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tika ca sridharasvamiviracita srigurum namaskaroti / svasukhenaiva nibhrtam purnam ceto yasya sah / tenaiva vyudasto 'nyasmin bhavo bhavana yasya tathabhuto 'py ajitasya rucirabhir lilabhir akrstah sarah svasukhagatam dhairyam yasya sah / tattvadipam paramarthaprakasakam sribhagavatam yo vyatanuta tam nato 'smi ity esa / evam eva dvitiye tadvakyam eva prayena munayo rajan ityadipadyatrayam anusandheyam / atrakhilavrjinam tadrsabhavasya pratikulam udasinam ca jneyam / tad evam iha sambandhitattvam brahmanandad api prakrsto ruciralilavisistah siman ajita eva / sa ca purnatvena mukhyataya srikrsnasamjna eveti sribadarayanasamadhau vyaktibhavisyati / tatha prayojanakhyah purusarthas ca tadrsatadasaktijanakam tatpremasukham eva / tato 'bhidheyam api tadrsatatpremajanakam tallilasravanadilaksanam tadbhajanam evety ayatam atra vyasasunum iti brahmavaivartanusarena srikrsnavaraj janmata eva mayaya tasyasprstatvam sucitam / srisutah srisaunakam 12/12 //
29) Now, Suta gives a brief description of the import of this just described Bhagavata to Saunaka, while offering salutations (to Suka), by reflecting on the ideal lodged in the heart of its narrator (Suka): "Ibow down to the son of Vyasa, the destroyer of all sins, whose mind was filled with Brahmananda and thus his was free from all worealy thoughts, has had his drawn toward the inchanting lilas of Ajita (i.e. Krsna), and who has compassionately unfolded this Purana, revolving around him (Krsna), which illumines reality like a lamp." (Bh.P.12/12/68) According to Sridhara's commentary: "He offers salutations to his venerable guru- to him whose mind is filled with its own bliss alone, and thus who has cast aside all thought, i.e. worry, and who, despide being of such a disposition, has had heart, which steadfastly dwelled in its own bliss, attracted by the enchanting lilas of Ajita. 'I bow down to him who unfolded the BHagavata, the lamp of truth, the illuminator of the highest reality."' The three verses from the second skandha (Bh.P. 2/1/7,9), uttered by Suka himself, should also be examined in this connection.
The expression 'all sins' in this verse should understood to signify aversion or indifference to such a feeling (of attraction to Krsna). Thus, a related principle is found here, namely that the holy Ajita, distinguished by his enchanting lilas, is Himself superior to the bliss of braman. And it will become clear (by examining) the samadhi of Vyasa that Ajita, in his fullest aspect, is primarily known as "Sri Krsna".
It thus follows that the goal of life, technically known as prayojana, is nothing less than the joy which springs from love of Him, ingendering attachement of such a kind (as Suka's) to Him, and that the abhidheya also is nothing less than the worship of Him, characterized by listening to accounts of His divine sport etc., engendering love of such a kind for Him. According to the Brahmavaivarta Purana, the appellation "Vyasasunu" ("the son of Vyasa") is indicative of the fact that Suka, due to a boon from Krsna, was untouched by maya from his very birth.
30) tadrsam eva tatparyam karisyamanatadgranthapratipadyatattvanirnayakrte tatpravaktrsribadarayanakrte samadhav api samksepata eva nirdharayati
bhadtiyogena manasi samyak pranihite 'male /
apasyad purusam purnam mayam ca tadapasrayam //
yaya sammohito jiva atmanam trigunatmakam /
paro 'pi manute 'nartham tatkrtam cabhipadyate //
anarthopasamam saksad bhaktiyogam adhoksaje /
lokasyajanato vyasas cakre satvatasamhitam //
yasyam vai sruyamanayam krsne paramapuruse /
bhaktir utpadyate pumsah sokamohabhayapaha //
sa samhitam bhagavatim krtvanukramya catmajam /
sukam adhyapayam asa nivrttiniratam munim // tatra
sa vai nivrttiniratah sarvatropeksako munih /
kasya va brhatim etam atmaramah samabhyasat // iti saunakaprasnanataram ca
atmaramas ca munayo nirgrantha apy urukrame /
kurvanty ahaitukim bhaktim itthambhutaguno harih //
harer gunaksiptamatir bhagavan badarayanih /
adhyagan mahadakhyanam nityam visnujanapriyah // bhaktiyogena premna
astv evam anga bhajatam bhagavam mukundo
ity atra prasiddheh / pranihite samahite samadhinanusmara tadvicestitam iti tam prati srinaradopadest / purnapadasya muktapragrahaya vrttya
bhagavan iti sabdo 'yam tatha purusa ity api /
vartate nirupadhis ca vasudeve 'khilatmani // iti padmottarakhandavacanavastambhena tatha
kamakamo yajet somam akamah purusam param // akamah sarvakamo va moksakama udaradhih /
