The Supreme Lord Keśava, whose intentions remain concealed because he is deceptive to mankind, performed pastimes with Balarāma.

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COMMENTARY

“Then I will speak all things.” They reply with this verse saying which conclusions they want to hear among all the conclusions of scripture. O long-living sage! This indicates that he studied and deliberated on the scriptures for a long time. Tell us completely (ekāntataḥ), or from the beginning (ablative sense “from one end”), concerning the highest goal of mankind, that you discerned from looking at all the scriptures (tatra tatra), in statements that can be understood at once (añjasā). Śreya means that to which there is nothing greater, that which has no equal, and that which is not included in something else when comparing degrees of excellence. Later in the work it will be revealed that this highest goal is prema, not Svarga or liberation, because prema brings even bhagavān under control. Among the forms brahman, paramātmā and bhagavān, bhagavān is the chief form.

|| 1.1.10 ||

prāyeṇālpāyuṣaḥ sabhya kalāv asmin yuge janāḥ |

mandāḥ sumanda‑matayo manda‑bhāgyā hy upadrutāḥ ||

TRANSLATION

O worthy sage, capable of knowing what is beneficial at this time! In Kali-yuga people are generally short-lived, lazy, unintelligent, devoid of the good fortune of devotee association, and afflicted by various problems.

COMMENTARY

“You should hear everything from my mouth. Then you can decide what the best is.” The sages reply with this verse. O honorable sage, who knows what is suitable for time and place! In Kali-yuga people are generally short-lived. If they have long life by chance, then they are lazy to investigate spiritual topics. Even if someone is not lazy then he is unintelligent. Even if someone is intelligent, he is unfortunate, for he is devoid of association with devotees to teach the highest actions. Even if someone has that association of devotees, he is afflicted. Under the control of affliction from sickness and other problems, he does not get the time to hear from the mouth of the devotee, or even if he does hear, he cannot discern the highest goal for the human being and then carry out actions to attain it. Or the sequence of qualities can mean that all people have all the bad qualities.

|| 1.1.11 ||

bhūrīṇi bhūri‑karmāṇi śrotavyāni vibhāgaśaḥ |

ataḥ sādho’tra yat sāraṁ samuddhṛtya manīṣayā |

brūhi bhadrāya bhūtānāṁ[6] yenātmā suprasīdati ||

TRANSLATION

O learned sage! For the welfare of all living beings please, after extracting the essence of scriptures using your wisdom, describe the practices worthy of hearing which include many actions, by which our intelligence will be satisfied. (Speak the scriptures worthy of being heard because they describe the many practices for attaining the goal.)

COMMENTARY

The sages request,” Please tell us the principal means among all the processes for attaining the highest goal, easily executed by people living in Kali-yuga.” Tell us the many practices worthy of hearing (bhūrīṇi srotavyāni), those which should be practiced, which include many actions (bhūri-karmāṇi). Or tell us the scriptures worthy of hearing because they explain the many practices for attaining the highest goal, which themselves contain many actions, by which our intelligence (ātmā) becomes satisfied. Later it will be explained that these actions are hearing, chanting and other devotional acts.

|| 1.1.12 ||

sūta jānāsi bhadraṁ te bhagavān sātvatāṁ patiḥ |

devakyāṁ vasudevasya jāto yasya cikīrṣayā ||

TRANSLATION

O Suta! Blessings to you! You know for what purpose the Lord, master of the Yadus, appeared in Devakī, the wife of Vasudeva.

COMMENTARY

Again the sages request Suta to speak about the practice of hearing and chanting about Kṛṣṇa and Yaśodā. All auspiciousness to you (bhadram te) is a blessing pronounced out of enthusiasm. Viṣṇu is called satvān (possessor of sat) because he possesses all the devotees (sat) as his expansions. The followers of Viṣṇu are then called sātvatas. Use of sātvatām as the possessive plural instead of sātvatānām is poetic license. Or the word sātvatām may be derived from the sautra root sāt, which takes a causative meaning “giving pleasure” according to anupasargālimpa. (Pāṇini 3.1.138) The noun sāt, “he who gives pleasure” is paramātmā, the Supreme Lord. Those who possess the Lord by service are then called sātvataḥ or devotees. The possessive plural form is sātvatām. Sātvatām patiḥ then means “lord of the devotees.”

