Text 11: Who in human society can be satisfied without hearing sufficient talk of the Lord, whose lotus feet are the sum total of all places of pilgrimage and who is worshiped by great sages and devotees? Such topics can cut off one’s bondage to family affection simply by entering the holes of one’s ears.
Text 12: Your friend the great sage Kṛṣṇa-dvaipāyana Vyāsa has already described the transcendental qualities of the Lord in his great work the Mahābhārata. But the whole idea is to draw the attention of the mass of people to kṛṣṇa-kathā [Bhagavad-gītā] through their strong affinity for hearing mundane topics.
Text 13: For one who is anxious to engage constantly in hearing such topics, kṛṣṇa-kathā gradually increases his indifference towards all other things. Such constant remembrance of the lotus feet of Lord Kṛṣṇa by the devotee who has achieved transcendental bliss vanquishes all his miseries without delay.
Text 14: O sage, persons who because of their sinful activities are averse to the topics of Transcendence and thus ignorant of the purpose of the Mahābhārata [Bhagavad-gītā] are pitied by the pitiable. I also pity them because I see how their duration of life is spoiled by eternal time while they involve themselves in presentations of philosophical speculation, theoretical ultimate goals of life, and different modes of ritual.
Text 15: O Maitreya, O friend of the distressed, the glories of the Supreme Lord can alone do good for people all over the world. Therefore, just as bees collect honey from flowers, kindly describe the essence of all topics — the topics of the Lord.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
The reason for that is explained in "kaḥ" etc. Who could be satisfied by the name of Kṛṣṇa, who is praised as tīrthapada, in sacrificial sessions by sages like Nārada etc.? [11]
The sage states that even the Mahābhārata has its purport here. The sage Śrī Kṛṣṇa Vedavyāsa, wishing to speak about the qualities of the Lord at the end of the Mokṣadharma in the section called Nārāyaṇīya, states that the description of kāma (desire) etc. is only for the purpose of attracting the mind to the stories of Hari. In "yasmin" etc. - The minds of men are certainly drawn to Hari's stories through descriptions of worldly pleasures that serve as gateways. As stated in the Itihāsasamuccaya: "What fruit does a man obtain by describing desire to the desirous and greed to the greedy, as if pushing someone into a well? Having described those two here for the purpose of attracting people's minds, they are again censured here through purifying historical accounts. Otherwise, how could the wise and greatly compassionate sage describe those two, which are causes of bondage to the terrible cycle of rebirth for people?" [12]
He states the result of the mind entering into the stories of Śrī Hari. That story (or the mind) laments. Elsewhere in worldly pleasures. Then what happens? He states "hareḥ" etc. [13]
Those who do not delight in such stories are to be pitied, and those who are even more pitiable than them - the ignorant who do not know the purport of the Bhārata are to be pitied, and those who, even knowing, are averse to Hari's stories, are to be pitied even more than them - this is to be connected. Time, which does not blink, wastes away their lives. The reason for this is given here - their speech, bodily actions and mental activities are futile. [14]
Therefore, O Kauṣārava, extract and narrate to us the essence of the stories, namely Hari's story, for the welfare of the world. Extract it just as a bee extracts honey from flowers. [15]
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
There, in the absence of the meaning of satisfaction, the etymology of "satra" is given as "sacrifice, assembly, covering, forest, disguise". That is bringing the mind to Hari's story. Here in the Bhārata, those two objects of desire and wealth were described by that Vyāsa only in the Bhārata itself. Otherwise, if the purport was actually only about desire and wealth, that description would not be consistent with that Vyāsa who is indicated by the three terms "learned" etc. The nectar-flood of Kṛṣṇa's stories, having entered the ear-canal - the unity of "ḍ" and "l" makes it "nālī" - reached the heart. "Nālī" means "canal, vegetable" according to the lexicon. [11]
In which Bhārata [12]
Then, due to cessation of worldly pleasures, therefore here [13]
