Text 9: O saintly King, I was certainly situated perfectly in transcendence, yet I was still attracted by the delineation of the pastimes of the Lord, who is described by enlightened verses.
Text 10: That very Śrīmad-Bhāgavatam I shall recite before you because you are the most sincere devotee of Lord Kṛṣṇa. One who gives full attention and respect to hearing Śrīmad-Bhāgavatam achieves unflinching faith in the Supreme Lord, the giver of salvation.
Text 11: O King, constant chanting of the holy name of the Lord after the ways of the great authorities is the doubtless and fearless way of success for all, including those who are free from all material desires, those who are desirous of all material enjoyment, and also those who are self-satisfied by dint of transcendental knowledge.
Text 12: What is the value of a prolonged life which is wasted, inexperienced by years in this world? Better a moment of full consciousness, because that gives one a start in searching after his supreme interest.
Śrīdharasvāmikṛtā Bhāvārthadīpikāvyākhyā
He says the reason for your engagement in study despite being accomplished: "Parinishṭhito'pi" - though accomplished, you are grihītacetā (absorbed in thought), ākṛṣṭacittaḥ (with mind attracted). (9)
Mahāpuruṣhaḥ refers to Vishnu, and tadīyaḥ means 'His'. For those who have unswerving faith (śraddhāṃ kurvatāṃ) in Him, that faith is sati, existing without any cause (ahaitukī). (10) He says this is the highest good for both aspirants and the accomplished: "Etat" - For those who desire (icchātāṃ kāminām), this alone is the means to achieve their respective goals. For those disgusted (nirvidyamānānāṃ), desirous of liberation (mumukṣūṇām), this alone is the means to liberation. And for the yogins, the enlightened ones, this alone is declared to be the goal. There is no need to cite any other authority here. (11)
Lest you think, "I have little life left, what can I accomplish?" he says with three words "Kim iti" - It is understood that life passes in vain through unnoticed, unaccounted years and seasons. Therefore, one should strive with the knowledge by which it (life's purpose) can be achieved. (12)
Vamsīdhara's Bhāvārthadīpikā Prakāśavyākhyā
Indeed, you were renowned as realized from birth itself. Renouncing home, you did not even look back at your following father. Now, how do you speak thus? With this doubt, he raises an objection: "Siddhasya" - By "ākṛṣṭacetāḥ", the idea is that even after Self-realization, I am the authority on the superior sweetness of divine play. "Rājarṣe" - This is known only to brahmarshis, not to ordinary royal sages. (9)
Then, thinking "I too may attain this unprecedented thing" and expecting to taste even the very root, he says "Tadaham" - "Mahāpuruṣaḥ" means Krishna, whom you are fit to attain (arhasi), hence "Mahāpauruṣikaḥ". Or, out of humility, it is in the objective case (ṭhak). There is also vuddhi (vowel lengthening) in the latter part of the compound. "Yasya yasmin" - Either in the Bhāgavata, or among those devoted to it, you recounted the entire Bhāgavata, from "Janmādyasya" to "Viṣṇurātmā" to the one whose mind was fixed on you. Only then does the statement "Always listen to the Bhāgavata as told by Shuka to the Rishi Ambareesh" become fully appropriate, even for the first twelve cantos spoken by Shuka. (10) However, in this scripture, though it is well understood that devotion (bhakti) should be the main topic, among the various limbs of devotion, is there one that is predominantly emphasized, like a great Emperor among kings? To this, he says: "Nāmānukīrtanam" - Among all the limbs of devotion, three are principal - hearing, chanting, and remembering - as stated in the world as "trīṇi mukhyāni" from the Bhārata. Among these three, chanting (kīrtanam) is given prominence. And of chanting, constantly uttering the Name associated with the Lord's pastimes, qualities, etc. (nāma-līlā-guṇādi-sambandhini tasmin nāma-kīrtanam), either according to one's devotion (svabhaktyānurūpam) or incessantly (nirantara-kīrtanam), is declared supreme by previous teachers as well, not just by me now. So there is no need to cite any other authority on this. What is the nature of this constant uttering of the Name? It is thoroughly free from fear arising from considerations of time, place, circumstance, accessories etc, whether pure or impure - for where the service of the Lord is concerned, even outcastes are not to be disdained. Moreover, he says that for the aspirants and the accomplished, the desirous of liberation and the liberated, there is no greater good than this. "Nirvidyamānānām" means those disgusted with all desires up to the desire for liberation. By saying "icchātām" (for those who desire), it implies those very desires, like the word "piṇḍī" including all desirable objects. Therefore, this constant uttering of the Name is declared to be the means as well as the goal respectively, for the exclusive devotees who are nirvidyamāna, for those who desire heaven, liberation etc., for the yogins, and for those who delight in the Self. The context here is that after extolling the supreme glory of the Bhāgavata in verses like "Though accomplished..." up to "I shall relate it to you", and after the verse "For those who have faith in Mukunda, their mind quickly becomes pure", the author, starting the commentary on the Bhāgavata itself, instructs that uttering the Name of the Bhāgavata is supreme. Moreover, he instructs that it is the supreme means and goal for all. The commentary "For those who are nirvidyamāna..." says "He declares there is no greater good than this for the aspirants and the accomplished." This clearly glorifies the loud chanting of the Name, as stated in verses like "Uttering the infinite Names destroys sins." Here, one must abandon the ten offenses mentioned in the Padma Purāṇa, as stated by Lord Sanatkumāra: "Even a person who has committed all kinds of sins is freed by taking shelter of Hari. But a wretched person who commits offenses against Hari is ruined. A person who has taken shelter of the Name is sometimes liberated simply by chanting it. But if one commits an offense against the Name, which is the well-wisher of all, one falls down." These are the offenses: "(1) Blasphemy of the saints - this is considered the greatest offense against the Name. How can the Name, which has become famous, tolerate blasphemy of it? (2) A person who sees a difference through his intellect between the names, qualities etc. of Shiva and Vishnu, is indeed a blasphemer of the Name of Hari.
