Varṇāśrama-dharma of the human being, which does not produce attraction for topics of the Lord, is only wasted effort.

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TRANSLATION

Sūta said:

I offer my respects to the sage Śukadeva, who has entered the mind of all beings, and to whom Vyāsa, his father, cried out with pain of separation “O son!” when Śukadeva, without even undergoing saṁskāras, left home and could not be brought back. Even the trees, being attached to Śukadeva, called out “O son!”

COMMENTARY

Here Sūta begins to reflect. I will speak the answer to the questions, the essence of all the scriptures, the very substance. They have asked for the essence which will please their intellects (yenātmā suprasīdati SB 1.1.11). If their intellects are not satisfied with this, what will happen? Therefore among all the essences, I should seek out that which is pleasing to the intellect as decided by the most righteous persons. Even though some righteous persons will say that the intellect is pleased with Sāṅkhya, some will say the intellect is pleased with Mīmāṁsa, or with the Upaniṣads, or the Vedānta-sūtras which discern the conclusion of the Upaniṣads, all that cannot be admitted. Among the sages, the chief is Kṛṣṇa-dvaipāyana-vyāsa, who knows all the philosophies, wrote the Vedānta-sūtras, and whose vision is based on clarity of mind. I should speak that scripture, which remained steady, without objections from anyone, since it gave pleasure to all the sages, after withstanding the tests of all the great luminaries, the greatest philosophers present in the assembly gathered around King Parīkṣit, which is pure like the jāmbūnada river, I should speak the Bhāgavatam. Therefore I should surrender to Śrī-śukadeva, the speaker of the Bhāgavatam. He thus begins reciting this verse.

Śukadeva had departed leaving everything (pravrajantam). Though he was nearby, Vyāsa could not catch him (anupetam). He had not received his sacred thread (apeta-kṛtyam) Vyāsa called out the protracted words, “O son!” But not only his father had great affection for him. Padma Purāṇa says:

yenārcito haris tena tarpitāni jaganty api |

rajyanti jantavas tatra jangamāḥ sthāvarā api ||

He who worships the Lord pleases all living entities. All moving and non- moving beings are controlled by him.[7]

Thus even the trees lamented. Being completely attached to Śukadeva (tan-mayatayā) the trees, since they were facing him, called out in the form of echoes “O son!” When a person is attached to something he is said to be tan-maya. Thus strī-maya means a person who is attached to women. This affection for a person who resides in the mind of all living beings, like the attraction for the all-attractive deity of the Lord, is not a material illusion. Thus it is not a fault if Vyāsa seemed to lose his sense of discrimination.

Or there is another meaning. The trees, as another form of Śukadeva (tan-mayatayā), called out in echo, “O son!” to answer Vyāsa. If I am your son, then you are also my son. Illusion is the cause of thinking “I am the father, you are the son. Who is the son of whom? Who is the father of whom?” Enlightening Vyāsa about this truth, they hint “Why are you bewildered?”

For establishing attachment to Śukadeva, it is then described that he had entered into the minds of all living entities (sarva-bhūta-hṛdayam munim) by the power of his yoga. That being so, let him also enter my heart and speak the Bhāgavatam through my mouth! He who can enter into the dull trees and pacify his father by answering back can also enter my heart and please the intellects of all the hearers by the Bhāgavatam. Implied here is the rule that at the time of lecturing, other speakers of Bhāgavatam should also meditate in this way.

|| 1.2.3 ||

yaḥ svānubhāvam akhila-śruti-sāram ekam

adhyātma-dīpam atititīrṣatāṁ tamo ’ndham |

saṁsāriṇāṁ karuṇayāha purāṇa-guhyaṁ

taṁ vyāsa-sūnum upayāmi guruṁ munīnām ||

TRANSLATION

I surrender to the son of Vyāsa, the incomparable guru of all the sages, who mercifully spoke the Purāṇa full of hidden meanings, the essence of all the scriptures, the essence of hearing, for all the people of this world, even in the future; who spoke the Bhāgavatam, which revealed the excellence of rasa to Śukadeva, and which is the revealer of ātmā for those desiring to cross dense ignorance with ease.

