Text 33: For those who are wandering in the material universe, there is no more auspicious means of deliverance than what is aimed at in the direct devotional service of Lord Kṛṣṇa.
Text 34: The great personality Brahmā, with great attention and concentration of the mind, studied the Vedas three times, and after scrutinizingly examining them, he ascertained that attraction for the Supreme Personality of Godhead Śrī Kṛṣṇa is the highest perfection of religion.
Text 35: The Personality of Godhead Lord Śrī Kṛṣṇa is in every living being along with the individual soul. And this fact is perceived and hypothesized in our acts of seeing and taking help from the intelligence.
Text 36: O King, it is therefore essential that every human being hear about, glorify and remember the Supreme Lord, the Personality of Godhead, always and everywhere.
Text 37: Those who drink through aural reception, fully filled with the nectarean message of Lord Kṛṣṇa, the beloved of the devotees, purify the polluted aim of life known as material enjoyment and thus go back to Godhead, to the lotus feet of Him [the Personality of Godhead].
Śrīdharasvāmi's Bhāvārthadīpikā commentary:
There are indeed many paths to liberation for the transmigrating soul, such as austerities, yoga, and so on. Among them, he declares that the most fitting one is as follows: "No (nahi)." Because other than the path of devotional yoga (bhaktiyoga) that has been cultivated, there is no (na asti eva) other auspicious (śivaḥ) path that is blissful (sukharūpaḥ) and unobstructed (nirviṣhaśca). (33)
Why is this so? He explains: The Lord Brahmā, being unchanging (kūṭasthaḥ), free from transformations (nirvikaraḥ), and single-minded (ekāgracittaḥ), contemplated (anvīkṣya vicārya) the eternal truth (nityārthaḥ). Thrice (tristṛn vāran), he fully (sākalyena) comprehended the Veda (brahma). What he then firmly concluded (manīṣayā 'dhyavasyat niścitavān) was that very fondness (rati) for the Self (ātmani) in Hari. (34)
However, one may ask: Fondness arises only for something that has been experienced. How can there be fondness for the Lord who has not been experienced? To this, he says: The Lord is perceived (dṛṣṭaḥ). How? Through one's own self (svātmanā), by means of the faculties of knowledge such as the intellect (kṣetrajñāntaryāmibhiḥ buddyādibhiḥ). This is shown in two ways. First, through the indication (lakṣaṇaiḥ) that for insentient objects to be perceived, there must be a self-luminous (svaprakāśa) perceiver, without which it would be impossible. Second, through the pervasion (vyāptimukhenānumāpakaiḥ) that the intellect and other faculties require an independent agent, just as implements like an ax require an agent, thus establishing the existence of the Lord. (35)
He summarizes the question and answer beginning with "What should be heard..." with the words "therefore" (tasmāt). (36)
He illustrates the result of hearing and so on through a metaphor: "They drink (pivanti)." For the sake of those whose true self (ātmanaḥ ātmatveṇa) shines as self-luminous, how can the nectar (amṛtam) that purifies (punanti śodhayanti) the mind defiled (viparairvadṛṣitam malinīkṛtam āśayam) by faults lead to the abode of Lord Viṣṇu's lotus feet (śrīviṣṇupadam vrājati)? (37)
Thus ends the second chapter of the commentary on the Śrīmadbhāgavata Dvitīya Skandha.
The commentary on Bhāvārthadīpikā by Śrīvaṃśīdhar:
Suitable - accomplishing all goals, attaining the supreme essence. If someone asks "What is that?" he replies with the word "yat" (which). Bhakti-yoga, which is love, is here referred to by the word "yat" as action performed for the satisfaction of the Lord. For it is said, "Indeed, that is the highest duty for human beings." Here, the two previously mentioned definitions [of liberation], just as they lead to mokṣa, similarly this path of Bhakti-yoga leads to attaining [prema] Bhakti. Since this path is being taught as the highest, it is logically established that Bhakti-yoga, which has the characteristic of prema, is superior even to the liberation attained by the two previously mentioned definitions. Thus, we should understand that the status of Bhakti-yoga, characterized by prema, as a means to liberation cannot be explained. || 33 ||
The meaning is this: As long as the mind is afflicted by agitations, one-pointedness does not arise. Kūṭasthaḥ means "established in the highest." This is derived from words like "kūṭa" meaning "motionless" and "rāśi" meaning "heap" in the lexicon. Viśvanāth explains: Indeed, with your intelligence, you have ascertained this very path as containing the entire essence and as your chosen view. But what is the purpose of discussing the general principle? The Lord himself, with his own intelligence, first ascertained this very path. For the Lord, self-effulgent and omniscient, with qualities like sovereignty, after thoroughly contemplating the entire Vedic knowledge that arose from his own breath, just as other sages contemplate the scriptures two or three times before ascertaining their purport, similarly, he became like a sage and reflected. With the intention of teaching action, devotion, and knowledge, or by contemplating the Vedas three times, which have innumerable divisions describing the unlimited divine opulences like Vaikuṇṭha, he alone is capable of such contemplation. Therefore, he himself has said: "What does he prescribe, what does he describe, what does he consider? No one else in this world knows the heart of that Supreme." He ascertained that object to be taught by all the Vedas – that love should arise towards oneself (the Supreme Lord). For the initial stage of prema is rati. The connection is this: He says that this Bhakti-yoga is indeed established by all the Vedas – "Bhagavān" meaning the Lord, like a master. Here too, in accordance with the context, the word "ātmā" denotes Hari. It is also etymologically explained: "Because he is the source and has the quality of a mother, Hari is indeed the Supreme Self." Therefore, later on, Viśvanāth's second meaning is more specific, referring to Śukadeva's statement: "I shall disclose the essence, like a bee collecting honey from many flowers." || 34 ||