(3) Disrespecting the guru, (4) blaspheming the Vedas and scriptures, (5) arguing for an opposite meaning, (6) concocting interpretations of the Name of Hari, (7) for such a sinful person there is no possibility of being purified even by the Yamas. (8) Similarly, negligence in performing all auspicious acts like observing vows, sacrifices, and pious deeds is also an offense. (9) Instructing those who lack faith and are averse is an offense against the Name of Shiva. (10) "Even a vile person who, despite hearing the glories of the Name lacks affection for it, and harbors the thought 'I am the greatest' regarding the Name, commits an offense."
Here, one should consider the statement of Vishnu in the Yāmala: "Without doubt, I forgive the unlimited offenses of one who utters My Names in this world with faith." By the phrase "blasphemy of saints", physical violence etc. through speech are indicated. The various types of blasphemy are described in the Skanda Purāna, in the dialogue between Markandeya and Bhagiratha: "(1) The fools who blaspheme the great souls, the Vaishnavas, fall into the terrible hell called Raurava along with their ancestors. (2) One who strikes, blasphemes, bears hatred towards Vaishnavas, does not welcome them, becomes angry at them, does not feel joy at their sight - these are the six downfalls."
Even hearing such blasphemy is considered a fault: "One who hears blasphemy of the Lord or of His devoted servants, and does not abandon that place, despite having performed merits, falls down."
Therefore, for the incompetent, the proper conduct is withdrawal. But for the competent, the tongue of the blasphemer should be cut off. If one is incompetent for that, one should give up one's life. As the Goddess has said: "Placing a straw between one's teeth as a token of going to hell for an infinite period for blasphemy against the Lord or those devoted to Dharma by vicious people, the Lord should forcibly cut off the tongue of that wicked person and then give up that Dharma."
In the context of "Shiva and Vishnu", the following should be considered: "Whatever opulences exist, they are manifestations of My energy." "Brahma, Shiva and I are merely his differentiated portions." "By the water emanating from His foot, by the tīrtha formed by that, Shiva became auspicious on his head." "I create this world by My own free will, Hara (Shiva) annihilates it under My control, the universe is sustained by Me in My universal form, bearing the three energies."
Similarly, the statements cited in Madhva's commentary on the Brahma-sutras: In the Brahmāṇḍa Purāṇa: "(1) Since He caused the creation to emanate, He is called Janārdana. Since He is the Supreme Lord, He is called Mahadeva. (2) Since all liberated souls cross the ocean of samsara by drinking the nectar from His navel, He is called Pinaki (holding Pinaka bow)."
"Shiva is called Hara as He destroys everything at the end, being of the nature of Bliss. Impelling this body of activity, He is called Krittivasa. Called Virinchi due to His virility, Brahma due to His expansiveness, and Indra due to His lordship."
"Thus, the same Supreme Being is praised in the Vedas and Puranas by various names like Trivikrama, Purushottama."
In the Vamana Purana: "There is no doubt that names like Narayana refer to none other than Vishnu Himself, for He alone is declared to be the ultimate resort of all."
In the Skanda Purana: "Except for the names like Narayana, the Lord does not accept any other form as His own self."
In the Brahma Purana: "With four faces, ever-blissful, seated on a lotus - this is Brahma. Fierce, smeared with ashes, naked, holding a skull - this is Shiva."
[Vishnu] himself bestowed his own epithets, as in the statement, "Vishnu gave his own epithets." The meaning here is that since Vishnu is renowned as the entire Self, his glory, names, attributes, etc., are different from Shiva's, being established by another potency. Though both [Vishnu and Shiva] are of the sixth case-relation, indicating their difference, the word "Shri" is used before "Vishnu" to indicate his pre-eminence. Therefore, the term "shivanamaparadha" (offense to Shiva's names) primarily refers to Shri Vishnu himself, as intended. Similarly, words like Sthanu, Shiva, etc., are used in the Sahasranama and other texts.
The phrase "guror avajñā' 'nādaraḥ" means disrespect or negligence toward the guru. Next, srutishastrānindanam refers to censuring the Vedic scriptures, as done by the impostors who follow the pseudo-paths of worshipping Dattātreya, Rishabhadeva, and others. Arthaavādaḥ refers to rationalizing that "this is mere praise" and imagining or hypothesizing alternative interpretations to diminish the greatness [of the scriptures].
As stated in the Vyāsa-Gītā of the Kūrma Purāṇa: "Offense to the gods is a hundred million times more severe than offense to the guru. Belittling knowledge is even a hundred million times worse than that. Therefore, it leads to atheism."
Regarding the statement of Ajāmila from the Vishnu Purāṇa, "I shall indeed fall into a dreadful hell," that was only an observation of his own sinfulness, not a negation of the greatness of the holy name, as will be explained in the verses beginning "Tathāpi me durbhagasya" and "Nāmno balādi."
