Text 49: Nothing remains unachieved when the Supreme Personality of Godhead is pleased with someone. By transcendental achievement one understands everything else to be insignificant. One who engages in transcendental loving service is elevated to the highest perfectional stage by the Lord Himself, who is seated in everyone’s heart.
Text 50: Who, other than one who is not a human being, can exist in this world and not be interested in the ultimate goal of life? Who can refuse the nectar of narrations about the Personality of Godhead’s activities, which by itself can deliver one from all material pangs?
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
Even though blessings are easily attainable, they should not be prayed for. Enough with those blessings. With insignificant ones. One should not doubt that devotional service would then be fruitless. The Lord, knowing the causeless devotion of those who worship Him without seeking any other results, Himself grants them attainment of His abode, as He resides in the heart. (49)
Who indeed among the ancient stories of the past would somehow become detached? Except for one who is not human, an animal. (50)
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
In that Janārdana. (49)
The meaning is that one who becomes detached is indeed an animal. (50)
Thus ends the thirteenth chapter of the third canto in the Bhāvārthadīpikāprakāśa commentary on Śrīmad Bhāgavatam. (13)
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
When blessings should not be prayed for, then devotional service to the Lord is primary, as stated "stories culminate in stories of Hari". The meaning is that one should abandon the vision of other results like heaven etc. without that [devotional service]. Self-realization means knowledge in the form of self-manifestation. (49)
Therefore, since the story has the supreme result. (50)
Thus ends the thirteenth chapter of the third canto in Śrī Rādhāramaṇadāsa Gosvāmī's Dīpikā commentary notes on the Śrīmad Bhāgavata Mahāpurāṇa. (13)
Śrīmad Vīrarāghava Vyākhyā
To address what is by His grace, it is said: In Him. When the Lord, who is the master and giver of all blessings and all goals of life, is pleased, what is difficult to obtain? The meaning is that nothing is difficult. Therefore, enough with those insignificant, trivial blessings - even though easily attainable, they should not be prayed for. This is the purport. One should not doubt that thereby worship of the Absolute would be fruitless, so it is said: With singular vision, with exclusive devotion, meaning with the understanding of one's self and body. The Supreme, the Supreme Person residing in the cave of the heart of those who worship intensely, Himself grants the highest, unsurpassed self-realization, attainment of Himself. (49)
Therefore, who indeed would become satisfied hearing the ear-nectar, purifying story that is the means to attain the unsurpassed goal of life, is stated. Who: One who knows the essence of the goals of life like dharma etc., as stated in the First Canto "For one who is renouncing, dharma is not meant for material gain." Who indeed, knowing the essence of the goals of life as explained in the First Canto, among the ancient stories, the past accounts, [would not drink] the nectar which is the story of the Lord alone, with the ears as cups, having fully drunk all around - what kind of nectar? That which removes existence, which ends transmigration. Who would become detached except for one who is not human, an animal? The meaning is that no one would become detached. Aho is an indeclinable expressing great wonder at the Lord's pastimes. (50)
Thus ends the thirteenth chapter of the third canto in Śrīmad Vīrarāghavācārya's Bhāgavatacandracandrikā commentary on the Śrīmad Bhāgavata Mahāpurāṇa. (13)
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
The result of His grace is stated. In Him: With those blessings that are momentary in nature, subsequently perishable, those blessings of heaven etc. Even grace would not come by mere listening to verses etc. - suggesting this, it is said: For those with exclusive devotion. (49)
Now, some are seen engaging in hearing about Hari for some time and then abandoning it, so how is it the essence? Addressing this, it is said they are like animals. Who indeed: The word nāma indicates contempt - who indeed contemptible. The word purā refers to the ancient, the recent past, and the future. Among the ancient stories, recent past stories, and future stories, that which is the essence - this is understood. Sudhā means that which establishes in liberation which is supremely worshipable, or that which causes supreme happiness. The root dhā means to hold or nourish. Bhavāpahām means destroying transmigration and bringing auspiciousness. By the rule "pa becomes va", va is substituted for pa. Bhava means auspicious according to Yādava. Naretaram means an animal. (50)
Thus ends the thirteenth chapter of the third canto in Vijayadhvaja Tīrtha's Padaratnāvalī commentary on the Śrīmad Bhāgavata Mahāpurāṇa. (13)
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
Though His grace bestows all results, the supreme result is stated. In Him: Self-realization means knowledge in the form of self-manifestation. (49)
Therefore, that story alone becomes impossible to give up for them, like a stream of nectar - this is stated by contrast. Who indeed. (50)
Thus ends the thirteenth chapter of the third canto in Śrīmaj Jīva Gosvāmī's Kramasandarbha commentary on the Śrīmad Bhāgavata Mahāpurāṇa. (13)
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
What thing is difficult to obtain? Rather, everything indeed becomes easily attainable. Still, enough with those blessings - with momentary, insignificant, trivial ones. This is the meaning. One should not doubt that devotional service would then be fruitless, so it is said: With singular vision, for those who worship without seeing any other result apart from devotional service to the Lord, He Himself grants, knowing their causeless devotion as He resides in the heart. This is the explanation of Svāmī's words. (49)