Here he raises an objection: "But" – that very [Lord] is the object of perception. The connection is: Then, by whom is the Lord, who has entered into all beings as their very Self, his own manifestation, perceived? [The answer is given:] "Therefore, with one mind, the Lord, the master of the Sātvatas, should be heard about and glorified," because of the use of the singular "should be heard" indicating primacy, listening, glorifying, and remembering are mentioned, while other practices like worshiping his feet are to be understood. || 36 ||
Stating that the manifestation of prema alone is the means for the four types of rati (attachment) like prīti, he also shows its result: Those who drink the nectarine narrations of that very Lord who is the object of their worship – Nārāyaṇa, Rāma, Kṛṣṇa, or Kṛṣṇa himself in accordance with their realized relationship, as a child, adolescent, or youth – and the nectarine narrations of great devotees like Nārada, Hanumān, Nanda, Śrīdāma, and the cowherd boys, purify their heart. By using the word "drink," it is implied that those narrators have attained rati, and it is through the experience of sweetness that the use of the word "drink" is justified. However, for those who have not attained rati, practices like hearing and chanting, which are means to attain rati, are mentioned by the words "with all their heart." The unmentioned result is that they go to directly serve [the Lord], whereas the mentioned result is that [their hearts] are purified. Therefore, the question "What is the established truth?" has been answered. The connection is that by the phrase "of the great devotees," it means "the Lord who belongs to those great devotees." Since they have a sense of ownership and belonging toward the Lord, it is said "they purify," thereby rejecting the previously mentioned regulated path of spiritual practice, for Bhakti-yoga is self-purifying, so no endeavor is required for that. Here, the "nectarine narrations" being praised are primarily the Śrīmad-Bhāgavatam, and statements like "By hearing which..." are similarly described. || 37 ||
Thus ends the second chapter of the second canto of the Bhāvārthadīpikā-prakāśa commentary on Śrīmad-Bhāgavatam. || 2 ||
Commentary on Śrīmad-Bhāgavatam by Śrī Rādhāramaṇa Dāsa Gosvāmī with the Dīpanī Explanation
[The victorious flag proclaims: "The Self is the Self." (34-37)]
Commentary by Śrī Vīra Rāghava
For those in the cycle of existence, there is no other means to attain liberation other than the path of devotional service (bhakti-yoga). No other path like archirādi (fire sacrifice, etc.) is heard of that leads to the supreme goal. Therefore, he says: "No." There is no other auspicious path in saṃsāra (the cycle of existence) known to be as effective as the path of archirādi. Because by contemplating the path of archirādi, devotion arises in the all-pervading Supreme Lord, the inner self of all beings. Therefore, one should contemplate this. Thus, the author of the Sūtras (Vedānta-sūtras) says, "For the yogis, those (paths) are remembered as objects of meditation" (4.3.0). For the yogis, those devoted to yoga, the paths known as the path of the gods (devayāna) and the path of the ancestors (pitṛyāna) are remembered and meditated upon regularly, as stated in the verse: "The yogi is never deluded, O Pārtha, at any time. Therefore, be steadfast in yoga at all times, O Arjuna." This is the meaning of the Sūtra. (33)
How is devotion (bhakti) to Vāsudeva the only means to attain the same goal as the paths of archirādi, etc.? To this, the Lord says: "In this way, that great word (Bhagavān)..." (Bhāgavatam 2.2.34) As indicated by the word "Bhagavān," Vāsudeva alone is the cause of the entire universe. Devotion to Him is the means to liberation. How is this known? "By fully contemplating with wisdom..." (Bhāgavatam 2.2.34) Through discrimination (manīṣā), by repeatedly analyzing all the means of knowledge (pramāṇas), and by ascertaining this, the most learned person remains steadfast in the immutable Supreme Lord, finding delight in liberation, which is the unsurpassed bliss arising from the experience of the Supreme Self – all other attainments being incomplete in comparison. He determines that devotional service alone is the means to liberation. (34)
But how can devotion arise in the indescribable Lord? To this doubt, it is said: "The Lord..." (Bhāgavatam 2.2.35) The Lord is realized by one's own self when the mind is purified by yoga. But is He then merely an object of perception like a pot, etc.? To this, it is said: "He is the witness, the omniscient..." By the effects like the great principle (mahat), which are mentioned as "the great one is verily intellect (buddhi)," the cause, which is to be inferred, is the witnessing Supreme Lord. Not only is He the object of inference, but He is also the subject of the scriptures, as indicated by the two words "by the characteristics..." The scriptural statements like "Truth, Knowledge, Infinite" indicate the characteristics (lakṣaṇas) that describe Him, and statements like "Existed alone, in the beginning, O good looking one" indicate that He is the cause of all beings. By these inferential means (the Smṛtis, which follow the Śrutis), He is indicated. Thus, the view of the Vaiśeṣikas, who hold that He is known only through inference, is refuted. That refutation is to be established through the adhikaraṇa (topic) "Because of being the source of scripture" (Vedānta-sūtra 1.1.3). He is indicated as the cause of the universe by the effects like intellect, etc., and His nature is directly perceived by the mind purified through yoga. Thus, He is the object of the two types of knowledge – that arising from scripture and that arising from direct experience. (35)
