Text 51: O Nārada, this science of God, Śrīmad-Bhāgavatam, was spoken to me in summary by the Supreme Personality of Godhead, and it was spoken as the accumulation of His diverse potencies. Please expand this science yourself.
Text 52: Please describe the science of Godhead with determination and in a manner by which it will be quite possible for the human being to develop transcendental devotional service unto the Personality of Godhead Hari, the Supersoul of every living being and the summum bonum source of all energies.
Text 53: The Lord’s activities in association with His different energies should be described, appreciated and heard in accordance with the teachings of the Supreme Lord. If this is done regularly with devotion and respect, one is sure to get out of the illusory energy of the Lord.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
This is the summary of the manifestations that has been stated. [51]
As described, thinking and considering that devotion will arise in people, describe the Śrīmad Bhāgavatam primarily with Hari's līlā (divine play), not merely as the truth by disrupting the rasa (essence) of devotion. This is the meaning. [52]
Now, if one asks why describe līlā (divine play) which is dependent on māyā (illusion), to that he says: māyā (illusion). [53]
Thus ends the seventh chapter of the commentary on the Second Skandha of Śrī Bhāgavata Mahāpurāṇa. [7]
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
The līlās (divine plays) are the manifestations of the all-pervading Lord, their summary is seen in the statement "ko vetti bhūman bhagavan parātman yogeśvarotīr bhavatas trilokyām" where the word 'uti' denotes līlā (divine play), as seen in the lexicon "līlāvāsanayor utistaṃtuvāpanakarmaṇi". The summary should be understood as starting from "dravyaṃ karma ca kālā" up to "āyo vatāraḥ puruṣaḥ parasyeti, sarge tapo'ham ṛṣaya iti, yatrodyataḥ kṣititaloddhāraṇāya". Expand means to elaborate as instructed by Vyāsa. [51]
This means that even the result of mere knowledge of truth, which is liberation, will also come through devotion. The implication is that as per the Lord's statement "yat karmabhir yat tapasā jñānavairāgyataśca yat | tat sarvaṃ mat prasādena mad bhakto labhate'ṃjasā", everything else should be spoken of only by prioritizing devotion, not otherwise. [52]
Here he raises an objection with "nanu". "Amuṣya īśvarasya" without sandhi indicates its Vedic form, as stated "chandasi sarve vidhayo vikalpante". "Amuṣya" is used due to its presence in the mind. "Not deluded by māyā" means not bound by the binding power. The idea is that even māyā does not harm its own describer, just as lions, snakes, etc. do not harm their own keeper. [53]
Thus ends the seventh chapter of the Second Skandha in Śrīmad Bhāgavata Bhāvārthadīpikāprakāśa. [7]
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
[Regarding "nṛjanmani" etc.: These two verses are not found in many books, only in some. They have been explained by Vīrarāghava. As they establish the greatness of the Lord and there is no contradiction, they are explained. If one asks why it is not said to describe how the three goals of life can be achieved, he answers with "nṛjanmani". If the Lord is not pleased by the collection of practices done in human life, then what purpose is served by perishable dharma etc.? Nothing is accomplished, this is the meaning. [52.1]]
["Dharmasya hy apavargasya" - As stated before, only those that are useful for devotion to the Lord, directly or indirectly, are fruitful, while those without such use are futile. This is stated by positive and negative correlation in "kṛṣṇe". If by the practices of varṇāśrama etc., performed for one's satisfaction, there is no unwavering devotion to Śrī Kṛṣṇa, who has praiseworthy fame that removes ignorance, then what other result would come from them? Nothing. Because other results are perishable, even if produced, they are as good as not produced. This is the idea. [52.2] Thus ends Bālaprabodhini.] [53]
Thus ends the seventh chapter of the Second Skandha in the Śrīmad Bhāgavata Mahāpurāṇa. [7]
Śrīmad Vīrarāghava Vyākhyā
Here is a prosaic, grammatically correct, fluent and easily understandable translation of the entire text into English, without adding or skipping words or numbers from the original; occasional Sanskrit words within the English translation are written in IAST (with English translation of that word in parentheses):
Saying that the collection of his own statements is authoritative, he says "This" to mean that you too should promote this. This collection of the Lord's glories, this Bhāgavata, being about the Lord and spoken by the Lord, named Bhāgavata, was told to me by the Lord. You should expand this Bhāgavata. (51)
He explains the method of expansion with "As". The meaning is that you should conceive and describe in such a way that devotion to the Lord, who is the inner self of all and therefore the support of all, will arise in people. (52)