The dull ones are to be pitied, and those who are pitiable in every way - this is an ornament of speech with "tatra". Here, wasting of life alone, or alternatively. There are three types of people - the faithful, the unfaithful, and the averse. Those who have faith in devotion as the highest goal of human life are the faithful, as it will be explained as the highest human goal in "As long as one has not become detached and faith has not arisen in hearing my stories etc. One who has developed faith in my stories" etc. Those who have faith only in human effort are the unfaithful. Those who desire to achieve the goals of life without devotion are the averse. Among them, having approvingly mentioned the first group, skipping the second, he laments the third. The pure devotees are pitiable; those engaged in means for heaven, liberation etc. are even more pitiable than them; I lament those holding views of karma, jñāna, yoga etc. devoid of devotion. The reason for that is: even after studying the scriptures, not knowing their purport, because "hareḥ" etc. The meaning is: only due to sin, i.e. great offenses committed in the past and present. But they too are eloquent in assemblies in establishing their own views through various arguments, reasonings, traditions etc. He states with reproach - "vṛthā" etc. Or "vṛthā" applies to both. [14]
Since life is wasted in vain elsewhere, therefore these two [15]
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
There, in the sense of satisfaction, the rules of varṇāśrama etc. for the person who is tīrthapāda are set aside. "Cuts the ear-canal" suggests that detachment is incidental. [11]
Here alone, in Kṛṣṇa's story alone, is the intended purport of Vyāsa the speaker. That description of desire etc. is for the purpose of attracting the mind to Hari's story. For attracting people's minds, for attracting people's minds to Kṛṣṇa's story. Here in the Bhārata by that Vyāsa, otherwise in the absence of the stated purpose. Those two are desire and greed. [12]
"Complete" means by direct realization of Śrī Hari. [13]
Among those to be pitied and those even more pitiable. That is the purport of the Bhārata. Even more pitiable than those pitiable ones - this is explained based on the force of the word "api" (even). [14]
Therefore, due to the futility of everything without Hari's story [15]
Śrīmad Vīrarāghava Vyākhyā
This very thing is stated in "kaḥ" etc. Who among you could be satisfied by hearing about the Lord who is praised as tīrthapada by the wise sages in sacrificial sessions? The meaning is that no one could be satisfied. Which enters the ear-canal, i.e. the ear-hole, of the person hearing about the tīrthapāda puruṣa, meaning it enters the heart through the gateway of the ear by hearing the story. It cuts off attachment to home, i.e. attachment to body, children, wife etc., which causes rebirth. The idea is that austerities do not have the power to destroy the threefold miseries in this way. [11]
If the Lord's story alone has the power to cut off the threefold miseries of rebirth, why was it not primarily narrated by Lord Vyāsa in the Mahābhārata, or why were mostly only austerities described? Anticipating this doubt, he states that even the Mahābhārata has its purport in describing the Lord's qualities, following the maxim of gradual ascent, in "muniḥ" etc. Your friend, the sage Kṛṣṇa Vyāsa, wishing to speak about the Lord's qualities, spoke the Bhārata in which people's minds were drawn to Hari's story afterwards through descriptions of worldly pleasures that served as gateways. The descriptions of worldly pleasures in the Bhārata were done for the purpose of attracting the mind to the Lord's story, following the branch-moon maxim. It is not proper to say that the purport lies in that alone. As stated in the Itihāsasamuccaya: "What fruit does a man obtain by describing desires to the desirous and greed to the greedy, as if pushing someone into a well? Having described those two for attracting people's minds, he again censured them there itself through purifying historical accounts. Otherwise, how could the wise and greatly compassionate sage describe those two, which are causes of bondage to the terrible cycle of rebirth for people?" Thus the intention of the Bhārata is difficult to understand. [12]
He states the result of the mind entering the Lord's story in "sā" etc. That story of Hari, increasing daily by hearing, creates detachment from other things like sound etc. in the person who has faith, who develops faith in hearing the story. Then what happens? He states: For one who has become joyful by constantly meditating on the Lord's feet, it destroys all miseries. The subject is "that story of Hari". [13]
The story of Hari alone creates detachment from sense objects like sound etc. and devotion to the Lord's lotus feet in one who has faith and desires to hear, and it destroys the threefold miseries. Therefore those who are averse to such a powerful story of Hari are lamented - they are more pitiable than the pitiable, meaning extremely pitiable. Why? Because they are ignorant. Who are they? Those who are averse, turned away from the story of Hari which has the said qualities, due to sin. Therefore Time, the unblinking god, the sun, wastes away the lives of those who are averse to Hari's story. Anticipating the doubt "What is being said, since Time wastes away the life even of one who hears the stories?", he qualifies those who are averse as "vṛthāvādagatismṛtīnām" - those whose speech, bodily actions and mental activities are in vain. The implication is that for those who hear the Lord's stories, their speech, actions and thoughts are fruitful. The wasting of life is common to both. [14]
