Lord Śiva Saved from Vṛkāsura

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TRANSLATION

And as you wander the earth at will, My dear son of Brahmā, you should faithfully meditate on these instructions concerning the science of the Self, which burn up the material desires of all men.

COMMENTARY

Śrī Nārāyaṇa Ṛṣi said, “O Nārada, son of Brahmā (brahma-dāyāda)! With great faith take this supreme teaching which destroys attachment to the world, and wander on this earth as you desire.”

|| 10.87.45 ||

śrī-śuka uvāca

evaṁ sa ṛṣiṇādiṣṭaṁ gṛhītvā śraddhayātmavān

pūrṇaḥ śruta-dharo rājann āha vīra-vrato muniḥ

TRANSLATION

Śukadeva Gosvāmī said: When Śrī Nārāyaṇa Ṛṣi ordered him in this way, the self-possessed sage Nārada, whose vow is as heroic as a warrior’s, accepted the command with firm faith. Now successful in all his purposes, he thought about what he had heard, O King, and replied to the Lord as follows.

COMMENTARY

Meditating on the meaning of what he had heard (śruta-dharo), Nārada held strongly to his promise (vrataḥ:pratijñā) and replied to Lord Nārāyaṇa Ṛṣi.

|| 10.87.46 ||

śrī-nārada uvāca

namas tasmai bhagavate kṛṣṇāyāmala-kīrtaye

yo dhatte sarva-bhūtānām abhavāyośatīḥ kalāḥ

TRANSLATION

Śrī Nārada said: I offer My obeisances to Him of spotless fame, the Supreme Lord Kṛṣṇa, who manifests His all-attractive personal expansions so that all living beings can achieve liberation.

COMMENTARY

Nārada, discerning the real meaning of the Vedas’ prayers, then openly acknowledges in this verse the supreme position of Kṛṣṇa, even above Nārāyaṇa.

Among the different spiritual paths such as jñāna and yoga mentioned in the śrutis’ praises, bhakti is the best. Among the different worshippers, the devotees are the best. Among the objects of worship, namely Brahman, Paramātmā and Bhagavān, Bhagavān is best. Nārada Muni has concluded this from all the statements of the śrutis. He has further concluded that even in Bhagavān, however, Kṛṣṇa is the Supreme as understood from verses 17 and 23.

To indicate this, Nārada loudly recites this verse directly in front of Nārāyaṇa: namas tasmai bhagavate, “I offer my respects to Bhagavān Śrī Kṛṣṇa.” To say namas tubhyaṁ nārāyāṇāya, “I offer my respects to Nārāyaṇa” would have been contrary to his feelings. Nārada said, “I offer my respects to He who is famous for removing the contamination (āmala-kīrtaye) of ignorance by giving liberation even to the demons.”

Lord Nārāyana Ṛṣi asked, “Why are you offering your respects to Kṛṣṇa instead of Me, your guru, who am standing here before you?”

Nārada replied, “Śrī Kṛṣṇa accepts various beautiful forms (uśatīḥ kalāḥ) such as your self to end the conditioned souls’ material life (abhavāya).”

By offering obeisances to Śrī Kṛṣṇa, therefore, Nārada honors Nārāyaṇa Ṛṣi and all other incarnations of Godhead as well. This prayer of Nārada’s is the essential nectar he has extracted from the personified Vedas’ prayers, which themselves were churned from the sweet ocean of all secrets contained in the Vedas and Purāṇas. As the Gopāla-tāpanī Upaniṣad (Pūrva 50) recommends, tasmāt kṛṣṇa eva paro devas taṁ dhyāyet taṁ rasayet taṁ bhajet taṁ yajed iti. oṁ tat sat: “Therefore Kṛṣṇa is the Supreme Godhead. One should worship Kṛṣṇa, surrender fully to Kṛṣṇa, meditate on Kṛṣṇa, and relish the taste of reciprocating loving exchanges with Kṛṣṇa.”

|| 10.87.47 ||

ity ādyam ṛṣim ānamya tac-chiṣyāṁś ca mahātmanaḥ

tato ’gād āśramaṁ sākṣāt pitur dvaipāyanasya me

TRANSLATION

[Śukadeva Gosvāmī continued:] After saying this, Nārada bowed down to Śrī Nārāyaṇa Ṛṣi, the foremost of sages, and also to His saintly disciples. He then returned to the hermitage of my father, Dvaipāyana Vyāsa.

