Text 1: King Parīkṣit inquired from Śukadeva Gosvāmī: How did Nārada Muni, whose hearers are as fortunate as those instructed by Lord Brahmā, explain the transcendental qualities of the Lord, who is without material qualities, and before whom did he speak?
Text 2: The King said: I wish to know. Narrations concerning the Lord, who possesses wonderful potencies, are certainly auspicious for living beings in all planets.
Text 3: O greatly fortunate Śukadeva Gosvāmī, please continue narrating Śrīmad-Bhāgavatam so that I can place my mind upon the Supreme Soul, Lord Kṛṣṇa, and, being completely freed from material qualities, thus relinquish this body.
Text 4: Persons who hear Śrīmad-Bhāgavatam regularly and are always taking the matter very seriously will have the Personality of Godhead Śrī Kṛṣṇa manifested in their hearts within a short time.
Text 5: The sound incarnation of Lord Kṛṣṇa, the Supreme Soul [i.e., Śrīmad-Bhāgavatam], enters into the heart of a self-realized devotee, sits on the lotus flower of his loving relationship, and thus cleanses the dust of material association, such as lust, anger and hankering. Thus it acts like autumnal rains upon pools of muddy water.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
In the eighth [chapter], questioning the connection of the body with Īśa and jīva, Parīkṣit asked many desired questions about the meaning of the Purāṇas. (1)
You expand on this, he said. The very expansion of that is asked in "O Brahman" in three [verses]. And of the one without qualities and beyond qualities. One who has the vision of God is he. (1)(2)
Detaching the mind and placing it in Śrī Kṛṣṇa - thus one's own effort is shown. (3)
He says that even that is not necessary for one who listens with faith. For the listener. Even without one's own effort, the Lord Himself enters the heart. (4)
Having entered the lotus of the heart (bhāvasaroruham), He washes away all the impurity there. Like water. When water in a pot is purified by mixing with other substances, only that becomes pure, not [the water] in rivers or tanks. And that impurity remains inside the pot, it doesn't completely dissolve. Hence with a little movement it becomes turbid again. Similarly, atonement through austerities, charity, etc. does not completely wash away all sins for everyone, but leaves some remnant. And that too only for some, only a little. But Śrī Kṛṣṇa, merely by entering the heart, removes all sins of everyone completely - this is stated by the example "like the impurity of water in autumn". (5)
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
Raising doubts like "How is the body connected to Īśa and how to jīva", etc. Bubhutsitān means desired to be known. (9) "O Brahman" means you are the direct form of the Veda itself, so you are capable of removing my doubt - this is the idea. Devam means the all-pervading Lord; he shows [Him] to his own devotees through instruction on truth - hence devadarsana. Or, one who has devadarsana (devadarśanaḥ) means one who has direct vision of Deva, i.e. Hari. Or, he is seen by those who are illumined by austerities, etc. Or, inserting 'a', it means he is seen by non-gods (adeva), i.e. devotees of the Lord, for whom the letter 'a' representing Vāsudeva is the god to be worshipped. (1)
O best among knowers of Veda like Paila, etc. - the idea is that the truth known by you cannot be known even by Vedic scholars. This truth, the nectar-drinking of the lotus-born Śrī Bhāgavata arising from the Nārada-Vyāsa dialogue, is what my bee-like mind desires to know and drink - this is the meaning. Hence "narrate the stories of Hari" is connected with the next [verse]. The reason for that is: One whose prowess is wonderful and delightful to the mind. (2)
O Mahābhāga - One whose portion (bhāga) is worship of Vāsudeva is abhāga; mahān (great) and abhāga is mahābhāga - this is the vocative. Also, as it is said "The son of Vyāsa is devoted to Vāsudeva", you are mahābhāga due to being a devotee of Śrī Kṛṣṇa. By your grace, I too will become so, like a sandal tree - this is the idea. (3)(4)
Entering in the form of stories, the Lord Himself, having entered the lotus of the heart (bhāvasaroruham), though always present there as the inner controller, remains indifferent; entering through the ears, Kṛṣṇa immerses the jīva in Himself - this is suggested. Or, bhāva means the mood of servitude, friendship, etc. - that itself is the lotus. He washes away the impurity of lust, anger, etc. This is not very wonderful, as knowledge, yoga, etc. are capable of doing this, so he says "like water". When water in a pot is purified by mixing with other substances, only that becomes pure, not [the water] in tanks, etc. And that impurity remains inside the pot, it doesn't completely dissolve. Hence with a little movement it becomes turbid. Similarly, knowledge, yoga, austerities, etc. do not wash away the impurity of the heart for everyone, but only for some; and even for them, not completely, but only a little, not without remainder, only somehow. This is stated: "As the self is not pacified by the paths of yoga beginning with self-restraint, [which are] repeatedly defeated by lust and greed, as [it is pacified] by service to Mukunda." But Kṛṣṇa, merely by entering the heart, removes completely all [sins] of everyone - this fourfold emphasis should be understood here from the autumn example. (5)