He concludes the question with two verses beginning with "tat". Therefore, since the story of Hari alone destroys all miseries, O Kauṣārava, O Maitreya, extract the story of Hari, which is the essence among stories, of this Hari who gives happiness, who has pure fame, and narrate it to us for our welfare, O friend of the distressed, O giver of happiness to those afflicted by the threefold miseries, just as a bee extracts honey from flowers. [15]
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
He states that no one can be satisfied even by the Bhārata which is a vessel for the nectar of stories about Śrī Kṛṣṇa's multitude of qualities, in "kas tṛpnuyāt" etc. Who among you, a person who knows rasa, could be satisfied, i.e. think "enough", by the name of the tīrthapada Hari being praised, i.e. glorified, in sacrificial sessions by sages like Sūta etc.? This is the construction. He states the reason for the absence of the idea of "enough" in "yaḥ" etc. For one in whose heart-cave has entered, through the gateway of the ear-canal, that which cuts off attachment to home, characterized by affection for house, wife, children etc., which leads to rebirth - this is to be supplied. [11]
Thinking "That scripture which speaks of the joys of liberation alone should be studied, not the Bhārata which speaks of worldly pleasures and is thus not useful for the goals of human life", he states in "muniḥ" etc. The genitive in "guṇānām" has the sense of the accusative. Your friend the sage Kṛṣṇa, though omniscient, wishing to speak about the Lord's qualities, spoke the Bhārata. If one objects "He desired to speak about the qualities but did not actually speak, since people's minds were drawn by descriptions of worldly pleasures", he states in "yasmin" etc. In which Bhārata, when studied through hearing etc., people's minds were not drawn by descriptions of worldly pleasures, but were drawn to Hari's story alone. As stated: "There is nothing that speaks of Viṣṇu's greatness other than the Bhārata. There is nothing that leads to detachment other than the Bhārata. There is nothing that leads to liberation other than the Bhārata." Thus the qualities that the truthful Hari wished to speak about were spoken in the Bhārata. Therefore it is undisputed that this scripture alone should be studied by those desiring liberation. [12]
Granted that people's minds are drawn to Hari's story, but what result does it produce? To this he states "sā śraddadhānasya" etc. The mind that is not drawn by descriptions of worldly pleasures but is increasing in Hari's story produces detachment from sense objects in the faithful person. This is the first stage of detachment. The second is characterized by devotion. The third is direct knowledge produced by meditation. The fourth is the fruit called liberation characterized by supreme bliss through the destruction of all worldly miseries. He states this very thing in "hareḥ" etc. For one who has attained the bliss of the state of seedless samādhi through direct knowledge born of constant remembrance, quickly, without delay [13]
He states the destructive nature of Hari's story towards misery through the method of contrast in "tān" etc. I lament the ignorant, those weak in knowledge, those averse due to sin, i.e. vice. The use of the middle voice in "anuśoce" is to indicate that the state of being an object of lamentation is real, not false. The unblinking god, Time in the form of Viṣṇu, wastes away the lives of those whose speech, movements and thoughts are in vain. Or alternatively, those whose speech is vain debate, accompanied by vain movements and thoughts - the distinguishing word "tu" (but) indicates "not of those who engage in Hari's story". [14]
He concludes his question for his own benefit in "tat" etc. Since those averse to Hari's story waste their lives in vain, therefore. Just as a holy place destroys the sins of those who serve it, so too does Hari's fame. He whose fame is thus like a holy place is called tīrthakīrti. The word "eva" in this sense indicates that no other story is a means of auspiciousness. [15]
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
The sage wishing to speak. In which the narration of mundane pleasures. In the story of the Kauravas and others, following the story of Śrī Kṛṣṇa. This hearing of Vidura from Śrī Vyāsa should be understood as occurring during the time of pilgrimage. || 12 ||
That story of Hari. Complete - meaning by direct vision of Śrī Hari. || 13 ||
Here three types of people are seen - some who listen to Hari's stories with absorption, some without absorption, and some who are averse. Among them, those without absorption are pitiable compared to those with absorption. The averse are even more pitiable than those without absorption. Considering this, he says "them" - which is clear. || 14 || 15 ||
