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|| 1.1.12 ||
sūta jānāsi bhadraṁ te bhagavān sātvatāṁ patiḥ |
devakyāṁ vasudevasya jāto yasya cikīrṣayā ||
śrīdharaḥ : praśnāntaram—sūta jānāsīti pañcabhiḥ | bhadraṁ ta ity autsukyenāśīrvādaḥ | vistareṇāśīrvacanena viṣṇu-kathā-vighāti bhavatīti saṁgraheṇoktam | tathā hi
sā hānis tan mahac-chidraṁ sa mohaḥ sa ca vibhramaḥ |
yan muhūrtaṁ kṣaṇaṁ vāpi vāsudevaṁ na cintayet || iti |
bhagavān niratiśayaiśvaryādi-guṇaḥ | satvatāṁ sac-chabdena sattva-mūrtir bhagavān sa upāsyatayā vidyate yeṣām iti satvanto bhaktāḥ | svārthe’ṇ rākṣasa-vāyasādivat | tasya cāśravaṇam ārṣam | tad evaṁ sātvanta iti bhavati | teṣāṁ patiḥ pālakaḥ | yasyārtha-viśeṣasya cikīrṣayā vasudevasya bhāryāyāṁ devākyāṁ jāṭaḥ ||12||
Translation
In the following five verses the sages inquired about the cause of incarnation of the supreme lord. By the word bhadram the great sages with eagerness blesses sutajī. If they bless him elaborately it hinders in speaking the glories of lord biṣṇu. So they blesses him in brief— all blessings upon you.
So it is stated that—
sā hāni stanmahacchidraṃ sa moha sā ca bibhramaḥ।
yanmuhūrta kṣaṇaṃ bāpi vāsudebo na cintayet।।
If the lord bāsudeba is not remembered for a moment, that is the most severe lost of the life. Most severe obstacles in the life. That is the moha, and severemost delusion of life.
The almighty god has infinte qualities of prosperity. The meaning of the word sātvatām is explained —the lord is sattvamūrti, the form of sattba or goodness.
So who worships the supreme lord they are known as satbanta. Like the word rākṣasa, bāya়sa by the meaning itself aṇa suffix is used here also. But the aṇa suffix is not heard in satbanta by convention(Vedic use). The lord is the rearer of the satvanta, so he is known as sātvatāma pati. For satisfying and his devotees or sātvata the supreme lord born from the womb of Vasudeva and devakī.
