Text 41: Nārada, the most dear of the inheritor sons of Brahmā, always ready to serve his father, strictly follows the instructions of his father by his mannerly behavior, meekness and sense control.
Text 42: Nārada very much pleased his father and desired to know all about the energies of Viṣṇu, the master of all energies, for Nārada was the greatest of all sages and greatest of all devotees, O King.
Text 43: The great sage Nārada also inquired in detail from his father, Brahmā, the great-grandfather of all the universe, after seeing him well satisfied.
Text 44: Thereupon the supplementary Vedic literature, Śrīmad-Bhāgavatam, which was described by the Personality of Godhead and which contains ten characteristics, was told with satisfaction by the father [Brahmā] to his son Nārada.
Text 45: In succession, O King, the great sage Nārada instructed Śrīmad-Bhāgavatam unto the unlimitedly powerful Vyāsadeva, who meditated in devotional service upon the Supreme Personality of Godhead, the Absolute Truth, on the bank of the river Sarasvatī.
Text 46: O King, your questions as to how the universe became manifested from the gigantic form of the Personality of Godhead, as well as other questions, I shall answer in detail by explanation of the four verses already mentioned.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
Desiring what? Wishing to know Viṣṇu's māyā (illusion). (41)
Niśāmya means having seen, having known. Mā means me. (42)
The Lord briefly spoke in four verses what is explained in detail. Daśa-lakṣaṇa means that in which ten characteristics or topics to be described exist. (43)
He says this to convey that "I learned the Bhāgavata through that tradition." Nārada, etc. (44)
He says "I will answer your questions through the explanation of the Bhāgavata." Yad uta means "As you asked me how this universe came from the cosmic Puruṣa, as stated in 'The worlds with their guardians were previously conceived from the limbs of the Puruṣa,' etc., I will explain that properly. Listen." (45)
Thus ends the ninth chapter of the second skandha of Śrībhāgavata with Ṭīkā.
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
Māyā means the external power or grace. The meaning is: desiring to know its wonders. Or, māyeśa (lord of māyā) means the controller of māyā, or one who controls everything through māyā or grace. (41)
The shortening of the vowel does not occur as per "śāmyati is used for seeing, not minna." The distinction is: father is Kaśyapa, grandfather is Marīci, great-grandfather is Brahmā. (42)
This ten-characteristic teaching of the Lord, present in the mind, can also be included in the four verses, just like "janmādy asya," etc. And it should be explained that "He did not fully teach this, though it was somehow shown," due to the contradiction with Brahmā's previous statement "You expand this." Some say that the Lord first briefly spoke in four verses, then fully taught the ten characteristics in the form of twelve skandhas. Bhūtakṛt means Brahmā, who creates moving and non-moving beings through the Lord's existence. (43)
Thus, the story of the Bhāgavata is famous through six dialogues: Nārāyaṇa to Brahmā, Brahmā to Nārada, Nārada to Vyāsa, Vyāsa to me, I to you. The meaning is that Nārada taught this through samādhi (meditation) as stated in "Remember His activities." Thereby, just as "brahma hṛdā" refers to meditating on the supreme, attributeless Brahman, the superiority of Śrīmad Bhāgavata is indicated by "superior to that." (44)
Thus ends the ninth chapter of the second skandha in the Bhāgavatabhāvārthadīpikāprakāśa.
Śrīrādhāramaṇadāsa Gosvāmi's composed Dīpanī commentary
This is the tenth verse of the previous chapter on the limbs of the Puruṣa. 45.
