Text 1: The great sage Maitreya Muni said to Vidura: The royal dynasty of King Pūru is worthy to serve the pure devotees because all the descendants of that family are devoted to the Personality of Godhead. You are also born in that family, and it is wonderful that because of your attempt the transcendental pastimes of the Lord are becoming newer and newer at every moment.
Text 2: Let me now begin speaking on the Bhāgavata Purāṇa, which was directly spoken to the great sages by the Personality of Godhead for the benefit of those who are entangled in extreme miseries for the sake of very little pleasure.
Text 3: Some time ago, being inquisitive to know, Sanat-kumāra, the chief of the boy-saints, accompanied by other great sages, inquired exactly like you about the truths regarding Vāsudeva, the Supreme, from Lord Saṅkarṣaṇa, who is seated at the bottom of the universe.
Text 4: At that time Lord Saṅkarṣaṇa was meditating upon His Supreme Lord, whom the learned esteem as Lord Vāsudeva, but for the sake of the advancement of the great learned sages He slightly opened His lotus like eyes and began to speak.
Text 5: The sages came from the highest planets down to the lower region through the water of the Ganges, and therefore the hair on their heads was wet. They touched the lotus feet of the Lord, which are worshiped with various paraphernalia by the daughters of the serpent-king when they desire good husbands.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
In the eighth (chapter), Brahmā was born from the navel of the one resting on water. Not knowing Him, and fearing in the water, he pleased the all-pervading Lord through penance. || 1 ||
He greets the listener. Worthy of being served by the virtuous. Oh wonder, since in this lineage you have become the guardian of the world, the Dharma King. How so? One for whom the Lord is foremost. The reason for this is ajita (unconquered). You constantly renew and make fresh. || 1 || * For little pleasure, I begin to cease the great sorrow of those who have obtained that sorrow. || 2 || * Who is that Lord and to which sages did he speak, and how did you obtain it - in expectation of this, he says with seven verses. Seated in urvī (the earth), in the depths of pātāla, with unobstructed knowledge. Thus, beyond Saṅkarṣaṇa, of Śrī Vāsudeva. || 3 || * * He further qualifies Him. Having realized his own abode named Vāsudeva, the form of supreme bliss, in the path of meditation, honoring and worshiping with all excellence. Turning the lotus eyes inward, opening them slightly with a merciful glance for the prosperity of Sanatkumāra and others. || 4 || The description of the sages with one and a half (verses): With water from svardhuṇī (the celestial Ganges) moistening - the meaning is they descended continuously through the middle of the Ganges while coming down from Satyaloka to Pātāla to hear the Śrīmad Bhāgavata. Touching and bowing to the lotus where the feet are placed. He describes how that lotus is: The lotus which, with love, they worship with various offerings, desiring husbands and boons. || 5 ||
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
Him resting on water. || 1 || Here, with the Lord as foremost. || 1 || 2 || With the intention of the three worlds, the word urvī somehow includes pātāla also, as the earth including the seven pātālas is denoted by bhūrloka. And this is explained by Svāmi's feet in "bhūrlokaḥ kalpitaḥ padbhyām". Because it is explained in the fifth canto that pātāla is below the bottom. Even with pātāla understood by the word urvī, the sense of bottom is just by the locative of proximity. The sages are Sanatkumāra and others. || 3 || That very Saṅkarṣaṇa. "ādhāra āśrayo dhiṣṇyaṃ nidhānaṃ cāpi kathyate" thus says the Tīrtha. || 4 || * * This is the meaning. If they went by another path, there might be delay due to meeting someone, so they came by the flow path - this is the intention. || 5 ||
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
pradhānabhūta means the main form to be served; here with the Lord as foremost. || 1 || The connection is: I am he who was thus asked by you. That Purāṇa to the sages like Sanaka. || 2 || * * āsīnam is a set of four. By saying "beyond Saṅkarṣaṇa", the relationship of part and whole is intended in the original itself. Thus those who explain the equality of all avatars and the source of avatars should be known as mistaken. || 3 || * * That very Saṅkarṣaṇa, worshiping the shelter who is the whole - thus even there the relationship of worshipped and worshipper is intended. For prosperity means for the excellence of supreme bliss and love, even beyond the bliss of Brahman. || 4 || * svardhuṇī is one and a half. These are the acts performed by this Saṅkarṣaṇa. || 5 ||
Śrīmad Vīrarāghava Vyākhyā
