Text 27: Sūta Gosvāmī said: Thus Śukadeva Gosvāmī, being invited by Mahārāja Parīkṣit to speak on topics of the Lord Śrī Kṛṣṇa with the devotees, was very much pleased.
Text 28: He began to reply to the inquiries of Mahārāja Parīkṣit by saying that the science of the Personality of Godhead was spoken first by the Lord Himself to Brahmā when he was first born. Śrīmad-Bhāgavatam is the supplementary Vedic literature, and it is just in pursuance of the Vedas.
Text 29: He also prepared himself to reply to all that King Parīkṣit had inquired from him. Mahārāja Parīkṣit was the best in the dynasty of the Pāṇḍus, and thus he was able to ask the right questions from the right person.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
Invited and asked, he who is both the assembly and its lord. (27)
In the brahma-kalpa, at the beginning of creation, he began to answer the questions through the Bhāgavata narrative. This is the meaning. (28)
Pāṇḍu's son, the foremost, in sequence - here the order of introduction is meant, not the order of questions. (29)
Thus ends the eighth chapter of the second skandha (section) in the commentary on Śrīmad Bhāgavata.
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
Invited, honored, engaged, and thus greatly pleased, Śuka, the son of Śrī Vyāsa, is called brahmarāta (given by Brahma) because he was given by Śrī Kṛṣṇa, the lord of Brahmā and other virtuous beings, to the sage after being taken out of the womb. As stated in the Parabrahma-vaivarta and other sources: "Given by Kṛṣṇa himself to the sage Vyāsa, having been taken out of the womb and becoming a surety, he is thus called brahmarāta, the sage son of Śrī Vyāsa." According to Dharaṇi: "sabhā, saṃsat, and sadas are feminine." (27) This means that under the pretext of answering the king's questions, he briefly spoke the Śrīmad Bhāgavatam, which was originally told to Brahmā at the beginning of creation in four verses, and was later expanded by Śrī Vyāsa. (28)
Thus, having revealed the eagerness to hear the stories of Kṛṣṇa, which is the first component of his desired pure devotion, he asked questions about as many topics as possible within the scope of nirguṇa (transcendental) pure devotion, for the sake of fulfilling the desired objectives of the devotees qualified for various types of devotion. Moreover, wherever there is even a trace of devotion, one should remain without offense; otherwise, there will be displeasure of Śrī Bhakti Devī herself. For the flourishing of devotion, which is their goal, even pure devotees who have attained steadiness in their desired hearing, chanting, etc., should inquire about various examples and counter-examples of devotion. Thus, starting from "yadādharmatah" and ending with "śete sarvaguhāśayah," the set of five questions pertains to śānta (peaceful) and prīti (affectionate) devotion. The question about the special form of the Lord seen by Brahmā also pertains to prīti devotion. The two questions about the destinations attained through karma (action) and the varieties of subtle and gross forms are necessarily asked for the sake of detachment from karma, as stated by the Lord: "One who has developed faith in my stories and has become detached from all karmas." The question beginning with "yasmin karmasamāvāya" pertains to karma, jñāna (knowledge), yoga, mixed devotion, and pure devotion. The question about the inhabitants of various worlds pertains to devotees, as these worlds are the abodes of various types of devotees, and their inhabitants are mostly qualified, etc., devotees. The question "pramāṇamaṇḍakoṣasya" pertains to devotion focused on aiśvarya (opulence), inquiring about the nature of the universes in Hari's abdomen, and whether varṇāśrama dharma is accomplished only when mixed with devotion or otherwise. The question about yugas pertains to devotion, inquiring about the incarnations of different ages and the specific types of devotion they establish, as devotion is the common dharma for all humans up to the antyajas (outcastes), as stated: "Worship of me is for everyone." The specific dharma is the duty of each caste, but even while following their duties, they become devotees, as mentioned in the case of Kirātas, Hūṇas, etc. The question about āpaddharma (emergency duties) in "kṛcchreṣu" pertains to all types of devotion, intending to convey that one should remain inoffensive even among devotee kings and sages. In "tattvānām," the question about yoga in the līlā (divine play) of Puruṣa incarnations pertains to