Śrīmad Vīrarāghava Vyākhyā
Desiring what? Wishing to know the māyā (illusion), the astonishing power controlled by Viṣṇu, the lord of māyā. 41. Having learned that Brahmā, the grandfather of the worlds and his own father, was pleased and satisfied with his service, the divine sage Nārada asked you the very questions that you are now asking me. 42. To that inquiring Nārada, this Bhāgavata Purāṇa with ten characteristics, as briefly spoken by the Lord in the form of four verses, marked by the ten subjects mentioned in the later chapters, was told. Even in the four verses, the ten subjects like creation etc. are concisely indicated. Thus, in the verse "I alone existed", by stating that the Lord is the cause of creation, maintenance and dissolution, the topics of shelter, creation, nourishment and dissolution are mentioned. By the same statement of His being the cause of everything, implying His supremacy over all, the existence of Vaikuṇṭha as the state of being is also mentioned. Then, in "After that, I and this", by stating that the manifest and unmanifest forms of the universe have the four-faced one (Brahmā) as their immediate cause, the topic of secondary creation is also included. In the verse "Without purpose" which examines the nature of prakṛti (nature) and puruṣa (spirit) as distinct from each other, by describing the perception of the nature of māyā in the state of non-perception of one's true nature, the topics of non-perception of self-nature and perception of māyā, being dependent on beginningless karma and impressions, are also indicated. As in the verse "The great elements", by describing the Lord's role as the inner controller and ruler of all, the stories of the Lord's incarnations for protection and the stories of those who follow the Lord like Manu are also indicated, thus including the topics of Manvantaras and stories of the Lords of Manvantaras. By examining the nature of the individual soul as distinct from prakṛti and the body of the Supreme Person, the state of liberation characterized by existence in one's true nature of eight qualities and supreme spirit, free from prakṛti, is also indicated. Thus, the ten subjects are concisely indicated even in the four verses. Therefore, in this Purāṇa consisting of twelve sections, which is an elaboration of this, the exposition of the ten subjects is appropriate. The pleased creator Brahmā said: 43. And that Nārada told this to Vyāsa, the sage of immeasurable splendor who was meditating on the Supreme Brahman on the bank of the river Sarasvatī, the knower of the true meaning of the Vedas and scriptures. Vyāsa then told it to me. This has already been stated earlier: "I learned this from my father Dvaipāyana at the beginning of Dvāpara." 44. Thus, by the narration of the Śrī Bhāgavata that has come through the true tradition, I will answer your questions, as stated in "yad uta". This universe, how it came from Vairāja, the four-faced one called Vairāja created by Aniruddha - this is what you asked me. Therefore, "The soul of beings creates beings by whose grace" etc. - I will narrate this through the Bhāgavata narration and answer other questions as the agent of narration. Thus, the answer to "where he rests" is given by mentioning the supreme abode, indicating the Lord's acceptance of an abode made of pure sattva beyond prakṛti, and the question about the Lord's body being made of elements like a jīva's is answered. The idea of limitation is also refuted by mentioning His pervasion elsewhere. 45.
Thus ends the ninth chapter in Vīrarāghava's commentary on the second section of the great Purāṇa Śrīmad Bhāgavata. 9.
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
"Those who take wealth from their fathers, thus those sons are especially dear to Narada." (41)
"Having created the world through illusion, the greatness of the Lord is known to those who desire to know. Among the other great ones, primarily the greatness of Vishnu, which is described by the word 'maya' (illusion), should be considered due to its chief position; thus, motherhood and being a subject of it are also included." (42)
"To please the father is the purpose of satisfaction." (43)
"The Lord creates the world as being true, thus he is called Bhutakrit (the creator of beings)." (44)
"Considering Narada, the manner of obeying the command of his father is described; thus, it is known that Narada and others are to be heard due to Vyasa's omniscience. It is stated that even the all-knowing Lord is referred to as such."
"Now, to address the questions that have arisen, the commentary on the Bhagavata is acknowledged to provide answers to individual questions, as stated in the Purana, created by Vyasa, known as Bhagavata Purana. The Purana is explained beginning with the universal nature of the Virata (the cosmic form) and its existence in the form of the Lord, as it is in the world."