The question "What is to be heard, etc." is summarized by the statement "Therefore..." The meaning is clear. (36)
But how can the mind become purified for the pursuit of yoga? To this, it is said: "They drink..." (Bhāgavatam 2.2.37) Those who drink the nectar of the narratives of the Supreme Lord purify their mind, which had been afflicted by material desires. How can the nectar of the Lord's narratives be obtained? To this, it is said: "By those who are virtuous..." The narratives filled the ears of the virtuous. Thus, it is first stated that service to the elevated devotees is essential. By hearing the narrations of the Lord from the association of such devotees, the mind, which had been contaminated by material objects like sound, becomes purified. The result of this practice of devotional service is then described: "They approach..." First, there is service to the pure devotees, then hearing from them, then the practice of yoga, and finally, the devotional service arises that is nourished by the realization born from the means of knowledge described in the scriptures, such as discrimination between spirit and matter. This is the sequence described here. (37)
Thus, the Second Chapter of the commentary by Śrī Vīra Rāghava Ācārya on the Second Canto of Śrīmad-Bhāgavatam is completed.
Śrīmad Vijayadhvaja Tīrtha-kṛtā Padaratnāvalī Vyākhyā
The omniscient Hari, being devoid of the guṇas like sattva, etc., and being the root cause of all, assumes the name "Vijñāna" by entering into the entity called Mahat-tattva, which is the first evolute. Thus, becoming one with all the indwelling forms, this Mahat-tattva-antaryāmī, named Vijñāna, attains peace along with Virāṭ in the state of prakṛti, known as Ānandamaya (full of bliss) and named Ānanda. Upon the permission of Śrī (Lakṣmī), he assumes Brahmā at the end of the two Parārdhas (periods). Finally, in the state of being the all-pervading, endowed with all auspicious qualities, and the complete Brahman known as Vāsudeva, he remains. The multitude of jīvas, based on their respective eligibilities, resides in their own root form called Brahmā, which has expanded. This is the liberation of the devas. Thus, for those who have entered into Hari in their respective forms, there is no return. (33)
One who is the ultimate devotee of Vāsudeva and has attained the state of liberation known as sāyujya, that multitude including Brahmā does not fall back into this saṃsāra, the worldly existence – this is the sequence of words. With the word "vai," it is indicated that they do not merge into Brahman, which is called Ānanda, like rivers merging into the ocean. This raises a doubt – if there is no falling in the state of supreme bliss, would this statement not be merely a praise without any validity? This doubt is dispelled by statements like "The devas like Brahmā, who have taken refuge in Vāsudeva, are liberated from bondage." He summarizes with the word "ete." Previously, when questioned by the four-faced Brahmā who had worshipped Him, the Lord Vāsudeva said these two (ete) to Brahmā, meaning "I have told you these." He gives the reason for saying so with the word "tvayā" (by you). Then, he indicates the context with the word "vede" (in the Veda). With the word "atha," he refers to the Vedic statement, "Those who practice śraddhā and tapas in the forest attain the state of arci." Even though the Vedas are not to be disbelieved, he says "sanātane" (eternal), implying that they are the cause of eternal existence. (34)
Therefore, he says "nahi" (not indeed), implying that for those seeking the highest good, only the Bhāgavata should be practiced. In this worldly existence, there is no path other than the scripture called Bhāgavata, due to its being spoken by the compassionate one (Vāsudeva). He gives another reason with the word "vāsudeva." (35)
He affirms that the statement of the Lord is indeed a valid means of knowledge by saying "bhagavān" (the Lord). Brahmā, after reflecting on the Veda, saw the Bhāgavata Purāṇa, from which devotion characterized by love towards the immutable Lord Hari, who is the very self, arises. With the word "hi," he implies that even the eternally wise one repeatedly reflected, as indicated by statements like "again and again." (36)
To address the doubt of how those other than the uttama-adhikārīs (highest qualified) can understand the existence of the Lord, even after it is established by the Vedas, etc., for the uttama-adhikārīs, he says "bhagavān" (the Lord). For the very same reason of being the cause of the highest good, the Lord should be practiced through śravaṇa (listening), etc. The witness Lord is to be known in all beings as the ruler, through inferential marks like buddhi (intellect), etc., which generate conclusive knowledge and from which the Lord's independence, etc., can be understood, in contrast to the dependence of the multitude of jīvas including Brahmā. Therefore, since the Lord's existence is established, and since it is spoken by Him, this (Bhāgavata) is undoubtedly to be practiced, being the source of the Vedas and a valid means of knowledge. The word "idam" (this) refers to the buddhi, etc., indicating that since they are dependent, there must be an independent controller, which is directly experienced, and that controller is none other than Hari, as affirmed by statements like "samādhau samādhau ca niḥsvātantrasya dehinaḥ" (in repeated contemplation, the embodied being is seen to be dependent). (37)
He summarizes what has been said with the word "tasmāt" (therefore). Since Vyāsa, the omniscient one, has declared that Nārāyaṇa alone is to be seen as the highest among all objects of knowledge, therefore he alone should be heard. He mentions the result of śravaṇa (listening), etc., with the word "pivati" (drinks). The defect-free (vipatheṣu viśeṣaṇa-dūṣitam) and filled (saṃbhṛtam) nectar from the association of the virtuous ones through listening and other means.
