Text 37: You are the spiritual master of great saints and devotees. I am therefore begging you to show the way of perfection for all persons, and especially for one who is about to die.
Text 38: Please let me know what a man should hear, chant, remember and worship, and also what he should not do. Please explain all this to me.
Text 39: O powerful brāhmaṇa, it is said that you hardly stay in the houses of men long enough to milk a cow.
Text 40: Śrī Sūta Gosvāmī said: The King thus spoke and questioned the sage, using sweet language. Then the great and powerful personality, the son of Vyāsadeva, who knew the principles of religion, began his reply.
Thus ends the nineteenth chapter, named "The Arrival of Śuka," in the First Canto of the glorious Śrīmad-Bhāgavatam, the great Purāṇa composed by Vyāsa.
Here ends the First Canto.
Śrīdhara Svāmī's Bhāvārtha-dīpikā
"Samyak-siddhiḥ" means that which is fit to be done. There is a difference between what is "kartavya" (to be done) and what is "āvaśyaka" (necessary). Therefore, I ask you, O Guru of yogis, about that which, when done, leads to the ultimate accomplishment, liberation, for a man who is about to die in every way (37).
Tell me what is to be heard, what is to be spoken, what is to be done, what is to be remembered, and what is to be worshipped. The opposite of these should not be heard, etc. (38).
[The disciple] says "nūnam" (indeed) with the intention of saying, "It is our great fortune that we have had your darshan, even for a short while like the time taken to milk a cow. The idea is that your vision has been obtained by our good fortune. (39)
Thus, [the disciple] addressed [the Guru] with such gentle and sweet words as "evam aho" (Oh, is that so?), and having turned his attention towards him, asked him (40).
I bow to that Mādhava, the embodiment of supreme bliss, who reinstated the noble Dharma, examined King Parikṣhit, protected him by Brahma and others' words, and made him famous as the conqueror of Kali on earth, and who, in the end, in the form of Śuka, dispelled his as well as others' ignorance through his teachings.
Thus ends the nineteenth chapter of the commentary on the first book of the Śrīmad-Bhāgavatam by Śrīdhara Svāmī, the light on the meaning of Śrīmad-Bhāgavatam. (19)
The Illumination of the Bhāvārthadīpikā by Śrī Vāṃśīdhara:
Since your sight is very rare, and obtained by divine fortune, I ask you, the supreme guru of the yogis proficient in knowledge, sacrifice, and devotional service - what is that perfect accomplishment? Here, at the final attainment, what is the means that must be absolutely undertaken? This is what the emperor (Parīkṣit) asks. (37) He elaborates on that very point: "What should be heard?..." Meaning, "What should be the object of hearing, tasting, and mental activity? What should be embraced, being the object of the senses like the hands? Which deity should be worshipped among the deities?" The word "ādi" implies "what should be recited, remembered," and so on. (38) "Oh Brāhmaṇa!"...He states the ability to speak: The sense is, "You are verily the embodiment of the Vedas." (39) (Śukadeva is) the knower of dharma, the knower of devotion to Hari, for that itself is considered the highest dharma, as stated by Śhāntanu: "This devotion to the lotus-eyed Lord, constantly praising Him with hymns, is considered by me the supreme dharma of all dharmas." The omniscient Lord instructed the noble Dharmarāja Yudhiṣṭhira. (He) reinstated the noble dharma on the earth, examined King Parīkṣit, and made him renowned on the earth as the conqueror of Kali. By instructing him in that supreme knowledge, the Śrīmad-Bhāgavata, (he) protected him from the curse that had arisen from the snake-bite. To that embodiment of supreme bliss, my guru Mādhava, I bow down.
(Objection:) But this act of Śrī Parīkṣit listening to the Śrīmad-Bhāgavata from Śrī Śhukadeva after the curse, goes against the account in the Śrīmahābhārata. For it is said in the Ādi Parva of the Śrīmahābhārata:
Śhr̥ṅga said:
"That sinner king who, while his father was old and in difficulties, embraced a dead snake on his shoulders. The enraged snake-king Takṣaka, by the power of my words, angrily released his virulent, scorching venom: 'From seven nights hence, this one shall go to Yama's abode.'"