COMMENTARY

The word iti can mean either method or completion. Thus there are two meanings of this verse.

Nārada paid respects to Nārāyaṇa Ṛṣi in this manner (iti) by reciting prayers to Kṛṣṇa. Then he left his āśrama (tataḥ:Nārāyaṇāśrama) and went to Vyāsadeva’s āśrama.

Or the meaning can be: After completing (iti) his prayers to Kṛṣṇa, Nārada Muni offered his respects to Nārāyaṇa Ṛṣi and went to the āśrama of Vyāsadeva.

|| 10.87.48 ||

sabhājito bhagavatā kṛtāsana-parigrahaḥ

tasmai tad varṇayām āsa nārāyaṇa-mukhāc chrutam

TRANSLATION

Vyāsadeva, the incarnation of the Personality of Godhead, respectfully greeted Nārada Muni and offered him a seat, which he accepted. Nārada then described to Vyāsa what he had heard from the mouth of Śrī Nārāyaṇa Ṛṣi.

COMMENTARY

Being honoured by Vyāsa (bhagavatā) with a respectable seat, Nārada sat down and described to Vyāsa (tasmai) the knowledge of God he had heard from Nārāyaṇa Ṛṣi.

|| 10.87.49 ||

ity etad varṇitaṁ rājan yan naḥ praśnaḥ kṛtas tvayā

yathā brahmaṇy anirdeśye nīṛguṇe ’pi manaś caret

TRANSLATION

Thus I have replied to the question You asked me, O King, concer-ning how the mind can have access to the Absolute Truth, which is indescribable by material words and devoid of material qualities.

COMMENTARY

Śukadeva Gosvāmī said, “O King Parīkṣit! I have replied to you how the mind can conceive of God who is beyond material conceptions and without material qualities.” The answer is: The mind can perceive God by the power of devotion (bhakti) arising from the mercy of the Supreme Lord.

|| 10.87.50 ||

yo ’syotprekṣaka ādi-madhya-nidhane yo ’vyakta-jīveśvaro

yaḥ sṛṣṭvedam anupraviśya ṛṣiṇā cakre puraḥ śāsti tāḥ

yaṁ sampadya jahāty ajām anuśayī suptaḥ kulāyaṁ yathā

taṁ kaivalya-nirasta-yonim abhayaṁ dhyāyed ajasraṁ harim

TRANSLATION

He is the Lord who eternally watches over this universe, who exists before, during and after its manifestation. He is the master of both the unmanifest material energy and the spirit soul. After sending forth the creation He enters within it, accompanying each living entity. There He creates the material bodies and then remains as their regulator. By surrendering to Him one can escape the embrace of illusion, just as a dreaming person forgets his own body. One who wants liberation from fear should constantly meditate upon Him, Lord Hari, who is always on the platform of perfection and thus never subject to material birth.

COMMENTARY

Summarizing the meaning of all the prayers of the personified Vedas, Śukadeva makes us again remember the facts: “By glancing (utprekṣakaḥ) upon the dormant universe at the time of sending forth the jīva souls into creation, the Supreme Lord provides all their necessities: For the fruitive workers (karmīs), Kṛṣṇa provides the intelligence, mind, senses and prāṇa needed to achieve the fruits of their karma, namely material sense enjoyment. For the jñānis, the Lord provides the intelligence by which they can attain liberation by merging into His spiritual effulgence. And for the devotees (bhaktas), the Lord helps them attain His association in an eternal loving relationship. Thus in each of these ways the Supreme Lord thinks of where He can send each jīva in the material realm.”

“It is the Supreme Lord alone who is constantly present before, during and after the manifestation of the created cosmos.” Lord Nārāyana Himself states this in the Catuḥ-ślokī of the Bhāgavatam:

aham evāsam evāgre nānyad yat sad-asat-param

paścād ahaṁ yad etac ca yo ’vaśiṣyeta so ’smy aham

“It is I, the Personality of Godhead, who was existing before the creation, when there was nothing but Myself. Nor was there the material nature, the cause of this creation. That which you see now is also I, the Personality of Godhead and after annihilation what remains will also be I, the Personality of Godhead.” (SB. 2.9.33)

Next Śukadeva describes how the Supreme Lord is the cause and controller (’vyakta-jīveśvaro) of everything in the entire universe, which is composed of māyā and the jīva. Because they are both His energies and because His energies are not different from their source, the śaktimān, the unmanifest nature, māyā, and the jīva are both Him alone. This establishes that the Supreme Lord is the ingredient cause of creation (upādāna-kāranam), the efficient cause (nimitta-kāraṇam) and also the supreme controller.