COMMENTARY

He says that the reason for his inspiring Sūta is his mercy. He should not only deliver Parīkṣit, but he should also deliver all the persons born in this world in the future. At that moment, Sūta remembered all the future generations. And for those who desire to cross (atititīrṣatām) the dense (andham) ignorance (tamaḥ) with great ease (ati), the Bhāgavatam causes revelation (dīpam) of the jīva (adhyātma) — he who controls (adhi) the elements of the body such as mahattattva. This refers to the secondary result of the Bhāgavatam—destruction of ignorance—for the desirers of liberation. For the pure devotees, Bhāgavatam contains the essence of all the śrutis, of all the Upaniṣads, and taking another meaning of śruti, Bhāgavatam is the essence for those who relish with the ear (śruti) by hearing. This is indicated by 1.1.3, where Bhāgavatam is said to be the ripened fruit of the tree of the Vedas. For Śukadeva as well (sva), Bhāgavatam revealed the power of abundant rasa (anubhāvam). Thus it is said:

sva-sukha-nibhṛta-cetās tad-vyudastānya-bhāvo

’py ajita-rucira-līlākṛṣṭa-sāras tadīyam

vyatanuta kṛpayā yas tattva-dīpaṁ purāṇaṁ

tam akhila-vṛjina-ghnaṁ vyāsa-sūnuṁ nato ’smi

Let me offer my respectful obeisances unto my spiritual master, the son of Vyāsadeva, Śukadeva Gosvāmī. It is he who defeats all inauspicious things within this universe. Although in the beginning he was absorbed in the happiness of Brahman realization and was living in a secluded place, giving up all other types of consciousness, he became attracted by the pleasing, most melodious pastimes of Lord Śrī Kṛṣṇa. He therefore mercifully spoke this supreme Purāṇa, Śrīmad-Bhāgavatam, which is the bright light of the Absolute Truth and which describes the activities of the Lord. SB 12.12.69

harer guṇākṣipta-matir His mind also became attracted to the qualities of the Lord by studying Bhāgavatam. (SB 1.7.11)

pariniṣṭhito ’pi nairguṇya uttama-śloka-līlayā

gṛhīta-cetā rājarṣe ākhyānaṁ yad adhītavān

O saintly King, I was certainly situated perfectly in transcendence, yet I was still attracted by the delineation of the pastimes of the Lord, who is described by enlightened verses. SB 2.1.9

Or svānubhāvam can mean “that which produced Śukadeva’s power.” This explanation indicates that Bhāgavatam made Śukadeva superior to all other sages. Ekam means incomparable, without a second. Śukadeva became the guru of all the sages such as Nārada and Vyāsa who were seated in the assembly of Parīkṣit and taught them Bhāgavatam as if it had not been heard before. The Bhāgavatam must be taught to them as well. The Tattva-sandarbha has pointed this out.

|| 1.2.4 ||

nārāyaṇaṁ namaskṛtya naraṁ caiva narottamam |

devīṁ sarasvatīṁ vyāsaṁ tato jayam udīrayet ||

TRANSLATION

Before reciting this Śrīmad-Bhāgavatam, which is the very means of conquest, one should offer respectful obeisances unto the Personality of Godhead, Nārāyaṇa, unto Nara-nārāyaṇa Ṛṣi, the supermost human being, unto mother Sarasvatī, the goddess of learning, and unto Śrīla Vyāsadeva, the author.