"Thus, in the Shrimad Bhagavata, in the second book, the ninth chapter." (6)
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
"Desiring to understand the various aspects of illusion, it is noted that the Lord, through his illusion, makes everything subservient." (41)
"Regarding satisfaction, the Lord is questioned about what is to be asked and so forth, thus it is possible to include everything." (42)
"Therefore, it is stated that the ten characteristics are such that they can be comprehended even in the four verses, and it should not be explained as incomplete. You should expand this." (43)
"Narada, upon attaining samadhi (meditative absorption), remembers the actions, thus it is stated that he did not impart knowledge; hence, it is illuminated that the Supreme Brahman is meditated upon as being without attributes." (44)
Thus concludes the commentary of Shrimad Bhagavata's second book by Shrimad Jiva Goswami, in the ninth chapter. (6)
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
Having heard and seen, do not [see] me. [42] The Lord briefly spoke the four verses. He says to explain in detail the ten characteristics. Some say that the Lord briefly spoke the four verses and then spoke the ten characteristics comprising the complete twelve cantos. [43] Thus Nārāyaṇa told Brahmā, Brahmā told Nārada, Nārada told Vyāsa, Vyāsa told me. And I will tell you - thus the famous six-fold dialogue of the Bhāgavata story is well-known. [44] He says "yadutha" meaning "I will give the answer to your questions through the narration of the Śrīmad Bhāgavata itself." By "pṛṣṭa" he means: "I have indeed been asked by you desiring to know the details, saying 'We have heard that in previous creations the worlds with their guardians were fashioned from the limbs of the Puruṣa'." "Yathā" means "as it truly is". [45]
Thus ends the ninth chapter of the second canto in the Sārārthadarśinī, which brings joy to the hearts of devotees and is agreeable to the good. [6]
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
The divine sage Nārada, knowing his father was pleased and satisfied with his service, asked him what he had asked before regarding me. [41] Then the creator of beings, the creator of individual beings, being pleased, spoke somewhat in detail to his questioning son Nārada about the Purāṇa which expounds the ten characteristics, as previously stated in the form of four verses. [43] And that Nārada told it to Vyāsa who was meditating on the Supreme Brahman Śrī Kṛṣṇa on the banks of the Sarasvatī. [44] And he told it to me. I too will give the answer to your questions through the explanation of the Bhāgavata, thus he says "yadutha". By "How did this [universe] come from the cosmic Puruṣa with worlds and their guardians fashioned from his limbs in previous creations" - thus asked by you, I will fully describe how this universe, being described as having forms like water, face, etc., came from that cosmic Puruṣa, and I will also describe the remaining questions. [45]
Thus ends the illumination of the meaning of the ninth chapter in the second canto of the Śrīmad Bhāgavata Siddhānta Pradīpa. [9]
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
Then he says - "Wishing to know māyā". By referring to "of the lord of māyā", māyā is understood as the cause of the world, not as that which deludes. For he had previously known through māyā itself that the Lord becomes thus. Because in the previous kalpa it happened exactly like that. The only difference here is that sometimes he accepts it as the cause, sometimes not. In both cases, there is no difference in the object. And it becomes comprehensible to the intellect and can be inquired about. But the practical usage is not. This is improper and impossible for Īśvara alone. Therefore, (he wishes to know) the māyā of all-pervading Viṣṇu who is free from the three limitations, which is in the form of the three, which is the instrument everywhere, which deludes through its own partial māyā, and which is the cause of ten types. Then he says - "of the lord of māyā". "He controls māyā" - thus the instrumentality of māyā. "Great sage" means one who is extremely contemplative. For he knows the second māyā. Therefore he is capable of removing that too, hence he is called thus. A sage knows his own benefit. But a great sage (knows) the highest benefit. Moreover, "great devotee" means one who is qualified to hear about the ten types of līlā (divine play). The address "O King" here is to indicate that you too are like that. "Father" is for trust. Pleasing all around leads to the attainment of the result. (41)
So what next? He says - "Having heard him satisfied". "Having heard" means having known. It is said that śama (tranquility) is related to knowledge. Its excellence is in complete knowledge. To show worthiness for questioning, he says "father". Not just for his own sake, but for everyone's sake, he says "the great-grandfather of the people". "For a son should be instructed by his father." Therefore, he also knew that if my father instructs me, I should instruct the people who are like sons. It is undisputed that one who sees the mantra worthy of worship even by the gods, being a divine sage, knows the heart of Brahman. The question is all-around with means. Just as you asked with a prima facie view, so did he ask, thus he says "You ask me again". (42)