Thus Maitreya, engaged in the Lord's story by Kṣattā, about to give answers to the questions made by him, first describes in the eighth chapter the birth of Brahmā from the Lord's navel, his fearing in the water without knowing the Lord, and pleasing the Lord through penance. There he greets Kṣattā, the listener who engaged him in the Lord's story, as worthy of being served by the virtuous, saying satsevya. Oh wonder, the Pūru dynasty is worthy of being served by the virtuous, respected by the good, since you, for whom the Lord is foremost - for whom the Lord is primary as the goal and means - the guardian of the world, Vidura is called guardian of the world due to being a part of Dharmarāja, being such you were born in this Pūru dynasty. Therefore worthy of being served by the virtuous - this is the meaning. He elaborates on the Lord's preeminence: Ajita, the Supreme Person, you constantly renew, make fresh again and again intensely the garland, the series of His glories and fame. || 1 || * * Having thus greeted, he says so'ham - I, that one asked by you, endowed with vision of higher and lower truths by the grace of the venerable Parāśara, desiring to speak the questions and answers made by the Lord, engage in the Purāṇa called Bhāgavata. He states the result of the engagement: For little pleasure, for accomplishing little pleasure, for ending that great, excessive sorrow of people who have obtained great sorrow for the sake of little pleasure. By this it is understood that this dialogue proceeded with the desire for the world's upliftment, there being nothing else to ask or answer for both who are very knowledgeable. What kind of Purāṇa? The Bhāgavata Purāṇa which Lord Saṅkarṣaṇa directly spoke to sages like Sanaka - that kind, this is the meaning. Indeed the Bhāgavata tradition is twofold: One Bhāgavata proceeded from the Lord through Caturmukha, Nārada, Kṛṣṇa Dvaipāyana in the form of four verses, that itself was elaborated by Vyāsa with ten characteristics, studied by Śrī Śuka, taught to the king in 18,000 verses. But the other Bhāgavata proceeded from Saṅkarṣaṇa through the succession of Sanatkumāra, Sāṅkhyāyana, Parāśara, Maitreya just in the form of four verses, elaborated by Maitreya and taught to Vidura. Dvaipāyana included that itself in two skandhas in the Purāṇa he was going to expand, and made the Purāṇa with twelve skandhas - this should be understood. || 2 || This sankarsana-bhagavata, describing the continuation of the true tradition up to sankarsana and others, speaks of the proper approach of Sanaka and others to Sankarsana in four verses. Āsīnam iti. Sitting (āsīnam) in the netherworld (pātāla), the primordial Lord (bhagavantam ādyam) whose pure existence (sattva) is unobstructed by rajas and tamas, meaning one with a divine auspicious form of pure existence - such a divine Sankarsana was properly approached and questioned by the four sages led by Sanatkumara. What kind of sages? Those desiring to know the true nature of the Supreme Self who is distinct from the sentient and insentient world. || 3 ||
That same Sankarsana is described as svam iti. Him whom they call by the name Vasudeva, meaning the Lord who is his own abode and cause. Worshipping him with great reverence, with lotus-bud eyes slightly opening for the elevation of the wise, facing towards the inner self - this is connected with the previous verse. || 4 ||
The sages are described in one and a half verses starting with svardhunī iti. With matted locks wet from the waters of the celestial Ganges, as they descended from Satyaloka to Patala to hear the Bhagavata, they became wet from bathing in the Ganges flowing in the middle. Such were their matted locks. Touching the lotus footstool which is touched by his feet, and bowing down. What kind of footstool? The one which the daughters of the serpent king, desiring husbands, worship lovingly with various offerings. || 5 ||
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
In this chapter, by describing the creation of Hiranyagarbha who is superior to all beings, the supremacy and glory of Hari is established. Therefore it is explained that seekers of liberation must necessarily attain knowledge of Him. At the beginning, before answering the questions, he honors Vidura by describing how he learned the Purana: satsevānīya iti. Bata expresses compassion. In that Puru dynasty where the Lord himself is supreme, you are the protector of the world who indirectly experiences birth in the womb for the sake of imitating worldly ways. He reveals the Lord's supremacy by iha iti. Here in this world you renew the garland of fame of the unconquered Hari, therefore these two words are to be supplied. || 1 ||
Now he promises to answer the questions with so'ham iti. I who was instructed by Krishna to teach you knowledge, and who was requested by you to impart knowledge - that same I, for the small happiness and complete removal of great sorrow of people who have suffered greatly, will expound that Bhagavata Purana which Lord Sankarsana himself spoke to sages like Sanatkumara, in answer to your questions. || 2 ||