Beginning from this, and having heard his curse from Gauramukha sent by Śhamīka in the thirty-eighth chapter, (Parīkṣit) consulted with his ministers to counteract it. For indeed:
"As soon as he went, at that time the king, with a disturbed mind, consulted Gauramukha along with the ministers. After consulting with the ministers, being a knower of the essence of counsel, he had a thoroughly guarded, single-pillared palace constructed. And he arranged for protection there, as well as physicians, medicines, and Brāhmaṇas accomplished in mantras from all directions. Remaining there, that dharma-knowing one carried out all the duties of the kingdom along with the ministers, guarded from all sides. And no one could approach that supreme king, even the winds moving there were obstructed from entering."
So how can these two accounts be reconciled? This is the objection.
This is the meaning of these five verses. After narrating the curse given by the sage Śṛṅgī in the form of the marking of a calf's footprint on the king Parīkṣit, when the disciple Gauramukha departed, the king Parīkṣit, being distraught and afraid of death, consulted with his ministers who were knowers of the mantras suitable for the propitiation of respective deities like Tryambaka, and other brāhmaṇas. He anxiously pondered, "What is to be done by me now?" (28) He himself, being a knower of the truth of mantras from statements like "The name of Hari is the foremost mantra, and the Gaṅgā is the foremost tīrtha," and being aware of its efficacy from scriptural statements like "In Kali-yuga, the name alone is sufficient," and being magnanimous and compassionate by nature, like the great sage Śuka himself, who is declared in the Bhāgavata as "the most virtuous among the virtuous," or who is stated in the Skanda Purāṇa as "the divine sage Śuka, the form of the son of Nanda," completed the desires of those who sought it. The word "pra" is derived from the root "pra-pur" with the affix "ān" (3rd singular) and the elision of "a" per the rule "ato lopah." The word "sadam" means a collection of the seven days. Here, the word "samāhāra" is compounded with "ṭāp," and by the rule "samāhāre napuṃsakam," it becomes neuter. By the principle that invoking one name implies all names, the word "sa" denotes the seven days. Alternatively, following the Kerala school, the word "sa" alone can denote the number seven. Thus, "sadam" means "seven days." The word "surakṣitam" means "protected by the devas" or "not given to the devas," referring to the Śrīmad Bhāgavata. As stated in the Padma Purāṇa: "When Śuka was present in the assembly to narrate the story to Parīkṣit..." until "The conversation of the Bhāgavata is difficult to obtain even for the devas," by the five verses. Or, "surakṣitam" means the bank of the Gaṅgā, where the devas reside, as per the statement "All the hosts of devas reside on the bank of the Jahnavī (Gaṅgā)." Here, the second case is used in the sense of the seventh case. The meaning is that he (Parīkṣit) had the Śrīmad Bhāgavata recited for seven days by Śuka on the bank of the Gaṅgā in a single uninterrupted stream. The word "ekam" means "the one," referring to Śrī Hari, who is the supreme Brahman, as stated: "Hari alone is the supreme Brahman." Some explain "ekam stambham" as that which firmly establishes the understanding, as it is said: "The narrative of the Bhāgavata should always be served, always be served. One whose heart is not moved by its glories upon merely hearing it is not worthy of taking refuge in Hari's heart at that very moment." (29) There, at that time, on the bank of the Gaṅgā, he (Parīkṣit) established a Brahma-sabhā for protection through the instruction of expiatory rites, and employed brāhmaṇa experts in countering poison with mantras and herbs that could neutralize snake venom. (30) All the duties of a king, such as bestowing great gifts on those who had committed offenses, he executed completely along with the brāhmaṇa assembly, the knowers of dharma, as the term "saha" in the Viṣṇu Sahasranāma implies one who knows the dharma and is devoted to Viṣṇu. He executed them in consultation and together with his ministers, the