Then, having already known three meanings of that, he spoke only the third which removes all doubts. He says - "with ten characteristics". There are ten other characteristics in other Purāṇas. Those are well-known to people. To exclude those, he says "of the Bhāgavata". It means that which is spoken by the Lord, which establishes the nature of the Lord. By this, the first conclusion is also stated. "Purāṇa" - because it is established by common understanding, the second is also (stated). "This" - he points with his finger to what is established by his own perception. By this, the fourth is also stated. By this, he has also stated the four conclusions mentioned in the four verses. For authority, he mentions the tradition - "spoken by the Lord". But how did he speak this which is profound and attainable only in the highest samādhi? Therefore he says - "pleased". It is also necessary due to being a son. But he had set out to know māyā, so why does he tell the conclusion without telling him about the Lord's māyā-like play? To this he says - "to his son". Even a son going by the wrong path is stopped. He is shown only the right path. Moreover, he creates all beings. Therefore, he revealed this for everyone's sake, thus he says "creator of beings". (43)
Nārada says that he also fulfilled Brahmā's intention. For Vyāsa's qualification to hear such things, there are four adjectives. Among those, the first is the qualification for the fourth. For a sage meditates on his own nature as divine. For knowing the ten types of play, he meditates on the supreme Brahman. One who meditates on Puruṣottama is able to know His tenfold play - "to Vyāsa". Being the expander of the Vedas, accommodating all intellects, he is able to know the deluding māyā. "With fatigued splendor" means he is able to know the nature of the Lord. For extraordinary splendor is conducive to knowing Brahman. That is indeed accomplished by knowledge of Brahman. Such (splendor) is useful here for knowledge of the Lord. (44)
Having thus stated the tradition, having generally removed all faults, to explain the meanings asked in the form of questions, he says - "That which I". "Uta" means it was asked only in the form of a question, without faults. Even that asked by you should be told by me, thus I will explain that. In that question, there are two forms - general and specific. Among those, the general form is "How was this born from the cosmic Puruṣa?". The specific is according to the various differences. Thus he says - "other questions too". By "other" are meant those others which are useful for that, though unasked. By "all this" with "ca" (and), those too are spoken of. By "ca", even others beyond that made by others. "Completely" means each question is explained in many ways. (45)
Thus ends the Subodhinī commentary on the Śrīmad Bhāgavata composed by Śrī Vallabha Dīkṣita, son of Śrī Lakṣmaṇa Bhaṭṭa on the Second Canto, the Ninth Chapter [9]
Śrīmad Gosvāmī Śrī Puruṣottamacaraṇa's Śrīsubodhini Prakāśa.
Regarding "māyā" here, it means that Nārada indeed is the vyavahāra (empirical reality) in the form of knower, known, etc. "Devoid of the three limitations" means free from the limitations of space, time and objects. This should be understood here. In "parāsya śaktir" (his supreme energy), the natural energy is described as threefold in the form of knowledge, will and action. Of these, the strength form is of ānanda (bliss), the knowledge form is of jñāna (knowledge), and the action form is of sat (existence). The diversity of this is due to the three guṇas, and also due to avidyā (ignorance), nidra (sleep), etc. being parts of this. Thus everything is well-established. [41]
In "tasmā idam" (to him this), the three meanings are knowledge, detachment and contemplation. "The third" means as stated in "mahānti bhūtāni" (2.9.34), it means in the form of devotion. Now a summary of the prima facie view. There, in the verse and a half starting with "brahmaṇā noditaḥ" (2.8.1), through the impossibility of the view that some have eligibility and some do not, and through the contradiction in the statement that all are eligible, the king's question is implied. In the group of four verses starting with "śrotavyādi", the subject matter of describing the means for fearlessness, after negating ordinary eligibility, is touched upon. The answer to that is given by Śuka in the verse "nāradaḥ prāha munaye". By that, it results that even the instruction of various types of narrations is only for those who are eligible. Otherwise, it would have been said by Nārada to everyone. Moreover, in the statement "all are eligible", eligibility for devotion to Viṣṇu is indicated, and that is regulated for devas, asuras, humans, and those of mixed sāttvika and rājasika natures, as is known. Otherwise, even tāmasika beings would have been mentioned. This being so, even though there is eligibility in those other than tāmasika, due to not seeing devotion, worldly attachment etc. must be said to be obstructing, and that results in lack of eligibility due to being opposed to the fruit. Therefore, there is no contradiction between the statements of Śuka and Brahmā.
Thus, in the middle of the four verses describing the means of fixing the mind on one's own purpose, in the verse and a half starting with "harer adbhuta-vīryasya", beginning with "tasmād bhārate", in the two chapters describing the two forms called gross and subtle, in between "athonantasya mukhānalena" describes dissolution. And that is possible only for what has been produced, as per the statement "jātasya hi". Therefore, the Lord is the creator of that, and being the self of all is metaphorical. Thus, with the intention that only the Lord's prowess should be heard, when asked about creatorship etc., Śrī Śuka, through the dialogue of Nārada and Brahmā, stated being the self of all in the primary sense, and creatorship of all through māyā.