He elaborates on the indicated authoritative source with āsīnam urvyām iti. On the earth (urvyām) in the netherworld - the word 'earth' appropriately refers to Patala when speaking of the three worlds. Therefore the sages led by the Kumaras, desiring to know the truth of Hari who is superior to Sankarsana, [approached him]. Seated (āsīnam) in the vast netherworld, the primordial (ādyam) deity born before Sanaka and others, manifest only in glorification of Sri Hari, with unobstructed knowledge and power (akuṇṭha-sattva), or whose Vaishnava nature is unobstructed - they questioned Lord Sankarsana. || 3 ||
To show that he has no other occupation besides worshipping the Lord, he describes him with such adjectives in svam eva iti. The wise know him by the name Vasudeva. Worshipping that independent, eternal blissful form who is his own abode and support with great devotion. Again, how is he described? With lotus eyes fixed on the inner self, slightly opening for the elevation of the wise. By this it is shown that according to the statement "Looking at the tip of one's nose and not looking in other directions", it is not proper to open the eyes at other times except to show grace to humble devotees. The word dhiṣṇya means abode or support according to the statement "Ādhā, āśraya, dhiṣṇya and nidhāna are synonyms." The meaning of dhiṣṇya as the planet Venus etc. should not be taken here as it is irrelevant, and because he is called Vasudeva. || 4 ||
To show that this question is to be necessarily known, not like a traveler's query about directions, he speaks with reverence in svardhunī-uda iti. Saprema is an adverb. The daughters of the serpent king worship that lotus with various offerings. Varārthāḥ means fit to obtain husbands. This indicates they worship to obtain the best husband. Svardhunī-uda-ārāḥ means those who have obtained (ārā) the water (uda) of the celestial Ganges (svardhunī) through bathing. Āra is derived from the root ṛgata with the affix ghañ. Or svardhunī-uda-ārāḥ means great (udāra) through immersion in the Ganges. Udāra means great or generous according to the lexicon. With such matted locks, touching that lotus which serves as the footstool for Sankarsana's feet, meaning touching it reverently until receiving grace. || 5 ||
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
Thus, at the end of the Second Canto it was said "Now hear about the Padma Kalpa." To introduce that, after speaking this much text containing the four verses describing the glory, he now speaks that very thing with so'ham iti etc. The Bhagavata narrated by Sankarsana etc. means that particular Bhagavata. || 1-2 ||
Āsīnam iti is a set of four verses. Kirīṭa etc. are adjectives of Sankarsana. || 3-10 ||
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
In the eighth, Caturmukha (four-faced Brahmā) born from the lotus of Śrī Hari's navel, ceased his search and attained samādhi (deep meditation), then beheld Him. || 0 ||
O Vidura! You say "I am blessed by serving your feet" etc., and "From where does knowledge come to people?" etc., thus seeking my company. In my opinion, direct association with you is extremely rare - who could attain such a great jewel of good fortune? Even when serving someone who has had contact with you, devotion to Hari arises. Thus praising Vidura, he welcomes him. Oh wonderful! He has accepted our birth as purposeful. The Puru dynasty has also been made worthy of serving the saints. You were born here - of what nature? Among the three forms of worship based on differing views of Brahman, Paramātmā and Bhagavān, for whom Bhagavān is predominant. Here, even among devotees of Bhagavān, you constantly renew this garland of fame at every step, in every conjugated word, in every sentence, in every verse, in every section. You merely string it together with the needle of your tongue. But you, placing it within the casket of your affectionate ears and mind, make it ever new. Thus your greatness is indeed indescribable. || 1 ||
All answers to your questions are found in the Śrīmad Bhāgavata Purāṇa, so I will recite that special Bhāgavata to you, he says. I, the famous disciple of Parāśara, for trivial happiness, for the sake of insignificant worldly pleasures, suffering like hell etc. Of that suffering. "By this he performs actions for happiness" - here "What is appropriate, may the Lord speak" - in your first question too, this is said to be the appropriate answer. || 2 ||
Who is that Bhagavān? To which sages did he speak? How did you obtain it? - expecting these questions, he says "Seated" in seven verses. Akuṇṭha-sattva means of pure sattva nature, or of unimpeded knowledge. Thus beyond Saṅkarṣaṇa, of Śrī Vāsudeva. || 3 ||
