ukadeva spoke it (the Bhāgavatam) to King Parīkṣit, who was surrounded by great sages, as he sat fasting till death on the bank of the Gaṅgā.

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COMMENTARY

If this is actually all material how can we see brahman? This verse answers. These two material forms gross and subtle are removed. This means that the non-material form of the lord is not removed. These forms are removed by the realization (samvidā) of the Lord’s devotees (sva). Why are these to forms not situated in the Lord? These forms are imposed on the jīva by ignorance, and not in the Lord. It is said:

dehāhaṅkāraṇād dehādhyāso jīve hy avidyayā |

na tathā jagad-adhyāsaḥ paramātmani yujyate ||

The imposition of body exists in the jīva by ignorance, by identifying with the body. In this manner, the universe is not imposed upon the paramātmā. With the removal of these two material forms, one can seen brahman.

|| 1.3.34 ||

yady eṣoparatā devī māyā vaiśāradī matiḥ |

sampanna eveti vidur mahimni sve mahīyate ||

TRANSLATION

When māya or ignorance weakens, the Lord bestows his mercy on the jīva. The jīva becomes endowed with this treasure. The wise understand that, being situated in this glorious position, this person is worthy of worship.

COMMENTARY

Vaiśāradī refers to the Lord who is skilful (viśārada) at understanding what is beneficial for his devotees. He thinks, “Let this jīva see me.” If the merciful desire of the Lord arises, the he acts in this way. There is no other way. yam evaiṣa vṛṇute tena labhyas tasyaiṣa ātmā vivṛṇute tanuṁ svām: the Lord reveals himself unto that person whom he alone chooses. (Muṇḍaka Upaniṣad 3.2.3) Or vaiśāradī matiḥ can mean “the person who thinks of the Lord.” Thus the first line means “If Māyā-devī withdraws her influence, then the Lord favors the devotee” or “When Māyā withdraws her influence, the jīva thinks of the Lord.” The person, thinking in this way or endowed with the Lord’s mercy, is well furnished (sampannaḥ), whereas others are poor. The wise understand that he who is situated in this glorious position (sve mahimni) is worthy of worship (mahīyate).

|| 1.3.35 ||

evaṁ ca janmāni karmāṇi hy akartur ajanasya ca |

varṇayanti sma kavayo veda-guhyāni hṛt-pateḥ ||

TRANSLATION

Thus, rejecting the two versions of the universal form, the wise glorify the birth and birth and activities of the Supreme Lord, who resides in the hearts of all beings (unlike the universal form), who has no material birth and no material activities (unlike the jīva), and which are the highest subject of all the Vedas.

COMMENTARY

Evam means “thus rejecting these two material forms.” Although the Lord is not born he is also born, according to he śruti text ajāyamāno bahudhābhijāyate: not being born, the Lord appears as many. (Mahā-nārāyaṇa Upaniṣad) The Lord is not the doer, but performs actions. According to śruti text na cāsya kāryaṁ karaṇaṁ ca vidyate: the Lord has not senses and no body. (Śvetāśvatara Upaniṣad 6.8) And as well śruti says svābhāvikī jñāna-bala-kriyā ca: by his nature the Lord’s actions are endowed with knowledge and strength. (Śvetāśvatara Upaniṣad 6.8)

“But one also sees birth and actions of the jīva, who actually has no birth and no material actions.” That is true. But the jīva’s birth and actions are related to matter, and the Lord’s birth and actions are without relation to matter at all. This is the difference. These facts about the Lord’s birth and actions are established in the all Vedas because they are the highest, most excellent truths (veda-guhyāni.) This means that the facts about the jīva is different, being inferior, because his birth and actions are related to matter. The Gītā also says janma-karma ca me divyam evaṁ yo vetti tattvataḥ: he who remembers my birth and actions as non-material…(BG 4.9) Referring to the Lord as hṛt-pateḥ (Lord in the heart, Paramātmā) indicates that the universal form is not considered among the avatāras, since it does not reside in the heart.

|| 1.3.36 ||

sa vā idaṁ viśvam amogha-līlaḥ

sṛjaty avaty atti na sajjate’smin |

bhūteṣu cāntarhita ātma-tantraḥ

ṣāḍ-vargikaṁ jighrati ṣaḍ-guṇeśaḥ ||

TRANSLATION

The independent Lord, who has spotless pastimes, who has entered into all beings, creates, maintains and destroys this universe. Being the master of the six senses, he contacts the six sense objects ((sound, touch, form, taste, smell and thought) without being affected.