Though the name has the power to destroy sins committed, using that very same power of the name for the supreme goal of directly attaining the concentrated Being-Consciousness-Bliss form of the Lord's lotus feet is considered the greatest sin, worthy of utmost condemnation. Therefore, this offense is understood to be the worst among the heap of sins. It is appropriate that Indra, having committed such a grievous offense during his Ashvamedha sacrifice, underwent punishments by Yama's agents through various constraints like prāyaścitta (atonement) and the infliction of punishments in sequence by many Danda-dharas (those who wield punishment).
However, as will be stated in the verses beginning "Nāmāparādhayuktānām," constant chanting of the holy name alone is the atonement for offenses. As also stated, "For one who has committed offenses, even if endowed with devotion to the Lord, there is the rule of undergoing suffering in the form of falldown." Nonetheless, Indra's action of slaying Vritra by the strength of sacrifice to the Lord was aimed at alleviating the distress of the people and checking the demoniac forces, having been commanded by the great sages, hence it is not considered a fault.
The phrase "Dharmavratānām tyāgah" means that negligence of virtues like dharma is also an offense. Therefore, as emphatically stated, "There is no doubt that as many syllables of the Vedas as have been recited by the twice-born, so many names of Hari have been chanted." This indicates the pre-eminence of the holy name, as also mentioned in "Madhuramadhurameta" and "sakala-nigama-vallī satphalam," as well as in the Vishnu Dharma Purāṇa, the Skanda Purāṇa (in Pārvatī's statement), and the Padma Purāṇa (in the Rāmāshtottara-śata-nāma-stotra).
"Ashraddadhāne" shows the offense to the instructor, after which "shrutveti" refers to not paying respectful attention while being instructed, due to the sense of excessive ego and lack of humility. The term "pākhanda-śabdena" indicates the ten offenses, arising from semi-materialistic motives related to the body, wealth, etc. The Padma Purāṇa, in the Vaisākhī Māhātmya, states: "Those people who disrespect the chanting of the Lord's names go to a terrible hell due to that sinful action."
It has been said that for those afflicted with offenses, the holy name itself is the only atonement that brings about the [desired] results when chanted incessantly. Therefore, for offenses like those mentioned [earlier], constant chanting of the holy name and related practices are appropriate to satisfy [the Lord]. This is evident from instances like Ambarīsha's life, where offenses are shown to be unpardonable by any other means. The Nāma-kaumudī states: "For a grievous offense, either suffering the consequences or [receiving] special grace [from the Lord] is the solace."
Hence, in the absence of any other recourse, this statement "nirvidyamāne 'nāmādi" is well said for the sake of the ultimate good in the form of chanting the holy names. [11-12]
The Commentary of Śrīmad Vīrarāghava:
Indeed, since you have already attained perfection, what prompts you to undertake this study? To this, he says: "Parinișțhitaḥ" (firmly established). The meaning is that though firmly established in the state of being free from material qualities, having transcended material existence, and being unconcerned with the scriptural injunctions, I am still captivated by the Supreme Lord's transcendental pastimes. O great sage! I will now narrate the Purāṇa that I have studied before. This is the connection with the next verse. (9)
Since even for those who have ascended to the highest state, this Purāṇa is worthy of acceptance, he says: "I shall instruct you in this, which is worthy of acceptance for you, O Parīkṣit, who are eager to hear." At the end of the Purāṇa, however, he says: "I shall narrate to you the great narrative," for you have been a diligent listener for a long time. He then says: "Mahāpauruṣika" - Mahāpuruṣa means the Supreme Lord, as per the Vedic statement "I know that great Puruṣa." You are a great devotee of that Mahāpuruṣa, worthy of receiving this teaching, for indeed, there is no need for long service to instruct the devotees of the Lord in the confidential meaning. In that Purāṇa, for those who have faith, unalloyed devotion to Lord Mukunda, which bestows liberation, would arise. (10)
He then affirms that for those seeking liberation, there is no other means of attainment than this, by saying: "Etad" (this). O King! For those who have developed detachment due to the three types of miseries and desire freedom from fear, for the yogīs engaged in selfless action according to their respective duties, the loud chanting of the Lord's names, as well as contemplation on His form and other aspects, indicated by the word "etad" (this) - this alone is the means of liberation, nothing else. (11)
Apprehending that he has little life remaining, he wonders what he should strive for, and says: "Kim" (what). For the deluded one attached to the body, wife, and other relations, what is the purpose of the many coming years, which are simply uncertainties? It is well-known that even a single moment is more valuable if, by that recognized moment, one can strive for the highest good. (12)
The Commentary of Padaratnāvalī by Śrīmad Vijayādhvaja Tīrtha:
Now, he raises the question: "If you have already attained perfection, what is the purpose of your study of the Bhāgavata?" To this, he responds with "Parinișțhitaḥ" (firmly established). The meaning is: "Where" or "For those who have faith in the purport expounded in the Bhāgavata, I have studied that narrative called the Bhāgavata. I shall narrate that to you." The reason for this narration is given in "Mahāpauruṣika" (related to the Supreme Person). The Lord is called Puruṣa due to His possessing all six opulences, and His devotees are called Puruṣikās. Among them, you are the foremost, meaning thereby the most exalted. (9-10)
Even though you have attained the state of a person of steady wisdom and have accomplished everything, what is the purpose of your study of the Bhāgavata? To this, he says: "Parinișțhitaḥ" (firmly established). Though firmly convinced of being established in the state free from material qualities, meaning "I have attained liberation," still, a doubt has been raised: "How can this doubt be resolved?" To address this, he says: "Uttamaśloketi" (by the most exalted verses). By this, it is stated that such exalted glory belongs to the Supreme Lord. (9-10)
Not only has this been ascertained for you alone, but also for all yogīs, as he says: "Etad" (this). For those experiencing detachment, with "kuśaiḥ" (blades of grass) being the remnant, "akutobhayam" means liberation alone. For the yogīs possessing the means of dispassion, etc., the chanting of the Lord's names is "hari-smaraṇa-kāraṇam" - the cause of remembering Hari, which is the ultimate goal. (11)
By this, he implies the intention of hearing the Bhāgavata. Since this cannot be accomplished within the short span of his remaining life, he raises a doubt, saying: "Kim" (what). With the coming "hāyanaiḥ" (years), which are distant and uncertain, what is the purpose? Therefore, it is well-known that even a single "muhūrtam" (moment) is the most exalted if, by that moment, one can attain the highest good of remembering Hari. (12)
Here is a prose, grammatically correct, and fluent translation of the entire text into English, without adding or skipping any words from the original, divided into paragraphs:
1. Words denoting names are derived from books. This is because their usage is seen in books, such as "I am the knower of names," etc. This applies to books dealing with Hari (Vishnu), which include hearing, etc.