He further describes Him. Honoring His own abode, the essence of Śrī, worshiping it as supreme - what is that? He says "Which". Pratyag-dhṛta means turned inward, for experiencing the bliss of that Vāsudeva nature. That too slightly, for the prosperity of the wise ones like Sanatkumāra etc. || 4 ||
He describes the sages in one and a half verses: svardhuny-udātraiḥ etc. The meaning is: They constantly descend through the Ganges while descending from Satyaloka to Pātāla to hear the Śrīmad Bhāgavata. Upadhāna means pillow. Varārthāḥ means desiring husbands. || 5 ||
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
Thus prompted by Vidura to speak on the subject he wished to know, the sage, about to relate the questions and answers given by him, first narrates in the eighth chapter the origin of Brahmā from Bhagavān's navel and Brahmā's praise of Bhagavān. At the beginning he praises the listener: "Worthy of being served by the saintly". The Puru dynasty is worthy of being served and respected by the saintly. Oh wonderful that in this Puru dynasty you were born as one for whom Bhagavān is the main object of worship, as the protector of the world, as dharma. He gives the reason for Bhagavān being predominant: At every step, again and again, excessively, you make new the garland of fame of the unconquered Viṣṇu. || 1 ||
Vidura! You are fulfilled, yet for the sake of insignificant happiness, for cessation of the great suffering of people who have undergone that suffering. The Purāṇa which Bhagavān Saṅkarṣaṇa spoke to the sages headed by Kumāra, that Purāṇa called Bhāgavata I will expound. || 2 ||
Thus beyond Saṅkarṣaṇa, or beyond the world, of Vāsudeva, desiring to know the truth, the nature, the reality of qualities etc., the Kumāras headed by Sanaka etc. who are the foremost. Since the Kumāras are eternal, it is said they have innate knowledge. In the Vaiṣṇava text it is stated they have eternally perfected knowledge, so "desiring to know" is stated by the logic of the umbrella. The explanation that "headed by Kumāra" means the four Sanaka etc. is incongruous, as there is no distinction of primary and secondary among them. On the earth means in Pātāla. Āsīnam means seated. Akuṇṭha-sattva means knowledge without coverings. || 3 ||
He describes Saṅkarṣaṇa. Him whom they call by the name Vāsudeva, honoring His own abode, worshiping as supreme by experiencing through the path of meditation, with lotus eyes turned inward, slightly opening for the prosperity of the wise ones. || 4 ||
He describes those headed by Kumāra in one and a half verses. Taj-jñāḥ means those who know Saṅkarṣaṇa. In which his footsteps falter with love, praising again and again with such speech, singing, desiring boons means desiring husbands or desiring to attain Viṣṇu's abode, the daughters of the serpent kings, as the lotus becomes filled with love, thus worshiping with various offerings, that lotus which serves as a pillow for his feet, touching with matted locks wet from the celestial Ganges while descending from Satyaloka to Pātāla. || 5 ||
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
In the eighth, the type of understanding of Bhagavān described here, and the origin of His supporting and supported forms. || 1 ||
Six types of understanding of Bhagavān: in His own form as the embodiment of love, concerning the world, and combined with action - thus three. || 2 ||
Of Hari alone, and also three others concerning Bhagavān. The first arises from worldly means and is twofold. || 3 ||
The second is considered Vedic, divided by reasoning and practice. The third is direct perception. Everything is established in these six. || 4 ||
Generally, the understanding of Bhagavān is stated in the form of scripture. It is useful for all, since it arises from the mode of ignorance. || 5 ||
The Bhāgavata is useful in many ways. All ten līlās (divine plays) are established in different kalpas (cosmic cycles). This is the understanding of Bhagavān, expanded in two līlās. || 6 ||
Thus, in the previous chapter, many questions were asked to gain knowledge of the Lord's character. There, to encourage him in his great effort to know the Lord's activities, he praises - "O worthy of being served by the righteous". "Bata" expresses joy. The Puru dynasty is to be served even by great righteous people, for the sake of birth, abode and knowledge. Because in that dynasty was born even Yama, the world protector, who despite being associated with dharma opposed to the Lord's dharma, became devoted to the Lord as supreme. You became one for whom the Lord alone is supreme. Because you constantly renew the garland of undefeated glory at every step, every moment. Always, repeatedly. Indeed, the righteous make great effort to conquer their nature. If that happens merely through prior connection, then