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
Now, you have heard the story of Kṛṣṇa many times, so he says "who". From the mention, from the name alone, what to speak of from the stories. Or "from the mention" means "from the mere telling", with elision of lyap, this is in the fifth case. || 11 ||
The Mahābhārata also has its true purport there, as he says "muni" - Kṛṣṇa, meaning Vedavyāsa. "Of the qualities" - genitive in place of accusative. Or "excellence" is to be understood as an objection. In which Bhārata, through narrations of mundane pleasures, through retellings of stories of wealth and desire, the minds of people greedy for sense objects were grasped by Vyāsa, brought under his control - for what purpose? To enter into the story of Hari, into the Bhagavad Gītā, Nārāyaṇīya episode, etc. - this is to be understood as the intention. Otherwise, not hearing stories of the highest truth, they would not have even approached. As it is said in the Itihāsasamuccaya:
"Describing desires for those full of desire, Describing greed for the greedy, What fruit does a man obtain By causing the blind to fall into a well? For the purpose of attracting people's minds, Having described those two here, They are then condemned By pure-meaning historical accounts. Otherwise, those two being causes Of terrible bondage in saṃsāra for people, How could the wise, greatly compassionate sage Describe them?" || 12 ||
He states the fruit of the mind's entry into Hari's story according to different qualifications: That story of Hari - for one who has faith, meaning for a pure devotee who trusts with the understanding that in Hari's story alone is the highest goal of human life. In other places - in dharma, artha, kāma, and mokṣa.
Now, if it makes one detached even from liberation, then how is there cessation from saṃsāra or destruction of suffering? To this he says: Constant remembrance of Hari's feet, experiencing sweetness every moment, by that alone one who has attained supreme bliss, for whom all sufferings which are saṃsāra have been quickly destroyed even here in Hari's story. || 13 ||
There are three types of people here. Those with faith, those without faith, and those who are averse. According to the view of the Śrīmad Bhāgavata, those who trust in devotion as the highest goal of life are called "those with faith". As it is said:
"One should perform prescribed duties Until detachment arises, Or until faith is born In hearing my stories, etc."
Because it will be explained thus in "one whose faith has arisen in my stories" etc. Those who trust only as a means to attain the goals of life are "those without faith". Those who desire to attain the goals of life without devotion at all are "the averse". Among them, having spoken approvingly of the first group, skipping over the second, he laments the third. Those who are pitiable even to pure devotees - those engaged in means for heaven, liberation, etc. - I lament those who are pitiable even to them, those devoid of devotion following karma, jñāna, yoga, etc. The reason for this: "avidaḥ" - even after studying the scriptures, not knowing their true purport. Because "hareḥ" etc. - by sin, meaning by great offenses from the past or present. "Animiṣaḥ" is Time. Now, they too boldly argue in assemblies to establish their own views with various arguments, logic, scriptures, etc. Regarding this, he says with contempt "vṛthā" etc. || 14 ||
Therefore, O Kauṣārava! || 15 ||
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
He says the same: Who would be satisfied from the mention of Tīrthapada Śrī Kṛṣṇa, praised by the sages like Śrī Nārada etc. in your sacrificial sessions? No one. || 11 ||
He states Śrī Vyāsa's intention in describing Śrī Kṛṣṇa's story along with other stories in the Mahābhārata etc.: "muniḥ" - Kṛṣṇa Vyāsa, wishing to speak of the qualities of the Lord on that occasion. Bhāra means the description of the stories of various beings from Brahmā onwards, and the description of artha, dharma, kāma, and mokṣa. Matup suffix in the sense of "existing in that". He says "yasmin bhārate" - in which Bhārata the minds of people were grasped through descriptions of mundane pleasures as a doorway, certainly brought to the story of Hari. Therefore, stories in general in the Mahābhārata etc. are for ordinary qualified persons, while the pure story of Hari alone is for the highest qualified persons - this is the meaning. || 12 ||
He states the fruit of hearing Hari's story: "sā" etc. || 13 ||
He criticizes those averse to Hari's story: "tān" etc. Pitiable, to be lamented as not having achieved the goal. I lament even those who are pitiable to them, I consider them as not having achieved the goal. Those whose speech etc. is in vain, the sun god diminishes their life in the same way. || 15 ||