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
(1-7)
Śrīmad Vīrarāghava Vyākhyā
You said "expand this", thus the expansion is asked by the king to the brahmin. O brahmin, Śuka, the seer of gods and the supreme Self, Nārada, was prompted by Brahmā, the four-faced one, to describe the qualities of the Lord who is without qualities, devoid of the natural qualities like sattva, etc. The rest is "for whichever question". Or, as he asked, meaning as he spoke, of what kind. (1)
I wish to know this, described in detail by Nārada. Therefore, O best among the knowers of Veda, narrate the stories of Hari of wonderful prowess, which bring auspiciousness to the world. (2)
O great fortunate one, having fixed the detached mind on Kṛṣṇa (kṛṣṇe), the inner Self of all the intelligent ones, I will abandon this body. The meaning is: narrate, as I will abandon the body listening to the stories of the Lord, remembering Him alone at the end. (3)
To address how remembrance is achieved at the end by hearing stories for a short time, it is said "of the one who listens". The Lord enters quickly into the heart, which is not too long, of a person who constantly listens with faith and narrates His activities. The meaning is: the mind of the listener becomes inclined to remember Him. (4)
The result of the Lord's entry into the heart is stated in "having entered". Śrī Kṛṣṇa, having entered through the ear-hole, the door of hearing stories, into the lotus of the heart of His devotees, removes the impurity present in the heart in the form of attachment etc., just as the autumn season removes the impurity of water. This is the meaning. (5)
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
In this chapter, Parīkṣit asks Śuka about what is expounded in the Bhāgavata Purāṇa. First, with the intention of asking how Nārada fulfilled Viriñci's command, he asks "to the brahmin". "Of the qualityless" means eternally free from qualities like sattva, etc., or foremost everywhere. In "description of qualities", the locative case is used for that purpose. "To whomever" other than Vyāsa. (1)
After the dialogue between Nārada and Vyāsa, with the intention of saying "my desire is only the spreading of Hari's stories as uttered from Vyāsa's mouth in the Bhāgavata, I wish to know this truth", he says "of Hari". (2)
The connection is: narrate in such a way that, having fixed the detached mind on Kṛṣṇa (kṛṣṇe) after concluding the qualities heard and famed, I will abandon this body. (3)
He states that this result would come from listening, etc. in "of the one who listens". (4)
Then, what happens from that is stated in "having entered". (5)
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
brahmeti with the following half-verse. In "Description of qualities of the qualityless," the extraordinary nature of His qualities compared to material qualities is shown. The answers to "To whom and how He spoke" are to be known later in the chapters, in the section spoken by Śrī Nārada. (1)
hareḥ with the following half-verse. He desires something special even in the story of Hari (Krishna). As I... (2)
It speaks of the power of listening in śṛṇvataḥ. And from that power alone, also for one who chants. (3)
But when entered, He purifies the world also through the connection with Him, by the principle "My devotee purifies the world," as stated in praviṣṭa. svānām means those accepted by His entry. Therefore, because the heart bearing special emotions is the desirable abode giving happiness to Him, it is called bhāvasaroruham (lotus of emotions). The example of water and autumn is only in the aspect of complete purification. (4) (5)
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
In the eighth (canto), the king, manifesting his eagerness for Krishna's stories, clearly asked various questions to Śrī Śuka, the remover of doubts. (0)
aguṇasya means devoid of material qualities. devasya means of Krishna, whose darśana (vision) he has. (1)
kṛṣṇa iti means the body which remains as the basis of "I" after abandoning the bases of "mine" such as kingdom. Even in that, the mind is detached and fixed on Krishna. His own effort in remembering Krishna is shown. (2)