Explanation by Śrī Jīva Gosvāmī in his Krama-sandarbha commentary:
After declaring the supreme glory of Śrīmad-Bhāgavata in the verse beginning with "parinișțhito 'pi nairguṇye" and ending with "mukundé matiḥ satī," while starting to explain Śrīmad-Bhāgavata, the author directly recommends the chanting of its names as the most exalted aspect of it. And he also recommends the same as the supreme means for all, as stated in "etannirvidyamānānām." The commentary (Ṭīkā) explains: "For the seekers as well as the perfected souls, there is no greater good than this." This means, for those who desire various fruits, this is the means to attain those fruits. For those who are indifferent (to material desires), i.e., the seekers of liberation, this is the means for mokṣa (liberation). For the yogis and the knowers of truth, this has been declared as the goal itself. Here, no other evidence needs to be cited.
2. Moreover, this loud chanting of names is indeed praised, as stated in verses like "nāmānyanantsya hata-trapah pathan" etc. In this regard, one should abandon the ten offenses mentioned in the Padma Purāṇa. As stated by Śrī Sanatkumāra: "Even a person who has committed all kinds of offenses is freed by taking shelter of Hari. But one who commits offenses against the holy names of Hari, even though a brāhmaṇa, falls down. One who takes shelter of the names is sometimes liberated simply by chanting the names. But the all-auspicious names also fall down (lose their power) due to offense."
3. Now, the offenses are listed: "(1) Blasphemy of the saints - this gives rise to the grave offense against the names, for how can the names tolerate blasphemy of those by whom their glory has become well-known? (2) Seeing the Lord's divine names and form with a malicious mind, considering them material - this person is a reviler of the names of Hari. (3) Disrespect toward the guru. (4) Blasphemy of the Vedic scriptures. (5) Giving artificial meanings to the names of Hari. (6) Concocting interpretations of the names. (7) For one who has no conception of sinfulness due to the influence of the names, purification is indeed carried out by Yamarāja (the lord of death). (8) Committing negligence by abandoning all auspicious acts like religious vows, rituals, sacrifice, etc. (9) Instructing the philosophy of the names to one who is inattentive and averse. (10) Even after hearing the glories of the names, one who remains unattracted and absorbs the attitude of false ego is also an offender to the names."
In the statement "Even a person who has committed all kinds of offenses...," one should consider the statement from the Viṣṇu-yamala: "There is no doubt that I forgive all the immeasurable offenses of one who chants My names in this world with faith."
4. The phrase "blasphemy of the saints" indicates that violence, etc., done by words is also included. The specific offenses like blasphemy, etc., are described in the Skanda Purāṇa, in the dialogue between Mārkaṇḍeya and Bhagīratha: "The fools who blaspheme the great devotees of Viṣṇu fall down to the hell known as Mahā-raurava, along with their ancestors. One who strikes, blasphemes, bears hatred toward the Vaiṣṇavas, does not welcome them, becomes angry at them, and does not feel joy upon seeing them - these are the six kinds of fallen conditions."
The fault of merely hearing such blasphemy is also stated: "One who listens to blasphemy of the Lord or His devotee also falls down from the path of pious acts, like the blasphemer himself."
In such a case, if one is unable to take any action, one should leave that place. But if one is able, one should cut off the blasphemer's tongue. And if one is unable even to do that, one should give up one's own life. As stated by Devī (the goddess): "Having blocked the ears, if one is unable to leave when the Lord is blasphemed by wicked people who violate dharma, then with force, one should cut off the tongue of that wicked person and give up one's own life - that is indeed dharma."
5. In the phrase "of Śiva or Śrī Viṣṇu," one should consider statements like: "Whatever brilliant existences are endowed with the quality of goodness, they have come from a spark of My splendor" (Bhagavad-gītā 10.41). "Brahma, Śiva and Anu (the progenitor of the human race), all derive their powers from but a spark of My infinite energy" (Śrīmad-Bhāgavata 10.88.3). "Śiva became auspicious (śiva) by the grace of bathing in the sacred waters that issued from the pores of the feet of Lord Viṣṇu" (Padma Purāṇa). "I create this world by My own free will, and Lord Śiva, impelled by My will, destroys it. The entire cosmic manifestation is under the control of Lord Viṣṇu, the Supreme Person, who is its source, subsistence, and ultimate shelter" (Śrīmad-Bhāgavata 10.88.4).