brāhmaṇa knowers of mantras, as it is said: "brāhmaṇas and those accomplished in mantras." Because the word "tat" means Brahman, as per the śruti "That is the name of Brahman," he who strives for that supreme goal is called "tatpara." Thus, he was protected by that very Śuka, who was absorbed in the inquiry of the Self, from the bondage of saṃsāra through his teachings on the Tattva. (31) An ordinary person does not recognize one who has ascended to the contemplation of the Śrīmad Bhāgavata as having attained the knowledge of the Self. When one enters into the inquiry of the Self, even the vital breath does not move outward; it is restrained within, as per the śruti: "His vital forces do not depart; they are dissolved right here." Such an interpretation never contradicts the truth. (32) Moreover, this episode is also described in the Varāha Purāṇa, in the context of the narration of the curse on Parīkṣit:
Then, the great sages of celebrated vows came there. And Shuka, the son of Vyasa, that great sage, recited the auspicious Bhagavata Samhita to King Parikshit. (1)
This has been stated by Lord Varahadeva as follows: "And in the Brahmanda Purana, Shesha has said: 'O Brahmin, by the light of the Srimad Bhagavata, Shukamuni dispelled the inner darkness of Parikshit.'" (2) Therefore, this episode has indeed been narrated while keeping it concealed in the Mahabharata as well. This is the truth. (3)
Now, the merit of listening to the First Skandha (book):
The sin that men acquire through union with the mother is absolv(ed by listening to) the First Skandha. (4)
The First Skandha purifies my body down to the feet.
Brahma said: With whom did he commit the sin of union with the mother, in which country was he situated, and how was he liberated by listening to the First Skandha? Tell me, O Lord. (5)
The Lord said: In the delightful city of Avanti, there lived a great king named Sachchhidara. (6) He had two wives - one from the Sindhu region and the other from Saurashtra. (7) The elder was named Kesarini, while the younger, the daughter of the king of Saurashtra, was called Aja. (8) The elder was devoted to her husband, while the younger was not fond of her husband. She was beautiful in every limb but miserable due to a curse. (9)
Brahma said: O Vishnu, tell me how and of what kind was the curse upon her?
The Lord said: In ancient times, there was a tirtha called Aghoghahara which removes all sins. (10) A Brahmin ascetic named Sudharma resided there, practicing severe austerities. (11) In summer he faced the five fires, in the rains he remained in water, (12) in winter he was immersed up to the neck, for thousands of years he stood on one leg, (13) ate air, and lived on leaves for thousands of years. Observing such extreme penance of the Brahmin, Vishnu became extremely apprehensive, (14) thinking "His desire for the position of Indra may arise." Then Brahma summoned the celestial nymph Pushpavati and said: (15)
Indra said: "O beautiful Pushpavati, listen to my command. At the Aghoghahara tirtha, there is a Brahmin named Sudharma (16) whose penance is disturbing the three worlds, both movable and immovable. You must delude him by whatever means possible." (17)
The Lord continued: Hearing these words of the thousand-eyed Lord of the gods, the celestial nymph, afraid of the sage's curse, thought: (18) "If I go, the Brahmin may curse me; if I do not, there will be punishment from Indra." So she went to the beautiful penance grove of that sage, (19) surrounded by various trees and birds. Seeing the sage there, she began to dance and sing enchantingly. (20) Attracted by her sweet sound, Madana (the god of love) arrived there with his flower-bow. (21) Hearing her musical notes, the great sage awoke. Seeing that virtuous lady, he said: (22) "Who are you? Whose daughter are you? Tell me what you desire."
Pushpavati said: "I am a celestial damsel, skilled in singing. I have come to you playfully. (23) Consider me your wife and enjoy happiness with me. Reside in this aerial car and join me in drinking at the immortals' regions. (24) These companions of mine, O Brahmin, will also attend upon you and give you pleasure."
