Text 36: O best among the brāhmaṇas, those who are spiritual masters are very kind to the needy. They are always kind to their followers, disciples and sons, and without being asked by them, the spiritual master describes all that is knowledge.
Text 37: Please describe how many dissolutions there are for the elements of material nature and who survives after the dissolutions to serve the Lord while He is asleep.
Text 38: What are the truths regarding the living entities and the Supreme Personality of Godhead? What are their identities? What are the specific values in the knowledge in the Vedas, and what are the necessities for the spiritual master and his disciples?
Text 39: Spotless devotees of the Lord have mentioned the source of such knowledge. How could one have knowledge of devotional service and detachment without the help of such devotees?
Text 40: My dear sage, I have put all these questions before you with a view to knowing the pastimes of Hari, the Supreme Personality of Godhead. You are the friend of all, so kindly describe them for all those who have lost their vision.
Text 41: O spotless one, your answers to all these questions will grant immunity from all material miseries. Such charity is greater than all Vedic charities, sacrifices, penances, etc.
Text 42: Śrī Śukadeva Gosvāmī said: Thus the chief of the sages, who was always enthusiastic about describing topics regarding the Personality of Godhead, began to narrate the descriptive explanation of the Purāṇas, being so infused by Vidura. He was very much enlivened by speaking on the transcendental activities of the Lord.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
The meaning is that even if not asked, if something is appropriate, it should be said. || 36 ||
Pratisaṃkrama (dissolution) is pralaya (cosmic dissolution). During that dissolution, who lies down beside this supreme Lord, like attendants with fly-whisks beside a sleeping king? || 37 ||
The essential nature by which there is unity between those two, as well as the knowledge that is Vedic and from the Upaniṣads. || 38 ||
And tell me. Without a guru this does not happen, so by itself. || 39 ||
My repetition. || 40 ||
By teaching the truth, giving fearlessness to souls. || 41 ||
The desired meaning is asked. This is like the ancient kalpa, that foremost among sages. || 42 ||
The state of the puruṣa (individual soul), the essence of the jīva (living being), of the Supreme Lord, those means of knowledge which are declared by the wise - due to differences in connection, the word "me" is not * * shines forth in the Purāṇa, thus purāṇakalpa -
Thus ends the 7th chapter of the Bhāvārthadīpikā commentary.
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
This is the meaning. The idea is: "I do not know my own desire, therefore may you kindly tell me about that." He says the same thing with "anuvratānām". The genitive has the sense of the dative. "Best of the twice-born" - For brahmins are extremely compassionate by nature, he says. || 36 ||
By "Who would worship?" the eternality of His associates is meant. As stated in the Kāśīkhaṇḍa: "Indeed His devotees do not fall even in the great calamity of cosmic dissolution. Therefore He alone is called Acyuta (Unfallen) in all the world, all-pervading and imperishable." || 37 ||
Of those two - the individual soul and God. The guru and disciple are the cause which is the purpose of that. As stated in the Hemacandra and Medinī dictionaries: "Purpose is the cause of action." Or, the purpose of guru and disciple is the certainty characterized by conviction through explaining and listening. Or, guru and disciple. "One who motivates" is thus. Or, the proper state or essence of the person, the worshipper, and the supreme, the object of worship. "Vedic" means the specific nature described in the Vedas. The purpose of guru and disciple which has the characteristic "May this disciple know from me, may I know devotion and knowledge etc. from the guru" - its causes are association with the holy etc. || 38 ||
By the wise who know the purport of scripture. He says "O sinless one" because being free from other faults, you are fit to speak. If one says it can be accomplished by one's own effort alone, to that he says "Without a guru". || 39 ||
Now why are so many various questions asked? To that he says "Of Hari". Speak these questions with the desire to know and attain His worship through karma etc. Only when all desired knowledge is accomplished does the mind become one-pointed and independent in the Lord's service. Only when there is one-pointedness of mind is He attained - this is the meaning. Moreover, as it is said "One knows a friend in calamity", you are indeed a friend to all beings because of your friendship with Mitra's son - this is the meaning. "Speak because of friendship." Now what is your calamity? To that he says "with lost vision", meaning with lost knowledge. Or, just as the friend sun helps one whose eyesight is lost due to the darkness of night in the form of ignorance, so too you are a friend to me who am ignorant, by illuminating with knowledge - this is the meaning. || 40 ||
Not only will I be uplifted by your instruction, but you too will attain great merit - thus he says "All". Vedas means recitation of Vedas, tapas means austerities like kṛcchra etc., dāna means gifts like tulā puruṣa etc. Fearlessness-giving is giving fearlessness to living beings. Here fear should be understood as the cycle of rebirth. Its cessation happens naturally just by uttering the Lord's names etc., what to speak of when instructed by a great soul. As it is said: "One who utters His name even unwillingly when fallen into the terrible cycle of rebirth is immediately liberated from that which itself fears." A kalā is a sixteenth part. Thus the meaning is that recitation of Vedas etc. do not equal even a fraction of the merit born from instructing in knowledge, devotion etc. || 41 ||
Or, one who is capable in explaining the purport of the Purāṇas is purāṇakalpa. And he who is asked is purāṇakalpa. Or, purāṇakalpa means the questioning section of the Purāṇa known as the fifth Veda. He who is asked about the purāṇakalpa is āpṛṣṭapurāṇakalpa - Maitreya. Him, Vidura. By "like" it is said: Though omniscient, he asked these questions for the sake of uplifting the world, as he had incarnated for dharma from liberation, and to teach the path declared in the śruti "One who has a teacher knows". Now lest there be doubt that childish questions were asked in this way, he says "in the Lord's story". || 42 ||
Thus ends the 7th chapter of the Bhāvārthadīpikāprakāśa commentary on the third canto of Śrīmad Bhāgavata.