Thus ends the second chapter of the commentary on the second Skandha of the great Purāṇa Śrīmad Bhāgavata, composed by Vijayadvaja Tīrtha. (2)
Śrīmajjīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
Now, with the words "atha sthiraṁ sukham āsanam" (Bhāg. 2.2.33) and "yadi prayāsyann ṛpo pāram eṣām" (Bhāg. 2.2.34), after describing the path of gradual liberation and the means of liberation, knowledge and yoga, and then stating that devotional service, wherein one surrenders one's actions to the Lord, is even superior, the direct path of devotional service is indeed extolled as follows: "na hi..." (33)
Commentary: There are indeed many paths to liberation from material existence for the living entities, such as austerity, yoga, and so on, but they are suitable only to a limited extent. This is what is being stated by the words "na hi" (not indeed). For, unless one takes to the path of devotional service, there is no other means that is truly auspicious, blissful, and unimpeded. Here, the word "yat" (that) is used to indicate actions (karma) that please the Lord, as stated in the verse "sa vai puṁsāṁ paro dharmo" (Bhāg. 3.29.14). (33)
The Lord Himself, Brahma, while situated in an unchanging state of concentrated consciousness, carefully contemplated the Vedas three times in their entirety, and with his reasoning, he ascertained that what is known as devotional service, which consists of attachment to the Lord within oneself, is indeed the essence. (It should be understood that the phrase "tri-rañvīkṣya" refers to the fact that the Vedas teach karma, jñāna, and bhakti.) Here, the word "ātmani" does not refer to the individual self, but to the Supreme Lord Hari, as confirmed in the Nirukta: "The Supreme Lord Hari is called Ātmā because He is all-pervading and the source of all." Alternatively, (the Lord Himself, being the knower of the supreme knowledge of the Vedas, states:) The Supreme Lord, who possesses transcendental qualities like self-effulgence, looked into the Vedas three times, imitating the way in which other knowers of the scriptures study them. He did this as a playful pastime to attract those who seek the essence of the Vedas. The Vedas, with their innumerable divisions and unlimited varieties of study, can be contemplated by Him alone, for He exists as the one non-dual reality pervading all time. This is what is meant by the word "kūṭa-sthaḥ" (situated as the one unchanging reality). Hence, the Lord Himself has said: "What did I do? What can I do? What is the need for me to make effort? No one in this world knows My heart." And Śrī Śukadeva has also said: "He gave up the letter of the Vedas and took up their essence." (34)
But how can others develop faith in that Supreme Lord? In response, it is said: "bhagavān..." The living entity is first realized as the seer by his own consciousness, through the objects of perception such as the intellect. This is explained in two ways: The inert objects of perception, such as the intellect, cannot be perceived without a self-luminous seer, as established by the principle of logical unbecomeability (anupalabdhi). Therefore, the self-luminous seer is realized through the indicative marks that reveal the seer. Furthermore, the intellect and other objects are instruments to be employed by an agent, just like speech and other means, as established by the principle of pervasive concomitance (vyāpti). (35)
Then, the Lord is also realized by the living entities, who are seers existing in all beings, through His own Self, which is His localized aspect as the indwelling Supersoul. Initially, the indwelling Lord is realized by all the seers. Thereafter, the Lord is also realized by them, just as before, in two ways: Indeed, the independence of the Lord as the enjoyer and agent of all activities is perceived, for without a specific controlling principle within, the activities of the living entities in their respective spheres would not be possible—this is established by the principle of logical unbecomeability. The Śruti also states: "It is He who makes one see, hear, think and understand through this conscious self." However, if the Lord were to enter all beings with His full opulence, then, being incomplete, He would not be the Supreme Lord—this is an unacceptable conclusion. Therefore, the Lord is realized as present within by His localized aspect, as confirmed in the Gītā-Upaniṣad: "Or, O Arjuna, does this entire universe deserve to be known? With a single fragment of Myself, I remain supporting it." And in the Viṣṇu Purāṇa: "The creation of material beings is accomplished by a tiny fraction of His energy." Just as workers like carpenters are dependent on and impelled by a superior controller, similarly, the living entities, whose activities are dependent, are engaged in their respective duties by the indwelling controller—this is established by the principle of pervasive concomitance. Thus, just as the indwelling Lord is proven by these two methods, He in turn proves the existence of the Supreme Lord, whose localized aspect is the indwelling Supersoul, who possesses unlimited opulence and whose primary reality is the source of His manifestations. This is also confirmed by the same logic, just as the activities of workers like carpenters depend on the supervision of a superior master. (36)
Alternatively, here the example can be given: "Just as a multifaceted object is perceived as non-different through various doors (senses), similarly, the Lord is realized as non-different through the different paths described in the scriptures." By this same reasoning, the general principle of the Lord's all-pervasiveness is also established. (35)
Then, stating the cause for developing attachment to that Supreme Lord, which was the question raised, the verse summarizes with the words: "tasmāt..." Here, the word "ca" (and) also includes services like pāda-sevā (serving the Lord's lotus feet). (36)