You know for what purpose the Lord, master of the Yadus was born in Devakī, wife of Vasudeva (vasudevasya). He appeared to broadcast his wonderful qualities, not to relieve the burden of the earth. This is proved by Kuntī’s conclusive statement:

bhave ’smin kliśyamānānām avidyā-kāma-karmabhiḥ

śravaṇa-smaraṇārhāṇi kariṣyann iti kecana

And yet others say that You appeared to rejuvenate the devotional service of hearing, remembering, worshiping and so on in order that the conditioned souls suffering from material pangs might take advantage and gain liberation. SB 1.8.35

|| 1.1.13 ||

tan naḥ śuṣrūṣamāṇānām arhasy aṅgānuvarṇitum |

yasyāvatāro bhūtānāṁ kṣemāya ca bhavāya ca ||

TRANSLATION

O Suta (aṅga)! You should describe that Lord to us, who are eager to hear. The Lord made his appearance for the liberation and material prosperity of all beings.

COMMENTARY

What is the result of curiosity about Kṛṣṇa? We will feel our selves successful by hearing about him. The sentence in the second line actually continues until verse 16, connected by the word yasya in this verse with the correlative is tasya in verse 16. The Lord appeared for the liberation (kṣemāya) and prosperity (bhavāya) of the living beings. What else remains for him to do?

|| 1.1.14-16 ||

āpannaḥ saṁsṛtiṁ ghorāṁ yan‑nāma vivaśo gṛṇan |

tataḥ sadyo vimucyeta yad bibheti svayaṁ bhayam ||

yat‑pāda‑saṁśrayāḥ sūta munayaḥ praśamāyanāḥ |

sadyaḥ punanty upaspṛṣṭāḥ svardhuny‑āpo nu sevayā ||

ko vā bhagavatas tasya puṇya‑ślokeḍya‑karmaṇaḥ |

śuddhi‑kāmo na śṛṇuyād yaśaḥ kali‑malāpaham ||

TRANSLATION

What person, desiring satisfaction of his intelligence, will not hear the glories of the Lord, whose actions are praised by reputed persons; whose name, which fear personified fears, immediately liberates helpless persons afflicted by the terrors of material existence; and whose devotees, having taking shelter of his lotus feet and having fixed their mind in the Lord, immediately purify others of all sins just by their thinking of the devotees, whereas the waters of the Gaṅgā purify only by contact and direct service.

COMMENTARY

The phrases saṁṣṛtim ghorām (terrifying material life), vivaśaḥ (helpless) and sadyaḥ (immediately) indicate persons like Ajāmila. By the utterance of even one name of the Lord, fear at its very root (svayam bhayam, like svayam bhagavān), the form of Mahākāla, causing destruction of the universe, is afraid. What then to speak of death and Yama in charge of death? And what to speak of having fear of lesser beings such as servants of Yama?

Those who take shelter of the Lord’s two feet — the sages — purify people of the contamination of ignorance immediately, just by their remembering those devotees. How much more purification will take place by seeing, touching or serving those devotees! This is understood because of a similar statement later:

yeṣāṁ saṁsmaraṇāt puṁsāṁ sadyaḥ śuddhyanti vai gṛhāḥ |

kiṁ punar darśana-sparśa-pāda-śaucāsanādibhiḥ ||

Simply by our remembering you, our houses become instantly sanctified. And what to speak of seeing you, touching you, washing your holy feet and offering you a seat in our home?  SB 1.19.33

It should be understood that the waters of the Gaṅgā purify by their direct presence, having been brought from a distance place. Otherwise, there would be a contradiction to the statement muktis tvad-darśanād eva najāne snāna-jaṁ phalam: liberation comes from seeing you; I do not know the result of taking bath. Also it is said svardhunyā darśanād eva sādhūnāṁ ca smaraṇād api muktir:One can attain liberation by seeing the Gaṅgā and by remembering the devotees. Thus the superiority of the devotee is indicated. The water of the Gaṅgā, flowing from the Lord’s feet, by having a relation with the Lord, actually does purify, but being touched (upaśpṛṣṭāḥ, touched upon). Sevayā means by actions such as worship, obeisances, etc. or it can mean by respect in general. The particle nu (certainly) indicates a difference from the previous statement (ie. “on the other hand”). Lack of grammatical ending on the compound svardhuny-āpas is poetic license.