Knowing that devotion alone is the great fruit of all goals of human life, one is called a knower of the essence. But one who explains that devotion is only the means to attain the goals of human life, not the fruit itself, is indeed an animal - this is stated. Who indeed: Among the ancient stories, past accounts, that which destroys existence, ends transmigration. Aho - amazing! Who would become detached except for one who is not human, an animal? One who becomes detached is indeed an animal. By this, the animal nature of the yogī described in the future statement "With tears of longing, repeatedly choking up, he gradually detaches even that hook of the mind" is suggested. (50)
Thus ends the thirteenth chapter of the third canto in the Sārārthadarśinī commentary, which gives joy to the hearts of devotees and is agreeable to the saintly. (13)
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
Even when the Lord, the giver of blessings and prosperity, is pleased, what is difficult to obtain? Nevertheless, what is the use of those blessings and mundane prosperities which are momentary and insignificant? Therefore, they should not be desired. This is the meaning. For those who are desireless and devoted exclusively to Him, He Himself arranges the highest attainment. (49)
Thus ends the illumination of the meaning of the thirteenth chapter in Śrīmacchukadeva's Siddhāntapradīpa on the third canto of the great Śrīmad Bhāgavata Purāṇa. (13)
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
To indicate the completion of the topic, he states the result of hearing this in three verses: "One who thus..." etc. One who listens to or narrates this aforementioned divine play of the Lord in the form of creation, the Lord becomes pleased with them - this is the result. If it is asked why the cessation of suffering is not mentioned as a result, he says: "Of Hari-medhas" etc. One's own intellect focused on the Lord removes all suffering, and the Lord also removes it independently, even when not remembered. This being so, how can the naturally accomplished cessation of suffering be stated as a result? If it is asked why heavenly pleasures etc. are not mentioned, he replies: "Most auspicious" etc. This narration itself is most auspicious, supremely beneficent, compared to all heavenly pleasures etc. That is, it is of the nature of complete bliss. If it is asked why heavenly pleasures etc. are mentioned as results everywhere, he says: "Of the one whose narrations are illusory" etc. It means - the one who has narrations that are illusory. The idea is that illusion exists in the speech of all, so they speak as they please. Since hearing and glorifying are enjoined, dharma results from them. Since that is established as the cause of worldly prosperity and ultimate good, to refute that and to declare hearing and glorifying as devotion, the word "bhakti" is used in between. "With devotion" means with love. For this very reason, the two actions are Vedic usage - it means "may hear" and "may narrate". The word "or" is used to indicate causality for each separately. Hearing will happen naturally due to the beauty of the intrinsic form - this is the meaning. He says this: "Charming" etc. "Uśatīm" means attractive. The Lord who destroys ignorance becomes pleased in his heart itself. (49)
"When He is pleased" etc. His grace itself is difficult to obtain; when He is pleased, nothing is difficult to obtain. The reason for this is stated: "The Lord of all blessings". He is the master and controller of worldly, heavenly and liberation blessings. By this it is indicated that everything is indeed accomplished for one on whom the Lord is pleased. If it is asked why absence of all objects is seen even for devotees of the Lord, he replies: "Enough with those momentary" etc. Enough with objects that give pleasure only for a moment. If it is asked whether the desire for objects that sometimes arises in devotees remains unfulfilled, he says: "For those with singular vision" etc. He who dwells in the cave of their hearts, knowing their inner intentions, Himself arranges their destination, namely Vaikuṇṭha. "Para" means the Supreme Person. "Param" means He makes them like Himself. The idea is that just as there is no deficiency in His enjoyment, so too for them. One should worship with singular vision of the Supreme; the Lord should be served for the sake of the Lord alone. (50)
If it is said that since hearing the Lord's narrations yields such great results, the means should be stated, he replies: "Who indeed in the world" etc. The means need not be stated here; the natural beauty of the narrations itself is the cause. Those who relish the Lord's narrations engage in them naturally; those who are like bulls should simply be ignored. Now if it is said that those who have engaged will abandon the narrations after some time and enter into other pleasures, so the means should be stated to prevent their entering other pleasures, he explains that there is no such means: "Who indeed is famous" etc. Who in the world, even without knowing the greatness, being independent, and knowing the distinction between the essential and non-essential among human goals, having drunk the nectar of the Lord's narrations among past stories, having heard the Lord's narrations even incidentally, knowing their sweetness and ability to ward off death, listening all around to the narrations flowing from the mouth of the narrator of the Lord's stories, not abandoning even the meaning of a single syllable - who would become detached or consider it enough? One who has not attained union with Brahman. Because this narration removes worldly existence. If it is said that detached people are seen in the world, he says: "Aho" - this is indeed amazing. When the reason for this is inquired about, he states the spontaneously arising reason: "Without" etc. He is generally not even human, but a monkey or something else - this is the meaning. (51)
Thus ends the explanation of the thirteenth chapter of the third canto in the Subodhinī of Śrī Vallabha Dīkṣita, son of Śrī Lakṣmaṇa Bhaṭṭa, on the Śrīmad Bhāgavata.