COMMENTARY

Having offered respects to guru, Sūta offers respects to devatā, presiding deity, etc.  Nara-nārāyaṇa are designated as the presiding deities of this work since they have authority over the place.[8]The devatā or subject of the Bhāgavatam is Kṛṣṇa (narottamam). Sarasvatī is the śakti.[9] The word ca indicates the ṛṣi (sage) of the work, Vyāsa.[10] Some editions have the word vyāsam instead of caiva. That makes the meaning clear. The bīja is oṁ and the meter is predominantly gāyatrī, since the first verse of Bhāgavatam begins with oṁ and reference to gāyatrī. Having offered respects to these persons, one should utter “Jaya.” This is a verb form, calling out to Kṛṣṇa with raised hands. (Jaya Śrī-kṛṣṇa! Victory to Kṛṣṇa!) By using the potential case, Sūta teaches other sages of the Purāṇas to do the same. Jaya also refers to this scripture because one can conquer saṁsāra by studying it. So the meaning would be “One should then speak the Bhāgavatam (jayam). In this verse, since the verb form namaskṛtya indicates that another action immediately follows, the word tataḥ with the meaning of “next, then” would be superfluous. Therefore tataḥ describes the subject of the sentence. Tataḥ is a past participle of tan (to spread words, to speak). Thus tato jayam udīrayet means “the speaker should utter jaya.” This is the opinion of some.

|| 1.2.5 ||

munayaḥ sādhu pṛṣṭo ’haṁ bhavadbhir loka-maṅgalam |

yat kṛtaḥ kṛṣṇa-sampraśno yenātmā suprasīdati ||

TRANSLATION

O sages! You have asked good questions about what is beneficial for the world, because you have asked questions all about Kṛṣṇa, by which the intellect is immediately satisfied.

COMMENTARY

It has been said previously (1.2.1) that Suta respects the words of the sages. This verse describes that respect. O sages (munayaḥ)! The questions are very good because I have been asked about what is auspicious for the world. Why is that good? You have asked questions about Kṛṣṇa, all sorts of questions about Kṛṣṇa (sampraśnaḥ). And why is that good? By such questions about Kṛṣṇa the intellect becomes satisfied. It is my experience that by such question about Kṛṣṇa alone immediately the intellect becomes satisfied.

|| 1.2.6 ||

sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje |

ahaituky apratihatā yayātmā suprasīdati ||

TRANSLATION

That is the supreme dharma for all human beings (sādhana bhakti) by which prema-bhakti to the Lord arises, which is not caused by anything other than itself, cannot be obstructed, and which satisfies the mind completely.

COMMENTARY

This verse answers the second question of the sages: what is the final essence of all the scriptures. That essence is highest dharma for anyone who is a human being (puṁsām), meaning hearing and chanting about the Lord. It is said:

etāvān eva loke ’smin puṁsāṁ dharmaḥ paraḥ smṛtaḥ

bhakti-yogo bhagavati tan-nāma-grahaṇādibhiḥ  

That is the only means for attainment of the final perfection of life. Therefore persons whose minds are fixed on the Lord engage in the intensive practice of devotional service. SB 6.3.22

By this statement, The word para along with dharma in the present verse can indicate only bhakti-yoga. Etavān eva indicates exclusion of other processes as para-dharma. The essence of scripture is bhakti-yoga by which prema-bhakti (yataḥ bhaktiḥ) appears. It arises without cause (ahaitukī). Mixed bhakti is excluded in this definition (since it has cause). “But you are really evading the truth here (saying that prema is not caused by sādhana-bhakti).” No. Dharma consisting of hearing and chanting about the Lord is called sādhana-bhakti, and in the mature state it is called prema. Both are called bhakti, for it is said bhaktyā sañjātayā bhaktyā bibhraty utpulakāṁ tanum: the devotee possesses a body with ecstatic symptoms by prema developed through sādhana-bhakti. (SB 11.3.31) In the verse being discussed, the former bhakti (paro dharmo) is the cause of the later type of bhakti (yato bhaktir adhokṣaje), just as an unripe mango is the cause of a ripe mango. Considering one the cause of the other because of the difference in taste is simply a conception for understanding the different strengths of bhakti, though sādhana-bhakti and prema are not actually different things. The various states of infancy, youth and adulthood in one person are actually not conditions of cause and results of that cause (since the person remains). On the other hand, when pots, cloth and cooked rise arise, the original names and forms of mud, thread and raw rice disappear. One cannot compare these examples to bhakti and prema.