śṛṇvata iti shows that even that effort of remembering is not necessary for a devotee who listens and chants. It is indicated that remembrance depends only on hearing and chanting, as the Lord Himself enters the heart without one's own effort. (3)
praviṣṭa iti means the Lord Himself has entered in the form of His stories. bhāvasaroruhaṃ means the lotus of the heart. It is hinted that though always present as the inner controller, He remains indifferent, but Krishna entering through the ears attaches the jīva (soul) to Himself. Or bhāva means servitude etc., and that itself is the lotus. It removes śamalaṃ (impurities) like lust and anger. If one says this is not very wonderful as even jñāna-yoga etc. can do this, it is answered by salilasya. When water in a pot is purified by mixing with other substances, only that water becomes pure, not the water in rivers or ponds. And that impurity remains inside the pot, not completely dissolved. Hence it becomes turbid again with some movement. Similarly, jñāna, yoga, austerities, etc. remove heart's impurities only for some, not for all; even for them not completely, but only somewhat; they do not thoroughly remove the remaining impurities of the heart in any way. As said: "The mind tormented by lust and greed is not as pacified by the paths of yoga beginning with yama, as it is by service to Mukunda (Krishna)." But Krishna, just by entering the heart, completely removes everything for everyone - this is illustrated by a proper example. (4) (5)
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
In the eighth chapter, many questions were asked by the king. There, at the end of the previous chapter, Brahmā said to Nārada, "You expand this," and he asks about that very expansion in "brahmaṇeti" with three verses. O brahman (Śuka), aguṇasya (of the qualityless) means devoid of material qualities and a natural repository of qualities. In guṇākhyāne (description of qualities), in the expansion of the Bhāgavata focusing on His qualities, Nārada, who has the vision of God, was prompted by Brahmā. "To whom and how he spoke this, I wish to know" - this is connected with the second verse. (1)
O best among the knowers of Vedas, just as I will leave my body having fixed my detached mind on Krishna, the soul of all, similarly, you narrate those stories of Hari spoken by Nārada - this is connected with both verses. (2) (3)
"Fixing the detached mind on Krishna" shows one's own effort. Even that is not necessary for one absorbed in hearing etc. about Krishna's activities, as stated in śṛṇvataḥ (for one who hears). The Lord enters the heart of His devotee who constantly hears with faith and narrates His activities, in not too long, but in a short time. (4) (5)
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
Thus, the determination of worship by origin and contemplation. Both are established for determining the essence of the forms of virāṭ (cosmic) and brahman (absolute) ॥ 1 ॥ The contemplation by reasoning is now explained in three ways. Because reasoning with objection, conclusion, and result is threefold. ॥ 2 ॥ In the eighth, the doubtful king's question filled with objection is explained. And other questions rooted in that too ॥ 3 ॥
To express the doubt that there will be complete inconsistency in the objection to the gross and subtle forms of the said agent, he encourages in the story with six verses - prompted by Brahmā. At the end of the previous chapter, it was said "You expand this". When great devotion arises just by hearing the summary, then with utmost respect he asks "What will happen in detail?" - addressing as "Brahman" for omniscience. The connection is with the following: "I will tell how Nārada, prompted by Brahmā, spoke to whomever about describing the qualities of the Lord." And in describing qualities of the qualityless. The subtle form is indeed qualityless. And from the word "ca" (and), the gross form too. He was urged by Brahmā for the purpose of describing, narrating the qualities, the attributes indicating excellence of that (Lord). It is said "to whomever as he spoke" because it is to be described according to different qualifications. Otherwise, he would simply say "to whom he spoke". He states the ability in such description of that (Nārada) - "having divine vision" ॥ 1 ॥