Therefore, O Kauṣārava! Extract the essence from the stories of Hari, who gives shelter and happiness to one like us who has taken refuge, just as one extracts the essence from flowers, and narrate it for our welfare. || 15 ||
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
Here, anticipating that there will be a distinction based on eligibility, he refutes it - kastṛpnuyāt (who would be satisfied). Here, desire does not even arise, and if it arises, it is never satisfied, like fire with oblations. It was previously explained that His qualities only increase desire. This meaning is appropriate, as among the gods, who would be satisfied due to the absence of desire in the asuras? Their activity is only in prescribed matters. There, sacrifices and holy places are prescribed based on the distinction between the detached and undetached, or between Brahmins and Kshatriyas, leading to liberation through purification of the mind. Although inherently painful, they are proper in terms of results. But the qualities of the Lord are of four types: inherently streams of nectar, resulting in liberation, in the form of sacrifices, and in the form of holy places. Therefore, who would be satisfied? Holy places are at His feet. "Three and a half crores of holy places, said Vayu, in heaven, earth and sky, they are indeed in the waters of the Ganges." That Ganges is at the feet of the Lord, and such is His description. The view that this is just a verbal vessel will be refuted later. In sacrifices, He is praised by sages who know the Lord's qualities. In sacrifices, there is singing of songs about Hari, as in the Ashvamedha "Two Brahmins, singers with vīṇā, should sing", or as Narada was invited for singing. For by that the sacrifice is completed, and from scriptures like "Behold the deeds of Viṣṇu". Moreover, the Lord who has entered the ear canal of a person, for His own abode in the heart, cuts off the attachment to home present in the heart, which leads to worldly existence - in an undesirable form, due to being immortal. The desirable nature was explained earlier, the removal of the undesirable was stated, and the sacrificial nature was described. By "entered the ear canal of a person", it is said that it is not just sound. But when accompanied by the Lord, holy places are indeed accomplished. || 11 ||
Now, if this is so, how did Vyasa say something else? Anticipating this, he says - munir vivakṣur bhagavadguṇānām. He, desiring to speak only of the Lord's qualities, for establishing eligibility for them, like you having received the Lord's command, spoke of the deeds of only those born in Bharata's lineage. For Duṣyanta overcame illusion, so those of his lineage are like that. By hearing about them, when there is no delusion from divine illusion, one becomes able to hear the Lord's qualities. So for establishing the hearing of the Lord's qualities even for the ineligible, he, though a friend and though a speaker of only the Lord's qualities, though named Kṛṣṇa, spoke the Bhārata. In which Bhārata the intellect of men is attracted by a method. There they all, with minds absorbed in worldly stories, and activity only according to their own liking. So to grasp their intellect, the Lord's stories were inserted into worldly stories. Those stories, though grasped as worldly, fulfill their purpose, so the effort becomes fruitful. He says this - nu niścayena. || 12 ||
Then what? He says - sā śraddadhānasya. Faith is the belief in the existence of God. The story first generates its effect, faith itself. From experiencing the sentiment in worldly objects in high and low states, one grasps only the excellent, not the inferior. Therefore that understanding of the faithful, increasing, increasing through constant hearing due to faith, creates detachment when leanness is obtained elsewhere. When excellent food is available, no one eats oilcake. But one quality alone is required - independence. He says this - puṃsa. Then what further? He says - hareḥ padānusmṛti. With increased understanding, one constantly remembers the Lord, then when the Lord's remembrance is constantly established in the mind, the mind becomes delighted, for there the blissful Lord has entered. Then that mind, being perfected, does not turn back from there. Then further, the increased understanding quickly establishes the destruction of all sorrows. Thus the highest human goal with its means is indicated in the Bhārata. || 13 ||
