One day while taking his bow and hunting in the forest, after pursuing animals he became tired, hungry and very thirsty.

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TRANSLATION

Let us not compare even a particle of association with devotees to Svarga or liberation, what to speak of any blessings in this world.

COMMENTARY

We speak of the glories of the great ocean of association of such devotees as you, from whatever realization we have. A small particle of the association of devotees (bhagavat-saṅgi) we should not compare with the results of karma, attainment of Svarga, or the results of jñāna, liberation. We should not compare the results of karma, attainment of Svarga, or the results of jñāna (liberation) with a small particle of association of devotees (bhagavat-saṅgi). We will not even compare the blessings of this world, such as a kingdom, with that. That is because by association with devotees the sprout of bhakti, which is most rare, appears. Let us not compare even the full results of karma and jñāna with a particle of association of devotees doing sādhana-bhakti. What then to speak of extended association, and what to speak of association with a devotee having bhāva, the result of sādhana, and what to speak of association with a devotee having prema? Imperative form is used to indicate impossibility. One does not compare a mustard seed to Mount Meru! The plural tense indicates that no one can disprove this fact since this is the consensus of many persons. Bhagavat-saṅgi-saṅgasya is mentioned in the following verse:

na tathāsya bhaven moho bandhaś cānya-prasaṅgataḥ |

yoṣit-saṅgād yathā puṁso yathā tat-saṅgi-saṅgataḥ ||

The infatuation and bondage which accrue to a man from attachment to any other object is not as complete as that resulting from attachment to a woman or to the fellowship of men who are fond of women. SB 3.31.35

This verse says that more than association with women, association with those who associate with women (tat-saṅgi-saṅgataḥ) is condemned. Thus the intention of the verse is to show that association of the devotees of the Lord is more praiseworthy than association with the Lord.

|| 1.18.14 ||

ko nāma tṛpyed rasavit kathāyāṁ

mahattamaikānta-parāyaṇasya |

nāntaṁ guṇānām aguṇasya jagmur

yogeśvarā ye bhava-pādma-mukhyāḥ ||

TRANSLATION

What knower of rasa could be satisfied with the topics of the Lord who is the sole, supreme shelter of the greatest devotees? Even those who are masters of yoga and the devatās headed by Brahmā and Śiva, cannot find an end to the spiritual qualities of the Lord who is without material qualities.

COMMENTARY

“It is true that association of devotees is praiseworthy because without that one cannot attain a taste for hearing about Kṛṣṇa. We have attained that taste! Then what should we say about continuous association?” With that intention they speak this verse. If a person is knowledgeable about rasa, how can he be satisfied with the discussion of that person who is the sole and supreme shelter of the greatest devotees? This indicates the great sweetness of Kṛṣṇa. His great power is then indicated. Those who are masters of yoga, they also cannot find an end to the spiritual qualities of the Lord who is without material qualities (aguṇasya). 

|| 1.18.15 ||

tan no bhavān vai bhagavat-pradhāno

mahattamaikānta-parāyaṇasya |

harer udāraṁ caritaṁ viśuddhaṁ

śuśrūṣatāṁ no vitanotu vidvan ||

TRANSLATION

O learned one! You are the one who prominently serves the Lord among us! Please describe in detail to us who desire to hear the great, pure and transcendental activities of the Lord who is the supreme shelter of the greatest devotees.

COMMENTARY

Among us, you are the person who prominently serves the Lord. Speak to us who desire to hear. Genitive is used to denote their relationship to Sūta who is prominent among them. Viśuddham means beyond māyā.  

|| 1.18.16 ||

sa vai mahā-bhāgavataḥ parīkṣid

yenāpavargākhyam adabhra-buddhiḥ |

jñānena vaiyāsaki-śabditena

bheje khagendra-dhvaja-pāda-mūlam ||

TRANSLATION

Parīkṣit, the great devotee, with pure intelligence, attained liberation, in the form of the feet of the Lord having a flag marked with Garuḍa, through knowledge spoken by Śukadeva.

COMMENTARY

“By jñāna one attains liberation. Why do you not desire liberation as a result of your knowledge?”

“For us devotees, jñāna actually means tasting the activities of the Lord and its result, liberation, means attaining the feet of the Lord. Parīkṣit is the example. Please talk about the Lord’s activities by which Parīkṣit attained the lotus feet of the Lord who has a flag with Garuḍa.”

“But in the Twelfth Canto it is said that Parīkṣit attains liberation.”

“That is true. He attained apavarga. Apavarga means the lotus feet of the Lord for the devotees. This is explained in the Fifth Canto. Yathāvarṇa-vidhānam apavargaś ca bhavati yo ’sau bhagavati bhakti-yogaḥ: liberation by methods according to varṇa is bhakti to the Lord. (SB 5.19.19-20) Just as apavarga is defined as the lotus feet of the Lord, jñāna is defined as pastimes of the Lord, as described by Śukadeva. Thus it is not untrue that Parīkṣit attained apavarga by jñāna. Thus the question asked, “How did his death take place, and what did he achieve after his death?” (SB 1.12.2)

|| 1.18.17 ||

tan naḥ paraṁ puṇyam asaṁvṛtārtham

ākhyānam atyadbhuta-yoga-niṣṭham |

ākhyāhy anantācaritopapannaṁ

pārīkṣitaṁ bhāgavatābhirāmam ||

TRANSLATION

Please tell us clearly the most pure Bhāgavatam containing unlimited pastimes, which is devoted to astonishing bhakti, since it is dear to the devotees and was recited to Parīkṣit.