One also not say that the famous cause of bhakti is association of devotees, for association of devotees is part of bhakti. It is the second stage, as understood from the statement ādau śraddhā tataḥ sādhu-saṅgo ’tha bjajana-kriyā. (BRS 1.3.11) And later it will be said:

śuśrūṣoḥ śraddadhānasya vāsudeva-kathā-ruciḥ

syān mahat-sevayā viprāḥ puṇya-tīrtha-niṣevaṇāt

O twice-born sages, by serving those devotees who are completely freed from all vice, great service is done. By such service, one gains affinity for hearing the messages of Vāsudeva. SB 1.2.16

Such things as charity, vows, austerity, sacrifices, and selfless performance of duties are to some degree causes of bhakti in sattva-guṇa, practiced as an aṅga of jñāna. But they are not causes of pure bhakti, because it is said:  

yaṁ na yogena sāṅkhyena dāna-vrata-tapo-’dhvaraiḥ |

vyākhyā-svādhyāya-sannyāsaiḥ prāpnuyād yatnavān api ||

Even though one engages with great endeavor in the mystic yoga system, philosophical speculation, charity, vows, penances, ritualistic sacrifices, teaching of Vedic mantras to others, personal study of the Vedas, or the renounced order of life, still one cannot achieve Me. SB 11.12.9

Nor can it even be said that the mercy of the Lord is the cause of pure bhakti, for it is non-final cause, making one search out a further cause. One cannot say that the Lord’s mercy is absolute, without further cause, for then it would mean the Lord is unjust and prejudiced in choosing to give mercy without reason to certain individuals and not to others. However if one says that the cause of bhakti is the mercy of the devotee, it is not so incorrect. Though the uttama-bhaktas do not make distinctions and are thus not prejudiced, one does see the madhyama-bhakta making distinctions between the Lord, the devotee, the innocent and the demon. Thus because the Lord is dependent on the devotee, the Lord’s mercy follows after the mercy of the devotee. That is the correct conclusion.

But then how is bhakti said to be without cause (ahaitukum) in this verse? Because the Lords mercy is included in the mercy of the devotee, and because that mercy is included in association with devotees, and because devotee association is an aṅga of bhakti, bhakti is said to be without cause (since an aṅga of bhakti causes bhakti). Moreover the cause of devotee’s mercy is but the bhakti present in the heart of the devotee, because without that bhakti in his heart there is no possibility of his mercy arising. In all ways therefore, bhakti is the cause of bhakti. Therefore bhakti is said to be without cause. From the point of view of bhakti, the devotee, bhakti, the Lord, and his mercy are not separate items. Even though bhakti appears by bhakti (thus being self-manifesting), it does not negate the fact that bhakti’s self-manifesting nature comes from the Lord.

This bhakti cannot be prevented by anything (apratihatā). This is mentioned in the following verse:

mad-guṇa-śruti-mātreṇa mayi sarva-guhāśaye

mano-gatir avicchinnā yathā gaṅgāmbhaso ’mbudhau

Just as the water of the Ganges flows naturally down towards the ocean, such devotional ecstasy, uninterrupted by any material condition, flows towards the Supreme Lord. SB 3.29.11

Śrī Rūpa Gosvāmī has also said sarvathā dhvaṁsa-rahitaṁ saty api dhvaṁsa-kāraṇe: bhakti is without destruction, though it is the cause of destruction of obstacles. (Ujjvala-nīla-maṇi 14.63) Apratihatā can also mean that this prema-bhakti is not contaminated by jñāna or karma. By that bhakti (yayā) the mind (ātmā) becomes completely satisfied (suprasīdati). Because of the impossibility of the mind being satisfied with the presence of material desires, it is evident that this bhakti being discussed is without any material desires.

|| 1.2.7 ||

vāsudeve bhagavati bhakti-yogaḥ prayojitaḥ |

janayaty āśu vairāgyaṁ jñānaṁ ca yad ahaitukam ||

TRANSLATION

Bhakti dedicated to Lord Kṛṣṇa, endowed with special moods, quickly produces detachment from material goals and knowledge of the Lord devoid of the desire for liberation.  