Even when this means is employed, for those whose minds do not enter into the Lord, I lament for them too - tān. The Lord gave senses for His own service. To some He did not give, they are to be lamented. If they had senses, they would worship the Lord through them. But those who at the time of giving received demonic senses, they even after hearing that story, not knowing its essence, do not worship - they are the most lamentable among the lamentable. Or, those who do not know at all due to lack of association; I lament for them. Even if by divine fate they became favorable to the Lord, even then they are not lamentable; but if completely averse, then they are lamentable. The reason for such a state - adhena. Only by sin is aversion to the Lord produced, out of fear for one's own destruction. Then time also devours them, he says - kṣiṇoti. For He, the all-knowing God, knows all. And for devouring, He is vigilant without blinking. The word 'tu' excludes another view. There is a view that one averse to the Lord can be saved by another deity or by another path. He takes away the lifespan of all of them, as that is His sole purpose. But won't they do something proper with body, speech and mind? Anticipating this, he says - vṛthā vādagati smṛtīnām. Meaningless are all three - speech etc., only those please them, like light to those afraid in the day. Gati is bodily. Therefore due to the destruction of their all, and due to the absence of human goals even when the means for human goals exist, they are the most lamentable among the lamentable. || 14 ||
3 Thus having stated the purport of the Bhārata through positive and negative examples, he says that only the Lord's story should be told to me whose mind has been grasped by the Lord's story through it - tad asya. The previous four questions remove ignorance and false knowledge. But this question, though known, is required like daily eating, for that reason. Tell only the story of this Lord visible before us, who by nature gives happiness to all and removes sorrow. But the story of Hari is mixed with worldly matters, how can it be told separately? He states the method for that - kathāsu sāram uddhṛtya. There are many types of creation, among them only creation done by the Lord should be told. Maintenance is of many kinds, done by time, karma, etc., among them only that done by the Lord should be told. Dissolution is also the same. In which creation the Lord Himself enters and becomes many, not the individual soul or another person. Deeds also should be told unmixed with nature, etc. In short, the pure deeds of the Lord with the sole purpose of fulfilling devotees' desires and removing sorrows should be told, extracting the essence from everywhere. The extraction here is gross. For subtle extraction he gives an example - puṣpebhya iva. Just as nectar exists inside a flower, but only the bee drinks it, and the honey bee extracts and stores it. Similarly, although it is drunk like a bee, there is no benefit to others, so it should be told extracting like a honey bee. But this becomes painful, due to regurgitating what was drunk. To this he says - ārtabandho! Even pain should be endured for the benefit of the world. But in reality, as in drinking, even in expelling, due to the contact with the senses being equal and unchanged, when benefit to others is accomplished, there is savoring of the essence like rumination. So tell for our welfare. It should not be thought that there is no eligibility. By "whose fame is in the form of holy places", eligibility also will be there. || 15 ||
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
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Śrī Giridhara-kṛtā Bāla Prabodhinī
What satisfaction can there be for us devotees of the Bhagavata? Is there anyone else born of divine qualities who, being praised by sages and scholars in your sacrifices and assemblies, could be satisfied by the name and character of the Lord whose feet are the abode of all holy places - Ganga, which is the source of all tirthas (holy places) as stated in the verse "Three and a half crores of tirthas exist in the sky, on earth and in the atmosphere; they are all present in the waters of the Ganga"? What man could be satisfied? When asked what is the fruit of listening to His character, it is said that it is liberation characterized by the attainment of supreme bliss preceded by the cessation of worldly sorrows - as stated in the verse beginning with "yaḥ" (and in parentheses: who). He who, having entered through the ear cavity into the heart of a person listening to His character, cuts off attachment to home, body, children, wife, etc., which is the cause of samsara (cycle of birth and death) - this is how it is to be construed. || 11 ||
Now, if the narration of the Lord's qualities is thus the cause of the highest fruit, then why was it not described by Vyasa in the Mahabharata, and why were mostly only vows described? Anticipating this doubt, it is said - "muniḥ" (and in parentheses: sage). Your friend Krishna Vyasa, desiring to speak of the Lord's qualities, spoke the Bharata intending to narrate the dharmas of liberation in the Narayaniya section at the end. Then, if asked why the description of artha (wealth) and kama (desire) was given, it is said that it was only for the purpose of introducing the mind to the Lord's story - "yasmin" (and in parentheses: in which). In which Bharata, through the narration of worldly pleasures serving as a doorway, the minds of men were later drawn to the story of