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#h4##span class="mw-headline" id="TEXT_No._11"#TEXT No. 11#/span##/h4#
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Harer gunakshipta mati bhagwan vadarayanih
adhyagat mahad akoyanam nityam vishnujana priyah
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#h4##span class="mw-headline" id="ENGLISH_SYNONYMS"#ENGLISH SYNONYMS#/span##/h4#
#div class="synonyms"#
Harer-of Hari the Personality of Godhead, Guna-transcendental attribute, Akshipta-being absorbed in, Mati-mind, Bhagwan-powerful, Vadarayani-son of Vyasadeva, Adhyagat-underwent studies, Mohad-great, Akhyanam-narration, Nityam- regularly, Vishnujana-devotees of the Lord, Priyah-beloved.
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#h4##span class="mw-headline" id="TRANSLATION"#TRANSLATION#/span##/h4#
#div class="translation"#
Srila Sukadeva Goswami son of Srila Vyasdeva was not only transcendentally powerful but also he was himself very dear to the devotees of the Lord. As such He underwent the study of the great narration (Srimad Bhagwatam).
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#h4##span class="mw-headline" id="PURPORT"#PURPORT#/span##/h4#
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According Brahmavaivarta Puranam Srila Sukhdeva Goswami was a liberated soul even within the womb of His mother. Srila Vyasudeva knew it that the child after his birth will not stay at home and therefore, he (Vyasdeva) impressed upon Him the synopsis of the Bhagwatam so that the child could be made attached to the transcendental activities of the Lord. After his birth the child was still more educated in the subject of the Bhagwatam by recitation of the actual poems.
#$p#The idea is that generally the liberated souls are attached to the feature of impersonal Brahman with monistic view of becoming one with the Supreme Whole. But by the association of pure devotees like Vyasdeva even the liberated soul also becomes attracted by the transcendental qualities of the Lord. By the mercy of Sri Narada, Srila Vyasdeva was able to narrate the great epic Srimad Bhagwatam and by the mercy of Vyasdeva Srila Sukdeva Goswami was able to catch up the import of the transcendental Bhagwatam. The transcendental qualities of the Lord is so attractive that Srila Sukdeva Goswami became detached from being completely absorbed in the matter of impersonal Brahman and positively took up the Personal activity of the Lord.
#$p#Practically He was thrown from the impersonal conception of the Absolute thinking within Himself that he had simply wasted so much time in devoting so much valuable time in the impersonal feature of the Supreme or in other words He got more realising humour in the matter of Personal feature than in the impersonal. And from that time not only He himself became very dear to the Vishnujana or the devotees of the Lord but also the Vishnujana also became very dear to Him. The devotees of the Lord who do not wish to kill the individuality of the living entities and desire to become personal servitor of the Lord do not very much like the impersonalists and similarly the impersonalists also who desire to become one with the Supreme, are unable to evaluate the devotees of the Lord. As such from time immemorial these two transcendental pilgrims are sometimes competitors with one another. In other words each of them likes to keep separate from one another on account of the ultimate personal and impersonal realisations. As such it appears that Srila Sukdeva Goswami also had no liking for the devotees. But since He himself became a saturated devotee He desired always the transcendental association of the Vishnujana and the Vishnujana also did like His association since He became a Personal Bhagwat. Thus both the son and the father were completely cognisant of the transcendental knowledge in Brahman and afterwards both of them became absorbed in the matter of Personal features of the Supreme Lord. The question as to how Sukdeva Goswami was attracted by the narration of the Bhagwatam is thus completely answered by this Sloka.