Glorifying devotional service by emphasizing the importance of hearing, the verse declares its supreme glory by saying: "pivanti..." "Sātām" refers to the Lord, who is the master of the living entities' lives and souls. Or, in the distributive case (vyādhikaraṇa), it means "those who are devoted to their own Lord." For the devotees, the Lord is the object of possessive attachment (mamata). Here, the word "pivanti" (they drink) indicates that the elaborate path described earlier is rejected, since devotional service is self-purifying and does not require separate endeavors. In this context, the nectarean narrations that are being praised are mainly those of the Śrīmad-Bhāgavatam, as stated in verses like "yāṁ vai śrūyamāṇāyām..." (Bhāg. 1.7.7). (37)
Thus ends the Second Chapter of the Commentary by Śrī Jīva Gosvāmī on the Second Canto of Śrīmad-Bhāgavatam, explaining the proper order of study.
Śrīmad Viśvanātha Cakravartī's Sārārthadarśinī commentary
However, this path of devotional service (bhakti-yoga) alone is the means to attain the supreme essence, as stated in the verse "na hi..." (Bhagavad-gītā 18.55). For bhakti-yoga is [the means to attain] pure love, and there is no other path that leads to the blissful and unobstructed goal of Śiva (liberation). Here, just as the two paths of karmic activities and philosophical study previously described lead to liberation, this path of bhakti-yoga leads to the attainment of devotional service. Since this path is described as supreme, it is logically established that devotional service characterized by pure love is superior even to the liberation attained by the two paths of karmic activities and philosophical study. Thus, one should understand that devotional service in the form of pure love cannot be described as merely a means to liberation. || 33 ||
Though you consider this path alone as the essence of all and your own chosen path, the Lord Himself, by His own sweet will, first established it, so what can an ordinary person like me say about it? The Lord, possessing the qualities of self-effulgence, omniscience, etc., is the Supreme controller. Yet the Vedas state that even He, taking the role of a sage, "repeatedly studied the self-born Veda in its entirety, just as other sages study the scriptures two or three times to comprehend their essence." Thus, to indicate the inscrutability of the meaning of the Vedas in this world, the Lord adopted the role of a sage and studied the Vedas three times. "Kūṭastha" means "He who pervades time" (Amarakośa 3.3.423). Therefore, it is said by the Lord Himself: "What does He ordain, what does He follow, what does He speculate about? There is no other cause than Himself in the heart or in this world" (Śvetāśvatara Upaniṣad 6.8). He, that Supreme Reality, ascertained that in one's own self arises rati, loving attachment, for only the Supreme Lord can be the object worthy of such loving attachment, being the goal indicated by all the Vedas. For rati is the initial stage of prema (pure love). || 34 ||
And that rati, as will be described later by the Lord's statement "For those who are devoted to Me, I am the beloved Self, the son, the friend, the guru, and the well-wisher" (Bhagavad-gītā 9.18), is of five kinds: śānta (neutrality), prīti (love), sakhya (friendship), vātsalya (parental affection), and mādhurya (conjugal love). Of these, the Lord first describes the nature and object of śānta-rati. The Supreme Lord Hari is realized by the peaceful devotees as their very own Self, the indwelling Supersoul present within all beings due to His all-pervading nature, as confirmed by the Lord's statement: "With a single fragment of Myself, I pervade the entire universe" (Bhagavad-gītā 10.42). Now, someone may ask: How can the individual soul (jīva) itself be identified as the indwelling Lord, so that Kṛṣṇa can be realized as the Supersoul? In response, it is said: The individual soul is inferred as the witness (draṣṭā) from the objects of perception such as the mind and senses, for perception of inert objects like the mind and senses is not possible without a conscious witness. Similarly, the individual soul is inferred as the agent (kartā) because the mind and senses are instruments to be employed by an agent, following the principle of "whatever is an instrument must have an agent." Furthermore, the individual soul is indicated by the characteristics that lead one to infer the witness and the indwelling Self, such as the inability of the soul to act and enjoy independently, and the inequality of results despite performing the same actions, or sometimes the absence of results altogether. Thus, the individual souls are dependent agents and enjoyers, being subject to the authority of a supreme master who awards them the appropriate results of their actions, just like workers receiving wages from their employer. || 35 ||
From where devotional service arises, that is explained here by the word "from that" (tasmāt). Because there is no other auspicious path than this in this world of transmigration, hence the meaning is "from that" (tasmāt). Or, because the Lord is perceived in all beings, hence "from that" (tasmāt). The idea is that there should be no restriction of place or time here; it should be done everywhere, always. With the whole mind, without any consideration of knowledge, action, etc., in any mental state—this is the purport. Therefore, with a single mind, the Lord, the master of the devotees, should be heard and glorified, as indicated by the single sentence. Since hearing is given prominence, hearing, chanting, and remembering are mentioned, but service to the Lord's feet and other practices should also be understood. (36)