Sudharma said:
"O beautiful lady, I do not desire this. Do not waste your penance. (1) Again she entreated him, 'Accept the lovely-waisted one.' (2) Realizing her stubbornness, the sage gave her two curses: 'Since you tempt me who am immersed in the ocean of existence, (3) therefore, you shall become a human woman on earth, bearing children yourself. The daughter born from the sage's curse became the daughter of the king of Suvira. (4)
Her father gave her, named Ajasanjna, to King Srikara. (5) Once, King Srikara went to a lonely forest, and with a mind attached to hunting, he enjoyed himself with her. (6) From the king's union, she conceived a beautiful son. (7) After the son's birth, the king died, and his son became the king. With a wife and son, but also the kingdom, she experienced terrible sorrow. (8)
Her mind always attached to pleasures, she went with merchants. That merchant also died. (9) 'Alas, the misery! Alas, the sorrow obtained by my unfortunate self! King Srikara died, and my husband too has passed away.' (10) After that, when the lion's cub (the king's son) died by divine will, there was a king named Kritiman who had no son. (11)
Then, reflecting in my mind, 'How can I survive here?' O Brahmin, she became a dancer, living by signaling. (12) Her son, eager to conquer the quarters, went there by chance, where his mother Aja had assumed the role of a dancer. (13) One day, the king enjoyed with her in the forest, afflicted by lust, and returned to his place in the morning. (14)
Two knowledgeable Brahmins who were there addressed him: 'Having seen the king arrive, a great sin has been committed, O king.' (15)
The king said: 'What sin have I committed, and what is the atonement for that?' (16)
The Brahmins said: 'That which was done by you at night cannot be spoken. You should ask the woman with whom you committed the sin. (17) Who were you to her before, and who was she to you in the past?' Having said this, the Brahmins left, and the king went to the courtesan's house. (18)
Taking up a whip, he said to the courtesan: 'Who are you, wicked woman? Whose daughter were you, and whose wife were you before? (19) Tell me all this if you desire welfare.' 'I was the daughter of the king of Suvira and the beloved of Srikara. (20) Ten days after my son was born, Srikara passed away. Obtaining the kingdom with my son, I became distressed. (21)
I went with merchants, and by my ill-fortune, he too died. Formerly, I had obtained a son, a jewel, from the great king, (22) known as Kritiman. Abandoning him, I have come here. After the merchant's death, I became a courtesan. This is my livelihood, O lord.' (23)
The king said: 'Srikara was my father, and you are certainly my mother. Fie on you for coming to your son! Fie on me!' Having said this, he went to the forest. (24) His mother followed the son. They undertook a pilgrimage. (25) One day, they came to the banks of the Yamuna for bathing. There, they heard a verse from the first Skandha. (26) By the merit of that, they both went to Vaikuntha, difficult to attain even for yogis." (27)
This is quoted from the Padma Purana, Uttara Khanda. I bow to Radhikanatha, the delight of Yashoda, Lord Hari, (28) by whose grace this commentary, which illuminates the meaning of the Bhagavata, has been composed by me. (29)
May Govinda, by his grace, accept this garland of explanations of the Bhagavata Purana, composed by Vamshidhara Sharma, the disciple of the guru. (30) Although there are many ancient commentaries in the world, may the wise, out of compassion, look upon this one which fulfills desires. (40)
Thus ends the first Skandha of the Bhavaarthadipika commentary on Sridharasvami's work, composed by Vamshidharasharma, a resident of Khandanagara and belonging to the Kaushika gotra. May the blessed Lord Krishna grant me auspiciousness.
The commentary by Shriradharamanadas Goswami - Deepani Vyakhya:
The duration of the milking time is said to be limited to fifteen palas (49-30).
Thus ends the first Skandha of Shri Bhagavata Bhavarthadipika Dipini.