Similarly, the statements quoted in Mādhva's commentary on the Brahma-saṁhitā should be considered: "He is called Rudra because He causes suffering to the unholy, and Janārdana because He is the well-wisher of all living beings. He is called Īśāna because He rules over all, and Mahādeva because of His supreme greatness. Those who drink the nectar of His names are freed from the ocean of material existence. Therefore, He is called Pināka (the holder of the bow named Pināka). He is Śiva, being full of transcendental bliss and controlling everything. Since this entire material manifestation is but a transformation of His inconceivable energy, it is called Viṣṇu."
The divine creator Brahma is called Virinca due to his creation of all beings. He is called Brahma due to his expansion, Aiśvarya due to his sovereignty, and Indra due to his unsurpassed power and ability. Thus, with various names, that same Supreme Being, the Lord of all lords who takes the three strides, is glorified in the Vedas and Puranas.
Except for the names like Narayana, there is no possibility of other names for Vamana (the dwarf incarnation). Only one Vishnu, with various other names, is sung about. As stated in the Skanda Purana: "Except for the names like Narayana, the Supreme Lord did not take any other name or form, as a king does not leave his own kingdom."
As mentioned in the Brahma Purana: "Vishnu, also known as Keshava, granted various distinctive names - Brahma was called four-faced, hundred-blissful, and born from the lotus. And Shiva was called fierce, ash-smeared, naked, and skull-bearer."
Thus, since Vishnu is established as the universal Soul, Shiva's qualities, names, etc., referring to his distinct energies, should be seen as non-different from Him in one's wisdom. With the intention of non-duality between the two, the word 'śrī' (indicating honor) is used before 'Vishnu'. This is done to indicate Vishnu's principal status. Therefore, when the word 'Shiva' is used primarily, it refers to Shri Vishnu. The words like Sthanu and Shiva in the Vishnu Sahasranama are used in the same way.
Now, guror avajña means disrespect towards the guru. Śruti-śāstra-nindanam refers to denouncing the Vedas and scriptures, as in the way of the Pākhanda sect of Rishabhadeva's followers. Arthavādaḥ means considering it as mere praise. Kalpanam refers to thinking of an alternative interpretation to diminish its greatness.
It is stated in the Kūrma Purana's Vyasa Gita: "Offense to the guru is a hundred thousand times more severe than offense to the gods. Denouncing knowledge is infinitely more sinful than that."
The statement of Ajamila - "I will certainly go to the terrible hell" - which was heard by Vishnu's associates, refers only to the wretchedness of his condition, not the glory of the holy name. The glory will be described later with the verses starting with "Even though I am so wretched..."
"By the power of the name" - Even though the sin committed is destroyed by the power of the name, it is extremely lamentable that the same power of the name, which can directly reveal the supreme form of the Lord, the embodiment of existence, consciousness and bliss, is used to attain sense objects, which are fit to be condemned. Therefore, the offense of uttering that name is the greatest of all sins. As a result, it would be appropriate for such an offender, even after undergoing punishments like hell prescribed by the governors of death, to remain unredeemed by various inflictors of punishment, in accordance with the statement "For those who have offended the holy name..." Only by constant chanting of the holy name with devotion can one gradually become free from having to undergo miseries in the hellish realms, as will be described.
Vritrasura's opposition to the Ashvamedha sacrifice of Indra, the king of gods, undertaken with the strength of chanting the holy name, was not an offense since it was prompted by the sages' command to remove the disturbance on earth and subdue the demoniac nature, not committed out of disrespect.
"Abandoning dharma" - Even neglecting dharma, vratas (vows), etc. out of inadvertence is considered an offense. Therefore, the glory of the holy name is emphasized by statements like: "There is no doubt that the holy names of Hari have been chanted as many times as the syllables recited by the twice-born." As it is said: "This sweetest truth is the ripened fruit of the entire scriptures."
Similarly, in the Vishnu Dharma Purana: "Whether one has studied the Rig, Yajur, Sama or Atharva Vedas, simply by uttering the two syllables 'Ha-ri', one has recited them all." In the Skanda Purana, when questioned by Parvati, Lord Shiva says: "Do not study the Rig, Yajur or Sama Vedas, or anything else. Simply sing the name 'Govinda' of Lord Hari constantly." The Sri Rama Ashtottara Shatanama Stotra in the Padma Purana states: "Each name of Vishnu is considered greater than all the Vedas."
After pointing out the offense of one who instructs without faith (aśraddadhāne), the text describes the offense of the disciple by saying "śrutvā" - because I am the Supreme, identified with pure consciousness alone through the sense of 'I' and 'mine'.
The ten offenses are indicated by terms like "deha-draviṇādi-nimitta-pākhanda" in verses like "For one whose tongue utters the holy name..." because they are based on hypocrisy. After that, the Padma Purana, while describing the glory of Vaishakha month, states about those very offenses: "Those people who disrespect the chanting of the Lord's names certainly go to a terrible hell due to that sin."