abandoning other efforts, the Puru dynasty alone is to be served by the righteous. "Bata" is used to show the superiority of the subject matter upon seeing something extremely amazing. For in a position of authority, the understanding of the Lord is completely lost, especially in the position of a world protector. Even though it is said "We know these twelve", that is understood to be known by the authority for avoiding punishment, not according to the path of devotion. Even there, to state a special case, the second person "you became" is used, indicating that Yama is extremely cruel and destructive to all. If even such a one has dedication to the Lord, it is due to connection with that dynasty. That connection too is only nominal, as he was born from Vyasa to an unmarried woman. "Undefeated" indicates that the excellence of the Lord is pleasing to his heart as he is not defeated by anyone. This indicates complete absence of jealousy. "Glory" - Yama is focused on karma and does not consider mere fame. It is indicated that even that has entered his heart. Moreover, "garland" is an ornament for the neck. He has placed glory on his neck, showing superiority even to devotees. Making it new shows great capability. Making it new at every step is due to love. Thus it is indicated that he has firm affection preceded by knowledge of greatness. "Always" indicates that his love is unobstructed and superior in all respects. (1)
Thus, after removing all faults, all virtues related to the Lord have arisen. This great dynasty is described in that way for the absence of disrespect and pride in the Pandavas and other devotees as well as oneself. Now, all the questions asked in detail do not reveal the Lord's character, so to indicate that nature and to state what was not asked, I will narrate a bit from the Purana itself as the source, saying "I". The questions you previously asked beginning with "People perform actions for happiness" will also be answered by this. There, stating the first question in terms of its result, he says - For the trivial happiness of men who have gone to great misery, for the cessation of that. By this, the supremacy of the Lord's actions is generally described for all the objects asked about. By nature, actions done with desire for little happiness produce great misery. But those very actions, if connected to the Lord, being done as belonging to the Lord, produce great happiness preceded by absence of misery. "You alone are qualified to hear this" was told to you. For the Bhagavata was indeed taught by the Lord as His own creations with their own results. Even in the lineage, to avoid any fault in the objects spoken by the Lord, and to describe the highest purity of the speaker, listener and their essential nature, he states the pure lineage - "Which the Lord Himself spoke directly to the sages". The Bhagavata was not spoken by the Lord through intermediaries, but directly. Or His Lordship was direct. To exclude those who became godly by the Lord's grace, he says "to the sages". The sages established in knowledge are described as the supreme recipients. Those in whose intellect mantras manifest spontaneously, that intellect is indeed the highest. (2)
The Lord too did not speak the Bhagavata while engaged in play or accompanied by Lakshmi, but absorbed in meditation on the Self, with single-pointed mind. Thus he describes the Lord as the instructor - "Seated on the earth". "Seated" indicates absence of other activities, suggesting unnaturalness even by worldly standards. "On the earth" suggests sacrificial nature by being situated on the ground, otherwise how could the Lord sit on the ground. This earth was not lifted up, but is indeed primordial, as the existence of the lower worlds is obstructed by the characteristics of place and worship by Naga maidens. "Primeval" removes the fault of birth from father etc. "Sankarshana" indicates that the form of the Lord which is the destroyer among His four forms is describing. Thereby it is suggested that even if other objects are described by the Lord for the sake of examples in describing objects, they too, reaching Sankarshana, become new objects belonging to the Lord, having their previous state burnt. He removes the fault of being in the mode of ignorance that had arisen - "Divine". But due to the various types of gods, the quality of ignorance is still not removed. So he says - "Of unobstructed goodness". Whose goodness, the mode of goodness or the nature of the imperishable, is not obstructed as his seat. He is of the mode of ignorance only with respect to qualities, being the agent of destruction; and that too only at the time of dissolution. But now he is indeed worshipable by all as divine. And Sankarshana is due to completely drawing together the seer and the seen, so he alone grants worldly existence, hence his