SB 2.3.21-25

 Text 21: The upper portion of the body, though crowned with a silk turban, is only a heavy burden if not bowed down before the Personality of Godhead who can award mukti [freedom]. And the hands, though decorated with glittering bangles, are like those of a dead man if not engaged in the service of the Personality of Godhead Hari.

Text 22: The eyes which do not look at the symbolic representations of the Personality of Godhead Viṣṇu [His forms, name, quality, etc.] are like those printed on the plumes of the peacock, and the legs which do not move to the holy places [where the Lord is remembered] are considered to be like tree trunks.

Text 23: The person who has not at any time received the dust of the feet of the Lord’s pure devotee upon his head is certainly a dead body. And the person who has never experienced the aroma of the tulasī leaves from the lotus feet of the Lord is also a dead body, although breathing.

Text 24: Certainly that heart is steel-framed which, in spite of one’s chanting the holy name of the Lord with concentration, does not change when ecstasy takes place, tears fill the eyes and the hairs stand on end.

Text 25: O Sūta Gosvāmī, your words are pleasing to our minds. Please therefore explain this to us as it was spoken by the great devotee Śukadeva Gosvāmī, who is very expert in transcendental knowledge, and who spoke to Mahārāja Parīkṣit upon being asked.

Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā

Even if the head adorned with a silk turban and crown does not bow down, it is merely a burden. Those (ears) adorned with shining golden earrings are equal to a corpse. The word "api" is used in the sense of "also". (21)

Those eyes that do not behold the form of Vishnu are compared to the eyes of a peacock's tail feathers. (They are) like tree trunks, meaning their birth is (fruitless) like a tree. (22)

One should not attain, touch from all sides, or uphold the feet of the divine Maya of Lord Vishnu. "Na vedeti" means one should not seek or rejoice in it. (23)

That which is as hard as a stone - he speaks of its characteristic. "Atha" means next. Horripilation (hair standing on end) arises in the bodily hair. (24)

Since all this is futile for the devotionless person, I speak what is pleasing and favorable to the mind. Therefore, being rightly questioned by the king, (the sage) Vaisampayana spoke to the king what I will relate. (25)

Thus ends the commentary of the third chapter of  the second book of Śrīmad-Bhāgavatam Mahāpurāṇa.

Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā

Bhāva (emotional experience) alone causes one to sink further into the ocean of saṃsāra (cycle of birth and death). The idea is that just as a dead body (is incapable of receiving), even the gods, ancestors, etc. do not accept the water, etc. offered by one who is like a dead body (devoid of bhāva). (21)

With eyes like a peacock's feathers. The idea is that without perceiving the path of liberation for the self, they fall into the field of thorns, which is saṃsāra. The meaning is that their eyes will be gouged out by the very staffs of Yama's messengers. (22)

Censuring each limb one by one, it (the text) censures the entire life - "jīvan" (the living being). A living being behaves like a special kind of corpse. It frightens the pious. The Lord does not accept even the ghee, etc. offered by such a being. The meaning is that just as a corpse does not rejoice even when worshipped with fragrance, etc., so too is the case (with the living being devoid of bhāva). (23)

Thus, having censured the external body primarily for its disarray, it (the text) also censures the internal (heart) - "vada śmaśāraṃ lohamayameva yat" (speak of the heart which is like a stone, made of iron). For those who chant many names of Hari, even though taken up, it (the heart) is not transformed - this is the characteristic of not being transformed, which is explained by "atha" and the following words. Even when many names (of the Lord) are chanted, the lack of melting of the heart is a sign of offence against the holy name. The meaning is that even though there may be tears and hairs standing on end, if the heart does not melt, it is a sign of offence against the holy name. And it cannot be said that tears and hairs standing on end are themselves indicators of the melting of the heart, as stated by Śrī Rūpa Gosvāmī: "Without actual bhāva, tears, hairs standing on end, etc. can occur by habit or due to practice, appearing like bhāva." Similarly, in great devotees, even though their hearts melt upon chanting the Lord's names, no external signs like tears or hairs standing on end are seen. Therefore, this should be explained as follows: When does the heart not transform? When there are external transformations, but still the heart does not transform - this is the meaning. What external transformation is referred to? "Eyes filled with tears." So, the meaning is that even when there are tears and hairs standing on end externally, if the heart does not transform, it is like stone. From this, it should be understood that the characteristics of the transformation of the heart are extraordinary qualities like forbearance, taste for chanting the Lord's names, etc., as stated: "Forbearance, detachment from the temporary, renunciation, absence of pride, absence of aspirations for results, absence of hankering for elevation, constant taste for chanting the Lord's names, attachment to describing the Lord's qualities, joy in residing in the Lord's abode - these are some of the effects that awaken in a person whose bhāva has sprouted." However, tears, hairs standing on end, etc. are common (to both those with and without bhāva). This is the meaning: For the highly qualified and non-envious devotees, only when there is chanting of the Lord's names does the experience of the sweetness of the names arise, and with that experience, the heart melts. And when the heart melts, the characteristics like forbearance, as well as tears and hairs standing on end, naturally manifest. However, for the less qualified and envious devotees, due to offences, even with excessive chanting of the Lord's names, there is no experience of the sweetness of the names, and thus the heart does not melt. Consequently, the characteristics like forbearance do not manifest either. Even if they exhibit tears, hairs standing on end, etc., their hearts are censured as being like stone. Moreover, for those who have attained the stage of anartha-nivṛtti (freedom from unwanted habits), niṣṭhā (firm faith), and ruci (taste for hearing and chanting), through the association of devotees, even if their hearts melt for some time, the stone-like nature of their hearts is eventually dispelled. However, for those whose hearts remain stone-like even when melting, they are indeed very difficult cases to be cured. As it will be stated in the third canto, in the yoga of meditation with and without spiritual seed: "Thus, when the devotee has attained the state of bhāva towards the Lord, his melted heart experiences becoming hair standing on end due to joy, shedding tears due to eagerness to see the Lord. This condition of the heart, which is like a stone, is gradually given up." Here, "dravadhṛdaya" (melted heart) indicates the melting of the heart, and "tac cāpi cittavaḍiśaṃ" (this condition of the heart, which is like a stone) indicates the stone-like nature of the heart, since "vaḍiśa" means iron or made of iron, which is a synonym for "aśmaśāra" (stone-like). The melting of the heart, being merely a semblance of bhāva, is also to be understood as such, since it is said to be "śanakair viyukte" (gradually given up), implying that it should not be abandoned through personal effort. For this very reason, one possessing such a state of meditation and devotion is not referred to as a "bhakta" (devotee), but rather as a "yogi" (meditator), because the heart's stone-like nature, being hard and crooked, causes distress to the object of meditation, which is the Lord's form. And as it will be stated: "The speech describes His qualities, and the hands perform His services," along with other verses glorifying the devotee, the Śāstras firmly establish that only a devotee (not a meditator) is truly worthy of being described. (24)

