Who can be worthy of the name of the Supreme Lord but the Personality of Godhead, Śrī Kṛṣṇa? Brahmājī collected the water emanating from the nails of His feet in order to award it to Lord Śiva as a worshipful welcome. This very water [the Ganges] is purifying the whole universe, including Lord Śiva. (21)
Self-controlled persons who are attached to the Supreme Lord Śrī Kṛṣṇa can all of a sudden give up the world of material attachment, including the gross body and subtle mind, and go away to attain the highest perfection of the renounced order of life, by which nonviolence and renunciation are consequential. (22)
O ṛṣis, who are as powerfully pure as the sun, I shall try to describe to you the transcendental pastimes of Viṣṇu as far as my knowledge is concerned. As the birds fly in the sky as far as their capacity allows, so do the learned devotees describe the Lord as far as their realization allows. (23)
Once upon a time Mahārāja Parīkṣit, while engaged in hunting in the forest with bow and arrows, became extremely fatigued, hungry and thirsty while following the stags. (24)
Śrīdhara Svāmī's Bhāvārthadīpikā
Atha (moreover) refers to a different perspective. This entire universe, including the gods like Īśa (Śiva), is purified by the water (the Ganges) that emanated from the toe-nails of the Lord and was received (upahṛtam) by Virincha (Brahmā) as an object of worship (arhaṇa). The mention of "received by Virincha" also implies that both Virincha and Īśa are worshippers of the Lord. Therefore, other than Mukunda (Krishna), who can be the true meaning (artha) of the word Bhagavat (the Supreme Lord)? He alone is the Lord of all. (21)
The sages (dhīrāḥ), having firmly held (ūḍham dhṛtam) detachment from the body, etc., suddenly (sahasā eva) attain the highest stage of renunciation (paramahaṃsyam), where non-violence and peace are their very nature (sva-dharmaḥ). (22)
Having thus praised his good fortune, he (Śuka) begins to narrate the story of Parīkṣit with the words "aham hi". "O most venerable ones (ārya-maṇo)! I shall narrate as far as my realization (ātmāvagama) of the Self extends here." Just as birds fly in the sky only as far as their capacity (ātma-samam), similarly, the wise (vipashchitāḥ) also describe the līlās (activities) of Viṣṇu only to the extent of their understanding. (23)
He now introduces the story: "Once (ekadā), while wandering in the forest in pursuit of hunting, taking up his bow (dhanur-udyamya), becoming fatigued (śrāntaḥ), extremely thirsty (tṛṣitaḥ) and hungry (kṣudhitaḥ), while following the deer (mṛgān anugataḥ)..." (24)
1. A child born to a mother of a higher varna and a father of a lower varna is called a 'vilomaja'. The Sūta caste originated in this way, from a Brāhmaṇa mother and a Kṣatriya father, and is therefore considered a vilomajāti (mixed caste) in the scriptures.
2. Prā. Pā. -te.
Śrī Vāṃśīdhara's Bhāvārthadīpikā Prakāśa:
He explains a different perspective - During the Vāmana incarnation, the water (essence) that emanated from the Lord's toe-nails when He pierced the universe with His left foot, was received by Brahmā in his kamandalu as an arghya (offering of respect). The same water was then held on Mahādeva's head and later flowed down to the earth, becoming the Ganges. As stated: "Initially, it was the water in the vessel of regulation used by the great-grandfather (Brahmā). Later, it became the purifying foot-water of the Lord who lies on the serpent-couch. Again, it adorned Śambhu's matted locks as a jewel. ॥ 21 ॥
May this Bhāgīrathī, the daughter of the great sage, capable of destroying all sins, be ever victorious!" The meaning is: In this world, the most exalted beings, like Lakṣmī, Brahmā, and Śiva, serve at His feet, indicating His supreme glory. Now, to show that even the wise consider this as authority, he says: "Where (yatra)..." Where the state of being a Paramahansa...॥ 22 ॥
In response to Śaunaka's question, he speaks: "O Ārya-maṇo..." ...Just as birds fly in the sky only as far as their capacity, unable to reach the end due to the infiniteness of the sky, similarly, even the wise like Brahmā can only describe the qualities of Viṣṇu to the extent of their understanding, being incapable of reaching the end due to the infinite nature of those qualities. ॥ 23 ॥
Now, to narrate how the Lord Himself made him (Parīkṣit) detached through Brahmā's curse and revealed the Śrīmad Bhāgavatam for his sake, he begins with another episode: "Once (ekadā)..." Taking up his bow (dhanur-udyamya), while wandering in the forest for the purpose of hunting deer...॥ 24 ॥
Here is a prose, grammatically correct, and fluent English translation of the entire text, without adding or skipping any words from the original, and with the numbers placed at the same positions:
Śrī Virara Ghava's Commentary
With the intention of showing another perspective on His greatness, he says "athāpi" with two words. "Athāpi" means "and again, once more." Whose (yasya) left foot's toe-nail discharged the divine essence (arvāk) which was received (upahṛtam) and offered (samarpitam) as an arghya (purifying oblation) by Brahmā along with Indra and other regents of the worlds, thereby purifying the entire universe - this much alone indicates His greatness, so what more needs to be said? Endowed with such infinite auspicious attributes, who else in this world other than the Supreme Lord, denoted by the word "Bhagavat" which signifies one who is the abode of infinite knowledge, power, strength, sovereignty, splendor and countless other such virtues, can be the ultimate goal (puruṣottama) of all pursuits? By this, the doubt "who is the Lord with infinite powers?" is resolved. ॥ 21 ॥
** "Yatra" - Where (yatra), in which Lord Mukunda, the self-controlled saints, having suddenly renounced (sahasa) bodily connections starting with the prefix "adi" (referring to sons, wife, etc.), take refuge in the supreme stage of renunciation known as Paramahansa, in which non-violence and tranquility are the suitable dharma. ॥ 22 ॥
** Not being able to fully describe the greatness of such an infinite Lord, he says "aham" with the intention of saying "I cannot fully narrate His greatness." O wise ones (arya-manah)! Having been asked by you about the greatness of the Lord, I shall describe as much as my intellect can comprehend. Just as birds or arrows fly in the sky only as far as their capacity allows, similarly, even the wise can experience the glories of Vishnu only to the extent of their intellectual abilities. For birds do not stop flying in the sky due to the sky's absence, but due to the diminishing of their own strength. Likewise, the wise stop not due to any limit in the Lord's glories, but due to the limitations of their own intellect. As stated elsewhere: "One stops due to the depletion of arrows, not due to the sky's limits. One stops due to the limitations of the intellect, not due to any limits in Govinda's attributes." ॥ 23 ॥
* Then, to narrate the Bhāgavata Purāna in the form of a dialogue between the inquisitive Shuka and Parīkṣit, which he wished to hear when asked, he begins by describing the circumstances that led to this dialogue - the meeting of Shuka and Parīkṣit, Parīkṣit's impending death, the cause behind it which was a sage's curse, and so on, starting with "ekadā." Once (ekadā), Parīkṣit, taking up his bow (dhanur udyamya), was wandering in the forest hunting, when he felt extremely thirsty and fatigued...॥ 24 ॥
Here is a prose, grammatically correct, and fluent English translation of the entire text, without adding or skipping any words from the original, and with the numbers placed at the same positions:
Śrī Vijaya Dhvaja Tīrtha's Padaratnāvalī Commentary
To reveal the multiplicity of reasonings establishing His unsurpassed and unparalleled nature, he says "athāpi." From whose toe-nails flowed the sacred waters which Brahmā received and offered as an arghya (purifying oblation), alongside Rudra, thereby purifying the fourteen worlds - other than that Mukunda, the bestower of liberation and known as Nārāyaṇa, who else in this world can be designated as "Bhagavat," the possessor of unsurpassed qualities like knowledge? There is no one else, since everyone accepts Him [as supreme]. By this, it should be understood that being worshipped by Brahmā, being the purifier revered by Shiva, being the sanctifying entity, and being denoted by the name "Bhagavān" - all these indicate His unsurpassed and unparalleled nature. ॥ 21 ॥
* He elucidates Mukunda's nature with "yatra." Where (yatra) in Mukunda, the self-controlled saints, having intense devotion, suddenly abandon their attachment signified by body etc., through discriminative wisdom, and attain the true, virtuous state of Brahman known as Paramahamsāshrama. In that supreme stage, non-violence or the abstention from any unjustified violence, and tranquility in Vishnu, the supreme Lord who protects everyone, is the dharma defined as virtuous conduct or cessation from sense objects. This indicates that bestowing liberation is also a sign of His unsurpassed nature. ॥ 22 ॥