primordiality. Thereby the necessity of worship and instructorship due to fatherhood are reconciled. But only the wise know this, hence the listenership of Sanaka and others. This alone is to be served even for liberation, as complete drawing together ceases only from him. And his form will be described later. But if Sanaka and others already possessed knowledge, why did they go to Sankarshana's place? He says - "Desiring to know". Therefore, desiring to know the truth, the essential nature of Vasudeva who is superior to Sankarshana, the sages headed by Sanaka, of whom Sanat-kumara is chief. "Sages" indicates they are endowed with knowledge that only Sankarshana knows, no one else can know Vasudeva who is next to him. "After" indicates that when Brahma said he alone should be asked, they asked him after that. Although Brahma knows, he is focused on the path of devotion and does not consider Sanaka and others thus, so considering Sankarshana to be focused on knowledge, he told them that. (3)
That Sankarshana, being free from ego due to being the presiding deity of ego, is not pervaded by ego, so he always remains meditating on Vasudeva who is superior even to himself. Or when he meditates, they went there. Thus he describes his state of meditation - "His own abode". Abode means place or shelter, not seat. Greatly honoring that one called Vasudeva. When he is meditated upon, the meditator himself greatly honors the object of meditation. He describes the nature of that object of meditation - Whom people describe as Vasudeva when designated as the object of meditation. The meaning is - He who is designated as the object of meditation. Whose name is Vasudeva. But in reality, he is the Self who is the shelter of himself, people designate him by another word. But how can he be an instructor when absorbed in meditation without external awareness? So he says - "With inward-turned eye". Whose eye is fixed on the nature of the inner self. As per the shruti "Some hero saw the inner self with inverted eye". Although the eye is turned inward, since the Lord is lotus-eyed, that lotus is indeed visible outside the water, so it should be understood that the Lord, though absorbed in meditation, sees externally. Moreover, that eye-lotus is in the form of a bud. A bud indeed has closed petals, so he too has closed eyes. Still, for the rising, the elevation of the learned Sanaka and others who had come, slightly opening his eyes to make them elevated. For in a bud, partial blossoming is possible. (4)
They also came having become purified externally, as stated - "with the heavenly river". Or, for the purpose of perfecting the Lord's body, "with the heavenly river". As long as the body remains wet with Ganges water, there is no attack by demons. Due to the abundance of demons in the nether world, in order to prevent contact with them, the matted locks were made as if wet, not dried. Some say they went by the path of Gangadvara. In that case, they should all be described as completely wet. According to the maxim "They speak of the movement of the masters of yoga", they are able to go by any path, and there would be a secondary meaning for the word "heavenly river". Or let it be just like that, for the sake of extreme purity, the matted locks. The connection is that they touched the seat which is the footstool of Saṃkarṣaṇa's feet with the multitudes of their unstyled hair locks and asked. The meaning is that although they had already paid obeisance before, they again prostrated fully in order to know the true nature of Vāsudeva. As for why they touched it with their wet matted locks, it is stated - "which the serpent princesses worship". The daughters of the serpent king, the daughters of Vāsuki, as it happens lovingly, desiring boons, worship that lotus with various offerings and modes of worship. Some say it is to avoid the fault of touching them, since His feet are superior even to the Ganges. But they touch it because desired objects are fulfilled by touching it, hence the reason for touching is "they worship". It is indicated that one's desires are fulfilled, as He is the giver of fruits even to the great. Due to being maidens, there is no possibility of other transformations, and due to mentioning other desired objects, there is no desirability. Thus it is indicated that meditating only on Him who is faultless in every way and fulfills all desires, he will properly describe His true nature. (5)
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