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
By "bearers of fly-whisks" the eternality of the associates is meant. As stated in the Kāśīkhaṇḍa: "Indeed His devotees do not fall even in the great calamity of cosmic dissolution. Therefore He alone is called Acyuta (Unfallen) in all the world, all-pervading and imperishable." They sleep means they remain absorbed. || 37 ||
Of the person etc. The essence means the true nature. By which portion of consciousness. The means are tranquility etc. Knowledge etc. means that knowledge etc. || 38 || 39 || 40 || 41 || Towards him. || 42 ||
Thus ends the 7th chapter of the Dīpinī commentary on the third canto of Śrīmad Bhāgavata.
Śrīmad Vīrarāghava Vyākhyā
In the meantime, creating eagerness for a reply, he asks something else. With "anuvratānām" etc., O best of twice-born! Maitreya! They would tell even without being asked to devoted disciples and sons. The "ca" is for reason, because gurus are compassionate to the poor, like fathers to sons - just as they would tell sons without being asked, so too disciples. If there is some secret meaning, even that should be told without being asked. || 36 ||
O divine Maitreya! How many types of dissolution (pratisaṃkrama) are there for the elements like earth etc.? Do all the elements like earth etc. dissolve together into their supreme cause, or do the latter ones dissolve into the former ones, or both? Due to such doubts arising, it is asked "how many types?". Who worship this Supreme Self in dissolution? The liberated serve Him. Who indeed follow Him? It means who are dissolved. || 37 ||
What is the essential nature (saṃsthāna) and inherent form of the individual soul (puruṣa), as well as the essential nature, form and knowledge of the Supreme Self (para), both scriptural and realized, which is the goal for guru and disciple? || 38 ||
O sinless one, please tell me the means and causes of that knowledge which have been stated by the sages. He says that without the guru's instruction, none of this can be achieved. How can knowledge from scripture, devotion and detachment arise for people on their own, without the guru's instruction? || 39 ||
Out of desire to understand karma and the Lord's activities, he who asks these questions, whose knowledge is destroyed by primordial nature (prakṛti) and is thus blind - tell me, there is no repetition of "me" due to different constructions. || 40 ||
He says there is no higher dharma than giving fearlessness through instruction in truth to one afraid of material existence. The Vedas means knowledge of Vedic study and teaching indicated by the word Veda. Yajñas etc. are the practices of Vedic injunctions - the five great sacrifices etc. Austerity is fasting etc. Knowledge is meditation. All these together cannot equal even a small fraction of the dharma of giving fearlessness to souls through instructing in the means to end samsara. || 41 ||
Śrī Śuka says that Maitreya begins to answer the questions asked by Vidura: Thus questioned extensively about the puranic topics, the foremost sage Maitreya, encouraged in discussion of the Lord by the best of the Kurus Vidura, with increased joy, smiling as it were due to the beauty of the questions and ability to easily answer, replied to him. Here it should be understood that the king's questions and Vidura's questions appear to be the same, as both are recognized in both places. Those not recognized should be taken as implied. Here the answers to some questions are given by Maitreya himself in the third and fourth cantos, as stated by Vyāsa's son. For others, he himself explained through narrations in the later cantos. Maitreya not answering all the questions completely is appropriate, as the great soul Vidura's curiosity was satisfied just by the questions being asked, as he was a propagator of devotion to the Lord. This much elaboration is sufficient. || 42 ||
Thus ends the seventh chapter of the third canto of Śrīmad Bhāgavata Mahāpurāṇa in Śrīmad Vīrarāghavācārya's Bhāgavatacandracandrikā commentary.