Thus, there being duality, starting from "yad atyuktam" up to "janmāntare tv anyad", as per the direction stated in the Subodhini, through the impossibility of the Lord being alone, the subject matter in the first two chapters is touched upon in the king's question. The answer to that is given through the dialogue of Nārada, Brahmā, Brahman and the Lord, to support what was said before and to indicate it is difficult to know, by establishing the Lordship of māyā, prowess etc. in four verses. This is the gist.
The subject matter in the three verses starting with "kiṁ pramattasya" is touched upon through the process of many duties to be done by the Lord, stated in the three verses starting with "śṛṇvata". The answer to that is given in the verse "yarhi vāva mahimni sve". When one delights in the Lord, then only, abandoning māyā, one becomes indifferent. Thus the delay in time is not done by the jīva, but it is the Lord's wish. Therefore, there is no fault as delight in the Lord is the essence. This is the gist.
Thus ends the explanation of the Ninth Chapter in the Subodhini Prakāśa on the Second Canto.
Gosvāmi Śrī Giridhara-lāla Vihitā Bāla Prabodhinī
To the question "For what purpose did he please?", he answers - Desiring to know the māyā (illusion) or līlā (play) of Viṣṇu. To the question "How did the desire to know his māyā arise?", he answers - Being a great devotee. To the question "How is he a great devotee?", he answers - Being a great sage, meaning one who is extremely contemplative. To the question "How is that līlā difficult to know?", he says - Of the Lord of māyā. To the question "Even though dear, how is it possible to describe the Lord's līlā with satisfaction to one who is not eligible?", he answers - By good nature, humility, lack of ego, and control of the senses. Indicating that you too are like that, he addresses - O King. [41]
The sage Nārada, having seen that Brahmā, the great-grandfather of the worlds, your father, was pleased, asked this very thing which you are asking me - this is the construction. [42]
To that son Nārada who asked, the pleased creator Brahmā spoke in brief, in four verses, this extensive Bhāgavata Purāṇa spoken by the Lord, which has ten characteristics to be characterized - this is the construction. [43]
Indicating that you too are eligible to hear this, he addresses - O King. And that Nārada spoke to Vyāsa - this is the construction. Indicating that supreme purity is necessary to grasp this, he qualifies Vyāsa - Of immeasurable splendor. The reason for that too is - Meditating on the Supreme Brahman alone in a supremely pure place, indicating this he says - On the bank of the river Sarasvatī, meditating on the Supreme Brahman. Thus, meditation on the Lord is possible only for a discriminating person engaged in contemplation, not for others - with this intention he says - To the sage. Vyāsa indeed spoke to me - this was already said earlier in "I studied from my father Dvaipāyana in the beginning of Dvāpara". [44]
Thus, through the narration of Śrīmad Bhāgavata that has come through the true tradition, I will give answers to your questions - saying this, he says "yad uta". As stated in "The worlds with their protectors were previously conceived from the limbs of the Cosmic Person", whatever you have asked me, how this universe came from the Cosmic Person Vairāja, I will narrate that, and I will narrate other complete answers to your questions - this is the construction. [45]
Thus in the Bālaprabodhinī commentary on Śrīmad Bhāgavata, composed by Śrī Giridhara, son in the lineage of Śrī Vallabhācārya, eligible for the service of the feet of Śrī Mukunda, for the attainment of the bliss of devotion, in the Second Canto, in the section on contemplation, the Ninth Chapter describing the conclusion has been explained. [1-3]
Hindī Anuvāda
He greatly satisfied Brahmaji with his service. || 41 || Parikshit! When the divine sage Narada saw that my universal grandfather father was pleased with me, he asked him the same question that you are asking me. || 42 || Brahmaji was even more pleased with his question. Then he narrated this Bhagavata Purana with ten characteristics to his son Narada, which the Lord himself had taught him. || 43 || Parikshit! At the time when my highly illustrious father was sitting on the banks of the Sarasvati (Saraswati), absorbed in meditation on the Supreme Soul, the divine sage Narada narrated that same Bhagavata to him. || 44 || The question you have asked me about how this world originated from the virāṭ puruṣa (cosmic form of the Lord), as well as many other questions you have asked, I answer all of them in the form of the Bhagavata Purana. || 45 ||
Ninth chapter ends
SB 2.9.41-45