Now desiring to explain the eighth chapter, without mentioning the connection in the form of Maitreya's reply which is clear in the text and has been considered in the commentary, in order to remind of the scriptural connection which is in the form of an occasion, they state the meaning of the chapter - "In the eighth" etc. From the statement "intellect in the form of special knowledge", its intrinsic characteristic is having the same form as special knowledge; from the statement "power of knowledge", its functional characteristic is producing knowledge - thus the kind of intellect that is intended in the creation play is described here in the eighth chapter through delineation of the special knowledge-form effect. In order for that knowledge to not deviate from its objects, the manifestation and revelation of its objects in the form of container and contained is also described - this is the meaning. Having stated the overall meaning, they state the meaning of the parts - "In six ways" etc. Here the first type is stated by "kṛtakṣaṇaḥ svātmaratāvanūhaḥ"; the second by "lokānapītān dadṛśe svadehe"; the third is stated by "tasyārthasūkṣma" etc. Thus there are three types focused on the Lord. Similarly, there are three other types related to the Lord - of those, the first is stated by "tasyāṃ sa ca"; the fifth of two types is stated by the verses beginning "tataḥ ka eṣa". Then the sixth is stated by "apaśyatāpaśyata yanna pūrvakam" etc. Although this is of the four-faced one, yet by stating "tasmin svayaṃ vedamayo vidhātā", that too is of Hari alone. And thus Brahmā who is the essence of the previously stated three types of intellect and their divine form is also included in intellect itself, so his intellect too is the Lord's intellect alone - thus the universe is established in these six, this is the meaning. But these are spoken of beginning with "udāplutaṃ viśvam", not before. So what do they determine? To this they say - "In general" etc. "In the form of the text" means in the form of the Śrīmad Bhāgavata Purāṇa. "From the tamas" means from Saṃkarṣaṇa. And thus they too determine intellect, so the entire chapter is like that, this is the meaning. But being spoken by the Lord is the characteristic of the Bhāgavata, and that conflicts with being spoken by Saṃkarṣaṇa. Moreover, Saṃkarṣaṇa is the dissolver, so how can what arises from him be useful for everything? In expectation of this, they say - "In many ways" etc. The meaning is that since there is engagement sometimes directly, sometimes through some intermediary, thus in many ways of narration and in creation etc., therefore being Bhāgavata and usefulness for everything are justified. To indicate that although those activities appear different on the surface, they are still the Lord's, they say - "Ten" etc. By this, those stated in other major Purāṇas should also be understood as included. For the usefulness of Brahmā's intellect later also, they say - "The Lord's" etc. "In the twofold play" means in the twofold creation play.
In "to be served by the good". "Always, constantly" - since repetition is obtained by the distributive use in "step by step", to avoid redundancy it is explained thus. They make clear the greater strength of the subject matter - "Authority" etc. "Even that" means even the fame. "Superior even to devotees" means - devotees place Him within only, but this one places Him outside also, hence it is so, this is the meaning. (1)
In "I am he". "Now" is also connected with "Purāṇa". "Focus on the Lord's activities" means usefulness for the Lord's activities. They explain that - "By nature" etc. (2)
In "seated". "Absence of heterogeneity" means absence of restlessness which is heterogeneous to the instructor and instructed. Or the reading may be "absence of restlessness". "Fundamental" means having the form of the cosmic egg. "With location-indicating" means with the hoods mentioned by "kirīṭa-sāhasra..." etc. "It is indicated" means - by that, the quality of being the dissolver is indicated as destroying faults even in the state of maintenance.
"Consisting of syllables" means having the form of existence. To make clear the universal nature of the etymology, without which the word Saṃkarṣaṇa would not be a name, they clarify - "The quality of being Saṃkarṣaṇa" etc. And thus since it is engaged in accomplishing the exit from and entrance into one's own essential state for everything, therefore that quality is universal, hence it is a name - this is the meaning. They state what is established by that - "Hence" etc. "Later" means in the fifth book. "Does not consider thus" means the eligible one does not consider. (3)
In "His own indeed". "He, Saṃkarṣaṇa" is connected with "meditating on Vāsudeva" etc. (4)
In "O heavenly river". "Some" means Śrīdhara Svāmin. "All wet" etc. - and thus the word "locks" would be meaningless, this is the meaning. "By any means" - and thus there is no indicator, this is the meaning. Since non-abandonment of primary meaning is not faulty, and since "path" can also be expressed as a meaning, and since the meaningfulness of the word "locks" can somehow be established as being for the sake of extreme purity, they accept that view also - "Or let it be" etc. "Their" means of the serpent-born, neuter gender for the general case. They state the seed for that - "Ganges" etc. (5)