What more needs to be said than this? (25)

Thus ends the third chapter in the second canto of the Shri Bhagavata Bhavartha Dipika Prakasha (3).

Śrīmad Vīrarāghava Vyākhyā

If one does not bow down to or revere Mukunda's supreme limb, the head adorned with a diadem or crown, then that [head] is merely a burden, not an object of worship for Hari. And if one does not perform such worship, then those two arms along with their golden bracelets, although present, are inauspicious, belonging to a corpse, and useless. (21)

If those two eyes, resembling the eyes of a peacock's feather, do not gaze upon the divine forms, images, and emblems of Vishnu, and if those two feet do not traverse the sacred grounds like Srirangam, then they are like tree roots meant for humans to be born as trees. (22)

Any mortal who never desires, touches, or holds the three holy feet-prints of the devotees, who never delights in the fragrance of the tulasi plant which is dear to the lotus feet of Sri Vishnu, although breathing, is verily like a corpse. (23)

If this heart does not transform through the practice of reciting and remembering the Lord's names, and if as a result there are no transformations of the mouth, no tears of bliss in the eyes, no hair standing on end, and no thrill on the body, then alas, that heart is like a stone or iron. When the mind transforms, there are tears of joy and hair standing on end. (24)

You are the foremost among the devotees of the Lord, and you speak that which is agreeable to the mind. Therefore, O learned Vaishampayana, the son of Vyasa who was questioned by King Parikshit, please expound what you said. (25)

Thus ends the third chapter of the commentary by the venerable Vira Raghava Acharya on the second book of the great Purana, the Bhagavata Purana. (3)

Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā

Or if those two arms, though existing like a corpse, do not perform [worship]. (21)

With eyes not engaged like a peacock's feather [in viewing], fruitless. That is, the divine emblems and images. They resort to birth as trees, like trees. The sacred places: a sacred place is a city, a house, a body, a field, the womb of a wife, and a multitude. Ghṛta means ghee, butter, and milk according to the Yādavas. (22)

Of the devotee, if a person never desires or touches the foot-prints that exist on the ground, he is alive but like a corpse. Of the dear one to the lotus feet of Sri Vishnu. Breathing but like a corpse, like a fallen one. (23)

If a person's heart does not transform by the means of reciting the Lord's names in the form of a narrative, then it does not attain the state of melting, that is, it becomes as hard as a stone or iron. But if there is a transformation, this is its characteristic: in the mouth, there is the transformation of blossoming; in the eyes, tears flow; on the body's hair, there is the thrilling of hair standing on end. (24)

Thus, in the absence of hearing the Lord's narrations, there is no fruition of birth, etc. Therefore, the son of Vyasa, learned in the knowledge of the Supreme Self, being rightly questioned by the king as to what he had said, "Please expound to me, for who other than you can do so properly? You speak in accordance with the mind." He gives another reason: "Because you are the foremost among the devotees." Hence the desire arose in me to hear from you itself. (25)

Thus ends the third chapter of the commentary by Vijayadvaja Tirtha on the second book of the great Purana, the Bhagavata Purana. (3)

Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā

A burden, the supreme one. Though adorned with a diadem, a cloth garland, or a crown. The word 'api' is used in the sense of 'even'. (21)

Meaning they are like tree roots, as they resort to birth as trees. (22)

However, without those specific causes, even that does not occur. Thus, bathing the entire body in the foot-dust of the devotees of Vishnu is itself the cause for bowing down, etc., and the fragrance of the tulasi plant associated with Sri Vishnu's feet is the cause for the transformation of the heart. The transformation of the heart is to be understood as the cause for hair standing on end, etc. With this intention, he says "though alive". Of the beloved one whose feet are the abode (of tulasi). (23)

"Like a stone" – whose essence is hardness like a stone. The characteristic of transformation, "but". When there is a transformation of the heart, then there are tears, etc., in the eyes and so on – this is the meaning. This very principle will be firmly established by the venerable king with "that speech by which one extols his virtues". Thus, by commencing with Sri Shuka's words, devotion itself has been obtained in three chapters as the subject to be explained. And the commentary: In the first chapter, it is stated that concentration of the mind on the supreme form of the Lord is through chanting, hearing, etc. In the second, it is said that from that gross concentration, the mind becomes controlled and focused on the all-witnessing, all-ruler Vishnu. In the third, by hearing the excellence of the devotees of Vishnu from the sage, an upsurge of devotion for their deeds is described. (24-25)

Thus ends the third chapter of the kramāsandarbha commentary by Sri Jiva Gosvami on the second book of the great Bhagavata Purana. (3)

Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā

The head, although adorned with a silken turban and crown, is ultimately just a burden. When entering the ocean of mundane existence, it causes one to sink deeper – this is the meaning. A corpse (शव) is unacceptable even to relatives, so even gods and ancestors do not accept water etc. offered by the related person, since it is impure. The word 'or' (वा) is also used in that sense. (21)

Those eyes that do not behold the divine form of Vishnu become spoiled, like the eyes of a peacock's tail-feathers. Not seeing the path of liberation for the soul, they fall into the thorny field of worldly existence. It means that such eyes will have a birth akin to a tree, being hewn down by the axes wielded by the messengers of Death. (22)

After denouncing each limb individually, all the limbs are denounced collectively. "Do not touch the navel area; do not come into contact with any part of the body" – this is the meaning. That living corpse, behaving like a ghostly body, terrifies the pious. The Lord does not even accept ritual offerings made by his hands. The meaning is that one should not appreciate the fragrance of the tulasi plant, which is known as "situated at the feet of Lord Vishnu," with one's navel region. Such a person is also a living corpse, as described before. (23)

After denouncing the external limbs in this way by highlighting their shortcomings, the inner body is also denounced – the heart is like a stone or iron. Although many names of Hari are chanted, it does not become transformed. The characteristic of transformation is described next. Despite many names being uttered, there is no emotional melting of the heart, which is a symptom of offenses against the Lord's names. And it cannot be said that tears and hair standing on end are symptoms of such melting, as the revered Rupa Gosvami has stated: "Even in those devoted to spiritual practice, there may sometimes be a semblance of tears and hair standing on end without actual melting of the heart." Similarly, even deep emotional absorption while chanting may not be accompanied by external tears and such in highly advanced devotees. Therefore, this verse should be explained as follows: When does the heart not transform? When there is the state of "transformation" (vikara), which here refers to tears in the eyes. Thus, the meaning is that even when there are tears and such external transformations, if the heart does not transform, it is stonelike. From this, it should be understood that such special characteristics as tolerance, deep absorption in chanting the Lord's names, etc. are the true symptoms of transformation of the heart, as described in the verse: "Tolerance, lack of sense enjoyment, detachment from matter..." But tears and such transformations are only generally visible symptoms. (24)

Therefore, tell me – since it is thus, whatever is pleasing to your mind is what you should speak, for you are free from duality and doubt. Is there anything more to be said? (25)

Thus, in the Sarartha-darshini, which brings joy to the hearts of the devotees, the third chapter in the second canto has been appropriately completed for the righteous (3).

Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ

The word 'praṣṭa' means 'crown'. Even if the head, which is the highest part of the body, is adorned with a crown, if it does not bow down (to the Lord), then it is merely a burden. The tinkling of golden bangles and the sound itself are meaningless if one does not worship Lord Hari with devotion. Then, they (the person) are like corpses, equal to the dead. || 21 ||

The images and forms of Lord Vishnu. If men do not look upon them with their eyes, then their eyes are like the worthless tail-feathers of a peacock. The feet that do not walk to the holy places of Lord Hari, such as Vrindavan, acquire the status of tree trunks. They are like the roots of a tree. || 22 ||

One who never receives even a particle of the dust from the feet of devotees, does not touch it, or keep it, is a living corpse, equal to the dead. One who does not smell or relish the fragrance of the lotus feet of Lord Vishnu, is a corpse even while breathing. || 23 ||

The heart of one who is not transformed by the utterance of the Lord's names by the devotees who are in close proximity to the Lord, is like a heart of stone or iron. The signs of such transformation are described next. The eyes are transformed, they become reddish and tears flow. The hair on the body stands on end in ecstasy. || 24 ||

O Suta, since everything is futile for the non-devotee, being pleased by the king, Vaishampayana said to him: "You are speaking what is pleasing to the mind, therefore speak, relate further." || 25 ||

Thus ends the explanation of the third chapter of the second skandha of the Bhagavata Siddhānta Pradīpa.

Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā

The head of one crowned with a diadem never bows down. Yet even though served joyfully by those wearing diadems, if it does not bow to the bestower of liberation, then its highest part is merely a burden, since ordinary functionality is never accomplished. In the life of indulgence, however, it was prohibited from the beginning. "Even a bearer of excessive burden does not bow down." (21) The two associated with a corpse are devoid of the inner life-force. Likewise, they are devoid of service to the Lord within. And above, even their beauty is achieved by adorning a corpse. Here too are golden bracelets. These indicate neglect. (22) And the eyes, which again beautify the face, serve no other purpose than to indicate the Lord's wondrous nature like the feathers of a peacock, though devoid of consciousness. For the Lord has two types of creation: conscious and unconscious, the latter bereft of the Lord's activity. Consciousness has the form of the Lord. "They move" refers to the symbols. (23) Those who do not see, who do not perceive – their feet, though capable of movement, take birth as trees. Taking birth as a tree means being born into the tree species. Even though they cannot be a means of sustaining life, their mere grounding grants them that status. They make others bow down with the exalted status of their limbs. There are two types of life: the living corpse. For when one falls into the ocean of birth and death, one exists in two states: striving for liberation or dead. Among them, one who does not obtain even a particle of dust from the Lord's feet, or does not worship them as guests when they come to one's home, is said to be living solely for the sake of death. But one who does not attain the Lord's grace by any means, has no life, for he lacks the quintessential rasa that is the Lord's own life-force. Furthermore, "he merely breathes," just as one devoid of consciousness merely breathes when submerged in water. And this hinders others' duties as well. (24) In the same way, the sacred tulasi plant, renowned for its sole dedication to the lotus feet of Lord Vishnu, can never smell its own fragrance, as that fragrance is a grace from the Lord's feet. Since the nose is the perceiver of fragrances and fragrance exists within the tulasi. Regarding the movement of severingsometching like a serpent's tail, he says: "By the tulasi plant, revered as Lord Vishnu's feet" – this indicates that it is merely an act, as the presiding deity of that faculty of movement has departed. (21, 22, 23)