The Commentary by Shri Viraraghava:
Since even your sight is difficult to attain, I ask you, the supreme guru of even the yogis, about the means to attain liberation (siddhi). The word 'siddhi' is used in the sense of the means to attain liberation. I ask about the means to attain liberation. He clarifies the same: In this world, what is to be done by a person desirous of liberation, even when he is dying—(the rest is to be supplied). The connection is: "I ask about that." The connection with the reply is: "Please tell that." (37)
Asking further by dividing (the topic into) what is to be done and what is not to be done, he says, "What..." "O Lord! Please tell everything—what is to be heard, etc., and what is the opposite of that, i.e., what is not to be heard, etc.—by those desirous of liberation." The verb "is to be done" implies hearing, etc. Since there is no other means apart from the senses, the question is: "What is to be remembered, contemplated upon, and resorted to with love?" So, there is no repetition. (38)
As much as is mentioned in the scriptures, though in an unsystematic way, is asked. With the idea that it should be systematized by you, he praises its unsystematic nature by saying, "Indeed..." "O Brahman! The duration of the Lord's stay in the houses of the householders, indicated by the term 'go-dohana' (milking time), is not even perceivable." (39)
Thus addressed by the king, "Oh! Today we have been instructed by you, O Brahman," and also asked through the words "I ask about the means to liberation, etc.," the omniscient Badarayana, Shri Shuka, replied with a clear, pure, and enriched speech to the questions. (40)
Thus ends the nineteenth chapter of the commentary on the first Skandha of Shrimad Bhagavatachandrika, written by Shri Vaishnava Dasa, the learned scholar Viraraghava, who has realized the essence of Shrimad Bhagavata through the grace of serving the lotus feet of his guru, Shri Shailaguru, the ocean of all knowledge and the son of the Kasi king. (19)
The Padartharatnavali by Shri Vijayadvajatirtha:
Since your sight is difficult to attain, therefore, having obtained you, the supreme guru of the yogis and the embodiment of liberation, from the gods, I ask you what is always to be done by a dying person in this world, what is to be heard, what is to be recited, or what is to be practiced by people, what is to be resorted to, or on the contrary, what is not to be done, what is to be remembered, etc. Please tell us that. (13-14)
The stay of the Lord, not even for the duration of milking time, is not perceived in the houses of any householders. Indeed, since you are self-realized, if we remain ignorant of what is to be done, etc., it would be a great misfortune for us. Hence, I ask you. This is the idea. (15)
Thus addressed and asked according to the tradition of guru-shishya dialogue, the omniscient Badarayana Shuka replied to the king with a sweet speech. (16)
I offer this commentary on the Bhagavata, like a tulasi leaf, at the lotus feet of Hari, for the delight of the virtuous, as an accompaniment to the first Skandha.
Thus ends the twentieth chapter of the commentary on the first Skandha of Shrimad Bhagavata Mahapurana, the supreme Vedic scripture, composed by Shri Vijayadvajatirtha. (20)
The Sārārthadarśinī by the revered Viśvanātha Cakravartin
I ask about perfect attainment (saṃsiddhi). What is that? Here, regarding attainment, I ask what means must be adopted in every way. (37)
He elaborates on that very point with the words "what should be listened to." The phrase "what should be done" refers to four categories: what should be listened to, what should be recited, what should be remembered, and what should be worshipped. Alternatively, it could mean the opposite - what should not be listened to, etc. (38)
With the idea that having his vision is extremely rare now, he says "indeed" - meaning not even for the time it takes to milk a cow. (39)
With a stern yet sweet voice... (40)
Thus ends the 19th chapter dealing with delighting the minds of devotees in the Sārārthadarśinī commentary on the first book of the Bhāgavata Purāṇa by the great preceptor, the revered Viśvanātha Cakravartin, as extracted from the explanations of the venerable gurus.