** In response to Shaunaka's question "Please narrate," he says "aham hi." When questioned by you about the glories of this Lord Hari, I shall recount as much as my intellect can comprehend, using the word "hi" to imply that no one can fully know His infinite glories through their intellect alone. Not only am I incapable, but he gives an example showing that all others, past, present, future, including Brahmā, are equally limited in comprehending Hari's glories - just as birds fly in the sky only as per their capability, unable to go further due to lack of strength, not due to the sky's limitlessness; similarly, the wise like Brahmā strive to understand Vishnu's glories only to the extent of their intellectual capacity, limited not by any bounds to Govinda's attributes. ॥ 23 ॥
** To narrate the story of Parīkṣit, he begins by describing the curse from Brahmā that led to his detachment, with "ekadā." Taking up his bow (dhanur udyamya) and aiming to hunt deer, he roamed the forest... ॥ 24 ॥
Śrīmadvijayadhvaja tīrthakṛtā padaratnāvalī
Now, to reveal that the Lord is endowed with numerous evidences establishing His status as the Supreme and Unrivalled One, he says "atha api" (moreover). Whose feet's nails shed the water that was reverently collected by Brahma and offered as an arghya (worshipful welcome) to Shiva? This very water from the Lord's feet-wash purifies the entire universe of fourteen worlds, including Shiva himself. Therefore, in this world, who else but the Supreme Lord Mukunda, the bestower of liberation, can be worthy of the name "Bhagavan" (possessing transcendental opulences in an unsurpassed way)? None other, since no one else is described as such. This indicates that being worshiped by Brahma, sanctifying Shiva, being the sacred water, and being worthy of the name Bhagavan - all point to His supreme transcendence and unrivalled position. (21)
He expounds on the Lord's quality of being Mukunda: Those self-controlled beings who are deeply attached to Mukunda, having turned their minds away from sense objects, can suddenly give up their deeply rooted bondage in the form of the body, etc., having realized it through discriminating knowledge, and attain the highest, true, and virtuous paramahamsa order of life identified with Mukunda, where non-violence (abstaining from any violence beyond the prescribed), forbearance, and detachment from objects is the established principle. (22)
Saunaka questioned, "Please narrate" to which Suta replies, "I shall describe" the qualities of this Lord, as far as I have realized them through my knowledge, since even the greatest authorities like Brahma can only partially know the Lord's unlimited glories, just as birds fly across the sky only as far as their capability allows, not to the sky's endless limits. (23)
He begins narrating the episode of Parikshit: Once, having taken up his bow and arrows, Maharaja Parikshit entered a forest to hunt stags. Becoming extremely fatigued, hungry and thirsty while wandering in search of them...(24)
Śrīmacchukadeva-kṛtaḥ siddhānta-pradīpaḥ
He points out a hint of the Lord's unsurpassed, transcendental glory by saying "atha" (moreover). Whose feet's nail-emission was collected as an arghya (worshipful water) by Brahma and offered, which purifies the entire universe including Shiva? Therefore, who else other than the Supreme Lord Mukunda can be worthy of the title "Bhagavan"? None other. (21)
Those self-controlled beings who are deeply attached to the blessed Lord Mukunda can suddenly give up their deep bondage in the form of the body, etc., according to the expression "sanghor sadasi" (forcibly, at once). They attain the highest order of paramahamsa life, where non-violence along with renunciation is their unique principle and the final culmination of all other ashrama stages. (22)
Through the dialogue between Shuka and Parikshit, he declares his intention to narrate the Bhagavata according to the questions of the sages, saying "aham hi" (Certainly, I...). O noble ones, dispellers of the darkness of ignorance like the sun! As questioned by you, I shall describe as far as my realization of knowledge allows, just as birds fly across the sky to the extent of their capability, similarly, the discriminating ones describe the pastimes of Vishnu to the extent of their realization. Thus, I too shall narrate. (23)
To relate the dialogue between Shuka and Parikshit, he illustrates the cause that gave rise to Parikshit's renunciation - the curse of the brahmin - with the words "ekada" (Once upon a time). Having become hungry and thirsty, he entered the ashrama... the latter part connects with this. (24)
The Subodhini commentary composed by the venerable Vallabhacharya:
If it is to be said that the Lord's glory should be described through devotional prayers after deep contemplation, then he says this: Although Lakshmi, being transcendental, is not subject to faults like being a woman, still by the principle of "let the wicked be pleased" her glories are described in a different way. Of the three great beings - Brahma, Vishnu and Rudra - Brahma performs the duty of washing Vishnu's feet and Shiva carries the water from His feet. So who could be greater than Him? He says: That water of worship which emerged from the nail of whose feet was collected for a long time by Brahma the Creator and offered purifies the entire universe along with Mahadeva (Shiva). Here, by mentioning "from the nail-emission", it implies distinction through the splitting of the cosmic egg. Or if that foot-water reached in the form of the Ganges, it could not be contained. Or it suggests Lakshmi's inferiority compared to the Lord by saying "nail-emission", as nail-water is highly impure. The sanctifying power of the Lord will be described later. In the reading "punati sesham" (purifies the remaining), it means it purifies everything from Brahma down to a blade of grass, except for the Lord Himself. Compared to the power of the Lord's nail-water, what can anything else's power be? Someone may say, let there not be anyone superior to the imperishable Brahman since it alone is called Bhagavan. To that, he says that even as per the Vedas, only He is called Bhagavan who is well-established in the world's perception. The world here means the entire cosmic existence. Hence, it is said that the leader of the cosmos is Bhagavan. The word Bhagavan denotes the unsurpassed Brahman. (21)
Having thus established His status as Bhagavan through logic and evidence, he further affirms it through experience: Just as someone else's nail-water destroys everything while the Lord's bestows all goals of human life, similarly, attachment to anything else is self-destructive while even a slight devotion to the Lord fulfills all goals. He explains where those deeply attached to the Lord are headed using the phrase "sahaseti". One obstacle here is sense enjoyment born of intense desire, to remove which he says "dhira" (self-controlled). Although it appears pleasurable, discrimination is required. Or "dhira" means to distinguish between the two - the body and the self. Someone may argue that devotion alone, without any aid, can achieve the desired result. To that, he says, "Devotion is a quality of the mind. It nourishes its own sphere, but upon gaining relation with the Lord, being transformed by Him, it destroys its entire sphere. For, having eradicated all obstacles that are the root cause of bondage, it leads to the Lord's abode." Thus there is no deviation from devotion by faults like hatred, by implication. "Rudhah sangah" means the deep-rooted notion of "I" and "mine" in relation to the body, etc. The word "udhah" indicates the knowledge of sensations, etc. Just as a married woman should not be abandoned, similarly one should always protect oneself through association with the body, etc. Rejecting the wisdom like "The body is certainly a means to dharma, the goal of all beings", they give up their understanding, as stated in the saying "He gives up the wisdom established in the world and the Vedas." But realization alone is the real pursuit, which here involves an internal process, hence he says "go". They go where they are attached, as per the statement "My devotees indeed attain Me." Anticipating that this may be considered a secondary result, he says "paramahamsa" - where bliss alone remains, nothing else is to be attained. If someone argues that since there is no injunction for this, it may not be validated by the Vedas, he explains that in the previous sections, dharma is described and in the latter sections, knowledge that eradicates ignorance - these two constitute the natural dharma of devotion, just as taste is natural to water. Therefore, there should be no apprehension of the Vedas contradicting devotion, being expressive of devotional dharma. And by the word "ahimsa" (non-violence), the primary dharma is established, as we have stated that "alabha" does not mean violence. Hence, being natural, the injunctive power of the Vedas is not obstructed in regard to devotees, it does not contradict. With this, it is stated that none is capable of fully describing the endless glories of the Lord. (22)
Then, anticipating the question "How will you speak?" he says "I (aham)". Listen, noble one! The glories of the Lord, illuminated by you all like the sun's rays, are being recounted by me – not out of previous practice in praising, which would be improper for a Brahmin like me without instruction. That is why he says "Indeed (hi)". "I, having been asked by you to describe the Lord's glories, will recount them as instructed by you." In both instances "by you (bhavadbhir)" is connected. But he adds: "to the extent of my own understanding (ātmāvagamo'tra yāvān)". Although the meaning is understood first and then the sentence is formed, according to the principle that comprehension of a statement follows from comprehending the meaning, yet in the Vedas, the extent to which something is explained is how the true meaning is understood.