COMMENTARY

There are many other remarkable qualities of the Lord. First his unlimited power is described. From far off, the Lord senses the six sense objects (ṣāḍ-vargikam), but is not attached to them. Why? He is the master of the six senses (ṣad-guṇeśaḥ). Or he is the master of the six auspicious qualities (aiśvarya, vīrya, yaśas etc.) Thus he experiences happiness arising from these six qualities.

|| 1.3.37 ||

na cāsya kaścin nipuṇena dhātur

avaiti jantuḥ kumanīṣa ūtīḥ |

nāmāni rūpāṇi mano-vacobhiḥ

santanvato naṭa-caryām ivājñaḥ ||

TRANSLATION

The falsely intelligent person, with skill in jñāna or yoga, cannot understand using their mind and words the pastimes, names and forms of the Lord who distributes these whenever he descends, just as an ignorant person cannot appreciate the performance of an actor.

COMMENTARY

The Lord cannot be understood by material knowledge. By skill in jñāna or yoga (nipuṇena) no ignorant person (kumanīṣa jantuḥ) can understand the pastimes (ūtīh), names and forms of the Lord through material mind and speech, since the lord is beyond mind and words. He who is devoid of bhakti, the jñānī, says that any object with the name and form is illusory. That notion is indicated by the word kumanīṣa (person with bad intelligence). The Lord broadcasts (santanvataḥ) these names and forms when he repeatedly appears in the world by his mercy. An example of ignorance is given. The person ignorant of drama cannot understand the names and forms indicated by the actor through theatrical gestures of the hands and poetic words indicating the moon or the lotus. Thus he does not appreciate the drama and says there is no rasa. The person in knowledge directly experiences the rasa, which pervades all his senses and heart.

|| 1.3.38 ||

sa veda dhātuḥ padavīṁ parasya

duranta-vīryasya rathāṅga-pāṇeḥ |

yo ’māyayā santatayānuvṛttyā

bhajeta tat-pāda-saroja-gandham ||

TRANSLATION

He who worships the scent of the lotus feet of the Lord, sincerely, continuously, and with favorable attitude knows the greatness of the holder of the cakra, the possessor of infinite prowess.

COMMENTARY

The Lord is understood by bhakti.

|| 1.3.39 ||

atheha dhanyā bhagavanta itthaṁ

yad vāsudeve ’khila-loka-nāthe |

kurvanti sarvātmakam ātma-bhāvaṁ

na yatra bhūyaḥ parivarta ugraḥ ||

TRANSLATION

O men of knowledge! You are the most fortunate in this world, because when people concentrate their minds exclusively on Kṛṣṇa, the lord of all the worlds, by asking such questions, they cease painful repetition of birth. 

COMMENTARY

Suta speaks to Śaunaka and the sages, who were lamenting, “Since we are without bhakti, let us become the object of criticism!” According to Vaiṣṇava-nirukti, sarvajñāḥ vetti vidyām avidyāṁ ca sa vācyo bhagavān: the word bhagavān means he who knows knowledge and ignorance. Thus in this verse bhagavantaḥ means knowledgeable sages rather than great devotees, since they were not so advanced. When persons concentrate their minds completely (sarvātmakam ātmabhāvam) on Vāsudeva, there is no more repetition of birth and death (parivarta).

|| 1.3.40 ||

idaṁ bhāgavataṁ nāma purāṇaṁ brahma-sammitam |

uttama-śloka-caritaṁ cakāra bhagavān ṛṣiḥ |

niḥśreyasāya lokasya dhanyaṁ svasty-ayanaṁ mahat ||

TRANSLATION

The lord Vyāsa wrote the greatest, most auspicious Purāṇa called Bhāgavatam, which bestows all human goals, is non-different from Kṛṣṇa, and describes the activities and qualities of the Lord, for the highest benefit of the world.

COMMENTARY

“O Suta! What novel scripture, unheard before this time, are you reciting?” To this, Suta replies in this verse. Brahma means equal to Kṛṣṇa. Rṣiḥ refers to Vyāsa.

|| 1.3.41 ||

tad idaṁ grāhayām āsa sutam ātmavatāṁ varam |

sarva-vedetihāsānāṁ sāraṁ sāraṁ samuddhṛtam ||

TRANSLATION

Vyāsa had his son Śukadeva, best of the self-controlled, study this scripture, which is the very essence of all the Vedas and histories.

COMMENTARY

Vyāsa affectionately fed the Bhāgavatam, the essence of the essence of the Vedas, like butter appearing from churning yogurt, to his son Śukadeva. This indicates that his effort of churning the Vedas was successful. And Śukadeva, though the best of the self-realized souls (ātmavatām varam), took it with greed, because of its wonderful taste.

|| 1.3.42 ||

sa tu saṁśrāvayām āsa mahārājaṁ parīkṣitam |

prāyopaviṣṭaṁ gaṅgāyāṁ parītaṁ paramarṣibhiḥ ||

TRANSLATION

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