Now what use is this to you, to that he says - "I wish to know this". Indeed, in what kind of qualification this truth is to be spoken in what way. And this is to be known for one's own qualification and for instructing others. Now how is this to be known by me, it is to be known by me according to my own qualification - with this doubt he says - "O best among knowers of the Veda". For in the Veda, topics are explained according to one's own qualification and according to others' qualification. And all those are known by Brahmins. Seasons like spring. Mantras like yathayathā. Sacrifices like Aśvamedha. And occasional rites like punaḥstoma. Similarly, this scripture too, proceeding with respect to all qualifications, explains the topics according to the divisions of those respective qualifications. And according to the Veda, the arrangement is according to those respective qualifications. All that is known by the knowers of Veda - thus the address. Having thus stated the question related to the previously mentioned purpose, he states another question of his own intention with one and a half verses - "of Hari of wonderful prowess". Narrate the stories of Hari. By the ātmanepada (middle voice), it is indicated that it will be for one's own purpose too. Now the stories of the Lord who removes all sorrows are well-known in all Purāṇas, so what is special in narrating today - with this doubt he says - "of wonderful prowess". Indeed, the Lord's character is not easy to understand. He does one thing and it turns out another way. Therefore, due to the Lord's qualities being of various forms in essence and in conclusion, they are to be known by discrimination. Moreover, the Lord's stories are auspicious for all people. Some object is auspicious just for a person, like a protective thread or ornaments. Some for a household, like house decorations. Some for a family, like the birth of a son. Some for periods and places, like protection or rain etc. But the stories are auspicious for all worlds. They bring supreme benefit to living beings and worlds. The address "O great one" means you alone have the qualification to narrate such topics, not others. Others are qualified by the Lord for trivial results, but you are for great results - thus the address. Previously it was said "to be spoken according to qualification", so with the intention that "I have such qualification, so what is appropriate there should be spoken", he describes his own qualification along with the intended state - "as I in the all-self". My desire is this much. That having withdrawn the mind from all worldly and other-worldly objects and placed it solely in the Lord, then I give up my life-breaths. This much is to be done in this birth. What will happen after doing this, he will explain later. Now this is easy to attain, scripture is not required here. Krishna is seen directly and the mind of great ones is under their control, so place it in Krishna, why the delay - with this doubt he says - "in the all-self". Krishna is known by us yet unknown. Or known as limited. Indeed, he is to be known as the self of all by all selves. But that did not happen before. "They worship him as they know him" - thus in the śruti, since the result is stated according to the worship, all results become that alone if worshipped as the self of all. Otherwise it would be incomplete. And "Having become that, he protects" - thus protection from all sides is accomplished. Not only is an ordinary mind to be placed in the Lord. If so, for one with an impure mind, the result would be impure only. Therefore, the means should be stated for how the mind becomes detached, or how the all-self nature shines in the heart by removing wrong notions and contrary ideas ॥ 2 ॥ 3 ॥
When the mind is focused, the subsequent action will naturally follow, as stated in "śṛṇvataḥ śraddhayā" (listening with faith). When one's mind is on something, either due to desire or inspiration, then one listens to it and speaks about it. Faith also arises there. Thus, mental focus is necessary for carrying out listening and other practices. Faith is indeed a component of listening and speaking. Only listening and other practices performed continuously over a long period are effective in producing results. Here, the long period and continuity are expressed by the word "nitya" (constant). The word "ca" (and) in "gṛṇataś ca" (and praising) includes remembering and other practices as well. Since qualities cannot enter without their possessor, the Lord quickly enters the heart along with His qualities. This Lord belongs to His devotees, as this scripture was created by the Lord Himself. ॥ 4 ॥
Then what happens? To answer this, it is said "praviṣṭa" (entered). Even in praising, listening is present, and since the mouth is the means for the qualities to emerge, "karṇarandhra" (ear canal) is mentioned. The word "randhra" (opening) indicates the means of entry. The singular form is used to emphasize attentive listening, as in worldly attentive listening, only one ear is engaged, and that sense organ becomes single-focused. "Svānām" refers to those who have surrendered themselves.