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#h4##span class="mw-headline" id="TEXT_11"#TEXT 11#/span##/h4#
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#dl##dd#harer guṇākṣipta-matir#/dd#
#dd#bhagavān bādarāyaṇiḥ#/dd#
#dd#adhyagān mahad ākhyānaṁ#/dd#
#dd#nityaṁ viṣṇu-jana-priyaḥ#/dd##/dl#
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#h4##span class="mw-headline" id="SYNONYMS"#SYNONYMS#/span##/h4#
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#i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=hareḥ&tab=syno_o&ds=1"#hareḥ#/i# — of Hari, the Personality of Godhead; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=guṇa&tab=syno_o&ds=1"#guṇa#/i# — transcendental attribute; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=ākṣipta&tab=syno_o&ds=1"#ākṣipta#/i# — being absorbed in; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=matiḥ&tab=syno_o&ds=1"#matiḥ#/i# — mind; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=bhagavān&tab=syno_o&ds=1"#bhagavān#/i# — powerful; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=bādarāyaṇiḥ&tab=syno_o&ds=1"#bādarāyaṇiḥ#/i# — the son of Vyāsadeva; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=adhyagāt&tab=syno_o&ds=1"#adhyagāt#/i# — underwent studies; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=mahat&tab=syno_o&ds=1"#mahat#/i# — great; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=ākhyānam&tab=syno_o&ds=1"#ākhyānam#/i# — narration; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=nityam&tab=syno_o&ds=1"#nityam#/i# — regularly; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=viṣṇu&tab=syno_o&ds=1"#viṣṇu-#a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=jana&tab=syno_o&ds=1"#jana#/i# — devotees of the Lord; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=priyaḥ&tab=syno_o&ds=1"#priyaḥ#/i# — beloved.
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#h4##span class="mw-headline" id="TRANSLATION"#TRANSLATION#/span##/h4#
#div class="translation"#
Śrīla Śukadeva Gosvāmī, son of Śrīla Vyāsadeva, was not only transcendentally powerful. He was also very dear to the devotees of the Lord. Thus he underwent the study of this great narration [Śrīmad-Bhāgavatam].
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#h4##span class="mw-headline" id="PURPORT"#PURPORT#/span##/h4#
#div class="purport"#
According to #i#Brahma-vaivarta Purāṇa#/i#, Śrīla Śukadeva Gosvāmī was a liberated soul even within the womb of his mother. Śrīla Vyāsadeva knew that the child, after his birth, would not stay at home. Therefore he (Vyāsadeva) impressed upon him the synopsis of the #i#Bhāgavatam#/i# so that the child could be made attached to the transcendental activities of the Lord. After his birth, the child was still more educated in the subject of the #i#Bhāgavatam#/i# by recitation of the actual poems.
#$p#The idea is that generally the liberated souls are attached to the feature of impersonal Brahman with a monistic view of becoming one with the supreme whole. But by the association of pure devotees like Vyāsadeva, even the liberated soul becomes attracted to the transcendental qualities of the Lord. By the mercy of Śrī Nārada, Śrīla Vyāsadeva was able to narrate the great epic of #i#Śrīmad-Bhāgavatam#/i#, and by the mercy of Vyāsadeva, Śrīla Śukadeva Gosvāmī was able to grasp the import. The transcendental qualities of the Lord are so attractive that Śrīla Śukadeva Gosvāmī became detached from being completely absorbed in impersonal Brahman and positively took up the personal activity of the Lord.
#$p#Practically he was thrown from the impersonal conception of the Absolute, thinking within himself that he had simply wasted so much time in devoting himself to the impersonal feature of the Supreme, or in other words, he realized more transcendental bliss with the personal feature than the impersonal. And from that time, not only did he himself become very dear to the #i#viṣṇu-janas#/i#, or the devotees of the Lord, but also the #i#viṣṇu-janas#/i# became very dear to him. The devotees of the Lord, who do not wish to kill the individuality of the living entities and who desire to become personal servitors of the Lord, do not very much like the impersonalists, and similarly the impersonalists, who desire to become one with the Supreme, are unable to evaluate the devotees of the Lord. Thus from time immemorial these two transcendental pilgrims have sometimes been competitors. In other words, each of them likes to keep separate from the other because of the ultimate personal and impersonal realizations. Therefore it appears that Śrīla Śukadeva Gosvāmī also had no liking for the devotees. But since he himself became a saturated devotee, he desired always the transcendental association of the #i#viṣṇu-janas#/i#, and the #i#viṣṇu-janas#/i# also liked his association, since he became a personal #i#Bhāgavata#/i#. Thus both the son and the father were completely cognizant of transcendental knowledge in Brahman, and afterwards both of them became absorbed in the personal features of the Supreme Lord. The question as to how Śukadeva Gosvāmī was attracted by the narration of the #i#Bhāgavatam#/i# is thus completely answered by this #i#śloka#/i#.
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