Now, why not say "Describe it so that the three goals of life may be achieved"? He answers with "In human birth". If the Lord is not pleased by the collection of practices done in human birth, then what is the purpose of perishable things like dharma? The meaning is that there is no purpose. He states the mutual dependence and independence of dharma and liberation, which were mentioned before, as useful only in relation to devotion to the Lord, while futile on their own, with "Kṛṣṇa". "What would be" is connected with both the first and second halves of the verse. If there is unwavering, unfailing devotion to Adhokṣaja (the transcendent one), who is praised with the best verses that remove all sins, what use are the practices of varṇas (social classes) and āśramas (life stages)? The meaning is that they are of no use. (53)
He states the result of describing the Lord's glories etc. with "Māyā". The māyā (illusive power) of this Lord, meaning the nature and manner of creating the world etc. For one who describes, approves with faith, and constantly listens, the inner self is not deluded by māyā, meaning by the qualities of māyā like darkness etc. This is the meaning. (53)
Thus ends the seventh chapter in Vīrarāghava's commentary on the second skandha of the Śrīmad Bhāgavata.
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
With the intention that this Bhāgavata Purāṇa, which is a collection of the Lord's glories, should be propagated in the human world, he says to inform Vyāsa with "This". The meaning is that what was told to me by the Lord at the beginning of creation, that should be revealed and taught as the Bhāgavata. Why should it be revealed as the Bhāgavata? To this he says "Collection". It is a collection, a compilation of the glories mentioned in "In creation, I who..." and the māyā-glories mentioned in "He who...". This is stated briefly, so it should not be doubted. To this he says "That this". That this, for giving knowledge to the human world, you should inform Nārāyaṇa in the form of Vyāsa who has descended, and expand it, meaning you should make this Bhāgavata Purāṇa in an expanded form for this purpose. This is the meaning of what should be informed. (51)
He elaborates on this with "As". The meaning is that you should inform him to conceive and properly describe in meditative language, with reasons, how devotion characterized by love, preceded by knowledge of His supreme excellence, will arise in people of sāttvika (pure) nature towards the Lord who is the self of all, the master of all, and therefore the support of all. (52)
Implying that even more than this, the creation of a Purāṇa that generates devotees of Hari is the purpose of your incarnation, not anything else, he says "In human birth". Since the subject of devotion is different and its fruit-giver is different, he says "Of liberation". If unfailing, eternal devotion to Kṛṣṇa, Hari who is the full strength and life of the soul, does not arise, then human birth, which is perishable from beginning to end, would not be satisfied, would not obtain the intelligence that is the means to the goals of human life. To this he says "What fruit", meaning the impermanent heavenly fruits etc. of dharma are no fruit at all due to being trivial fruits. Therefore, since devotion to Kṛṣṇa alone is the fruit of human birth, it is proper to inform about the creation of a Purāṇa that establishes this. This is the meaning. (53-54)
He elaborates on "What fruit" with "What would be". "What would be" is a rhetorical question. It is said: "What is questioned in the sense of trivial fruit, in reproach, in alternatives." (54)
With the intention that for a person practicing devotion to the Lord in the manner stated in the Bhāgavata Purāṇa, māyā (illusion) characterized by sons, wife etc. which is the cause of saṃsāra (worldly existence) would not exist, therefore the creation of this Purāṇa should be informed, he says "Māyā". For a person who, having heard from a true guru about the māyā, the greatness of this Lord characterized by being the creator of the world etc., describes it to good disciples with reflection, and likewise approves of that māyā with faith, and being unable to explain etc., listens as long as he lives devoted solely to listening - the self, the mind, is not deluded by māyā, the binding power. It does not become confused by ego and possessiveness. Therefore, the informing about the creation of the Bhāgavata is the cause of all good people's goals. This is the meaning. By the compound "Of this Lord", it suggests the Vedic similarity of this Bhāgavata. Or, by the word "Lord" Śiva is not meant; it indicates Nārāyaṇa who is the Lord of Lakṣmī who has characteristics different from him. Here the lengthening of the vowel of the same class should be noted. (55)
Thus ends the seventh chapter in Vijayaḍhvaja's commentary on the second skandha of the Bhāgavata.