He not only enters the heart but also the "bhāvasaroruha" (lotus of emotion). Some say "bhāva" means manner. Others say the general meaning of the root word, which is existence, refers to the Lord. The indestructible existence is the causal form. Through constant listening, it becomes heart-shaped. When it blooms further through devotion, it becomes like a lake. If devotional practice combined with listening becomes like a seed in it, and the heart remains filled with love, then with the growth of the seed through listening and other practices, it becomes a lotus. That indeed becomes the Lord's seat and home. Then, having entered there, the Lord removes all impurities. Although all sins may have been destroyed earlier, impurities remain. "Śamalam" means that from which peace (śam) is sufficient (alam). Worldly and otherworldly fruits are expressed by the word "śam", as well as peace and other virtues. Since there is no enjoyment with mere merit, merit accompanied by its inevitable sin becomes the means of enjoyment. When that fundamental sin exists, detachment never occurs, so the Lord removes it at that time.
Now, even for one who practices peace and other virtues, how can further progress be achieved without knowledge? To this, it is said: "Kṛṣṇa". The Lord, who is of the nature of eternal bliss, is Himself the form of the human goal and does not require means such as knowledge. This is clarified with an example: "salilasya yathā śaradi" (like water in autumn). The word "saras" refers to the water mentioned here. "Yathā śaradi" (as in autumn) is the example. Just as worldly water becomes clear in autumn but cannot become clear during the rainy season, similarly, the water of love also becomes clear due to the Lord. ॥ 5 ॥
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
Those wishing to explain the eighth chapter first restate the result established in the previous section, saying "evam" (thus) and so on. "Nirdhārabhajanaṃ" means worship preceded by determination. Thus, when determination of the two is made through Brahma's speech by Śrī Śuka, it means that both are established for the king in sequence. If one asks what is the purpose of the second deliberation, they explain the chapter's meaning with "upapattyā" (by reasoning) and the following two verses. Thus, since here the duty of worship is restated with "śṛṇvataḥ" (of one who listens) etc. (2-8-4+5+6) in three verses, and this reasoning in the form of an objection is seen earlier, it is understood that only one determination was completed for the king, not the second. Hence the second section is for that purpose. The result being a reasoning should be understood due to its being decisive of the purport. The connection of the chapters is quite clear. The connection of the sections in the form of having one purpose was stated earlier. They state the connection of the explanation with "ukta" (stated) etc.