Śuddhi-kāmaḥ means “one who desires satisfaction of the intellect” because it was previously said yenātmā suprasīdati: by which the intelligence is satisfied. Yaśaḥ or fame of the Lord means his extraordinary actions such his victory over Śiva, Indra, Brahmā and others and his pastimes such as the rāsa-līlā.

|| 1.1.17 ||

tasya karmāṇy udārāṇi parigītāni sūribhiḥ |

brūhi naḥ śraddadhānānāṁ līlayā dadhataḥ kalāḥ ||

TRANSLATION

Please tell us, full of faith, about the activities of the Lord who supports the forms of all avatāras by his will—activities of killing the demons and bestowing the highest bliss to his devotees, which are glorified by the sages.

COMMENTARY

Karmāṇi refers to the activities of killing demons in common with other avatāras. Udārāṇi (generous) means fulfilling the desires of the devotees. Kalāḥ dadhataḥ means “of he who supports the forms of the avatāras.” The constant presence of these avatāras during the time when Kṛṣṇa appears indicates the completeness of Kṛṣṇa as avatārī.

|| 1.1.18 ||

athākhyāhi harer dhīmann avatāra‑kathāḥ śubhāḥ |

līlā-vidadhataḥ svairam īśvarasyātma‑māyayā ||

TRANSLATION

O intelligent sage! Narrate the non-material stories of avatāras of the Supreme Lord, Kṛṣṇa, who performs his eternal pastimes independently by his yoga-māyā potency.

COMMENTARY

Śubha means non-material. The Lord performs pastimes in the present which are actually eternal in nature by his yoga-māyā potency (ātmā-māyayā).

|| 1.1.19 ||

vayaṁ tu na vitṛpyāma uttama‑śloka‑vikrame |

yac‑chṛṇvatāṁ rasa‑jñānāṁ svādu svādu pade pade ||

TRANSLATION

We are not fully satisfied with the exploits of the Lord whose fame is the highest, because at every moment those exploits become more relishable for the hearers who have knowledge of rasa.

COMMENTARY

Uttama-śloka means “he whose fame or good qualities are the best.” Or it came mean “he who is praised by the best persons.” We are not completely satisfied in hearing about the exploits of Uttama-śloka. We do not consider that it is sufficient. In other words, we are completely satisfied with whatever we have done in performing sacrifices and yoga. Let us continue to hear about the activities of the Lord. Or the sentence can mean “Let others be satisfied, but we are not.” That is indicated by the word tu. The meaning is this. In three ways one knows that one has had enough of something and is satisfied: by sufficiency of quantity (as with food in the belly), by lack of awareness of the taste, and by lack of relishing the object. In this verse, there is insufficiency for the hearers (śṛṇvatām) because the exploits are not directly present, being present only as sound in the ether contacting the ear. Satisfaction is negated for a person who is not capable of appreciating the taste or rasa, for a person who is just like an animal. However the sages have appreciation of rasa (rasa-jṇānām). But still they are not satisfied. Unlike chewed sugarcane which loses its taste and becomes detestable, the topics of the Lord are most excellent because of the increase in taste at every moment (pade pade) after tasting. The sages have not lost taste, but are still dissatisfied. The locative termination on pada pada (pade pade) indicates “at every moment.”

|| 1.1.20 ||

kṛtavān kila karmāṇi saha rāmeṇa keśavaḥ |

atimartyāni bhagavān gūḍhaḥ kapaṭa‑mānuṣaḥ||

TRANSLATION

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