COMMENTARY

Tell us clearly (asaṁvṛtārtham) the Bhāgavatam (ākhyānam), which is devoted to bhakti-yoga, because it is dear to the devotees and was recited to Parīkṣit.

|| 1.18.18 ||

sūta uvāca

aho vayaṁ janma-bhṛto ’dya hāsma

vṛddhānuvṛttyāpi viloma-jātāḥ |

dauṣkulyam ādhiṁ vidhunoti śīghraṁ

mahattamānām abhidhāna-yogaḥ ||

TRANSLATION

Sūta said:

Born of mixed castes, we have certainly made our birth successful today by following after Śukadeva, for glorification of great devotees quickly destroys the mental pains arising from low birth.

COMMENTARY

He expresses his good fortune to attain qualification by mercy of the sages to hear the Bhāgavatam. Though we are born of mixed caste and therefore condemned, today our births have certainly (ha) become (āsma) successful by following the knowledge of the ancients or by following Śukadeva (vṛddhānuvṛttyā). This collection of conversations (abhidhāna-yogaḥ) of the great devotees, even though in common language, destroys mental affliction (ādhim) caused by birth in a low family.

|| 1.18.19 ||

kutaḥ punar gṛṇato nāma tasya

mahattamaikānta-parāyaṇasya |

yo ’nanta-śaktir bhagavān ananto

mahad-guṇatvād yam anantam āhuḥ ||

TRANSLATION

What doubt is there about this for one who chants the name of the unlimited Lord, who is the shelter of the greatest devotees, who has unlimited power, and who is called unlimited because he bestows his unlimited qualities to the devotee?

COMMENTARY

What more can be said for the person who chants the name which destroys the bad birth of the chanter? “But how can bad birth be destroyed without destroying the prārabdha-karma which causes the bad birth? It is well known that prārabdha-karma is destroyed only be experiencing it. How could chanting the name destroy it?” This verse answers. Because the Lord has unlimited energies, one of those energies certainly will destroy prārabdha-karma. Because he gives his qualities to his devotees (mahad-guṇatvāt), those devotees call him unlimited. Because of the Lord’s qualities in the devotees, prārabdha-karmas cannot remain in the devotee.

|| 1.18.20 ||

etāvatālaṁ nanu sūcitena

guṇair asāmyānatiśāyanasya |

hitvetarān prārthayato vibhūtir

yasyāṅghri-reṇuṁ juṣate ’nabhīpsoḥ ||

TRANSLATION

Enough with delineating the Lord, who has no equal or superior in qualities! Ignoring Brahmā and others who pray to her, even Lakṣmī, with a desire for receiving all those qualities in full, serves the dust of the feet of this Lord who has no material desire.

COMMENTARY

Who is able to speak about those qualities? Enough of so many attempts to describe the Lord who is unequal and, of course, unsurpassed in his qualities. Though he is without desire, Lakṣmī (vibhutīḥ) serves the dust of his feet because she desires all those qualities in full, having given up Brahmā and others who pray to her.  

|| 1.18.21 ||

athāpi yat-pāda-nakhāvasṛṣṭaṁ

jagad viriñcopahṛtārhaṇāmbhaḥ |

seśaṁ punāty anyatamo mukundāt

ko nāma loke bhagavat-padārthaḥ ||

TRANSLATION

Who can be called by the name Bhagavān except Mukunda whose toe-nail water purifies the universe along with Śiva and becomes arghya for Brahmā.

COMMENTARY

The water which flows from the toenail of the Lord, which acts as arghya water (arhaṇa) for Brahmā for worship (upahṛta), purified the whole universe along with Śiva (seśam). Other than Mukunda to who can the meaning of the word Bhagavān apply? He is the Lord of everyone. Since the most elevated persons in the universe — Lakṣmī, Brahmā and Śiva —serve his feet, they point out that he is supreme.

|| 1.18.22 ||

yatrānuraktāḥ sahasaiva dhīrā

vyapohya dehādiṣu saṅgam ūḍham |

vrajanti tat pārama-haṁsyam antyaṁ

yasminn ahiṁsopaśamaḥ sva-dharmaḥ ||

TRANSLATION

The devotees who are attracted to Kṛṣṇa, immediately giving up strong attachment to body and other material objects, attain the highest stage of life, pārama-haṁsa, in which lack of hatred and absorption in Kṛṣṇa are the natural qualities.

COMMENTARY

Wise men who can be observed are the proof of this. Ūḍham means firm. Antyam means “reaching the highest stage.” Yasmin means “in which practice.”

|| 1.18.23 ||

ahaṁ hi pṛṣṭo ’ryamaṇo bhavadbhir

ācakṣa ātmāvagamo ’tra yāvān |

nabhaḥ patanty ātma-samaṁ patattriṇas

tathā samaṁ viṣṇu-gatiṁ vipaścitaḥ ||

TRANSLATION

You are like many suns! I will speak the knowledge requested by you according to what I have understood. Just as birds fly high in the sky only according to their ability, so the wise understand the pastimes of the Lord only according to their limited ability.

COMMENTARY

Rejoicing at his good fortune, Sūta begins to speak about Parīkṣit again. You are like suns (aryamaṇah)! I will speak knowledge according to how much I have understood. Just as birds fly in the sky according to their ability and not to the topmost height of the sky, even those who are wise can know the Lord’s pastimes (gatim) according to their intelligence (samam).

|| 1.18.24 ||

ekadā dhanur udyamya vicaran mṛgayāṁ vane |

mṛgān anugataḥ śrāntaḥ kṣudhitas tṛṣito bhṛśam ||

TRANSLATION

|| 1.18.25 ||

jalāśayam acakṣāṇaḥ praviveśa tam āśramam |

dadarśa munim āsīnaṁ śāntaṁ mīlita-locanam ||

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