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
This is the meaning of the four-verse form. By this, it is understood that it was also instructed. [51]
For the sake of devotion to Him, the description of His intrinsic power and līlā (in the brackets: play) is the best. From "ajitaruciralīlākṛṣṭasāra" (in the brackets: attracted by the charming play of the unconquered one) and so on. [52]
In the absence of taste and fortune for Him, one should describe His māyā-maya (in the brackets: consisting of illusion) opulence and universal form for the purification of the mind, as stated in "māyām" (in the brackets: illusion). In the absence of pure devotional taste, it is like offering actions, this is the idea. [53]
Thus ends the seventh chapter of Śrī Jīva Gosvāmī's Kramasandarbha on the second canto of Śrīmad-Bhāgavatam. [7]
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
Indeed, you speak of this unheard of, ultimate, wonderful opinion. True, I do not only speak this myself, but the Bhāgavata Purāṇa was spoken to me by the Lord. This should not only be considered as a scripture, but as a collection of glories. As the word vibhūti in Śrīmad Bhagavad-gītā and others also refers to partial incarnations, it means that the Lord Himself is present in the form of this scripture. Therefore, you should expand this everywhere, spread it - that is the service to it, this is the idea. [51]
But in between, you should accept one rule from me, your guru, as he says "yathā". It means for people who will be born in the Kali age. By saying "it will be" instead of "it would be", and as it is said "in Kali, the Purāṇa is the sun for those who have lost their vision". Two purposes are mentioned: it attracts the mind to Hari with love and removes saṃsāra (in the brackets: cycle of rebirth). "Bhagavatī" indicates easy worship. "Sarvātmani sarvasvarūpe" (in the brackets: in the soul of all, in all forms) means that by devotion to Him alone, worship of all is accomplished. "Akhilādhāre" (in the brackets: support of all) means that by devotion to Him alone, all desires are fulfilled even for those with desires. "Saṅkalpya" (in the brackets: having resolved) means that one should utter the resolution: "From today, I will describe only devotion to the Lord." [52]
Now, devotion is characterized by hearing, chanting, etc. And it has the names, pastimes, etc. of the Lord as its object. The pastimes are the transcendental, blissful activities of the līlā incarnations like Krishna and Rama, such as lifting Govardhana. Should the māyā (in the brackets: illusion) related to the creation etc., which is connected to prakṛti (in the brackets: material nature) overseen by the puruṣa (in the brackets: male) incarnation predominated by the power of māyā, be described or not? In response to this doubt, he says "māyām". There, "varṇayataḥ" means "who describes", "anumodataḥ" means "who approves", "śṛṇvataḥ" means "who listens" - the description of māyā is a support for devotional practices of chanting, remembering, and hearing, thus it is devotion itself. Therefore, "śraddhayā" (in the brackets: with faith). Even that power of māyā of the Lord is a great devotee, and its descendants like mahat-tattva are also devotees, as will be revealed in their prayers in the third canto. Therefore, even pure devotees should listen to māyā and mahat-tattva etc. with such understanding. He states the result of this: "By māyā, the soul, the jīva is not deluded." (Even the pastimes related to māyā are not illusory, but "my abode is transcendental" as stated by the Lord.) [53]
Thus ends the seventh chapter of the second canto in Sārārthadarśinī, which gives joy to the hearts of devotees, in the company of saints. [7]
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
Because in this Bhāgavatam there is a collection, a concise indication of the glories, this was spoken to me by the Lord. You too should expand this, propagate it in detail. [51]
He explains the method of expansion in "yathā". "Sarvātmani" means in the inner controller of all the universe. "Akhilasyādhāre" means in Lord Hari who is the support of everything. Describe the Bhāgavatam contemplating how devotion will arise in people. [52]