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
Pratisaṃkrama means dissolution. || 36 || There in dissolution, he indicates the removal of sorrow by Him. Up to the question and answer, "u" indicates sorrow, cessation and the Lord, according to Yādava. Or in this sense, the avatāra form of the puruṣa, the essential nature of the Supreme Self - which is His own avatāra among avatāras. Or the nature of the individual soul regarding oneness etc., the nature of the liberated Supreme - "Liberation is giving up other forms and being established in one's own form" - as will be said. || 37 || The purpose of guru and disciple is certainty of meaning through explanation and listening. Or Vedantic knowledge born of scripture. Here the means and causes of that knowledge. || 38 || How can knowledge, devotion or detachment arise for people on their own without the means employed by guru and disciple? || 39 || "Asking" is to be supplied - out of desire to know karma. The reason for speaking is stated as "out of friendship". As it is said "One knows a friend in calamity", what is your calamity? To this he says "by primordial nature". It means the soul has fallen into greater blindness. As the sun as a friend is the remover for one whose vision is lost in darkness, so are you - with this sentiment "out of friendship" is said. || 40 || Why should only this be said and not something else that you desire? To this he says "sarva" etc. By "api" he indicates excluding the knower and performer of Vedic rites etc. || 41 || By Śuka's question, he removes Parīkṣit's doubt whether only what was asked of Maitreya was stated or something else: "sa ittham" etc. Kalpa means option regarding the subject of questions as purāṇa - "kalpa means reasoning, wish-fulfilling tree, and option" according to Yādava. He removes the foolish doubt that like a child's questions, there is only much storytelling that is essential, not questions about the Lord's pastimes, by saying "in discussion of the Lord". By this it is indicated that all the questions are about the Lord's pastimes. || 42 ||
Thus ends the seventh chapter of the third canto of Śrīmad Bhāgavata Mahāpurāṇa in Śrīmad Vijayadhvajatīrtha's Padaratnāvalī commentary.
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
"Of the elements" etc. There among those dissolutions up to prakṛti. By this, the eternality of the associates is intended. As stated in the Kāśī-khaṇḍa: "The devotees of the Lord do not fall even in the great calamity of dissolution. Therefore He alone is called Acyuta (Unfallen) in all the world, all-pervading and imperishable." Anuśerate means remain merged. || 37 || "Of the puruṣa" etc. is one and a half verses. The form (saṃsthāna) of the puruṣa, the seer of prakṛti etc., is the form beginning with "thousand-headed". Then the conceptual knowledge of the Supreme Lord. "On their own" is half a verse. || 39-40 || It means giving fearlessness to souls afraid of going here and there, what to speak of those afraid of samsara. || 41 || He in whom is the purāṇa-kalpa that was asked about. || 42 ||
Thus ends the seventh chapter of the third canto of Śrīmad Bhāgavata Mahāpurāṇa in Śrī Jīva Gosvāmī's Kramasandarbha commentary.
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
After asking about sādhanabhakti, he inquires about the dissolution of the elements, rejecting the objection to the eternality of sādhyabhakti. Pratisaṃkrama means dissolution. During that dissolution, who would worship the Supreme Lord lying down like a king, and who would follow Him lying down like attendants with chowries? By this, Śrī Svāmī Caraṇa intends to establish the eternality of the Lord's associates, their devotion, and His abode. Hence the famous statement from the Kāśīkhaṇḍa: "The devotees of the Lord do not fall even in the great calamity of dissolution." [36-37]
What is the proper state or nature of the worshipper, the individual soul, as well as the essential form of the worshipped Supreme Lord? Also, the scriptural knowledge of worship that is the purpose of the guru-disciple relationship - "May this disciple learn from me, may I learn devotion from the guru." The causes of that are association with saints, etc. [38]
He says "spontaneously" to indicate that this does not happen without a guru, as stated by the faultless, wise devotees. [39]
Now then, how were so many various questions asked? He says: With the desire to know about service to Hari, ask me all these questions. Only when all inquiries are satisfied does the mind become one-pointed in the Lord's service, free from other dependencies. When the mind is one-pointed, then attainment of the Lord happens - this is the meaning. The repetition of "me" in "lift me up" should not be suspected. "Because you are a friend" means you are also a friend to all beings, as the son of Mitrā. [40]
This is not only for my deliverance, but also for your gain of merit and fame, he says in "All..." [41]
One who is capable of explaining the purports of the Purāṇas is called purāṇakalpa. He who was asked and is purāṇakalpa. "As if smiling" means actually with a smile arising from joy. [42]
Thus ends the seventh chapter of the third canto in the Sārārthadarśinī commentary, which gives joy to the hearts of devotees.