Stating that love is the general means for the four-fold practice of affection, etc., and that it is also the means to pure love, the author also shows its result: Those who drink the nectarean narrations of the Lord, the soul of all, be it Nārāyaṇa, Rāma, or Kṛṣṇa, particularly those narrations describing His own nature as a child, adolescent, or youth, as well as the nectarean narrations of the great devotees like Nārada, Hanumān, Nanda, Śrīdāma, and the cowherd boys—by using the word "drink," it is indicated that those who do so have already developed love. But for those who have not yet developed such love, hearing, chanting, etc., are prescribed as means to attain love by the words "with the whole soul" (sarvātmanā). It is said that these narrations purify the heart and mind, which is the unmanifest result, and that one can then approach and directly serve the lotus feet of the Lord, which is the manifest result. Thus, this is the answer to the question, "How can one achieve perfection?" (37)
Thus ends the commentary on the second chapter of the second canto of the Bhāgavata Purana, which delights the hearts of the devotees, by the author of Sarārtha-darśinī, in the form of jewel ornaments. (2)
Śrīmacchukadeva kṛta Siddhānta Pradīpaḥ
Similarly, the Bhāgavata Purāṇa also states: "Therefore, O descendant of Bharata, the Supreme Lord Hari, who is the soul of all, is the ultimate resort," and prescribes practices like hearing, chanting, following one's prescribed duties, vows, and regulations as part of devotional service. "For the most part, O King, the sages free from the injunctions and prohibitions of the Vedas delight in narrating the qualities of Hari." The text also speaks of pure devotion in verses like "It is the supreme spiritual object, to be inwardly realized at every step." Thus, the attainment of the Lord, which is the result, is also described by the statement, "Through the Self, one attains the Supreme Self." Now, the author speaks about the supremacy of devotional service as the ultimate goal of human life in the following two verses, beginning with "na hi." (33)
Since there is no other auspicious path than devotional service in this world of transmigration for the living entity who has entered it, with determination... (34)
But how can there be attachment to the invisible Lord? In response, the author says, "bhagavān." The independent Lord Hari, who is the cause of the birth, growth, transformation, death, cold, heat, etc., of all dependent beings, has been perceived. Moreover, just as material objects like pots are inferred from the senses like the mind, and the individual self, who controls the senses, is inferred through them, similarly, the Lord, who is the witness of all virtues and sins and the powerful instigator of desirable and undesirable results of action, is also perceived through the individual self. This has been stated to explain the variety of understanding among different students. But in reality, the Lord, who is known only through the Vedas, is perceived through the Vedic statements like "All the Vedas seek that Supreme Object, and through all the Vedas, I alone am to be known." (35)
Since devotional service arises from Vāsudeva, there is no other auspicious path than this, O King. Therefore, for the attainment of pure devotion, the Lord should always be heard about when there is a speaker, glorified when there is a listener, and remembered when there is neither, by all men in all situations and at all times, day and night. (36)
The author explains the result of hearing, etc., with the words "They drink." They who drink the nectarean narrations of the Lord, the Supreme Soul, which are the wealth of the great devotees and have been collected by those very great souls during opportunities for hearing and reciting—they purify their mind and heart, which have been polluted by material sense objects. Then, through pure knowledge, they attain pure devotion, and through that devotion, they approach the service of the lotus feet of the Lord. (37)
Thus ends the elucidation of the second chapter of the second canto of the Bhāgavata Purāṇa, in the form of the lamp of true understanding composed by Śrī Śuka Deva. (2)
Vallabha's Commentary called Subodhini
Having thus described the goal and summarized that path, questioning what means there are for entering it, he says: "For there is no other path" (33). Apart from the previously mentioned path, which is auspicious, beneficial even in the stage of practice, and free from further wandering for one who has entered it initially, there is no other path in the form of means. And it is suitable for many. This is for those who are wandering here in samsara due to ignorance, not for those who are already established and have samsara as their very nature. He reminds of that path: "From which bhakti-yoga arises towards the Lord Vasudeva" (33). The means by which the highest love arises for the Lord, who has come to grant liberation and who is the direct form of the Supreme Brahman, having manifested with the divine form of existence and endowed with six opulences, in the antahkarana transformed into the mode of goodness which is the seat of the Lord - that alone is the means. Through hearing and so on, affection arises. Then, through meditation in the form of contemplating and concentrating, complete affection is the second stage. Further, the highest affection that arises in the heart when the Lord has come there through subtle meditation - that becomes the cause for directly attaining the Lord. It is the goal as well as the means, and also the endeavor free of anticipation. This path is extended from leaving home until reaching the desired destination. The initial portion is the means, the middle is the endeavor free of anticipation, and the end is attaining the Lord's association. Hearing, meditation, and the two types of contemplation become the successive stages. Affection is the foot. And if that affection travels along that path to the end, then it enables attaining the Lord, not otherwise (33).