He states the result of describing the Bhāgavatam, which reveals the qualities and nature of the Lord, by the a fortiori argument in "māyām". Even for one who describes, approves, and faithfully always listens to māyā, the prakṛti which is the power of the Lord who is the shelter of infinite qualities and powers, and which is useful in creation etc., the subject matter of this Bhāgavatam, the mind is not deluded by māyā. What more needs to be said about one who describes Him? [53]
Thus ends the illumination of the meaning of the seventh chapter in the second canto of Śrīmad Bhāgavata Siddhāntapradīpa. [7]
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
This which has been explained by me is the Bhāgavata. The Bhāgavata is that which was spoken by the Lord and has the Lord as its fruit. He states the meaning of the instrumental case there - "That which was spoken to me by the Lord". That which was spoken to me by the Lord Himself. For this reason, this is called the Bhāgavata. Now, the Lord indeed described His entire nature. So how is it only this much? Anticipating this doubt, he says - "This is a summary". This is a condensed summary of the glories. The brief and detailed explanations are given according to one's qualification. You are the highest qualified. Therefore, it has been explained to you briefly. You should expand this and describe it in detail for the sake of others. (51)
The reason for detailed narration - "Just as in Hari, the Lord". Due to devotion being intense all-surpassing love preceded by knowledge of greatness, and due to it not arising without knowledge of greatness - because detailed narration is the cause of knowledge of greatness, detailed explanation should be given to generate devotion by imparting knowledge of greatness. What more can be said? It should be spoken in whatever way devotion will arise. By this it is said that the topics should be spoken according to qualification. Now, even if greatness is explained, how will devotion arise without a relationship? "The self alone is the object of supreme love for its own sake" - thus states the śruti (śruti). In other cases, love is conditional. So how can there be unconditional love for the Lord? Anticipating this doubt, he says - "The Self of all". This Lord is the Self of all. How He is the Self of all has been explained. Having thus established Him as the object of love by being the Self, to establish Him as the object of love in all forms like son etc., he shows the favor done by the Lord - "The support of all". The Lord is the support of all in every way. Therefore love for Him is appropriate. When the Lord's qualities are to be elaborated to people, no other goal should be intended except that all should attain devotion to the Lord. With this resolve in mind, the qualities should be described, he says - "Thus resolving". Describe. Explain each topic in many ways is the meaning. (52)
Now, by detailed narration they attain devotion. What will happen to me? To this he says - "For one describing māyā". This indeed is the Lord's māyā. Since all powers are to be described. Since the ten types of līlā (līlā) are the Lord's powers. The self of one describing māyā is not deluded - this is the connection. Now, in describing māyā, the inner organ may become deluded, but not undeluded. To this he says - "The māyā of this Lord". Or approving when described by another. Being properly examined means even when just hearing in reality. Although the main fruit is devotion, in its absence, the inner organ is certainly not deluded by māyā in any way. Therefore it is established that hearing etc. should be done for the welfare of people and for one's own sake. (53)
Thus ends the seventh chapter of the second skandha of the Bhāgavata Subodhini composed by Śri Vallabha Dikshita, son of Śri Lakshmana Bhatta.
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
In "Just as in Hari", by the relationship which is characterized by the sense of one's own - that sense of self which is by relationship, from that. They explain this: "The self" etc. To refute this, they state the conclusion: "This" etc. "Has been explained" means it has been expounded in the section on sentence meaning in "Again in the infinite Lord" (1.19.16) and in the chapter on relationship, this is the meaning. (52)
Thus ends the explanation of the seventh chapter in the Subodhini Prakasha on the second skandha.