Thus, it is said that for these offenses, no other atonement is mentioned there - "The very names (of the Lord) destroy the sin of those who are afflicted by offenses. Those names, when uttered continuously, become capable of yielding the desired result." Thus, here, for the virtuous and others, constant chanting of the names etc. is indeed appropriate for the purpose of pleasing Him, since in the story of Ambarisha and elsewhere, it is shown that such offenses are excusable for that reason alone. And it is said in the Namakaumudi: "The experience itself is the remover of great offense, or the Lord's grace." Therefore, due to the absence of any other recourse, it is well said: "For those who do not have this" - in this regard, the mere semblance should be observed. (11)
In the commentary on "What is this?", the meaning of "māśuca" is "māśocī" - for the sake of the auspicious chanting of names, etc. (12)
Vishvanath Chakravarti Thakur's Sārārthadarśinī
Though you were renowned as one who had realized Brahman even from birth, having renounced home, you did not even look back at your father who followed you. How is it that you now speak thus? To this, He says: "Having become resolute (parinișțhita)..." Gṛhīta-cetāḥ means one whose mind is drawn or attracted. The idea is that even in comparison to the experience of Brahman, I am the evidence of the superior sweetness of the Divine Pastimes. (9)
Then, saying "May I also attain this unprecedented thing," with the desire to directly experience and taste the very root essence, He says, "That very Mahāpaurușika..." Mahāpaurușika means one who is fit to attain the Supreme Lord Kṛṣṇa. Or, due to humility, the derivative affix "ṭhak" is added to the root in the sense of "for myself." Yasya means "in which Śrīmad Bhāgavata." Or, it could mean "your understanding among those who have faith." And from "janmādyasya" up to "viṣṇur ātam amūmucat," it should be understood that he recited the entire Śrīmad Bhāgavata to him. Hence, the statement "Listen constantly to the Bhāgavata spoken by Ambarīṣa and Śuka" is perfectly appropriate, even though the first twelve cantos are spoken by Śuka. (10)
Now, in this scripture, since understanding is derived from the very hearing of it, even among the devotional practices, is one principal method determined? To this, He says: "Nāmānukīrtanam..." Among all the practices of devotion, three are principal - hearing, chanting, and remembering, as stated in the verse "Among them, O Arjuna..." Of these three, chanting is pre-eminent. And of chanting, nāma-kīrtana, chanting the names related to the Lord's pastimes, qualities, etc., is determined. And of that, continuous chanting of names in accordance with one's devotion, or anu-kīrtana, has been determined by previous teachers, not just by me now. What kind? "Akutobhayam" - where there is no fear arising from impurity of time, place, circumstance, instruments, etc., such that even outcastes who cannot tolerate service to the Lord do not find fault. Moreover, He says "For those who do not have" - for sādhaka and siddhas, there is no greater good than this up to the attainment of all desires, including mokṣa. "For those who desire" means those very desires are obtained, like getting butter from curd. And "for those who do not have" means for the unalloyed devotees. "For those who desire" means for the yogis desirous of svarga, mokṣa, etc. "For those who delight in the Self" means this alone is determined as the means according to eligibility, and as the goal. (11)
Then saying "Alas, my life span remaining is very small, what should I practice?," He speaks three verses starting with "Kim." "By unknown years passing fruitlessly" means by years whose results are unknown. However, even a moment is better if its result is known. Because by whatever experience one may obtain, one should make an effort. (12)
The Siddhanta Pradipa Composed by Shri Madhusudana
Even though I am well-versed in the ocean of auspicious virtues that destroy material qualities, the purpose of studying scriptures and engaging in other activities is to attain steadiness in meditation. Yet, my mind has been captivated by the divine pastimes of the Blessed Lord, whose glories are unsurpassed. I shall narrate the story that I have studied. (9)
Then, at the end of the narration, I shall recount it to you, for you are a great soul who has been urged by the Vedic statement "There is none greater than this Supreme Person." Thus, the fruit of hearing and narrating this story is stated by the principle of "a pearl and a kernel." Where? Among those who have faith in Mukunda, the bestower of liberation, their resolute minds would become single-pointed through hearing His glories, and unwavering devotion would arise. (10)
O King! For those who are disenchanted with worldly existence, steadfast in the three kinds of yoga, and desirous of the fearlessness of liberation, what could be a better means than the chanting and hearing of the glories and divine form of Lord Hari, which is indeed implied in the process of listening, contemplating, and so on? (11)
Now, one should not doubt, "What should I do, as my life is short?" For even with many years wasted by a deluded person attached to the body, through indirect and unknown means, what would be the result? Nothing! Let it be known that this remaining time should not be spent in vain. Even a moment is precious, for by whatever is known, one who desires the highest good can strive for that good. (12)
The Subodhinī Commentary by Shri Vallabhacharya