The Siddhāntapradīpa by the revered Śukadevā
Since perfect attainment, the crowning realization of the supreme Lord, is possible only by knowing You, therefore I ask You what should always be done by one seeking liberation, and especially the means to attain Lord Kṛṣṇa. (37)
He elaborates on what should be done by asking in three lines "what should be listened to" - O Lord, what should be: 1) listened to, 2) recited, 3) remembered, or 4) worshipped by those seeking liberation? Or the fifth question is, what other duty is there apart from these four? Or the sixth is, tell me the opposite - what should not be listened to, etc? (38)
With the intention "Please remain steady and give a reply for my benefit," he says "indeed" - O Brahman, your presence in the homes of householders is not visible even for the time it takes to milk a cow, so please remain steady for my benefit. (39)
In this way, Vyāsa, having been respectfully addressed as "O venerable one, worthy of service today" with stern words, and then asked "Therefore I inquire about perfect attainment, O greatest guru of yogis," replied and spoke the questions and answers. (40)
Thus ends the commentary on the 19th chapter of the first book of the Bhāgavata Siddhānta Pradīpa composed by the revered Śuka, descended from the lineage of Sanatkumāra and devoted to the feet of Lord Nimbārka.
The Subodhinī Commentary Composed by the Revered Vallabhāchārya
Therefore, Vyāsa asks a small question by saying "ata" (hence/therefore), thinking that attaining the vision of the Lord is the means of accomplishing the human goals, which is possible only after having seen Him. Although the preceptors of yogis are present, why does he inquire from me alone? Anticipating this, he says "yoginām saṃsiddhim" (the perfect attainment of yogis) - just as some supernatural power is attained by yogis after a long practice of yoga, similarly you have become the bestower of all human goals for them. Moreover, you are their guru, the giver of knowledge, and through that, the granter of liberation. Furthermore, you are the supreme one for them, as you bestow devotion to the Supreme Lord Vāsudeva, who is attained through you. Thus stating the reason for the question, he asks the question with "puruṣasya" (of a person). (37)
Here there are twelve questions due to the two types of qualified persons and the five types of actions having two aspects each. Although there could be twenty categories, since the categories are fixed based on the agent, and there is no relation with the opposite five (what should not be done), the questions are reduced to twelve. Firstly, he asks what is the duty to be performed by a person living in the householder stage who is knowledgeable. Secondly, he asks what must be absolutely done by a dying person. Now he asks in general what should be listened to by a living or dying person - where should the faculty of hearing be engaged? Through this, the other sense organs are also indicated. Now he asks what mantra should be recited, which is the duty of the external and internal organs. (37-38)
Thus asking about the duties of the two sense organs of knowledge, he inquires about the duties of just the organs of action with "yat kartavyam" (what should be done). By using the general term "nṛbhiḥ" (by men), he indicates the ability to do so. He addresses the Lord as "prabho" (O Lord). (38) Having thus asked three questions through the Vedic path, he asks two through the path of devotion - what should be inwardly remembered and what should be outwardly worshipped, without specification. Or the inner should also be worshipped. Alternatively, he asks what should be stated in the form of prohibitions, as indicating what should not be done implicitly permits the remainder. Otherwise, there would be an injunction to do both, which would lead to a contradiction in the injunction, obstructing obligatory bodily actions. Therefore, he says "yadvā" (or) - I should state the opposite. This has the form "This should not be done", etc. (38)
Lest it be asked why he inquires only about one thing, he says "nūnam" (indeed). O Brahman, your presence is not visible in the homes of householders, even for the time it takes to milk a cow. If it were visible by divine sight, even then it would only be for the time it takes to milk a cow. This means in the house of a beggar where alms are given. Although the rule of begging does not apply to the supreme renunciates and yogis, here too, in the house of those whose sole nature is worldly activity and whose intellects are deluded, obsessed with issues like children, there is likely to be disrespect, as indicated by the statement "He should constantly beg in the hermitage stage." For one who has come for alms, all merits go to the giver of alms due to the fear of this. To remind them of their duty as householders to perform sacred rites, it is said that the Lord remains only for the time it takes to milk a cow, even in the houses of the householder fire-sacrificers. (39)
Thus being asked, the narrator says that the Lord made an effort to give the reply. "Evam ābhāṣitaḥ" (thus addressed) - he replied with a gentle, affectionate and straightforward voice. The reason for speaking like that is given as "dharma-jña" - being a knower of dharma. To indicate that there is no harm to himself even in giving the reply, which is prohibited by statements like "One should not speak or make others speak," he says "bhagavān" (the Lord). To emphasize the indispensability, he says "bādarāyaṇiḥ" - otherwise, Vyāsa's composition of the Bhāgavata would be futile; therefore, he even spoke what should not be spoken. Thus, the exposition of duties is concluded in the first book. (40)
At the lotus feet of Śrī Kṛṣṇa, with utmost effort, this best flower-offering of words, the commentary on the first book, is dedicated.