Śrī Giridhara-kṛtā Bāla Prabodhinī
The Lord, who rests on the waters, is described as having been asked by Brahmā, born from his navel lotus, through austerity in the eighth [canto]. ||1||
Thus Maitreya, prompted by Vidura in the narration of the Lord's story, about to relate the answers to the questions posed by him, first praises that instigator - "worthy of service by the noble". "Bata" expresses joy or wonder. The Puru dynasty is worthy of service even by the noblest. Since in this Puru dynasty you were born as an ornament to it, for whom Yama himself, the world protector, is foremost as the goal and means to attain the Lord. He elaborates on the Lord's supremacy - "O Ajita". Ajita, the controller of time, karma, ignorance etc., you constantly renew the garland of his glories, which adorns the heart and throat, making it fresh at every step, every moment, through your questions. ||1||
Thus having praised Vidura and his question, with the intention of answering all unanswered questions through commentary on the Śrīmad Bhāgavata Purāṇa alone, as they are found only there in the true tradition, he says - "Sa" (He). I, questioned by you, shall expound the Bhāgavata Purāṇa. Thereby indicating that the answer to his own question "The world performs actions for pleasure" should be understood, he states the purpose of the exposition - "Nṛṇām" (For men). For cessation of the great sorrow attained by men who have performed evil deeds for the sake of trivial pleasures. Dispelling doubt about its authority and hinting at the etymology of the name "Bhāgavata", he qualifies it - "Yad" (Which). The purāṇa which the Lord himself directly spoke to the sages is the meaning. ||2||
Who is that Lord, to whom did he speak, and how did you obtain it - in anticipation of this he says in seven verses - "Āsīnam". The Lord seated in the netherworld, the partial incarnation Saṅkarṣaṇa, was approached properly and questioned by the sages headed by Sanatkumāra, namely Sanaka, Sanandana and Sanātana, who desired to know the truth about Vāsudeva superior to that Saṅkarṣaṇa. He states their qualification to question - "Ādyam". "Akuṇṭhasattvam" means of unobstructed knowledge. Hence "devam" means resplendent. ||3||
He qualifies that very Saṅkarṣaṇa - "Svam". Him whom the sages describe as named Vāsudeva, denoted by the word Vāsudeva, worshiping with great reverence his own abode, the Lord, in meditation. To the doubt how one absorbed in meditation can be a teacher, he says - "Pratyag". Opening slightly his lotus-bud eyes fixed on the inner self Vāsudeva, for the upliftment of the gods Sanatkumāra etc. through instruction in truth for attaining the highest human goal, they questioned him is the connection. ||4||
He qualifies the sages in one and a half verses - "Svardhunyu-". Touching the lotus which serves as a footrest for Saṅkarṣaṇa's feet, made wet by the waters of the celestial Gaṅgā moistening their matted locks as they descended from Satyaloka to Pātāla to hear the Śrīmad Bhāgavata, bathing in the Gaṅgā to remove the impurity of association with demons etc., they bowed and questioned him is the connection. Indicating that even that lotus fulfills desires, he qualifies it - "Padmam". Which lotus the serpent princesses desiring husbands worship lovingly with various offerings, that they touched is the connection. ||5||
Hindī Anuvāda
Brahmaji's origin
Sri Maitreya ji said - "Vidura ji! You are Yama raj himself, the chief among the devotees of God and the guardian of the world; because of your birth in the Puru dynasty, that dynasty has become worthy of service even for saintly people. Blessed are you! You are constantly making the garland of Sri Hari's glorious fame ever new at every step || 1 ||
Now I begin Sri mad Bhagavata Purana - which Sri Sankarsana Bhagavan himself narrated to sages like Sanaka - for the relief of suffering of those who purchase great sorrow by desiring trivial sensual pleasures || 2 ||
Lord Sankarsana, the primordial God endowed with unbroken knowledge, was present in Patala loka. Sages like Sanatkumara questioned him to know the truth of the supreme Purushottama Brahman || 3 ||
At that time, Shesha ji was performing mental worship of that Supreme Soul who is described by the Vedas by the name of Vasudeva, and who was his shelter. His lotus-like eyes were closed. Upon being questioned, he looked with half-open eyes for the joy of the wise ones like Sanatkumara || 4 ||
The sages like Sanatkumara touched with their matted locks, wet with the waters of the Mandakini, the lotus that formed the footstool of his feet, which the princesses of the Naga kings worship lovingly with many offerings for obtaining a desired husband || 5 ||
SB 3.8.1-5