Now, one may doubt: "Should not this study be considered just like the study of the Vedas, requiring other prerequisites like listening, and so on? Therefore, the intended meaning cannot be ascertained by this alone." Anticipating this, he says, "Even though I am well-versed..." My study is not like that of a child but is preceded by deliberation. First, I have considered my eligibility, "Should I do this or not?" In that regard, the goal of all study is indeed the attainment of the Self, as stated in the Vedic statements like "There is nothing greater than the attainment of the Self." Thus, being ever-established in the state of samadhi, which transcends all qualities, and having experienced the rasa of the Bhagavata, realizing its transcendental nature, just as one who is absorbed in Brahman does not revel in the state of samadhi, similarly, because the rasa of the Bhagavata is superior even to the rasa of Brahman, my mind became captivated by it. The rasa that is established in its own state does not reveal itself to those who have not attained it, but manifests only in the form of dharma, as seen in dance, drama, and the reflection in water. However, when the Lord manifests in the form of divine pastimes, the rasa therein is not fully expressed in Brahman. Considering why the mind should not revel in that rasa as well, I have studied the narration with a mind captivated by the deliberate divine pastimes. He explains this idea with the phrase "whose glories are unsurpassed." "Uttama-shloka" means the Lord whose glories are unsurpassed. Even praising His qualities establishes a relationship with people. Therefore, whatever transcendental rasa pertaining to the Lord's essential nature, though unsurpassed, is to be experienced through its distinct manifestation by those who desire it, has been studied by me, who am skilled in relishing that rasa to be experienced. The address "O King" is appropriate, as in the state of a seer, the relish of the rasa of kingship is heightened due to the mixture of knowledge and increased veneration. Thus, it is stated here that although there are limits, it is a form of nourishment. (9)
Therefore, wandering to relish the rasa of glorification, I have found you, who is of that kind. Hence, I shall relate that to you - thus he says, "That, I shall relate." What was previously mentioned as the immortal rasa of the manifested Brahman, which I desire to glorify - to you, who is of that kind, I shall relate, I shall describe. Or, "That" which is related to you, having established in the reality, I shall nourish completely, I shall protect - this is the meaning. For one who has drunk, the relishing again happens by placing it elsewhere, not in the throat. But this is observed in elephants. And the complete drinking is in the form of sprinkling, etc. The word "dvaipāyana" also indicates this. Where the waters have gone twice, it is said that they flow inside and outside. Of the internal and external attributes. Hence, having entered the subtle form of the twofold Bhāgavata that was manifested externally by the Lord Brahman, he again manifested it. Therefore, for the examination of the true nature of the attributes of the Lord, that dual form is cited, both from the point of view of creation and consistency. Otherwise, the Lord who is experienced by Brahman, why would he speak of the Bhāgavata as the manifester of his own attributes? How would he (Brahman) also speak that to Nārada? Therefore, consistently, the attributes are described as superior to the Lord. And in creation, those attributes, although entered within, are again made external. Hence, "I shall relate that" is established. (10)
Now, if there is the doubt "How am I qualified for this?", he says - "You are Mahāpauruṣika." One who is related to the great person (Mahāpuruṣa) is Mahāpauruṣika. For the great person is through glory. And glory is from virtues. And the relationship to him is only by being qualified to relish those virtues. Otherwise, he would not be related to one possessing such qualities. "You are" - here there is no concealment. Having thus stated the superiority of the attributes of the Lord, he speaks of their result - "yasya" etc. The faith that is related to that narration, for those whose mind becomes devoted to the form of a chaste wife, solely relishing that (narration) which bestows liberation, which gives one's own bliss.
Thus, having stated the true nature and the result, in order to remove self-examination from that, he declares the consensus of all the examiners in "etat" etc. Here, by all, this has been ascertained - this glorification of the attributes of the Lord. For those devoid of knowledge, desirous of detachment, or practicing detachment. For those desiring the bliss of Brahman, free from anxiety. And for those practicing yoga, etc. for that purpose. This has been ascertained by them or for their sake - that the glorification of the names (of the Lord) is beneficial. First, the detached ones, desirous of the bliss of Brahman, experience that rasa through yoga. Not experiencing that rasa there, the manifest place of that is the name of the Lord. Removing the previous affliction by its taking away, it indeed causes the experience of that rasa. After first drinking the names in the aforementioned way, which manifest that rasa, their subsequent glorification should be done - this is the conclusion of the scriptures. Therefore, it is indicated that both you and I are supreme candidates who have entered into the great rasa. (11)
Having thus heard the rasa of glorifying the attributes, and remembering his premature death due to the curse, being dejected due to the absence of relishing such a rasa, he speaks to the king - "Why are you dejected?" etc. One should not be dejected thinking "I do not have the life which is the means." Just as there is the manifestation of rasa for a qualified, desirous candidate, there is no manifestation for an unqualified one devoid of knowledge of the purpose of life. Therefore, the curse which imparts knowledge of the purpose of life is indeed excellent. And brevity is superior. In the future life, there will be no cause for regret. Having relished the supreme rasa, upon entering into that rasa, there is no remorse afterwards. Therefore, for the negligent one, unmindful of one's own interest, there is no achievement even after many unrecognized years have passed. But even a moment, if recognized, is preferable as it accomplishes the goal of human existence. Because through that knowledge, one could accomplish the goal of human existence even in that moment. (12)
1. Regarding "the teaching" etc. - क. 2. "Should worship" - ख. 3. Since there is adhikāra (eligibility) - क. 4. अथ च (Moreover) - क. ख.