Hari - this is the meaning. The narration of worldly pleasures in the Bharata was done only for the purpose of introducing the mind to the Lord's story through the branch-moon method; it is not proper to say that was the main purpose. As stated in the Itihasa Samuccaya: "What fruit does a man obtain by describing desire for the desirous and greed for the greedy? It is like throwing a blind man into a well. Having described those two for the purpose of attracting people's minds, they are again censured here through purifying historical accounts. Otherwise, how could the wise, greatly compassionate sage describe those two which are the cause of bondage to the terrible cycle of rebirth for people?" Thus, indicating that He alone is capable of doing all good as an incarnation of the Lord due to His omniscience, etc., it is said - "muniḥ" (and in parentheses: sage). || 12 ||
What is the fruit of the mind entering into the Lord's story? That is stated - "sā" (and in parentheses: that). For a person with faith in the story, that devotion to Hari's story, increasing day by day through hearing, creates detachment from everything else - body, children, wife, etc. and all sense objects. It also creates constant remembrance of the Lord's feet. For one who has attained supreme bliss, it quickly destroys all sorrows, the three types of afflictions - this is the meaning. || 13 ||
Thus, he laments for those who are averse to the Lord's story which leads to the highest fruit - "tān" (and in parentheses: them). I constantly lament for those pitiable ones who are even more pitiable than animals and birds who are unqualified for hearing, etc. - how can they be uplifted? When asked who they are, it is said - "hareḥ" (and in parentheses: of Hari). Though qualified for hearing, etc., those who are averse to Hari's story due to sin accumulated and being committed. Even so, why lament? In response, it is said - "kṣiṇoti" (and in parentheses: diminishes). The unblinking, ever-vigilant god in the form of time, the sun, diminishes their lifespan - this is the meaning. If it is said that the sun diminishes the lifespan even of those who listen to the stories, true, but since the highest fruit has been shown for those who listen to the Lord's stories, the diminishing of their lifespan is fruitful. But for those averse to it, the natural activities of the body, etc. being the cause of hellish sufferings, etc., the diminishing of lifespan is the cause of misfortune - with this intention, he qualifies them as "vṛthāvādgati-smṛtīnām" (and in parentheses: of those whose speech, movement and thoughts are in vain). Speech is verbal activity, movement is bodily activity, thought is mental activity - those whose speech, movement and thoughts are in vain, being the cause of hellish sufferings, etc. - this is the meaning. || 14 ||
He concludes the question - "tad" (and in parentheses: therefore). Since Hari's story removes all sorrows, therefore, O Kausharava, O Maitreya, from among various stories, extract and narrate to us for our welfare, for the attainment of supreme bliss, only the story of the Lord whose fame is the holy place that removes all sins, who gives joy and removes all sorrows - this is how it is to be construed. He gives an example for extraction - just as a bee extracts honey from flowers. O friend of the distressed - by this address, he indicates that your effort is necessary to remove our sorrows caused by the threefold afflictions, etc. || 15 ||
Hindī Anuvāda
Who can be satisfied with the praise of the virtuous Sri Hari? Even great souls like Narada and others sing His glories in the company of sādhus (saints) like yourself, and when these praises enter the ears of humans, they cut away the attachment to household life that keeps them trapped in the cycle of worldly existence. || 11 ||
O Lord! Along with you, the great sage Krishna Dvaipayana also composed the Mahabharata with the desire to describe the qualities of the Lord. Even while mentioning worldly pleasures in it, the attempt was made to direct people's minds towards the stories of the Lord. || 12 ||
When this taste for the Lord's stories grows in the heart of a faithful person, it makes them detached from other subjects. They become absorbed in bliss through constant contemplation of the Lord's feet, and all their sorrows immediately come to an end. || 13 ||
I constantly feel sorrow for those pitiable ignorant people who, due to their past actions, remain averse to the stories of Sri Hari. Alas! Lord Time is cutting away their priceless lives, and they remain engaged in useless debates with their speech, pointless activities with their bodies, and futile thoughts with their minds. || 14 ||
O Maitreya! You are compassionate towards the lowly; therefore, just as a bee extracts nectar from flowers, please narrate for our welfare the essence of these worldly stories - the supremely beneficial and pure glories of Sri Hari. || 15 ||
SB 3.5.11-15