tivrena bhaktiyogena yajeta purusam param / ity asya vakyadvayasya purvavakye purusam paramatmanam prakrtyekopadhim uttaravakye purusam purnam nirupadhim iti tikanusarena ca purnah puruso 'tra svayambhagavan evocyate //
30) Suta gives a similar concise explanation of the import of the Bhagavata, (this time) in terms of the samadhi experienced by its author, wherein the principle which was to be set forth in that work was ascertained: "With his heart purified and perfectly poised through bhaktiyoga, he saw the purnapurusa, with maya taking His shelter. The jiva, deluded by that maya,considers himself to be composed of the three gunas, though really beyond them, and consequently comes to grief. Vyasa composed this Satvatasamhita for those people ignorant of the fact that bhaktiyoga directed toward Adhoksaja (i.e. Krsna) directly puts an end to grief. If one but hears this (Satvatasamhita, i.e. Bhagavata), devotion for Krsna, the supreme purusa, will grow in him, putting an end to grief, delusion, and fear. After composing and arranging this Bhagavati Samhita, Vyasa taugh it to his son (suka), then leading a life of renunciation." (Bh.P.1/7/4-8)
At this point Saunaka asked, "But why did the sage (Suka), then leading a life of renunciation, being unconcerned in all situations, and rejoicing in the Self alone, studythis vast conposition?" (Bh.P.1/7/9)
In reply to Saunaka's query, Suta said, "Although such sages rejoice in the Self alone, and are free from all bounds, still they cherish motiveless devotion for Urukrama (i.e. Krsna); indeed such are the virtues of Hari. The venerable son of Vyasa had his heart captivated by the virtues of Hari and studied this great narrative daily, holding the devotees of Visnu dear to his heart." (Bh.P.1/7/10-12)
The expression bhaktiyogena ("through bhaktiyoga") means "through preman, or love of God", based on the use of the same term in the following verse: "Bhagavan Mukunda (i.e. Krsna) no doubt grants liberation to those who offer him (mere)worship; but he never grants them bhaktiyoga." (Bh.P.5/6/18) Pranihite ("perfectly poised") means "absorbed in samadhi", since he had been instructed earlier by Narada to "recall the events of Krsna's lila by means of samadhi". (Bh.P.1/5/13) The word purna ("full" or "perfect") should be understood in its unrestricted sense, based on the statement from the Uttara Khanda of the Padma Purana: "The words bhagavat and purusa are both free from limiting adjuncts, and refer to Vasudeva, the Self of all." And the fact that the purnapurusa mentioned here refers to bhagavat himself is also verified by Sridhara's commentary in the following verses: "The desirer of desirer should worship Soma; the desireless one, the supreme purusa. The high-minded ones, whether free from desires, desiring all, or desiring liberation, should worship the supreme purusa with intense bhaktiyoga." (Bh.P.2/3/9-10) According to Sridhara's commentary, the term purusa from the first of the two preceding verses signifies "the paramatman, whose sole limiting adjunct is prakrti", while the same term from the second verse refers to the "purnapurusa, free from all limiting adjuncts." The purnapurusa here refers to the Selfsame Personality of Godhead.
31) purvam iti pathe purvam evaham ihasam iti tatpurusasya purusatvam iti srautanirvacanavisesapuraskarena ca sa evocyate / tam apasyat srivedavyasa iti svarupasaktimantam evety etat svayam eva labdham purnam candram apasyad ity ukte kantimantam apasyad iti labhyate / ata eva
tvam adyah purusah saksad isvarah prakrteh parah /
mayam vyudasya cicchaktya kaivalye sthita atmani // ity uktam / ata eva mayam ca tadapasrayam ity anena tasmin apa apakrsta asrayo yasyah niliya sthitatvad iti mayaya na tatsvarupabhutatvam ity api labhyate / vaksyate ca maya paraity abhimukhe ca vilajjamana iti / svarupasaktir iyam atraiva vyakti bhavisyati anarthopasamam saksad bhaktiyogam adhoksaje ity anena atmaramas ca ity anena ca / purvatra hi bhaktiyogaprabhavah khalv asau mayabhibhavakataya svarupasaktivrttitvenaiva gamyate paratra ca te guna brahmanandasyapy uparicarataya svarupasakteh paramavrttitam evarhantiti / mayadhisthatrpurusas tu tadamsatvena brahma ca tadiyanirvisesavirbhavatvena tadantarbhavavivaksaya prthan nokte iti jneyam / ato 'tra purvavad eva sambandhitattvam nirdharitam //
31) Even if the reading purvan is accepted (for purnam),still Lord alone is indicated, based in the etymological interpretation of Sruti which derives the essential nature of the purusa from his statement, "I existed here even prior (purvam) (to the universe)."
