In order to point out that his answer is not inappropriate and that he understands Vālmīki’s intentions, Nārada Muni states this verse. The qualities of the Supreme Absolute Truth described in the Upaniṣads can possibly reside only in Lord Viṣṇu and not in any other worshipable deity who also cannot be referred to as the Puruṣa. This conclusion is also in line with the teachings of the four-faced Brahmā. Therefore, Nārada Muni concluded that such qualities can only be found in Lord Viṣṇu.

Bahavaḥ indicates that the Supreme Being possesses several qualities including those that Nārada will describe that have not been inquired about by Vālmīki. Each quality is also unbounded in depth. That each transcendental quality of the Supreme Personality of Godhead is unbounded in depth is indicated in the Śruti:

yato vāco nivartante aprāpya manasā saha. ānandaṁ brahmaṇo vidvān. na bibheti kutaścana.

“The Supreme Brahman is He about whom words cease [to describe], and whom the mind cannot reach. One who realizes the bliss of that Supreme Brahman has no fear whatsoever.” (Taittirīya Upaniṣad 2.4)

This mantra is about the bliss of the Supreme Lord, which is so extensive that even words and thought cannot reach it and one who realizes it has no more fear.² This is an indication that such is the case with other features and qualities of the Supreme Lord. This is also stated by Śrī Yāmunācārya:

upary upary abja-bhuvo ’pi pūruṣān
prakalpya te ye śatam ity anukramāt
giras tvad-ekaika-guṇāvadhīpsayā
sadā sthitā nodyamato ’tiśerate

“The Vedic mantras attempt to find the limit of each of Your attributes by describing in ascending order the bliss of beings up to the lotus-born Brahmā by using the words ‘one hundred units of such bliss.’ In spite of constant endeavor, they fail to do so.” (Stotra-ratna 17)

Durlabhāḥ indicates that it is impossible to find these qualities in anyone other than the Supreme Person. The implied meaning is, it is impossible for these qualities to exist in other worshipable deities since the Upaniṣadic mantras state that only Lord Nārāyaṇa existed before creation, and not Brahmā or Śiva: na brahmā neśānaḥ (Mahopaniṣad 1.2). By using this word durlabhāḥ, Śrī Nārada makes it explicit that he understands that Śrī Vālmīki’s question is about determining the identity of a particular worshipable deity.

Ca indicates that he is referring to other qualities of the Supreme Lord implied by Vālmīki. It is to be understood that Nārada Muni is referring to the natural, unbounded, abundant and innumerable auspicious qualities of the Lord. Śrīla Nārada’s usage of eva (“certainly) explicitly reveals that it is absolutely impossible for these qualities to be present in anyone else in totality. The qualities that Vālmīki asked about are well known to knowers of the Upaniṣads. It is indicated here that even when Vālmīki asked those questions about the Lord’s prowess and other qualities, both of them experienced abundant bliss.

Tair yuktaḥ: Vālmīki had asked about a person who was endowed with them—not a person imagined to be possessing them.³ Thus Śrī Nārada denies the philosophy that advocates an attributeless Absolute Truth.

The word naraḥ is synonymous with puruṣaḥ (“person”) for the authoritative Nighaṇṭu declares that puruṣa, pūruṣa and nara are synonyms: puruṣāḥ pūruṣā narāḥ. Nārada Muni recognizes that these qualities pertain to the Puruṣa, the lotus-eyed Nārāyaṇa, referred to in the Śruti and Smṛti scriptural texts—ya eṣo ’ntar āditye hiraṇmayaḥ puruṣo dṛśyate: “Within the sun-globe, a golden person is seen” (Chāndogya Upaniṣad 1.6.6) and puruṣaḥ puṇḍarīkākṣaḥ: “The Puruṣa is the lotus-eyed Lord.” By using the word naraḥ, he indicates that Vālmīki’s questions ultimately aim at identifying the Personality of the Supreme Truth.

Śrūyatām: “Please listen.” “Don’t speculate as you like.”

Nārada Muni didn’t just speculate an answer to Vālmīki’s questions. He understood the intent of the question and then wished to speak. He wanted to convey this to Vālmīki: “I have learnt the Rāmāyaṇa extending to a hundred crore verses from my father Brahmā. I shall speak to you based on what I have learnt.” This reveals that he was well experienced in the paramparā understanding of the subject at hand.

Since he was overcome by ecstasy, he wanted to steady his consciousness for a moment and then describe the Lord. He glorifies Vālmīki for giving his special attention to the qualities of Lord Rāma by addressing his as mune, “O sage!”

NOTE. It is to be understood that Nārada Muni is referring to the natural, unbounded, abundant and innumerable auspicious qualities of the Lord. The exact Sanskrit expression that has been used here in the commentary to describe the Lord’s qualities is svābhāvikānavadhikātiśayāsaṅkhyeya-kalyāṇa-guṇa-gaṇa. This very expression is commonly used by Śrīla Rāmānujācārya in his writings to indicate the same.