yoga-mixed devotion, the question about the fate of great devotees like Śambhu pertains to devotion focused on aiśvarya, and "liṅgabhaṅga" pertains to śānta devotion, referring to the purport of the Vedas, etc. That is indeed devotion. In "saṃplavah," the means of crossing the ocean of saṃsāra (worldly existence), what is vikrama (valor), what is śaurya (heroism), and what is pratisaṃkrama (destruction) pertain to the inquiry about things favorable and unfavorable to devotion. Alternatively, creation, maintenance, and dissolution are asked in order; in devotion mixed with karma, it pertains to the creation of those with unfulfilled desires in the great dissolution, whose limiting adjuncts are dissolved in the Lord, inquiring about the accomplishment of practice for practicing devotees. In "pākhaṇḍasya," it inquires about the impossibility of devotion. In "ātmano," it pertains to devotion mixed with jñāna or jñāna mixed with devotion, regarding the bondage and liberation of the soul touched by māyā (illusion), and its establishment in its true nature. In eternal devotion of the eternally liberated soul like Viṣvaksena, who is always free from the touch of māyā, "vividhaṃ krīḍati" (plays in various ways). At the time of creation, etc., having abandoned or cast off at the time of great dissolution. Or, the self-dependent Lord Kṛṣṇa alone, even though other incarnations and the source of incarnations are self-dependent, is seen as dependent only on Kṛṣṇa in incidents like the kidnapping of the brāhmaṇa boys. Or, having specially created with His own māyā (yogamāyā) as in the killing of Pūtanā, etc., He remains as a witness in incidents like the mauṣala (iron club), but not merely as a witness. Thus, all the questions are relevant to devotion. (29)
Thus ends the eighth chapter of the second canto in Śrīmad Bhāgavata Bhāvārthadīpikā Prakāśa.
Śrīmad Vīrarāghava Vyākhyā
Now, how can you listen while distressed by fasting and the brāhmaṇa's snake curse? To this he answers with "namo". Here, in your presence, while drinking the nectar of Acyuta's glories in the form of chanting about Acyuta, my life airs do not depart or become agitated even due to the angry brāhmaṇa's curse of fasting. This is the meaning. (27)
Sūta's statement is "sa iti". Thus, when questioned about the Lord, the master of the saintly persons, by King Parīkṣit who was protected by Viṣṇu, Śrī Śuka, who bestows knowledge of Brahman, began speaking in the assembly. (27)
He spoke the Purāṇa called Bhāgavata. What kind? Equal to the Vedas, or leading to the Supreme Brahman. When the age of Brahmā began at the start of creation, it was spoken by the Lord to the four-faced Brahmā. This is the meaning. (28)
The best of the Pāṇḍavas, Parīkṣit, inquired about everything in proper sequence. Śuka began to answer all the questions in order through narrating the Bhāgavata. (29)
Thus ends the eighth chapter of the second canto in Śrīmad Bhāgavata Mahāpurāṇa with Vīrarāghava's commentary.
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
"Due to your fasting, your mind and senses have become weak, so you cannot grasp what we say. It would be pointless like crying in the forest." To this he replies with "nama iti". "Na parāyanti" means they do not become almost dead. He says "pibataḥ" to indicate that it is even more powerful than food or an elixir that gives strength. The nectar is the narration of Acyuta. (27)
Being Sūta, when asked in the assembly of sages "What did Śuka tell the king?", he removes the mental doubt of Śaunaka and other sages with "sa iti". In the assembly of sages, Parīkṣit, who was protected by Viṣṇu, respectfully engaged Śuka to explain the story of Hari, the Lord of saintly persons like Brahmā. Therefore, Śuka, who bestows knowledge of Brahman, being very pleased, spoke the Purāṇa called Bhāgavata in response to his questions. This is the meaning. As it is said: "Though young, he was given as a guru to the sages by Brahmā. Therefore, the son of Vyāsa got the name Brahmarāta." Thus, only Śuka is called Brahmarāta, not others. (28)
He states its authoritative source with "brahmaṇe". After the previous dissolution of Brahman, when the new age of Brahmā began for the birth of another Brahmā, it was spoken by Lord Nārāyaṇa to his son Brahmā. This is the remaining part. To remove the doubt "Did Śuka say anything else besides answering Parīkṣit's questions?", he says "yadyadi". (29)
Thus ends the eighth chapter of the second canto of Śrīmad Bhāgavata with Vijayaḍhvaja's commentary.