He speaks of the failure of the inner organs with "that stonelike essence" (bata). Though fortitude is a virtue, and one remains resolute even after hearing the Lord's deeds, his fortitude is like a stone's. He criticizes his own condition out of devotional rapture, as it is essentially stone-like, suggesting the impossibility of establishing the Lord's feet there. This implies that bathing it would be futile. (24) The heart does not undergo any transformation when the names of Hari, expressed through words capable of warding off the afflictions of sorrow imposed by oneself or another, are uttered – if the Lord's arrival at one's home is conceivable, then there would be decorations like cleansing and sprinkling. But where that is inconceivable, "no festival occurs, as in a chandala's home." Now the transformations are described for recognition. When there is an inner transformation, two things indicate it: tears in the eyes and hair standing on end. For transformation is a change belonging to the Lord. Then there is the attribute of being a Vaishnava. Regarding the hair, its standing up is befitting as it resembles a tree. Or it could be due to the filling of rasa. And the eye becomes a lotus filled with water. Otherwise, it simply becomes dry and deviates from its proper place.

Therefore, he says "listen to the tale" for the purpose of achieving success through the senses right from the body itself. "O tender one" is an affectionate form of address. Even without deliberating its meaning, your words alone are experienced as delightful. Hence, you are pre-eminent in the Bhagavata. Your words relate to the Lord. But what the son of Vyasa speaks is supreme, for he will not engage in outward talk, being skilled in self-knowledge. And since it was at his instance that the king became the narrator, his words do not contradict worldly knowledge and devotion. (25)

Thus ends the third chapter of the second skandha of the Bhagavata Subodhinī composed by the son of Lakshmana Bhatta, the revered Vallabha Dikshita.

Śrī Giridhara-kṛtā Bāla Prabodhinī

If one does not bow down or offer obeisance to Lord Mukunda, the bestower of liberation and the Supreme Lord, even though adorned with a diadem, silk garments, and ornaments on the head and other excellent limbs, then it is merely a burden. (21) The word 'or' is also used in the sense of 'and'. Even if one's hands are adorned with golden bracelets, if they do not render devoted service to Lord Hari, who is inclined to remove the distress of His devotees, then those very hands become like a corpse, and even the water, etc., offered by them is not accepted by the gods, ancestors, and others. (21)

Those persons whose eyes do not look upon the divine forms and manifestations of Lord Vishnu have eyes as worthless as the eyes of a peacock or a painted figure. And those persons whose feet do not walk to the holy abodes of Hari, such as Srirangam and Purushottama Kshetra, their birth is like that of a tree. (22)

Any mortal who never gains even a particle of dust from the feet of the devotees of the Lord, and who does not honor the devotees by welcoming them into his home and receiving the dust from their feet, is as good as dead, even while living. And the person who does not relish the fragrance of the tulasi leaves, which are dear to Lord Vishnu, is also as good as dead, even while breathing. (23)

Alas! The heart that does not melt upon hearing the names and appellations of Hari, either spoken by oneself or others, is like a stone. How can one know if the heart is melting? When, after hearing the Lord's names, tears of joy flow from the eyes and there is hair-raising ecstasy in the body, then one can know that the heart is melting. (24)

Since without hearing the Lord's pastimes and glories, this body, senses, and everything else are useless, or even a cause of hell, the wise son of Vyasa, Sri Shuka, upon being properly questioned by King Parikshit, spoke these words for our benefit. (Addressing Shuka) O venerable one, you speak words that are pleasing to our minds and bring joy, for you are the foremost among the devotees of the Lord and are well-versed in the science of the self. (25)

Thus ends the Bala-prabodhinī commentary on the Third Canto of the Śrīmad-Bhāgavatam, which was composed by the son of Shri Vallabhacharya, Shri Vitthalacharya, who is a servant at the feet of Shri Mukunda Raya, for attaining the bliss of devotion. (1-3)

Hindi Anuvāda

One whose head never bows at the feet of Lord Shri Krishna, though adorned with silken clothes and a crown, is a mere burden. The hands that do not serve and worship the Lord, though adorned with golden bracelets, are like the hands of a corpse. (21)

The eyes that do not behold the Lord's form, holy places, rivers, etc., which bring Him to remembrance, are as worthless as the eye-markings on a peacock's feather. And the feet of humans, though capable of walking, are like trees if they do not journey to the Lord's holy abodes. (22)

The person who has never placed the dust of the feet of devotees of the Lord upon his head is alive yet dead. The person who does not relish and praise the fragrance of the tulasi leaves, which have touched the Lord's feet, is breathing yet lifeless like a corpse. (23)

O Suta! That heart is not a heart but a stone, which does not melt and flow towards the Lord upon hearing and chanting His auspicious names. When the heart melts, tears roll from the eyes, and the body's hair stands on end. (24)

O dear Suta! Your speech fills our hearts with sweetness. Therefore, kindly relate to us the dialogue in which the supreme devotee of the Lord, the erudite Shukadeva, spoke upon being asked a sublime question by Parikshit. (25)

Thus ends the Third Chapter.

SB 2.3.17-20

 Text 17: Both by rising and by setting, the sun decreases the duration of life of everyone, except one who utilizes the time by discussing topics of the all-good Personality of Godhead.

Text 18: Do the trees not live? Do the bellows of the blacksmith not breathe? All around us, do the beasts not eat and discharge semen?

Text 19: Men who are like dogs, hogs, camels and asses praise those men who never listen to the transcendental pastimes of Lord Śrī Kṛṣṇa, the deliverer from evils.

Text 20: One who has not listened to the messages about the prowess and marvelous acts of the Personality of Godhead and has not sung or chanted loudly the worthy songs about the Lord is to be considered to possess earholes like the holes of snakes and a tongue like the tongue of a frog.

Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā

Moreover, with the intention of saying that the life which is uselessly dwindling away can be made fruitful by the narration of Hari's pastimes, he says in three verses, "Āyur" etc. That sun, while rising and setting, fruitlessly takes away the life-span of others, except for that portion of life which is spent (in listening to Hari's pastimes). (17)

Now, if their very life is the fruit of the life-span, then (considering the objection), he says, "tara" etc. Now, if they do not breathe, then they are merely bellows or leather cases. Now, if they do not take food, etc., then (considering that objection), he says, "na khādati" etc. What do they not do? They neither eat, nor consume, nor discharge semen for the sake of sexual union. Or, considering them as animals in human form, he says, "apara" etc. (18)

He further clarifies the same idea: "Those equal to pigs, being engrossed in sense objects which are like thorns causing misery, those camels being engaged in bearing burdens, and those asses, are to be condemned, since the path to their ears has never been trodden by (the narration) which is eulogized by those with experience." (19)

Stating that the limbs of such a person are fruitless, he says in five verses, "bile" etc. Alas! the two ears of a person who does not listen are simply two holes (in vain). And the tongue of one who does not sing (the Lord's praises) is as evil as the tongue of a frog. (20)

Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā

There should be no delay in this matter, he says with "kiṁ ca". "Harati" (takes away) means snatches away by force, since it goes in vain. Or, even a moment, consisting of three twinkles of the eye, makes the entire life-span fruitful. Just as a tree is said to be fruitful if even one branch bears fruit, the bearing of fruits on every branch, as it were, is to be desired for the entire life-span by associating it with the narrations of Kṛṣṇa. However, if this is so, then due to the absence of the taking away of life-span, a person would not die even at that moment because of the Kṛṣṇa narrations. True. A person whose wealth has been made suitable for the worthy is said to be possessed of inexhaustible wealth, as it is stated elsewhere: "That gift of mine to a Brāhmaṇa becomes twofold; to one who is not a Brāhmaṇa, it yields a hundred thousand; to one who has studied the Vedas, it becomes infinite." Here, "to a Brāhmaṇa" means to a Brāhmaṇa or to one engaged in pious deeds like an ascetic, etc. "To one who is not a Brāhmaṇa" means to a contemptible Brāhmaṇa. "To one who has studied" means to one who has studied the scriptures other than the Vedas. "To one who has mastered the Vedas" means to one who knows the meaning of the Vedas. Similarly, a person whose life-span has been graced by Kṛṣṇa, by attaining the state of His associate in the next life, undoubtedly gains an inexhaustible life-span. Thus, it should be understood that for a devotee of Kṛṣṇa, there is no taking away of life-span. However, old age, death, disease, etc., occur for the devotee by the will of the Lord, for the purpose of increasing devotion, preventing the rise of other doctrines, and protecting the confidentiality of devotion, but not due to the actual agency of time, action, etc. This has been established in the Bhīṣma Niryana chapter. (17)

Here, an objection is raised: "nanv" etc. The idea is that even animals like trees, bellows, village animals have more life, more breathing, more eating, etc., than humans, hence they are indeed animals in human form. (18)

That very fact of being animals in human form is further elaborated. Their condemnable nature, despite being animals, is stated by "śvādibhiḥ saṁstutaḥ" (eulogized by dogs, etc.). "This one alone upholds the duties enjoined upon all four of us. But we are incapable of upholding each other's duties." Similarly, "This one, having become a human being, we have become animals; yet we cannot uphold even one duty of another animal." Similarly, "This one transgresses even his own duty prescribed in the scriptures out of passion, while we abide by our respective duties imposed by nature." Similarly, "This one knows about the hell resulting from unrighteous conduct, while we are simply ignorant." Thus, there is a fourfold eulogy. The duties of dogs, etc., are to bark without cause, to be fit for slaughter and consumption, to carry heavy burdens, to be kicked by their own wives, etc. "Whose path has never been trodden, even once, by Gadāgraja" – here there is a metaphorical suggestion that just as a disease arises as an opponent in battle, similarly anger, etc., which are the diseases of a person, are destroyed (by the Kṛṣṇa narrations). (19)

After condemning such a person, he condemns each of his limbs one by one. "Bile" means just like village gossip or a snake's hole. Through metaphor, "asatī" (evil tongue) means it destroys all his merits like a wife. Here, even if a person becomes successful through devotion by the dedication of just one limb, still, his other limbs become fruitless. With this idea, the condemnation of the limbs should be understood. (20)

Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā

[The word "ca" means "if" according to the Kaivalyadīpikā commentary on the Upadeśāmṛta by Upadeśavālī.] (20-25)

Śrīmad Vīrarāghava Vyākhyā

Furthermore, with the intention of saying that the life-span which is uselessly dwindling becomes fruitful only in the narrations of Hari, he says "āyur" in three verses. That sun, which attains its rising and setting (udayan meaning arising, astaṁ meaning disappearance), the moment that is spent in the narrations of the Supreme Lord, whose glories are uttered (i.e., in Hari-kathā), apart from that moment, the life-span is taken away, but that moment is not taken away, it is fruitful. (17)

However, if mere living is considered the fruit of that life-span, then he says "tarav" etc. (18) Birth, death, and the intervening state is called life. However, they (trees, etc.) do not breathe, so he says "bhastrā" etc. The bellows do not breathe, do they not expel air upwards? However, they do not have food, etc., so he says "grāmapaśavaḥ" (village animals). (18) Others (animals) spend their life-span but do not eat, do not pass stool or urine, do not discharge semen, and do not indulge in sexual intercourse. (18)

A viḍvarāha is a village hog. (19)

O Sūta! For a person who does not hear the exploits (vikramān) of the Lord, whose stride is vast (urukrama), those (ears) are just holes (bile), mere apertures. If he does not sing the praises of the Lord's narrations (urugāyagāthāḥ), his tongue is evil (asatī), wicked, like a frog's tongue. (20)

Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā

He says "āyur" etc., to convey that life is useless without the narrations of Vāsudeva. That sun, which rises and sets (udyan meaning arising, astaṁ ca yan meaning "and the one that goes to setting"), takes away the life-span of people, as per the statement "Day by day, life is diminished by the comings and goings of the sun." Without (ṛte) that moment (kṣaṇaḥ) spent in the narrations of the Supreme Lord, the time is indeed wasted - this is the sequence. (17)

However, in this world, a person is praised for living a long life, so regarding that, he says "varav" etc. Since trees do not breathe, etc., it is said "bhastrā" etc. Bhastrās are a type of bellows made of leather for kindling fire. Bellows are inanimate, so to avoid equating them, he says "na" etc. Village animals like donkeys pass stool, urine, etc. Others, apart from the animal species, are men and women. By this, it is stated that in the absence of hearing the narrations of Hari, there is no purpose in being a conscious being. (18)

He clarifies this further with "śva-viḍ" etc. A viḍvarāha is an unclean village hog, an animal devoid of discrimination. In the reading "gadābhṛta," gadā means a cow, like the word "prāmāśrita." (19)

Even for a living person who does not hear the narrations of Hari, his life becomes fruitful by the fulfillment of the senses like the ears, otherwise, it is useless - with this idea, he says "bile" etc. The ears of one who does not hear (śṛṇvataḥ) are like holes (bile) in a mountain, this is implied. If one does not sing the praises of the Lord's narrations (urugāyagāthāḥ), then his tongue is evil (asatī), like the tongue of a frog (darduraḥ). (20)

Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā

Thereafter, Śrī Śaunaka also firmly established the same (Hari-kathā) as the object to be described through a statement of exclusion. He says that in "āyur harati" (takes away the life-span). That sun, while rising and going towards setting (udyan meaning arising, astan yan meaning going to setting), takes away or forcibly snatches due to its futile wandering. The life-span (āyuḥ) of the one by whom even a single moment is spent (nītaḥ). Excluding (ṛte) that, everything becomes fruitful. Even though the entire life-span becomes generally fruitful by the narrations of the Lord, just as an unbroken tree bears fruit in one branch, still, my question is with the intention that every particular situation should also become fruitful. (17)

Regarding that, he firmly establishes the same point, condemning those situations of life-span which are unconnected to it, through the two verses "tarav" etc. And it should not be said that trees do not have any deficiency because they do not breathe, for even though they breathe, the absence of life is seen. Therefore, he says "bhastrā" etc., that much is insignificant. However, trees do not have the enjoyment of taste, etc., so regarding that, he says "na khādanti" (they do not eat). They do not pass urine, they do not indulge in sexual intercourse. Considering them as human-like animals, he says "apare" etc. (18)

He says the same with "viḍvarāha" etc. Even if that person is properly praised by companions like dogs, etc., he is an animal. The meaning is that he would then be the greatest animal among them. Or, properly praised by dogs, etc., means that whatever little virtue, etc. we all possess, all that is borne by him - this is the meaning. (19)

Then, citing the futility of the specific organs as an example of the futility of the specific states of life-span, he says "bile" in three verses. For a person who does not hear (na-śṛṇvataḥ), those ear-holes (ye karṇapuṭe) are merely useless apertures (bile vṛthā randhre). Asatī means evil. (The example of the frog is for illustrating its crookedness that increases with age. There is also a reading "na yopeti" which is approved by the master, for the same reason as before due to the lack of connection with the words "yat" and "tac" and due to the intervention of meters.) (20)

Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā

He says there should be no delay in "āyur iti" (regarding the life-span). That sun, while attaining the rising (udyan), and going towards setting (astan yan), takes away (harati) the life-span (āyuḥ) of the one by whom even a moment (kṣaṇaḥ), or even three winks of an eye, is spent without it (ṛte vinā yat yena). In that much time, the entire life-span becomes fruitful, just as it is said that the tree bears fruit when one branch is fruitful. If fruitfulness is to be considered for every branch, then it should be expected that the entire life-span is engaged in the narrations of Kṛṣṇa. But then, due to the absence of diminishing the life-span, a person devoted to the narrations of Kṛṣṇa would not die. It is true. Just as a person who has made charity to a worthy recipient is said to possess inexhaustible wealth due to attaining endless enjoyment, as per the scripture "Gift to a non-brahmin is equal, to a brahmin it is doubled. To one who has studied, it is a hundred thousand times, and to one who has mastered the Vedas, it is infinite," similarly, a person whose life-span has been graced by Kṛṣṇa will certainly attain an imperishable life-span by becoming His associate in the next life. Therefore, it should be understood that there is no diminishing of the life-span for a devotee of Kṛṣṇa. However, old age, death, disease, etc., occur only by the desire of the Lord for increasing the devotee's eagerness for devotion, for removing other philosophies, and for protecting the confidentiality of His devotees, but not due to the real cause of time, karma, etc. This has been established in the Bhīṣma Niryana chapter. (17)

But that the absence of diminishing the life-span is not merely living in the mortal world, he says in "tarav" etc. Rather, their life is even greater than humans. The objection that they do not breathe is answered in "bhastrā" etc. Rather, their breathing is even greater than humans'. The objection that they do not have eating, etc. is answered in "na khādanti" (they do not eat). They do not pass urine, they do not engage in sexual intercourse with females, the discharge of semen. Rather, their eating, etc. is even greater than humans'. By "apare" (others), their animal-like human nature is implied. (18)