The Shri Subodhinī Prakāsha, composed by Shri Purushottama Goswami:
Regarding the statement "has been completed" - the word "ata" (hence) is used because the purport is profound. By saying "āha" (he says), it implies that in order to make the determined meaning comprehensible, he cites even his own experience as an authority, indicating the way he has understood it. "Gunair" (by the qualities) means by the divine pastimes. Here, the phrase "gṛhīta-chetā" (whose mind is captivated) suggests that by hearing Shrimad Bhagavatam, one experiences the relish of its mellows. Thus, it is understood that through my words, the determined meaning becomes easily comprehensible to you because it is within the scope of your understanding. To explain this, they say "ākara-stha" etc. "Stotra" means worth praising. "Svābhivyaktaye" means for self-manifestation of the Lord. They explain the result by saying "anena" etc., meaning that although his eligibility has been stated, by mentioning that his mind is captivated by the Lord's pastimes, it has been said what kind of eligibility he possesses. (9)
Regarding "tadaham" - "ata" here means that since such mercy has been shown upon me, that very fact is the cause of my understanding. "Ata" also means being of a similar nature. Now, since you are independent, what is the purpose of your statement? To this, they say "atha" etc. They explain the meaning stated by "atha chet" etc. through the phrase "pītasya" until "siddham." To avoid the fault of meaninglessness, they give an example with "idam" etc. Here, the mention of drinking in the context of sprinkling etc. should be understood as being secondary, based on the similarity of entering inside, like in the phrase "netrāñjalibhiḥ papu" (drank with eyes hollowed like a cup). Now, if the usage is meant only for drinking, how can it be ascertained? To this, they say "dvaipāyana" etc., meaning that otherwise, using just the word "pitṛ" (father), he would not have said this, or he would have used another word. To explain how this word indicates that, they say "dvitā" etc. The compound word "dvaipāyana" (son of two fathers) indicates two types of qualities, and the affix "dvitā" (having two) indicates two types of fatherhood. They illustrate this by saying "ata" etc. "Ata" means because of the two types of fatherhood. Here, the qualities manifested by the Lord reveal the internal aspects, while those manifested by Brahma reveal the external aspects. And the external manifestation is to be understood as being in the form of drinking. Hence, the word "dvaipāyana" indicates this. "Ata eva" means for the very purpose of revealing the two types of qualities. "Ata eva" means because of the very fact of the two types of qualities. They conclude with "śruta" etc., meaning that since it is impossible to know without being stated, and only by seeing, the qualities are said to be extremely beneficial to the Lord. And in their origin, they are manifested externally. Therefore, since the two types of qualities and the two types of drinking are received through the tradition, by saying "abhidhitsyāmi" (I shall explain), it is indicated that the two types of qualities and the two types of drinking are undoubtedly meant. "Ityākāṅkṣhāyām āha" means he speaks about the appropriateness. Thus, in the first part, by describing his own nature, his personal experience is cited as an authority for the stated meaning. And in the second part, by describing the result, the means for the king's easy comprehension is stated. (10)
Regarding "etad" - "tair" means by them, with the instrumental case used to indicate the agent according to the rule "kartṛ-karmaṇoḥ kṛtī" (the sixth case expresses the agent and the object). When doubt arises as to how they can be the deciders, they explain through an introduction by saying "prathamata" etc. (11)
Regarding "kim pramattasya" - "aha" means he reassures in order to dispel the listener's dejection, as it could become an obstacle to relishing the mellows by causing agitation in the speaker. "Ata" means because it gives rise to an expectation. (12)
Śrī Giridhara Kṛtā Bāla Prabodhinī
O Brahmin! Though you have attained the state of Brahman, how did you engage in this study? To this, he says: "Being completely devoted." Even though I had attained the state beyond all qualities, the Supreme Brahman, my mind was captivated by the divine play of the Lord, whose glories are sung by the highest verses that dispel ignorance. Therefore, I studied that narrative called the Śrīmad Bhāgavata. I shall narrate that to you. Suggesting that even those established in Brahman's bliss are still attracted to the joy of devotion, he addresses him as "O great sage!" (9)
Now, if you ask, "What is the reason for me to speak?" he says, "Because..." For that Lord is to be served as the great puruṣa (primeval person). By following his teachings, he states the result of hearing it: "For those who have faith in the Lord Mukunda, who bestows liberation, their unwavering devotion, which eradicates the miseries of samsara without any cause, arises swiftly." (10)
He says, "For those desiring liberation, there is no better means than this," indicating that it is fitting for you, the protector of all people, to propagate this by hearing and so forth. Addressing him as "O King," he conveys: For those devoid of ignorance who have attained detachment due to the cessation of the three types of miseries, for the yogis who desire that supreme goal and seek the means to attain it, the great ones have indeed concluded that the sublime chanting of the Lord's names is the means to that attainment. Hence, there is no need to cite any other evidence here. (11)
To one lamenting, "My life is now very short; what can I accomplish?" he says with three verses: "For the heedless one attached to the body, wife, and other objects, and unaware of what ought to be done, having passed many years in this human birth, what purpose is served? Nothing at all!" The idea is that since the body and other objects are perishable by nature, all efforts are futile. "However, even a moment is considered valuable if, by that realized moment, one strives for the highest good of liberation." (12)
Hindi Anuvāda
O great sage! My devotion is firmly established in the Supreme Lord, who is beyond all qualities. Yet, the sweet pastimes of Lord Krishna have forcibly attracted my heart towards Him. This is the reason why I have studied this Purana. (9)
You are a great devotee of the Lord, so I shall narrate it to you. Those who have faith in this Purana, their pure minds swiftly attain unwavering love for the lotus feet of Lord Krishna. (10)
For those who desire anything in this world or the next, or having experienced misery in this world have become disinterested in it and wish to attain the fearless state of liberation, as well as for accomplished yogis and self-realized sages - the verdict of all scriptures is that they should lovingly chant the Lord's names. (11)
The long life of a person who remains inattentive towards his own welfare passes away in vain without his knowledge. What does he gain from it? Far superior is even a moment lived with awareness and wisdom, for through that, one can strive for one's real welfare. (12)
SB 2.1.9-12