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
"Given by Brahmā Śrī Kṛṣṇa" - this should be understood from Brahmavaivarta Purāṇa. (27)
In the age of Brahmā, characterized by Brahmā's birth, it was spoken briefly by the Lord. (28)
"Ānupūrvyeṇa" means in the order that naturally follows from the Lord's narration, not in the mixed order of the king's questions. This is the meaning. (29)
Thus ends the eighth chapter of the second canto of Śrīmad Bhāgavata with Śrī Jīva Gosvāmī's Kramasandarbha.
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
"In the narration of Kṛṣṇa, the Lord of saints" - this statement of Sūta itself should be known as evidence that all the questions and answers are indeed Kṛṣṇa's narration. Śuka is Brahmarāta. (27)
"Bhāgavatam" means he began to give answers to the questions through the Bhāgavata narration. This is the meaning. "Brahmkalpe" means in the very first age. (28)
"Ānupūrvyeṇa" here refers to the order of topics, not the order of questions. (29)
Thus ends the eighth chapter of the second canto in Sārārthadarśinī, which gladdens the hearts of devotees and is in harmony with the saints.
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
It shows that even when there is an absence of mobility in the senses, there is steadfastness in listening to the stories of the Lord, as indicated by "namah". O Brahman, as I drink the nectar of immortality in the form of the Lord's stories, my life forces, which are characterized by the senses as described in the scriptures - "all life forces depart with the departing one" - do not move towards objects other than the nectar of the immutable Lord, such as food due to hunger, angry twice-born due to feeding, or wealth and wife as a remedy for death. The meaning is that they become steady in drinking the nectar of the immutable Lord's stories. || 27 ||
In the narrative of Śrībhagavān (the illustrious Lord), the master of the virtuous, Śuka, who was invited by the king protected by Viṣṇu, the Lord, became extremely pleased and spoke the Purāṇa named Bhāgavata. This is connected with the second verse. || 28 || He began to answer the questions by narrating the Bhāgavata. The meaning is that he started to give answers to the questions through the narration of the Bhāgavata. How was it? Equal to Brahman, equivalent to the Vedas, or revealing the qualities and nature of the supreme Brahman. Or, according to the derivation: that in which Brahman is properly measured. When the era of Brahman, the era of the beginning of creation, arrived, it was spoken by the Lord to the self-born Brahman. Parīkṣit, the best among the Pāṇḍavas, whatever he asked, Śuka began to explain all that in sequence. Here, "in sequence" refers to the order of presentation, not the order of questions. || 28 ||
Thus ends the illumination of the meaning of the eighth chapter in the second skandha of Śrīmadbhāgavatasiddhāntapradīpa || 8 ||
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
Thus, when the prima facie view was presented and the greatness of the Lord was established, Śuka became satisfied, not angry. This is stated in "sa upāmantritaḥ" (he was invited). He, Śuka. Upāmantritaḥ means requested. As in "The fathers invited him to the kingdom", determining its meaning. In such a narrative. The qualities of the Lord should be described with reasoning. In that case, great happiness comes to the Lord, due to His being the master of the virtuous. In that case, there is an undoubted understanding of the Lord's līlā (divine play), so this question is the cause of the Lord's satisfaction. This is the meaning. Even there, this Brahmarāta is protected by Brahman, the Veda. "He will narrate this with reasoning for our sake." Therefore, he was extremely pleased. "The success of my birth has been achieved." And the king is Viṣṇurāta. He was protected by Viṣṇu for this very purpose. That he would know me unequivocally after scrutiny. Therefore, for the success of his own birth, he asked in the assembly itself. || 27 ||
Thus, when the Lord's story is to be told with reasoning, worldly logic is not applicable. Therefore, he spoke only the Bhāgavata, which is in the form of proper reasoning, as stated in "He spoke the Purāṇa named Bhāgavata". Purāṇa means authoritative text. "Equal to Brahman" means accompanied by reasoning. Now, how many Bhāgavatas are there? There is doubt because the Bhāgavata is spoken of in different ways in many places. To that, he says - "Spoken by the Lord to Brahman". The Bhāgavata in the form of objects is manifold. But the reflective one is twofold. Among them, the one described in terms of origin was spoken by Brahman to Nārada. But the one in terms of reasoning was spoken by the Lord to Brahman. Here, in this extensive Bhāgavata, all types are included. This is to indicate the manifold nature of the Bhāgavata tradition. There, since other objects were known by Brahman himself, only reasoning is to be stated, nothing else. To say this, it is said "When the era of Brahman arrived". When the era of Brahman came. For in that era, everything originates from the word-Brahman alone. This is the reasoning that exists in the Bhāgavata. || 28 ||