Even though they are animals, he says their blameworthiness in "viḍvarāha" (a type of pig). "Properly praised by dogs, etc." means that this one alone bears the dharmas (virtues) of all four of us, while we are incapable of grasping each other's dharmas. Similarly, this human being, having become an animal, is unable to bear even one dharma of another animal. Similarly, this one, transgressing the dharma prescribed by the scriptures, bears it only out of excessive attachment, while we have fallen into our respective dharmas ordained by destiny. Similarly, this one bears the hell that will be born from our dharmas, while we are merely ignorant. Thus, the praise is fourfold. The dharmas of those dogs, etc. are indeed baseless barking, indiscriminate eating, carrying heavy loads, being kicked by their own females, etc. Of the one whose ear-path is never ever entered (na upetaḥ) by Gadāgraja (born at the tip of the club, a metaphor for the diseases like anger, etc. that originate as a remedy for bodily ailments but become the ailments themselves for the person). (19)

Thus condemning a person's organs, he condemns each organ without devotion in "bile" in five verses. Bata means alas. For a person who does not hear (na śṛṇvataḥ puṃsaḥ), those ear-holes (ye karṇapuṭe) are merely useless apertures (bile eva), like village gossip equal to a snake's abode. Darduro bhekah, its own asatī (meaningless one), becomes evil (duṣṭā), implying that like an unchaste wife, it destroys all his merits. Here, even though a person devoted to organs like arms, etc. becomes successful, the intention is that the other organs become useless, hence the condemnation of the organs should be understood. (20)

Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ

He says that sustaining the body without the devotion to Hari is futile, in "āyur" with eight verses. For one by whom even a moment is not spent with the narration of the supreme glorification of the Lord, his life-span (āyuḥ) is spent without it (ṛte vinā). That sun, while rising (udyan) and going towards setting (astan yan), takes away (harati) the life-span of people in vain, fruitlessly. (17)

The Bhastras (Dharma personified) and others are animals in human form, well-known animals. They do not discharge semen (na mehanti). If the life-span were to become fruitful merely by sustaining the body, or merely by sustaining the breath, or by being devoted to eating and sexuality, then what is the distinction of people from the trees and others? This is the intention. (18)

For this very reason, He who is well-known as Gadāgraja (born at the tip of the club, a metaphor for Śrī Kṛṣṇa), whose ear-path is never ever entered (na upetaḥ) by any person, is described as equal (saṃstutaḥ) to dogs and others. (19)

Te (alas!) for the person who does not hear (na śṛṇvataḥ) the exploits (vikramān) of the Lord of vast strides (Urukramasya), the three-strided Lord (Trivikramasya), his ear-holes (karṇapuṭe) are mere useless apertures (bile). For one who does not sing the praises (na cet upagāyati) of the Lord whose glories are sung in many ways (Urugāyasya), his tongue is evil (asato duṣṭā) like the scorpion's sting (darduro iyaṃ dārdurīkā dārdurīkā iva). (20)

Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā

Now, to state the futility in being a non-practitioner of devotion among the existing ones, and the fruitfulness in being a practitioner of devotion, using the reasoning of 'how much more so', he says: "āyur harati" (takes away the life-span). (1) In the Śruti statement, "That blazing one rises, taking away the life-breaths of all beings. 'Do not take away the life-breaths of my progeny or my cattle.' That one who sets, sets while taking away the life-breaths of all beings. 'Do not take away (the life-breaths) of my progeny or my cattle'," it is said that that sun, while rising and setting, takes away the life-span of all living beings. From the statement "Do not (take away) of my progeny," it is understood that it does not take away the life-span of someone. Whose, then? In anticipation of this, it is understood from the general principle of authority that the sun, which is established for the purpose of taking away the life-span, does not take away (the life-span) of the authoritative bestower of authority, the inner essence. And the life-span that is taken away, it gives only to the devotees of the Lord, because of the inevitability of distribution. Although in the statement, it is said that it does not take away the life-span of the supplicant, still, by indicating the transience of taking away, it is concluded to be so. His life-span (is spent) without it (ṛte). "The human being indeed has a life-span of a hundred years" – the human being has a hundred life-spans... by one year. By circumambulating the entire universe, it takes away one life-span. There, his life-span is spent without that in which moment would occur through the narration of the Supreme Lord. The meaning is that it does not take away the life-span in which (moment) is spent in proximity to the Lord through the narration of the Supreme Lord. Because of the eternal relation, that moment alone is denoted by the word "that" (tat). And the relation is indeed by nature, so it establishes that he is the one in whose life-span it occurs. If even one moment in the midst of a year is spent with the narration of the Supreme Lord for one's own purpose or for the purpose of the Lord, since one's duty is accomplished through the narration itself, it will not take away even the remaining (life-span) – this is the intention. (17)

Thus, by indicating through the illustration that the life-span becomes fruitful even for a mere moment in association with the narration of the Lord, and establishing the fruitfulness for all, in the absence of that, he says that even the life-span (spent) without it is futile, giving the example: "taravaś ca" (and the trees too). (2) Do the trees not live for a long time? There is no use for them for their own sake. Nor do they become liberated. Therefore, the meaning is that even a long life obtained by prayer is futile. Although it could be objected that their life-span does not remain by sustaining the breath, hence there would be some use in being the sustainer of the breath, he asks: "bhastrāḥ" (the bellows) – do they not breathe? Previously also, the air enters and exits only through the path of leather bags. Thus, it is established that there is no use in merely sustaining the breath, in the bellows itself. If it is objected that here, since there is the accomplishment of one's own and others' benefit, there is no similarity to the example, he says: "uta" (or). The meaning is that even having done so, it is futile. Just as the iron and other (objects) become heated by the association with the bellows, and there is harm from the heated (objects) as well. Hence, there is the fault of causing harm and trouble to others through heating. Likewise, for life too, there is no distinction – this is the intention. The absence of accomplishment of human goals is indeed common to both. If it is said that there is enjoyment, to that he says: The delusion of enjoyment among people is in the eating of food, etc. But in reality, what has entered one place exits another place. Just as what has come out of one's own body, entering the mouth of a pig, again exits, likewise, what has come out of the earth, trees, etc., entering one's own mouth, again exits – so there is no distinction from the pigs, etc. For one who does not grasp this similarity, this attribution is undesirable, not for the knower of Brahman. For he considers the material self to be most important. By the word "others" (apare), this one too is indicated as an animal, based on the Śruti "Hence three of the animals are to be taken by the hand." And the utmost (fault) is being censured as a village animal. (18)