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
Teachers should speak even what is not asked to disciples and sons, as they are compassionate to the lowly. This indicates "Tell me also what is beneficial that I lack the ability to ask." [36]
How many types of dissolution are there of the material elements? During that dissolution, who would worship the Lord? The liberated souls serve Him. Who would merge? [37]
Tell me the size and nature of the individual soul and the Supreme Lord, the Vedic knowledge of the self and Supreme Self that is the purpose of the guru-disciple relationship, and the causes and means of that knowledge. [38]
How can knowledge, then devotion, then detachment arise spontaneously? Rather, they arise only from the guru's instruction. Therefore, tell me, who am inquiring with desire to know about service to Hari, the matters to be asked, as you are my friend and benefactor. [39-41]
He who shines in the Purāṇas is purāṇakalpa. He who was asked and is purāṇakalpa, that foremost among sages. [42]
Thus ends the explanation of the seventh chapter of the third canto in the Siddhāntapradīpa commentary on Śrīmad Bhāgavata Mahāpurāṇa.
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
He asks about dissolution separately: "How many types of dissolution are there of these elements?" Many types like four-fold etc. are established in the scriptures. Moreover, during that dissolution, who would worship the Lord? Who would merge and become absorbed? [36]
Among the principles of the soul and body, the size, destruction and nature of the cosmic form should be stated. The conjunction indicates also the particular size. These three differences - of the lower, of the individuals; knowledge should also be stated. The conjunction indicates detachment also. Vedic means stated in the Vedas. The necessity and purpose of gurus and disciples should be stated. [37]
The causes should also be stated. Of that, should be stated. Here means in this body, or in this manner. The conjunction indicates obstacles also. Stated by the sages means established by tradition. For others it is partial. How does knowledge arise spontaneously in the absence of a guru etc.? That method should be stated. Similarly spontaneous devotion and detachment. [38]
If these topics are irrelevant, why are they asked? He answers this doubt in "These to me." Tell me these questions. The reason for speaking is "inquiring with desire to know Hari's activities." The Lord's activities should be meditated on in the mind, or specially established, i.e. placed in the heart. "Because of friendship to ignorant me" is a separate sentence. Although you are everyone's friend, your friendship is not useful to them, so be a friend to me alone for my sake, he says. Tell me who am ignorant, with vision destroyed by the illusory potency, because of friendship - this is the connection. My knowledge was destroyed by the deluding māyā - this expresses humility. [39]
To say that giving knowledge is superior to all gifts, and to praise knowledge for its result of removing the soul's fear, he says "All the Vedas." All the Vedas studied and taught, sacrifices performed and caused to be performed, austerities and charity. The conjunction indicates yama, niyama etc. The vocative "O sinless one" is for affirming the literal meaning. Even a fraction of knowledge, which gives fearlessness to the soul, produces a result that all of those combined cannot achieve - this is the meaning. [40]
Thus in doubt whether Maitreya consents to answer the many types of questions, he says that all the questions relate to the Lord's pastimes, so great joy arose in him - this is stated in "He thus." Completely questioned, purāṇakalpa means by whom. One who composes Purāṇas means for answering these, one Purāṇa should be spoken, not just by a story or section can answers to these be determined - this is the meaning. He states the excellence of the speaker and listener - "The foremost of sages incited by the foremost of the Kurus." Great joy because the Lord's pastimes are to be spoken. That itself is said in "In the Lord's pastimes." Proper incitement is from the questions with auxiliaries. "As if smiling" indicates a pleased face. Or due to the occasion of narrating the Purāṇa arising, he speaks with approval - this is the meaning. Thus the Lord's conceptual mind has been described. [41-42]
Thus ends the explanation of the seventh chapter of the third canto in the Subodhini commentary composed by Śrī Vallabha Dīkṣita, son of Śrī Lakṣmaṇa Bhaṭṭa.