But what would be achieved by this? Just as birds like Garuda, though flying in the sky, move within the scope of the sky's vastness and not beyond it, similarly my ability to describe the Lord's glories may hold true to that extent. But anticipating the objection that this is an uneven analogy, since action is limited while knowledge can pertain to the unlimited object, he says "similarly (tathā samaṃ)". Even for the wise, their comprehension of the all-pervading Vishnu corresponds only to their own competence; otherwise, there would be no limited knowledge, and they would be equal to the Lord. The singular "movement (gatim)" implies that each of the Lord's glories is vast like the sky, with not even one being fully comprehended by some. (23)
24 He explains that indulgence in one's natural inclinations leads to harmful consequences: "Drawing the bow" indicates his resolve to kill. Wandering in the forest hunting animals, running after the deer, he developed thirst and hunger arising from that deer-pursuit - the three defects arose. Otherwise, how could the great warrior, whose strength is undiminished from constant warfare, become tired and so on? Therefore, one should not pursue the wicked. (24)
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa's Subodhinī Prakāśa:
The statement "Without her, what is godhood?" occurs in the Viṣṇu Purāṇa, in Indra's praise of Lakṣmī. "However (athāpi)," here means: The principle (yuktir) is that one should not associate with even a tiny blemish when it is present. "Distinct (bhinnam va)" means: The word "eva" occurring at the end of the dvandva compound "pāda (foot) and nakha (nail)" connects each term separately with the previously mentioned "created (sṛṣṭa)," indicating their distinctness. "In the beginning (agre)" refers to the statement by Kapila in the third skandha, "yacchauchanihsṛta," and the one by Shuka in the ninth skandha.
"Where (yatra)" refers to those cravings and so on. "They arise (bhavanti)" means they arise with attachment itself. But it may be argued that where there is the negation of bodily attachments and so on, there cannot be a necessary connection with attachment to the Lord, as it is contradicted in cases like knowledge and hatred. To this, they say "but (uta)..." implying that the necessary connection holds merely due to the object being the Lord.
"We have said (avocāma)" means: Though perplexed, he himself engaged in expounding the meaning that was taught. "I (aham)" here has a lengthened vowel, as per the Vedic convention. In the original, it means "he becomes (hoti)." "Is connected (sambandhat)" means: In the previous statement, as the agent, and in the second, as the motivator – thus it is connected. "Like the modern Vedic recitation (vedapāṭhavat)," means like the current mode of Vedic recitation. "One (eka)" here means "engaging in, performing." "Obtained (hṛtāḥ)" means "because (hi) they were obtained, taken, grasped." (24)
Śrī Giridhara's Bāla Prabodhinī:
The quality of being the Lord is indicated in another way - "However (athāpi)..." Because the water of the Ganges, which was offered as an arghya by Brahma, the creator, to the Lord, whose feet and nails it had emerged from, flowing impetuously, whether borne by the great Lord Shiva along with the rulers of the worlds like Indra, or not - it purifies the world. Yet for that very reason, what other meaning of the word "Bhagavat" (the Lord) can be stated in this world, other than Mukunda, the bestower of liberation, Vasudeva? None whatsoever; He alone is Bhagavan. (21)
His lordship is also to be understood from the fact that the discriminative ones attain Him. With this idea, he says "Where (yatra)..." - Where, toward the attainment of which, the dispassionate ones, having abandoned their firm attachment to the body and its concomitants like sons, suddenly, by some rise of good fortune, resort to the supreme renunciant order, having conquered their senses - this is the sequence. Distinguishing its excellence from other orders, he specifies: "In that supreme renunciant order, non-violence and tranquility are the proper duties." (22)
Thus extolling the greatness of the Lord, and being unable to fully describe His entire glory, he says "I (aham)..." - "O noble ones, luminous like the sun through your abundant knowledge! Though asked by you, I will describe the Lord's glory only to the extent my intellect can comprehend, no more. It is not just me who is incapable in this, but this is also the way of other knowers." He gives an example: "Like birds..." Just as birds like Garuda fly in the sky only as far as their capability allows, not reaching its limits, similarly, the wise ones also describe the Lord's glory only as far as their intellectual capacity allows, not reaching its limits. (23)
Then, to speak of the Bhāgavata in the form of a dialogue between Shuka and Parikshit, he makes a pertinent statement: "Once (ekadā)..." Once, Parikshit, raising his bow, went hunting in the forest, following the deer. Thus, he became extremely tired, hungry and thirsty. (24)
Translation into Hindi:
Brahmaji had offered water to wash the feet of the Lord, and the same water emerged from His toenails and flowed as the River Ganga. This water purifies the entire world, along with Lord Shiva. In such a situation, what other meaning can the word "Bhagavan" (Lord) have in the three worlds, other than Shri Krishna? (21)
Those with love for Him are the dispassionate souls who, without any hesitation, abandon their firm attachment to the body, household, etc., and accept the final renunciant order of the Paramahamsas, whose dharma is non-violence and complete tranquility all around. (22)
O luminaries as radiant as the sun! I will narrate according to my understanding what you have asked me. Just as birds fly in the sky according to their capacity, similarly, the wise ones describe the divine pastimes of Shri Krishna only according to their respective intellectual abilities. (23)
SB 1.18.21-24