Śukadeva Gosvāmī then speaks how the Supreme Lord also acts by entering the universe to effect the secondary creation (visarga): “After creating this universe the Supreme Lord creates the bodies (puraḥ) of the demigods, men, animals and others through the agency of Brahmā (ṛṣinā), and He controls them by His expansion as the Paramātmā, who, like a Vedic sage (ṛṣinā), is untouched by material contamination.” The word ṛṣinā therefore has two functions here.

Then Śukadeva explains how the jīva can transcend material existence by devotion to the Lord: “By surrendering (sampadya: prapadya) to the Supreme Lord, the jīva, who is helplessly bound up in the embrace of illusion (anuśayī:avidyāsliśṭaḥ), falls like a rod to pay obeisances at the Lord’s feet. By that surrender the soul becomes totally free from māyā (ajām:māyām), who creates all the objects of this world.” According to Śrīdhara Swāmī, the word anuśayī means that the jīva lies down paying dandavats again and again (anu-sayi) to the Lord.

But, it could be argued that the devotee, even though he has surrendered to the Lord, still has a material body.

Therefore Śukadeva says, “A liberated soul pays no more regard to his body (kulāyam:sva-sarīram) than a sleeping (suptaḥ) man pays to his body while busily engaged far, far away in his dream world.” This means that the devotee gives up ignorance by abandoning his false identification with his material body. It should be understood however that sometimes this giving up of ignorance is not based on proper surrender to the Lord as in the case of impersonalists.

But in some cases the Lord may show special consideration for one He favors, regardless of whether any sādhana has been performed. Even if a jīva has not practiced solitary bhajana (kaivalya) for attaining liberation, still the merciful Lord causes the “womb” (yonim) of the living entity’s illusion to be dispelled (nirasta). In the words of Śrī Bhīṣmadeva, yam iha nirīkṣya hatā gatāḥ svarūpam: “Those who simply saw Kṛṣṇa on the Battlefield of Kurukṣetra attained their original forms after being killed.” (SB 1.9.39) That even demons like Agha, Baka and Kesī were liberated by Śrī Kṛṣṇa without having performed any spiritual practices is an indication of Śrī Kṛṣṇa’s unique position as the original Personality of Godhead.

Knowing this, one should abandon all his doubts and fear of the various philosophers who speak nonsense under the sway of their own karma and the force of time. One should then incessantly meditate upon Lord Hari, who by His charming sweetness steals away the mind of those endowed with prema.

I [Śrīla Viśvanātha Cakravartī Ṭhākura] take the opportunity to offer this humble prayer:

he bhaktā dvāry ayaṁ cañcad-vāladhī rauti vo manāk

prasādaṁ labhatāṁ yasmād viśiṣṭaḥ śveva nāthati

“O devotees! This person with an unsteady, dull mind is offering praises at your door. You should let him have a little mercy since he is expert and quickly does the soliciting.”

The word cañcad-vāladhī can also mean “wagging tail,” since vāladhī means tail according to the Amara-kośa dictionary. Thus the meaning would be as follows: “O devotees, this poor creature standing at your doorway is wagging his tail and barking. Please let him have a little prasādam so that he may become exceptional among dogs and get the best of masters as his owner.”

Embedded in the last line of the verse above is the word “viśvanātha.” The word viś (viśiṣṭaḥ) means “exceptional,” sva iva (śveva) means “like a dog,” and the word nātha (nāthati) means “having a master.” Therefore, viśvanātha means, “An exceptional dog having a master.”

Or the meaning of viśvanātha can be, “one who begs in a special way.” Or it can mean: “This is the method of achieving the association of the Lord of the universe, Viśvanātha.”

Thus ends the commentary on the Eighty-seventh Chapter of the Tenth Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.

Chapter Eighty-eight

|| 10.88.1 ||

śrī-rājovāca

devāsura-manuṣyesu ye bhajanty aśivaṁ śivam

prāyas te dhanino bhojā na tu lakṣmyāḥ patiṁ harim

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