The brāhmaṇa took the corpse and placed it at the door of King Ugrasena’s court. Then, agitated and lamenting miserably, he spoke the following.

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TRANSLATION

Amazed upon hearing Bhṛgu’s account, the sages were freed from all doubts and became convinced that Viṣṇu is the greatest Lord. From Him come peace; fearlessness; the essential principles of religion; detachment with knowledge; the eightfold powers of mystic yoga; and His glorification, which cleanses the mind of all impurities. He is known as the supreme destination for those who are peaceful and equipoised—the selfless, wise saints who have given up all violence. His most dear form is that of pure goodness, and the brāhmaṇas are His worshipable deities. Persons of keen intellect who have attained spiritual peace worship Him without selfish motives.

COMMENTARY

(Text 15) The sages understood Viṣṇu the supreme, from whom comes the direct manifestation (sākṣād) of dharma, characterized by hearing, chanting and other activities; knowledge (jñānam) or realization of the Personality of Godhead; and along with that (tad-anvitam), detachment. The word sākṣād should be understood to accompany all the items in this list.

That by kṛṣṇa-bhakti one easily attains transcendental knowledge and detachment is stated in the Śrīmad Bhāgavatam (11.2.42):

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 detach-ment 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.”

This verse shows that devotion, realization of the Lord and renunciation appear simultaneously. There is an alternative reading of catur-vidham for tad-anvitam. Then the idea is that this is not dry renunciation, but rather renunciation of the four ordinary goals of human endeavor (artha, dharma, kāma and mokṣa).

In the Śrīmad Bhāgavatam (SB 3.25.37) Kapila Muni says the eightfold mystic powers (aiśvaryaṁ cāṣṭadhā) of yoga are also coincidental fruits of devotional service:

atho vibhūtiṁ mama māyāvinas tām

aiśvaryam aṣṭāṅgam anupravṛttam

śrīyaṁ bhāgavatīṁ vāspṛhayanti bhadrāṁ

parasya me te ’śnuvate hi loke

“Because he is completely absorbed in thought of Me, My devotee does not desire even the highest benediction obtainable in the upper planetary systems, including Satyaloka. He does not desire the eight material perfections obtained from mystic yoga, nor does he desire to be elevated to the kingdom of God. Yet even without desiring them, My devotee enjoys, even in this life, all the offered benedictions.”

Also from Viṣṇu comes fame (yaśaś), which destroys all contamination in the mind (ātma-malāpaham) of the hearer.

(Text 16) This verse names three kinds of transcendentalists: the munis, the śāntas and the sādhus. The scriptures say that Viṣṇu is the shelter of those striving for liberation (munīnāṁ), those who have attained liberation (śāntānāṁ), and those who are serving the Lord in devotion (sādhūnāṁ).

(Text 17) Though Viṣṇu is transcendental to the three modes of nature, He is affectionate to those in the mode of goodness (sattvaṁ priyā mūrtir). Among them, He is even more affectionate to the brāhmaṇas, whom He honors as His own worshipable deities. Indeed, even the desireless saints (anāśiṣaḥ), the peaceful sages (śāntāḥ) and the intellectuals (nipuṇa-buddhayaḥ) worship Viṣṇu alone (yaṁ vā).

|| 10.89.18 ||

tri-vidhākṛtayas tasya  rākṣasā asurāḥ surāḥ

guṇinyā māyayā sṛṣṭāḥ sattvaṁ tat tīrtha-sādhanam

TRANSLATION

The Lord expands into three kinds of manifest beings—the Rākṣasas, the demons and the demigods—all of whom are created by the Lord’s material energy and conditioned by her modes. But among these three modes, it is the mode of goodness which is the means of attaining life’s final success.

COMMENTARY

“But Viṣṇu is beyond the guṇas (nirguṇa), so how then can He be affectionate to someone in the guṇas? He should be indifferent to everything concerning the guṇas.”

This objection is answered in this verse. “Although the Lord expands into three kinds of manifest beings conditioned by the modes of nature, the mode of goodness, according to Śrīla Śrīdhara Swāmī, is the means of attaining the goal of life (tīrtha-sādhanam).” From the point of view of benefiting the jīvas, sattva-guna appears to be dearer to the merciful, sustaining Lord, though actually it is not. In reality, Viṣṇu is indifferent to all the guṇas, modes of nature.

|| 10.89.19 ||

śrī-śuka uvāca

itthaṁ sārasvatā viprā nṛṇām saṁśaya-nuttaye

puruṣasya padāmbhoja- sevayā tad-gatiṁ gatāḥ

TRANSLATION

Śukadeva Gosvāmī said: The learned brāhmaṇas living along the river Sarasvatī came to this conclusion in order to dispel the doubts of all people. Thereafter they rendered devotional service to the Supreme Lord’s lotus feet and attained His abode.

COMMENTARY

Thus engaged in dispelling (nuttaye) the doubts of men, the sages attained liberation.

|| 10.89.20 ||

śrī-sūta uvāca

ity etan muni-tanayāsya-padma-gandha

pīyūṣaṁ bhava-bhaya-bhit parasya puṁsaḥ

su-ślokaṁ śravaṇa-puṭaiḥ pibaty abhīkṣṇam

pāntho ’dhva-bhramaṇa-pariśramaṁ jahāti

TRANSLATION

Śrī Sūta Gosvāmī said: Thus did this fragrant nectar flow from the lotus mouth of Śukadeva Gosvāmī, the son of the sage Vyāsadeva. This wonderful glorification of the Supreme Person destroys all fear of material existence. A traveler who constantly drinks this nectar through his ear-holes will forget the fatigue brought on by wandering along the paths of worldly life.

COMMENTARY

The phrase padma-gandha pīyūṣaṁ “nectar with the aroma of lotuses” implies that, since this narration is nectarean, it is an effective tonic to cure the disease of illusion, and since it has the fragrance of a lotus, it attracts the beelike devotees.

|| 10.89.21 ||

śrī-śuka uvāca

ekadā dvāravatyāṁ tu vipra-patnyāḥ kumārakaḥ

jāta-mātro bhuvaṁ spṛṣṭvā mamāra kila bhārata

TRANSLATION

Śukadeva Gosvāmī said: Once, in Dvārakā, a brāhmaṇa’s wife gave birth to a son, but the newborn infant died as soon as he touched the ground, O Bhārata.

COMMENTARY

In this chapter, Lord Viṣṇu has been glorified as the Supreme Godhead. Now Śukadeva Gosvāmī relates one story to highlight Śrī Kṛṣṇa’s unequaled position as the topmost among all the forms of Godhead.

|| 10.89.22 ||

vipro gṛhītvā mṛtakaṁ rāja-dvāry upadhāya saḥ

idaṁ provāca vilapann āturo dīna-mānasaḥ

TRANSLATION

|| 10.89.23 ||

brahma-dviṣaḥ śaṭha-dhiyo lubdhasya viṣayātmanaḥ

kṣatra-bandhoḥ karma-doṣāt pañcatvaṁ me gato ’rbhakaḥ

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