Śrī Giridhara-kṛtā Bāla Prabodhinī
Speaking of the authenticity of his own compilation, he says this - idam (this). Because this was spoken to me by the Lord, and because this is a collection of the Lord's glories, describing the Lord and leading to the Lord, therefore this spoken by me is called Bhāgavata - this is the connection. You should expand this for the sake of others. The meaning is that you should describe it in detail. || 51 ||
He describes the method of expansion as follows - yathā (as). By describing it in such a way that devotion to the Lord will arise in people, having thus resolved and contemplated, one should describe the Bhāgavata in detail, primarily focusing on His līlā (divine play) - this is the connection. Now, how can devotion to the Lord arise as defined by "Knowledge of greatness followed by firm and supreme affection is called devotion, by which liberation is attained and not otherwise"? The śruti (scripture) states, "For the sake of the Self, indeed, everything becomes dear," thus establishing supreme affection only in the Self. Anticipating this doubt, he says - sarvātmani (in the Self of all). He also says - harau (in Hari), implying that devotion is possible there also as the remover of devotees' sorrows. He says - akhilādhāre (the support of all), implying that devotion also arises from hearing of His greatness as the benefactor of all. || 52 ||
These two verses are not found in many books, only in some, and they have been explained by Vīrarāghava. They are explained here as they establish the Lord's greatness and there is no contradiction. Now, why is it not said to describe in such a way that the three goals of life (trivarga) may be achieved? Anticipating this question, he says - nṛjanmani (in human birth). If the Lord is not pleased by the collection of practices performed in human birth, then what purpose is served by perishable dharma and other things? Nothing at all - this is the meaning. || 53 ||
In the manner previously stated, "Of dharma, which leads to liberation," he states by positive and negative logic that only those things useful for devotion to the Lord in a step-by-step manner are fruitful, while those devoid of such use are indeed futile - kṛṣṇe (in Krishna). If unwavering devotion to Uttamaśloka (Krishna), whose fame removes ignorance, does not arise from the performance of duties of varṇa (social class) and āśrama (life stage), then what other fruit would there be from them? Nothing at all. Because other fruits are perishable, even when produced they are as good as unproduced - this is the idea. || 54 ||
Now, since līlā (divine play) is primarily composed of māyā (illusion), and since that is deluding, how can devotion arise in me who describes it and in others who hear it? Anticipating this doubt and implying that it would indeed arise through the cessation of māyā and the manifestation of the highest truth, he says - māyām (illusion). The inner self of a person who with faith constantly describes, hears, or approves after hearing the māyā (divine play) of this supreme Lord is not deluded by māyā - this is the connection. He who praises becomes the object of His grace, as it is universal. And because it is said, "If this goddess māyā ceases," it is certain that māyā ceases through mutual hearing and chanting - this is the idea. || 55 ||
Thus, by Śrīmad Bhīridharākhya, son of Gopāla in the lineage of Śrī Vallabhācārya, entitled to serve the feet of Śrīman Mukundarāya, for the attainment of the bliss of bhajana (devotional service), this commentary on Śrīmad Bhāgavata called Bālaprabodhinī has been composed. In this second [book], in the exposition of reflection, the seventh chapter, describing the manifestation, has been explained.
Hindī Anuvāda
The Lord had instructed me, and this is that very 'Bhāgavata'. It contains a concise description of the Lord's glories. You should expand on this. || 51 || * * Determine how people can develop loving devotion to Lord Śrī Hari, who is the refuge of all and the form of everything, and describe it accordingly. || 52 || * * Those who describe the Lord's inconceivable power māyā, or approve of descriptions made by others, or listen to it daily with faith, their minds are never deluded by māyā. || 53 ||
Seventh chapter concluded
SB 2.7.51-53