It is self-evident that the phrase "he, i.e. Vyasa, saw the purusa" means that he saw him indowed with his sarupasakti alone,just as when someone says, "he saw the full moon", it is understood that he saw the moon endowed with all its effulgence. Therefore Arjuna said to Krsna, "You are the primordial purusa, the visible Lord, beyone prakrti. Having cast aside maya by means of Your cicchakti (power of consciousness), You dwell in a state of supreme independence within Yourself." (Bh.P. 1/7/23)
Therefore, the phrase mayam ca tadapasrayam indicates that maya does not constitute svarupa sakti of bhagavan, since, having had her ground removed from her (indicated by the preverb apa), she remains concealed from bhagavat. As stated later, "Maya, imbarrassed to remain in his presence, flees..." (Bh.P.2/7/47)
The nature of this svarupasakti will now be explained by means of Bhagavata verses 1/7/9 and 1/7/10. In the first of these, the power of bhaktiyoga is understood to be a function of the svarupasakti, based on its ability to everpower maya; and in the latter, the virtues (of Hari) deserve to be considered the highest functioning of the svarupasakti, since they surpass even the bliss of brahman.
It should be understood that no separate mention is made of the purusa which presides over maya (i.e. the paramatman), or of brahman, since both are considered to fall within the domain of the purnapurusa, the former as a partial aspect of him, and the latter as his unqualified manifestation. Thus, just as before, the related principle sambandhy tattva is here set forth.
32) atha prakpratipaditasyaivabhidheyasya prayojanasya ca sthapakam jivasya svarupa eva paramesvarad vailaksanyam apasyad ity aha yayeti / yaya mayaya sammohito jivah svayam cidrupatvena trigunatmakaj jadat paro 'py atmanam trigunatmakam jadam dehadisamghatam manute tanmananakrtam anartham samsaravyasanam cabhipadyate / tad evam jivasya cidrupatve 'pi yaya sammohitah iti manute iti ca svarupabhutajnanasalitvam vyanakti prakasaikarupasya tejasah svaparaprakasanasaktivat /
ajnanenavrtam jnanam tena muhyanti jantavah / iti srigitabhyah / tad evam upadher eva jivatvam tannasasyaiva moksatvam iti matantaram parihrtavan / atra yaya sammohitah ity anena tasya eva tatra kartrtvam bhagavatas tatrodasinatvam / vaksyate ca
vilajjamanaya yasya sthatum iksapathe 'muya /
vimohita vikatthante mamaham iti durdhiyah // iti / atra vilajjamanaya ity anenedam ayati tasya jivasammohanam karma sribhagavate na rocata iti yady api sa svayam janati tathapi bhayam dvitiyabhinivesatah syad isad apetasya iti disa jivanam anadibhagavadajnanamayavaimukhyam asahamana svarupavaranam asvarupavesam ca karoti //
32) Then, Vyasa saw the essential distinction between the jiva and paramesvara which forms the basis for the abhidheya and prayojana of this work, as stated earlier. Thus was it described by Suta in Bh. P. 1/7/5.
"The jiva, deluded 'by that', i.e. by maya. considers himself to be 'composed of the three gunas', i.e. to be the insentient aggregate of the body etc., even though as a conscious entity, he is 'beyond', i.e. beyond the insentient combination of the three gunas, and 'consequently', i.e. as a result of that misconception, 'comes to grief', i.e. experiences the misery of repeated birth and death."
Thus, even though the jiva is a conscious entity, the phrases "deluded by maya" and "he considers himself (to be composed of the three gunas)" reveal the fact that consciousness, which constitutes his essential nature, is as attribute of the jiva, just as the power of illumination, which represents the essential nature of light, is also capable of illuminating both itself and other entities. This view is verified by the words from the Bhagavatagita: "Knowledge is covered by ignorance; hence are beings deluded." (5.15)
Thus, Vyasa rejected that other doctrine which maintains that it is the limiting adjuncts, or upadhis, which constitute the nature of the jiva, and it is their destrution which constitutes his liberation.
The phrase "deluded by maya" indicates that she alone is responsible (for deluding jivas), while the Lord remains uninvolved. As stated leter, "Foolish people are deluded by maya, who is ashamed to stand in the presence of the Lord and speak boastingly of 'I' and 'mine'." (Bh.P.2/5/13) Here, the word "ashamed" indicates that maya, thougth realising that her practice of deluding jivas is not pleasing to the Lord, is nevertheless unable to bear the fact that jivas have been ignorantly turning their backs on the Lord from time immemorial as indicated by the line, "Those who turn away fron the Lord experience fear because of their devotion to a second" (Bh.P. 11/2/37)-and so conceals their real nature and engrosses him in matter.
33) sribhagavams canadita eva bhaktayam prapancadhikarinyam tasyam daksinyam langhitum na saknoti / tatha tadbhayenapi jivanam svasammukhyam vanchann upadisati
daivi hy esa gunamay mama maya duratyaya
mam eva ye prapadyante mayam etam taranti te //
satam prasangam mama viryasamvido
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