In "brahmaṇe", he asks with utmost respect. Here, the repetition in "yasmai yasmai yathā prāha" should be understood as indicating the highest respect. "Tasya" refers to the subtle form along with the gross form. "Anyathā" means that in respectful hearing, it is accomplished merely by an inquiry with understanding. (1)
In "harer", when one expects how this indicates qualification, they say "anye tu" (others however) etc. "Iti sambodhanaṃ" means this address is indicative of that. "Sarvato rakṣā ca" means: In the Maṇḍala Brāhmaṇa, beginning with "The Adhvaryu priests worship this fire saying 'It is Yajur, for it connects all this'" and "As one worships Him, so He becomes. Having become that, He protects. Therefore, one who knows thus should worship Him with all these. For He becomes all, and having become all, He protects." By this śruti (scripture) stating that when the Lord is worshipped as all forms, He manifests as all forms and protects, it means that in the knowledge of being the Self of all, protection from all sides is accomplished. (2)
In "śṛṇvataḥ", if one asks how it is said that the Lord enters when one who performs hearing etc. of the Lord's activities has that very thing enter their heart, they state the triple reason indicated by the words "svaceṣṭita", "hṛd", and "bhagavat": "dharmī" etc. "Hṛdayam" is etymologically derived in śruti as "hṛdi ayaṃ" (this in the heart). Thus, due to the inseparability of the qualities, He enters for their entrance - this is one reason. He enters due to being subtle - this is another. He enters due to being the accomplisher of the human goal for the accepted person - this is another. These should be understood thus. If one asks how this can be ascertained as the Lord's nature, they say "bhagavataiva" (by the Lord Himself) etc. And this reason should be understood as established by the context, as it was stated in the previous chapter by the verse beginning "idaṃ bhāgavataṃ nāma" (2-5-71). (4)
Entered here, as in kīrtana (chanting) etc. Although previously śravaṇa (hearing) etc., three or four including bhajana (worship) were mentioned, due to the mouth being the exit point and others not being exit points for the reasons stated, only śravaṇa remains as the entrance, hence it is said so. What is bhāva (emotion)? Is it a lake? Is it a lotus? When there is an expectation of what is intended as the substratum of the Lord, they explain bhāva etc. They state the conclusive view as "in the form of the cause" etc. As per the method stated in two chapters, the indestructible, second person known as akṣara (imperishable) is denoted by the word bhāva - this is the meaning. In the two previously mentioned views, the inappropriateness will become clear. When there is an expectation of why it is not respected, they say "one's own" etc. It has become the heart-form through the retention of verbal knowledge of one's own subject, by the analogy of fire in a lump of iron. Thus, even before hearing, since there is no purpose in describing it as a lotus metaphor for its dual nature in the heart as previously stated, and since it is described here, it is not respected - this is the meaning. They explain the basis of the metaphor with "and he" etc. If that second person, through affection born of hearing etc., manifests expansion in the form of self-manifestation everywhere in the qualified person through manana (reflection) and nididhyāsana (meditation), then due to its pervasiveness it becomes like a lake. They describe the manner of its lotus-nature with "means" etc. Sādhana-bhakti (devotional practice) is love combined with reflection, remembrance etc. When hearing is done again, being enclosed by that due to being in the middle of it, if it attains the nature of addiction in that imperishable heart, then love which has taken the place of water, having the nature of all emotions in the form of intermediate functions, fills the heart. When the Lord comes to the heart through subtle hearing etc. in intense addiction, that love becoming delightful becomes a lotus - thus the basis of the metaphor is the understanding of this succession of states. They state the conclusion with "that itself" etc. Thus, here by the mention of the word Kṛṣṇa denoting the supreme Brahman, it is known that the imperishable referred to is "that supreme abode of mine" as stated. In the Taittirīya, by hearing the sorrowlessness of the small space within the small lotus-like heart in the middle of the city, which is sinless and the highest abode, and by hearing the sky-likeness of the emotion called rati (love) and the nature of the supreme space-like imperishable, after clearly stating the nature of the object of meditation as the substratum, and due to the absence of this in mere emotion etc. And due to the absence of supremacy of pure sattva, and the impossibility of it being the complete substratum, both reasons for disregarding the two views are established - this should be understood. If it is asked, due to statements like "The true dharma, when heard, recited, meditated upon, or approved, immediately purifies, even after thousands of births", since all sins are removed by hearing about the Lord's qualities and the arising of devotion, what sin is to be removed by the Lord? To this they say "Although" etc. When it is expected what stands in place of water in the example here, since sin is not mentioned in relation to this and the substratum is free from sin, they say "lake" etc. Thus, even though in "In water one becomes the sole seer, without a second" only the one form is mentioned, by hearing the word "water" here also the word "lake" indicates the one form. Love itself is expressed by the word "water" through metaphorical hyperbole - this is the meaning. This itself is the example - this is the meaning. (5)
