves Him, the desireless Lord of infinite powers and qualities, abandoning others like Brahma who desire Her. (20)
The Subodhinī Commentary by Sri Purushottama Gosvami on the Srimad Bhagavatam:
On the phrase "tan nah param punyam" (that is the greatest piety for us): After mentioning the objection if it is qualifying the object, they state the merit when it qualifies the verb, beginning with "evam tvaya" (thus has been spoken by you). On the word "aho" (oh!): "This is the system in the Brahma-kalpa." For in Prithu's sacrifice, due to Brihaspati's inattentiveness, the offering intended for Indra fell. From that, the Suta (narrator) was born, whose primary occupation is narrating Puranas, while other subsidiary ones like horse sacrifice etc. were stated to be inferior. On "shad-guna" (six-fold): The verses beginning "aho vayam" etc. mention them. On "kutah punar" (what then?): He says "iti aha" (thus he says) - meaning by the word "iti" (thus), he indicates the subsequent attainment of a greater reason, according to the Kaumutika view. "Apeksheti" (on the expectation) means the intellect to be resorted to there. As the reason for that expectation, they state "prayeneti" (mostly) etc. On the word "tat" (that): This reasoning is to be stated here, with the intention of indicating thus. "Vaktavyam" means "to be stated." On "viparitaya kathayan" (speaking in reverse order): Speaking of the greatness of the name preceded by the narration of Bhagavan. On "uttara-vakya-gatam" (stated in the latter statement): Meaning the latter half. When there is an expectation of "What is the greatness in Bhagavan?", they say "mahato bhavo mahatmyam" (the state of the great one is mahatmya or greatness) - meaning greatness itself is mahatmya. Explaining that, they say "mahattvaṁ" (greatness) etc. On "tādṛśam" (such): Unrestricted by space etc. On "ato navadhā" (hence ninefold): The svarūpa (essential nature) has a threefold unlimitedness; the śakti (power) and guṇa (quality), as well as the kārya (action) and phala (result), are respectively seen everywhere, always, in all ways, so the śaktis have a threefold unlimitedness in terms of action, while the guṇas have such unlimitedness in terms of result - hence "ninefold." In the reading "paśyati" (he sees), the meaning is that the Sūta sees. "Paryavasyati" is a variant reading by Prāñjali. On "uttaratra" (in the next verse): Meaning even for the qualities stated by "mahad-guṇatvādi" (their being great qualities etc.) On "etāvatā" (this much): Meaning by the svarūpa and śaktis. (20)
The Balaprabodhini Commentary by Sri Giridhara on the Srimad Bhagavatam:
Indicating that the meaning of the Vedas, which is the essence of all the Vedas and histories and consists of the three sections (karma, jnana, and upasana), is contained herein, they distinguish by saying - for the meaning of the karma section, they say "param punyam" (the greatest piety) - meaning it brings unsurpassed piety to those who listen and speak. For the meaning of the jnana section, they say "atyadbhuta-yoga-nistham" (devoted to the most wonderful yoga) - meaning devoted to or the culmination of the wonderful yoga of knowledge. For the meaning of the upasana section, they say "anantasya bhagavatas caritena upapannam" (appropriately associated with the activities of the unlimited Lord) - meaning it is delightful and blissful for the devotees of the Lord. They also mention its being easily graspable from the Vedas by saying "asamvritah" (unobstructed) - meaning whose meaning is clear. (17)
Thus engaged in describing the glories of the Lord, the Suta, considering himself worthy of honor from the great ones, rejoices using two verses beginning "aho" (oh!). "Aho" expresses wonder at their fortune - "We, though born in reverse as brahmanas from a kshatriya womb, have today been born with an auspicious body by the grace, service or being the cause of the revered elders like Shuka who are advanced in knowledge, age and birth." "Ha" indicates joy - for those born in reverse, intense joy stemming from another cause is indeed proper. He clarifies what was already said - "mahat" (the great). Association or contact in the form of addressing the greatest ones like you, though worldly, quickly dispels the misery of being ill-born along with the mental anguish arising from it. (18)
What more is to be said? He who is that Lord, full of the six qualities like sovereignty and valor, whose infinite, unlimited, unbroken and indestructible powers; and who Himself is also infinite, unrestricted by space, time or substance; from whom the great, discriminating devotees derive their qualities - His true nature which the sages call infinite; by uttering whose name the greatest devotees attain association with the greatest - this dispels ill-birth and other such things, as connected to the previous verse. Or the connection can be: Uttering whose name dispels ill-birth, what more is to be said? Or: For the person uttering His name itself dispels ill-birth etc., what more is to be said? (19)
Anticipating the question of what is the proof of His having infinite powers or being full of six qualities, he says "etavatā" (by this much). There is no equal or superior to Him whose complete qualities are merely indicated by this much praise. Who can fully describe? Explaining what "this much" refers to, he says: Abandoning even Brahma and others who desire His feet-dust, He does not desire even the goddess Lakshmi who herself desires Him - this much. (20)
Hindi Translation:
Please kindly narrate that very knowledge and the supremely sacred tale of Parikshit, for in it nothing would have been concealed and the wonderful devotion to divine love would have been expounded. In it, the pastimes of the Lord Sri Krishna would have been described at every step. Such subjects bring great delight to the dear devotees of the Lord. (17)
Suta says - Ah! Despite being born in a reverse caste, today our birth has become fruitful by serving the great souls. For merely conversing with great people quickly dispels the mental anguish of being born in a lowly family. (18)
Then what to speak of those who take the shelter of the name of the Lord, the sole refuge of the virtuous! The Lord's power is infinite, He Himself is infinite. In fact, it is because of the infiniteness of His qualities that He is called infinite. (19)
When no one can even equal the Lord's qualities, then how can anyone be superior to Him? To illustrate this unique quality of His, it is sufficient to say this much - that the goddess Lakshmi serves the dust of His lotus feet, abandoning even Brahma and other deities who pray to attain her, despite the Lord not desiring her. (20)
SB 1.18.17-20