The determination of the goal and the means was done previously. He says "The Lord" (34) - even though stated by the power of the object of knowledge, it should be stated by the power of the means of knowledge too - thus was said earlier. Considering with keen intellect the eternally established, compendious Vedas, and ascertaining himself as the goal, when deliberating on the means, having understood affection itself as the endeavor free of anticipation from statements like "Choose this alone", and reflecting "Through devotion alone one attains satisfaction", he ascertained devotion as the principal means and other factors as auxiliary means. And in that too, he remains unwavering (34).
Thus establishing the path of devotion through scripture and reasoning, he speaks of the auxiliary usefulness of other paths: "The Lord" (35) - the scriptures have proliferated for every person and every object. They are not at all negated subjects, due to their auxiliary usefulness. Through them all, the Lord has been indicated as present in all beings - by the Naiyayikas as the agent, by the Mimamsakas as action itself, by the Vedantins as the Self, by the Sankhyas and others as the instrument, and by others through their distinctions as knowledge and the knower, and as the substratum of knowledge. By all, the Lord has been indicated in one aspect, like the elephant and the blind men. Through direct experience and reasoning - through the self, through the experience of the seer and the seen, by means of distinctive marks like the intellect that do not enter into beings, by actions and so on - by inferential logicians whose knowledge arises indirectly, he has been indicated (35).
Therefore, since all philosophies are not useless, he concludes that the previously described method alone should be followed: "Therefore" (36). "For all" - with the strength of conclusiveness stated in subsequent literature. "Hari" - for removing miseries arising in the stage of practice, everywhere, always - there should be no consideration of place and time. "For the Lord" - for the sake of the result of hearing and so on, as before. "For humans" - humans alone are eligible (36).
Having thus described the path and the truth of the object, and since the topic is concluded, he states that even general hearing purifies and leads to attaining the Lord: "They drink the immortal" (37). Entrance within what is external is called nama. "Of the Lord who is the self of the saints" - for all, the Lord shines as the Lord; but for the saints, as the Self too. All desiring beings are lovers. How is it the immortal? It is complete in the pitchers of ears that are held upright. They purify the mind defiled by objects - just as in diseases pervading the interior, the accomplished physicians administer the nectar of effective medicines, similarly, they purify the antahkarana which is thoroughly defiled by objects and rendered unfit for the sacred path. Gradually, they attain the divine realm of Vaikuntha near the lotus feet, or the devotee (37).
Thus ends the second chapter of the commentary on the Bhagavata Purana called Subodhini, composed by the son of Lakshman Bhatt, the learned Vallabha.