Śrī Giridhara-kṛtā Bāla Prabodhinī
The dialogue between Brahman and Nārada, describing the glory of Hari (hareḥ), is heard. In the eighth year of King Parīkṣit's reign, a doubt is examined. (1)
"Expand on this," it was said there. For one who experiences supreme bliss from hearing a brief account of his life, what will happen when hearing it in detail? With eagerness to know this, he asks for elaboration with three verses. Addressing Śuka, indicating his omniscience, he says, "O Brahman." Brahman urged Nārada to describe the qualities and corresponding pastimes of the Lord, who is devoid of material qualities, independent, and whose qualities indicate excellence and devotion to his devotees. I wish to know how Nārada spoke to each inquirer according to their superior, middling, or inferior qualifications, and you know this, so please tell me. The connection of the three is thus. He states the reason for Nārada's ability to speak thus - "having seen the divine." One who has knowledge of the divine Lord is thus, or one upon whom the Lord's merciful glance has fallen is thus. (1)
Again indicating omniscience, he addresses him: "O best among the knowers." He states the reason for eagerness to hear - "of Hari." Some things bring auspiciousness to individuals, like protective amulets; some bring auspiciousness to families, like the birth of a son; some bring auspiciousness to villages and countries, like rainfall. But the stories of Hari bring supreme auspiciousness to all worlds, beings, and realms. He states the reason for this - the stories are of one with wonderful prowess and inconceivable valor. (2)
Thus, when asked what fruit you desire from hearing the Lord's stories, he says - "Tell me." Indicating that by the Lord's grace he has the qualification to speak according to his level, he addresses him: "O greatly fortunate one." Just as I will give up my body with my mind fixed on Krishna, tell me thus - this is the connection. If one asks how the mind, which is a source of faults like attachment, can become steady, he says - "detached," meaning free from attachment to home, children, wife, etc. If one asks how the mind can be fixed on Krishna when, according to the statement "Everything is dear for the sake of the self," there is fondness for oneself, he says - "in the soul of all." (3)
If one asks how fixing the mind on Krishna, which means constantly thinking of him, is possible just by hearing his stories for a short time, he says - "For one who listens." For a person who faithfully and constantly listens to and describes his activities, the Lord enters the heart in a short time - this is the connection. (4)
He states the result of that entrance - "Having entered." Krishna, having entered through the ear opening into the lotus of the heart of his devotees by means of hearing stories, removes the impurity there - sin and its root causes like lust, anger, greed, etc. - this is the connection. If one says this is not very wonderful since it can be done by atonements like austerities and charity, he gives an example - "Like water." Just as water in a pot becomes purified by mixing with other substances, but the impurity remains inside the pot and is not completely dissolved, so it becomes agitated again with a little movement, similarly atonements like austerities and charity do not remove all sin but leave some remainder, and that portion rises up again. But Krishna, merely by entering the heart, removes all sin completely. Just as the autumn season removes all the impurity of water completely, so is the meaning. Here, just as fire in the form of a great element, though present in all objects like wood, does not burn them unless it enters from outside mounted on wood, etc., similarly, though the Lord is present in everyone's heart as the inner controller, he does not remove their impurity unless he enters through hearing, etc. - this analogy should also be understood as implied. (5)
Hindī Anuvāda
King Parīkṣit's Various Questions
King Parīkṣit said - O Lord! You are the best among the Vedic scholars. I want to know from you that when Brahmaji ordered Naradaji to describe the qualities of the nirguṇa (attributeless) Lord, then to whom and in what form did he teach? Firstly, the stories of the Lord, who is the shelter of inconceivable powers, are the supreme blessing for people, and secondly, it is the nature of the divine sage Narada to make everyone have a vision of the Lord. You must tell me about their conversations ॥ 1 ॥ 2 ॥ O most fortunate Shukdevji! Give me such instruction that I can surrender my detached mind to the all-pervading Lord Shri Krishna and leave my body ॥ 3 ॥ Those who daily listen to and narrate His līlās (divine plays) with faith, the Lord manifests in their hearts in a short time ॥ 4 ॥ Shri Krishna, through the openings of the ears, sits on the emotional heart-lotus of His devotees and, just as the autumn season removes the muddiness of water, He destroys the impurities of the devotees' minds ॥ 5 ॥
SB 2.8.1-5