Śrī Giridhara-kṛtā Bāla Prabodhinī
He states the result of hearing this narration: "One who" etc. One who would thus hear or narrate this aforementioned narration of Hari with devotion - for that listener, Janārdana, the Lord who removes ignorance, residing in his heart, quickly becomes pleased - this is the connection. Intending to show that the narration itself is the cause of all human goals through the Lord's grace, he says: "Most auspicious" etc., meaning auspicious in form. He states that it produces supreme bliss for the listeners who hear: "Charming" etc., meaning attractive. In response to how the narration is the cause of human goals, he qualifies the Lord: "Of Hari-medhas" etc., meaning of Him whose intellect removes suffering as its object. Indicating the reason even for its attractiveness, he qualifies: "Of the one whose narrations are illusory" etc., meaning He who has narrations that are illusory plays. The word "or" is for indicating that hearing and glorifying are each causes of the Lord's grace. (49)
In response to what is the result when the Lord is pleased, he says: "When He" etc. When that Lord is pleased, what among the fruits of dharma, artha, kāma and mokṣa is difficult to obtain? Nevertheless, dharma etc. should not be desired as blessings - he says this: "With those" etc. Enough with those insignificant blessings. If it is said that without prayer no result would come and thus worship of Him would be fruitless, he says: "For those with no other" etc. For those who worship without vision of results, even without prayer, the Supreme Lord Himself arranges the supreme, highest attainment of Himself. It should not be doubted how He knows of their worship, as He resides in the cave of the heart - he says this: "Dwelling in the cave" etc. (50)
Since all human goals are achievable through it, pleasant and easily accessible, therefore among ancient stories and past accounts, only the story of the Lord is like nectar. Who in the world, after drinking it with both ears as if they were cups and experiencing its sweetness and other qualities in all respects, would become dispassionate towards it and then become detached? This is the logical sequence. Now, addressing the doubt that many are seen to be detached from it, he says - "One who knows the essence of human goals," meaning one who knows that the essence, the cause of the fourfold human goals of dharma etc., is the Lord's grace, and that comes from hearing stories etc. Those who are detached from the story, why don't they know this? Expecting this question, implying that due to their intelligence being corrupted by prohibited actions performed over many births, they are like animals, he says - "Except for non-humans," meaning except for animals. How is the story like nectar? Expecting this question, he says it's due to the similarity in the quality of removing the suffering of birth, death etc. - "Removing existence," meaning it removes existence or samsara. Nectar in the world only provides long life to one who is already established, but the story, lifting one out of samsara, also leads to the bliss of experiencing the Lord. Thus indicating its great superiority over nectar, he exclaims "Ah!" (51)
Thus by Śrīman Mukundarāya's servant,
Born in the lineage of Śrī Vallabhācārya, (1)
Named Śrī Giridhara, for the attainment of devotional bliss,
This commentary on Śrīmad Bhāgavata called Bālaprabodhinī (2)
Was composed, here in the third describing creation,
The thirteenth chapter describing Varāha has passed. (3)
Hindī Anuvāda
The Lord is capable of fulfilling all desires; when he is pleased, what is unattainable in the world? But what need is there for those trivial desires? Those who worship him with single-minded devotion, to them the inner controller, the Supreme Self, himself gives his highest abode. (49) Oh! Except for animals, what person in the world knowing the essence of human goals, after drinking once with the cups of his ears any nectar-like story of the Lord from among the ancient stories that free one from the cycle of rebirth, would turn his mind away from them? (50)
Thirteenth chapter concluded
SB 3.13.49-50