Śrīmad Gosvāmī Śrī Puruṣottamā Caraṇa's Subodhinī Prakāṣa:
"Na hyo'nya" (not that which is other) here means "sa" (that). "Snehāvacchinna sneha" means "the affection that is not limited by affection." "Tadheturmārga" means "the means for that, in the form of śravaṇa (hearing), etc." "Tatra" means "in that means." The first part is śravaṇa, etc. The middle part is manana and nididhyāsana (meditation). The last part is the form of sūkṣmadhyāna (subtle meditation). "Tatra" means "in the consideration of the requisites for the journey." || 33 ||
"Bhagavān" here means "the aforementioned one." "Pūrvoktam" means "previously stated by himself." "Tatsādhakatvena" means "as the means for attaining that." The words "anyad" and "iti" refer to the original word "tat" and the fourth quarter-verse, which should be understood in the explanation. || 34 ||
"Bhagavān sarvabhūteṣu" here means "he declares the essence of all philosophical systems." In the explanation, "taiḥ sarvaiḥ" means "by all the authors of the scriptures." In response to the question "How is he known?" they say, "By the Naiyāyikas, etc." "Andhahastivad" means "like a blind man who has experienced an elephant." Clarifying this, they say, "through experience," etc. "Dṛṣyaiḥ" means "by the authors of the scriptures." This is stated as the dharma (characteristic) of mokṣa (liberation) in the statement, "The wise authors of the scriptures declare him." The word "dṛṣyaiḥ" in the original text should be understood as a noun referring to the agent. "Jīveṣu" etc. means that all actions, etc., should be understood as pertaining to the individual souls. Accordingly, in their view, the characteristics of Bhagavān should be understood as being the agent of all actions, the object of all actions, the soul of all, the instrument of all, the knowledge of all objects, the knower of all, and the presiding deity of all knowledge. || 35 ||
"Tasmād" here means "because of partially indicating." "Iti" here means "by the connection with the following portion," and "cittācāñcalyasāhityena" means "by the connection with the restlessness of the mind." || 36 ||
"Pibanti" here means "along with the objects." By this, it is indicated that the word "viṣaya" (object) in the original text is used in the sense of the experiencer, just as the word "pāpa" (sin) is used to refer to the sinner. || 37 ||
Thus ends the explanation of the Second Chapter in the Subodhinī Prakāśa of the Second Canto. || 2 ||
Śrī Giridhara's Bāla Prabodhinī:
What more is to be said? Since devotional service (bhakti-yoga), which takes the form of supreme affection, arises from the practice of devotion to Lord Vāsudeva, the son of Vasudeva, Śrī Kṛṣṇa, who is full of opulences like divine powers and other qualities, there is no other way or means in this scripture that is capable of delivering a person from the torment of birth, death, etc., present in this world of transmigration, except the path of devotional service to the Lord, which is the proper means. (33)
Not only have I spoken thus, but Brahmā has also ascertained the same. With this intention, he says, "Bhagavān" (the Lord). Even though Brahmā is endowed with qualities like knowledge, being situated in a neutral state and free from material transformations, with a concentrated mind, he thrice contemplated the entire Vedas with his intelligence. Since devotion (bhakti) to the Supreme Lord arises from its practice, he ascertained that this is indeed the proper means. (34)
But an objection may be raised: Affection arises towards an object that has been experienced, but how can affection arise towards the Lord who has not been experienced? In response, he says: The Lord, Hari, is perceived in all beings – how? Through His presence within the individual souls. By whom? By the seers (the senses like the mind, etc.). He illustrates this in two ways: The perception of inert objects by the senses is not possible without a self-luminous witness, so the Lord's presence as the inner witness is established through the inferential mark of impossibility (anupalabdhi). Also, since the senses like the mind are instruments, they are dependent on an agent, just like a hammer, etc., so an independent Lord is established through the inferential mark of pervasiveness (vyāpti). (35)
He summarizes the questions and answers with "tasmāt" (therefore). Indicating that you also agree with this, he addresses [the king]: "He rājan" (O king). Since the fear of transmigration cannot be entirely dispelled without devotion to the Lord, therefore, with a concentrated mind, at all times, in all places, the Lord Hari, who removes the misery of worldly existence for His devotees, who is capable of entirely preventing misery due to His divine opulences, and who is characterized by His ten kinds of pastimes, should be heard about, glorified, and remembered by all people with full attention. (36)
He states the result of hearing about the Lord: "pibanti" (they drink). Those who are devoted to the Lord, with full attention, drink the nectar in the form of the Lord's pastimes, which has been collected in the cup of their ears by the pious devotees. Since the word "pāna" (drinking) means to take something external and place it within, it is used here with reverence. By doing so, they purify their inner hearts, which are contaminated by material desires, and they attain the proximity of the lotus feet of the Lord. (37)
Thus, for the attainment of the bliss of devotion, this commentary on the Śrīmad Bhāgavata, called Bāla Prabodhinī, has been composed by Śrī Giridhara, the grandson of Śrī Vallabhācārya and the servant of Śrī Mukunda. (1-2)
In this commentary, the second chapter, which elucidates sūkṣma-dhyāna (subtle meditation), of the second canto has been explained. (3)
Hindi anuvāda
For a person caught in the cycle of worldly existence (saṃsāra-cakra), there is no other auspicious path except the means by which they can attain the unalloyed, loving devotion (ananyā prema-mayī bhakti) for the Supreme Lord Śrī Kṛṣṇa. (33)
Having studied the entire Vedas three times with a concentrated mind, Lord Brahmā ascertained with his intelligence that the supreme dharma is that by which one attains unalloyed love for the Supreme Lord Śrī Kṛṣṇa, the Supersoul. (34)
In all moving and nonmoving beings, the Supreme Lord Śrī Kṛṣṇa is perceived in His form as the Supersoul, for the seers like the mind, etc., are the inferential marks that indicate His presence, and He is the sole witness of them all. (35)
O Parīkṣit! Therefore, people should, with all their strength and at all times and in all situations, engage in hearing about, glorifying, and remembering the Supreme Lord Śrī Hari. (36)
O King! The saintly devotees continuously distribute the nectarean pastimes of the Supreme Lord, and those who drink it by filling both their ears with it are freed from the poisonous influence of material desires in their hearts, which become purified, and they attain the proximity of the lotus feet of the Supreme Lord Śrī Kṛṣṇa. (37)
The Second Chapter is concluded.
SB 2.2.33-37