Śrī Giridhara-kṛtā Bāla Prabodhinī
With the intention that even without being asked, what is suitable for me should be spoken, he speaks about good conduct there - anuvratānām iti. By addressing as dvijottama, he indicates that all worldly and otherworldly conduct is known to you, so what more needs to be said before you. The word guru implies father. The meaning is that gurus and fathers should speak even without being asked to disciples and sons. He states the reason for this - dīnavatsalā iti, meaning compassionate towards the lowly. Now, how is the lowliness of disciples etc. known? Considering this doubt, he qualifies the disciples and sons as anuvratānām, meaning obedient. || 36 ||
O all-knowing Lord, in how many ways does the dissolution of those elements like earth etc. occur? During dissolution, who worship this Lord while remaining unabsorbed, serving Him like a sleeping king with chowries and fans? Or who else follow the sleeping Lord, also sleeping? This is the meaning. || 37 ||
The tattva is the abode of the jīva, the individual soul. Para refers to the Supreme Lord. And that which is the well-known purpose between guru and disciple, the knowledge born of scripture. || 38 ||
By addressing as anagha, he indicates that being free from faults like deception etc., you alone are worthy to bestow grace on me. And those which are the causes and means of that knowledge, as stated by the wise. Anticipating the doubt "Will knowledge etc. arise on its own, so why ask about it?", he says - svata iti. The meaning is: How can scriptural knowledge, devotion to God, and dispassion towards sense objects arise for people on their own, without instruction from a guru? || 39 ||
With a desire to know about the activities of Hari, please answer these questions that I am asking. He states the reason for this - because of my being an ignorant friend. He clarifies the ignorance - one whose vision is destroyed by avidyā (ignorance), meaning whose knowledge is destroyed. Thus by different connections, there is no repetition of "me". || 40 ||
Thus, having asked about the desired topics, indicating that not only is it beneficial for me but also for you, as there is no higher dharma than giving fearlessness through instruction in truth to one afraid of worldly existence, he says - sarve iti. Suggesting that this is also agreeable to you, he addresses - anagha. All the Vedas studied and taught, all sacrifices performed and caused to be performed, austerities like fasting, and charities - all these together do not equal even a fraction of giving fearlessness to souls through instruction in truth, meaning they are not able to produce the result that comes from even a fraction of that. || 41 ||
Thus, wondering whether there is agreement to answer Maitreya's various questions, since all the questions relate to the Lord's character and due to the excellence of both speaker and listener, he joyfully gave the answer, as stated in - sa iti. The meaning is: That chief among sages, the excellent sage Maitreya, being thus properly motivated through entreaty regarding the Lord's stories by the chief of the Kurus, Vidura, in the manner stated before, and therefore with increased joy, smiling as it were, spoke the answer to that Vidura. The word iva means eva. || 42 ||
iti śrīvallabhācārya vaṃśyagopālasūnunā ||
śrīmanmukundarāyāṇāṃ pāda sevādhikāriṇā || 1 ||
Thus, by the son of Gopāla, descendant of Śrī Vallabhācārya, the one entitled to serve the feet of Śrī Mukundarāya || 1 ||
śrīmadgirdharākhyena bhajanānandasiddhaye ||
śrīmadbhāgavatasyeyaṃ ṭīkā bālaprabodhinī || 2 ||
Named Śrī Girdhara, for the attainment of bliss in devotion, this commentary on Śrīmad Bhāgavata, called Bālaprabodhinī (Enlightenment for the Young) || 2 ||
racitā ca tṛtīye'tra bandhasarganirūpaṇe ||
saptamo vivṛtaḥ kṣattur nānāpraśnanirūpakaḥ || 3 ||
Has been composed here in the third, describing the creation of bondage. The seventh, explaining the various questions of Kṣattṛ (Vidura), has been expounded || 3 ||
Hindī Anuvāda
O noble twice-born! Compassionate teachers, without being asked, tell their devoted disciples and sons what is beneficial for them. [36]
O Lord! How many types of dissolution are there for those great elements? And when the Lord sleeps in yogic slumber, which of those elements serve Him and which merge into Him? [37]
What is the nature of the individual soul, the form of the Supreme Lord, the knowledge propounded in the Upanishads, and the mutual purpose of the guru and disciple? [38]
O pure-hearted one! What methods have the wise described for attaining that knowledge? Because humans cannot spontaneously attain knowledge, devotion or detachment on their own. [39]
O Brahmin! My power of discernment has been destroyed due to illusion and delusion. I am ignorant and you are my supreme well-wisher; therefore, please answer the questions I have asked out of desire to gain knowledge of Sri Hari's pastimes. [40]
O virtuous Maitreya! The merit gained by freeing a soul from birth and death and making it fearless through instruction on the Supreme Truth cannot be equaled even by one-sixteenth of the merit from studying all the Vedas, performing sacrifices, austerities and charity. [41]
Sri Shukadeva said - O King! When Vidura, the best of the Kurus, asked such questions about the Puranas to the sage Maitreya, he became very pleased at being prompted to discuss the Lord, and smiling, began to speak to him. [42]
End of Seventh Chapter
SB 3.7.36-42