Placing both knowing hands in front, I declare, devoted to the lotus feet of the enemy of Mura:
"Even though unrestrained, my commentary should be considered, as it is offered at the lotus feet of Śrī Kṛṣṇa."
Thus ends the nineteenth chapter of the commentary on the first book of the Bhāgavata called the Subodhinī, composed by Śrī Vallabha, the son of Lakṣmaṇa Bhaṭṭa. (19)
Śrī Giridharakṛtā Bālaprabodhinī
Since you are indeed like that, therefore, I ask you—the supreme secret of the yogis, the excellent seer, the true achievement which has the characteristic of liberation—what is the means for that? (37)
What is to be heard? What is to be chanted or recited by men? What is to be inevitably done, worshipped, and adored? And what is the opposite—what is not to be done, not to be heard, not to be recited, not to be remembered, and not to be worshipped? Tell me all that, for there is no doubt in you regarding this. Indicating his own competence for self-realization, he addresses him as "O Lord!" (38)
Lest one should doubt why he asks only one thing, he says, "nunām" (indeed), suggesting the idea that your presence is rare even in the homes of those whose intellect is in their homes, i.e., the householders, because the presence of you, the omniscient Lord, milking (the cow of knowledge), is not seen even for the time taken to milk a cow anywhere. There is no doubt about it, as he says, "nunām" (indeed). He states the reason with "hi" (because), meaning "because it is well-known." (39)
He says, "evam" (thus), indicating that the aforementioned Badarayana, Sri Shuka, being questioned by the king in that manner with a sweet, affectionate, and loving speech, replied. It is implied by the word "Badarayana" that his giving a reply was necessary; otherwise, Vyasa's composition of the Sri Bhagavata would be futile. He says, "Bhagavan" (the Lord), suggesting that he had the capacity to give a reply by himself. Nevertheless, explaining why he gave a reply, he says, "dharmajna" (knower of dharma), meaning that according to the scriptural statement, "Whether one speaks or not, one incurs sin," he knew the fault of remaining silent. (40)
(1) Thus [this commentary is written] by the son of Gopala in the lineage of Sri Vallabhacharya, who has the authority to serve at the feet of the venerable Mukundaraya.
(2) For the attainment of the bliss of devotion, this Bala-prabodhini commentary on the venerable Bhagavata Purana is composed by the venerable Giridhara.
(3) In the first part, describing the supreme authority, the twenty-ninth section dealing with the arrival of Shuka has been completed.
(4) He who, though present within everything, is the formless form of all; may that Lord, worthy of being sought refuge in, who is affectionate towards His devotees, be pleased with this commentary.
Hindi Anuvāda
Since you are the supreme guru of yogis, I am asking you about the true nature of the highest accomplishment and the means for it. What should be done by a person who is utterly about to die? (37)
O Lord! Also tell what should be done by all human beings. What should they listen to, what should they chant, what should they remember, and what should they worship? And what should they renounce? (38)
O great sage! The vision of your true form is extremely rare, for you do not stay in the homes of householders even for the time taken to milk a cow. (39)
The narrator says: When the king addressed him in such a sweet voice and asked questions, then the son of Vyasa, the omniscient Lord Shri Shukadeva, who knows the essence of all dharmas, began to answer him. (40)
The 19th chapter is concluded.
Thus, the first Canto (Skandha) is completed.
SB 1.19.37-40