Then, there is also a question about other subjects, so he will address that separately from the Bhāgavata and later explain the reasoning of the Bhāgavata. This is stated in "Whatever Parīkṣit". The best among the Pāṇḍavas means the foremost among the devotees of the Lord. Whatever he asks further, in the form of previously mentioned causes and questions. He began to tell all that in sequence. The meaning is that he gave answers as desired. The implication is that he also stated additional reasoning. || 29 ||
Thus ends the explanation of the eighth chapter in the second skandha of Śrībhāgavatasubodhini composed by Śrīvallabha Dīkṣita, son of Śrīlakṣmaṇa Bhaṭṭa
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
In "sa upāmantritaḥ", "for our sake" means for the sake of the Veda. || 27 ||
In "prāha", "accompanied by reasoning" means that just as reasoning like "that which is dependent on something has the nature of that thing" and "these fifteen days of desire" are stated in the Veda, similarly this is also accompanied by such reasoning, being equivalent to that. "In the form of objects" means in the form of līlās revealing the Lord. Its purpose in the twelve-skandha Śrībhāgavata, which contains narrations of both, is stated in "in the third" etc. "Everything originates from the word-Brahman alone" means that in that era, Brahman is produced and taught by the Lord, as per the śruti "He who [created] Brahmā" etc. And due to the infinitude of the Vedas, it takes a long time. Thus, to teach its nature as word-Brahman, he taught that era first. This is the meaning. || 28 ||
In "whatever", "question" means the king's question regarding the nature of the soul etc. is addressed, meaning it is resolved first. || 29 ||
Thus ends the explanation of the eighth chapter in the second skandha of Śrīsubodhiniprākāśa.
Śrī Giridhara-kṛtā Bāla Prabodhinī
Thus, when King Parīkṣit, the protector of the devotees of the Lord, requested to hear the story of the Lord in the assembly of the righteous, Śuka, being extremely pleased, began to narrate the Bhāgavata Purāṇa in that gathering. This is the connection of the two. Indicating the reason for the question about the Lord's story, ignoring other stories, the king is described as viṣṇurāta (protected by the Lord), meaning protected by Bhagavān. The idea is that since he is a devotee of the Lord, he asked only about the Lord's story. Indicating the reason for Śuka's happiness with the question, he is described as brahmarāta (given by Brahmā), meaning given as a son to Vyāsa by Bhagavān himself in the form of Brahmā. Since he too is a devotee of the Lord, he became pleased with the question about His story. To dispel doubts about the authenticity of the Bhāgavata, it is said to be brahmasammita (equivalent to the Vedas), meaning equal to the scriptures. In response to how this came about and why it is called Bhāgavata, it is said that it was spoken by the Lord to four-faced Brahmā at the beginning of creation in the Brahmā kalpa. (27-28)
Now, addressing the doubt about how Śuka narrated the Bhāgavata when the king had asked various questions, it is said: Whatever Parīkṣit, the best in the lineage of the Pāṇḍavas, asked, he began to answer all that in order, using the narration of the Lord's stories to provide the answers. (29)
Thus, by Śrī Gopālasūnu, descendant of Śrī Vallabhācārya's lineage,
Servant of the feet of Śrī Mukundarāya, (1)
Known as Śrī Giridhara, for the attainment of the bliss of devotion,
This commentary on Śrīmad Bhāgavata, called Bālaprabodhini, (2)
Has been composed, here in the second, in the exposition of contemplation,
The eighth chapter has been explained, describing the king's doubts. (3)
Hindī Anuvāda
Sūta says - O sages like Śaunaka! When King Parīkṣit requested to narrate the story of the Lord's pastimes in the assembly of saints, Śrī Śukadeva became very pleased. (27) He narrated to him that very Veda-equivalent Śrīmad Bhāgavata Mahāpurāṇa, which the Lord Himself had narrated to Brahmā at the beginning of the Brāhma kalpa. (28) He began to give answers in order to whatever questions the crown jewel of the Pāṇḍu dynasty, Parīkṣit, had asked. (29)
Thus ends the eighth chapter.
SB 2.8.27-29