COMMENTARY

What form does that satisfaction of the mind take? This satisfaction of the mind is filled with knowledge and experience of the form, qualities and sweetness of the Lord, which cause complete disgust with all inferior objects. That is explained in this verse. This bhakti is endowed (yojitaḥ) in an excellent manner (pra for prakarṣeṇa), with dāsya, sakhya and other loving emotions. Another meaning of bhakti-yogaḥ prayojitaḥ is “bhakti-yoga has been made the only goal (prayojana).” Separate endeavor for attaining knowledge and detachment are not necessary in the practice of bhakti, for bhakti itself produces them. Very quickly (āśu) at the time of performing bhakti, they are attained, for it is said:

bhaktiḥ pareśānubhavo viraktir anyatra caiṣa trika eka-kālaḥ|

prapadyamānasya yathāśnataḥ syus tuṣṭiḥ puṣṭiḥ kṣud-apāyo ’nu-ghāsam ||

Devotion, direct experience of the Supreme Lord, and detachment from other things—these three occur simultaneously for one who has taken shelter of the Supreme Personality of Godhead, in the same way that pleasure, nourishment and relief from hunger come simultaneously and increasingly, with each bite, for a person engaged in eating. SB 11.2.42

There is an objection that if one possesses knowledge, one attains liberation. In answer to this, the verse says that this knowledge is ahaitukam, without motivation for liberation. Ahaitukam comes from hetu, meaning cause or purpose, just as one can say “He lives for eating.” This means “He lives with the goal of eating.” Thus in this verse jnānam ahaitukam means “knowledge without the goal of liberation.” Therefore by practicing bhakti in which knowledge also manifests without the goal of liberation, the liberation of merging does not take place. Knowledge in this case means knowledge and experience of the Lord’s form, qualities and sweetness.

Thus it is said in the Fourth Canto:

vāsudeve bhagavati bhakti-yogaḥ samāhitaḥ |

sadhrīcīnena vairāgyaṁ jñānaṁ ca janayiṣyati ||

The real interest of the living entity is to get out of the nescience that causes him to endure repeated birth and death. The only remedy is to surrender unto the Supreme Personality of Godhead through His representative. Unless one renders devotional service unto the Supreme Personality of Godhead, Vāsudeva, one cannot possibly become completely detached from this material world, nor can he possibly manifest real knowledge. SB 4.29.37

One should practice bhakti with only that goal in mind (sadhrīcīnena), devoid of desire for liberation or other goals. The next verse shows that this type of bhakti is the cause of another type of bhakti.

so ’cirād eva rājarṣe syād acyuta-kathāśrayaḥ |

śṛṇvataḥ śraddadhānasya nityadā syād adhīyataḥ ||

O best of kings, one who is faithful, who is always hearing the glories of the Supreme Personality of Godhead, who is always engaged in the culture of Kṛṣṇa consciousness and in hearing of the Lord’s activities, very soon becomes eligible to see the Supreme Personality of Godhead face to face.  SB 4.29.38

Thus it is established in this verse that bhakti alone functions as both the cause and the goal (and not knowledge or detachment).

|| 1.2.8 ||

dharmaḥ svanuṣṭhitaḥ puṁsāṁ viṣvaksena-kathāsu yaḥ |

notpādayed yadi ratiṁ śrama eva hi kevalam ||

TRANSLATION

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