Thus, having attained equality with the lowly, he further declares their lowliness by [mentioning] dogs, chandalas, pigs, and asses. These four animals are condemned in all worlds. No one praises them. When a person turns away from the Lord, the people see him as praising only them. [They say,] "Since he has turned away from the Lord and has become like these, he is praising us as equals." Thus, he is praised by them, meaning: Although he indicates his own craving even for mere morsels by wagging his tail, etc., yet this householder becomes devoted to his master. He is also content with little. But the natural one is the opposite of this. Similarly, the pig, attached to the censured [act of] defecating, delights in places of urine and feces. This one [person] is also like that. Still, he subsists on anything, not being dependent on others. But this one consumes the share of all by himself. Although oxen endure extreme unpleasantedness like thorns, etc., still they bear the burden of their master. But this one is the opposite, not doing any work for the Lord. Although an ass goes away when beaten by the hooves of a she-ass, still it is not crooked and does not refuse the work of its master. But for this one, those very faults are not virtues. Hence, he is condemned even more than that.

This is not common to all men. But for those whose use is only for eating food, he says: "The wise find food in vain. By food, life is sustained, and from food, life arises." Here, the futility and usefulness of food for merely living and for knowledge and devotion are described. In the case of futility, there is equality [between humans and animals]. But in both cases, since food ultimately serves human goals, he denies the opposite, saying: "Not what the son of Gadā, Krishna, has not reached through the path of the ear." From the statement "I am theirs," it is certain that this one does not belong to Him. Therefore, the path of devotion and knowledge is obstructed. 'Gadāgraja' means 'born after relieving the distress of parents,' implying that wherever the Lord's act of relieving distress is intended, there [the term] 'Gadāgraja' is used. (19)

After stating the futility of the body's enjoyments and lifespan, he speaks of the futility of the senses, saying "In the hole..." 'Bile' means distress. For a person who does not hear the extraordinary exploits of the Lord of vast stride, those [tales] enter the hole of the ear. There, due to the absence of the desired [spiritual] senses and the presence of the natural senses which are like venomous serpents, in the house-like body with holes serving as entrances for harmful [influences], just as a serpent that has entered such a hole in a house devours the householder, similarly, the natural tales that have entered this ear are completely destroying him, as per the statement: "They cast [one] into the lightless hell of the defenseless." And the tongue is uncontrolled. For the Lord has protected this rare [faculty] among all the senses. And He always protects it from the teeth. Still, it is not devoted to the Lord but is unfaithful, going to praise others. Moreover, he mentions a specific characteristic: "Like a frog's tongue, like a serpent's tongue." Its tongue has not been separated by the Lord, nor have the teeth been given as protectors. Of its own accord, it is cruel, devouring insects, etc. Similarly, this one's tongue, being without a controller, is cruel of its own accord for the purpose of harming others. Even so, the wicked one sings songs pleasing to the senses, but there is no concern about that either, as he says: "Nor does he sing." (20)

Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ

Regarding the word 'tarava' (trees), it implies 'hastim arkațam' (elephants and monkeys) as the remaining part of the sentence, understood from the context. (19) Regarding 'śvavid' (dogs, etc.), he explains their state of being despicable animals is not common to all men by saying 'etad' (this) and so on. To clarify that there are some for whom [eating food] is useful, he cites a specific Śruti passage. To explain that, they present three Śruti statements, starting with "mogham" (in vain). (19) The first is from the Taittirīya Brāhmaṇa, second ashṭaka: "Mogham annaṃ vindate 'pracetāḥ satyaṃ bravīmi vadha itsatasya, nāryamaṇaṃ puṣyati no sakhāyaṃ kevalāgho bhavati kevalādī" (The unwise find food in vain, I speak the truth, it is the death of what is consecrated; it does not nourish the noble soul, nor the friend, it becomes mere sin, a mere eater). Here, the one who merely nourishes wife, children, etc., by filling the belly, is condemned. The next two [statements] are from the Bṛhannārāyaṇīyopaniṣad (79): "Annena prāṇāḥ, prāṇair balaṃ, balena tapas tapasā śraddhā, śraddhayā medhā, medhayā manīṣā, manīṣayā mano, manasā śāntiḥ, śāntyā cittaṃ cittena smṛtiṃ smṛtyā smāra smāreṇa vijñānaṃ, vijñānenātmānaṃ vedayati, tasmād annaṃ dadan sarvāṇy etāni dadāty annāt prāṇā bhavanti bhūtānāṃ prāṇair mano manasaś ca vijñānaṃ vijñānād ānando brahmayonir" (From food come life-breaths, from life-breaths strength...finally from knowledge comes bliss, the source of Brahman). In one context, the two uses of food, for mere living and for knowledge, are described. (19) In the two cases mentioned by 'tatra' (there) and so on, for the unwise, it means being equal to the aforementioned despicable animals. The statement 'sthānām' (in the place) should be understood in relation to the soon to be stated: "praviṣṭaḥ karṇarandhreṇa svānāṃ bhāvasaroruham" (Entered through the ear-hole is the lotus-like tale of dogs). The rest is self-evident. (19)

Thus ends the explanation of the third chapter of the Second Skandha of Śrī Subodhinī Prakāśa. (3)

Śrī Giridhara-kṛtā Bāla Prabodhinī

Expressing the idea that life without the narration of Lord Hari's pastimes is futile, but fruitful with it, he says "āyur" in three verses. That sun, while rising and setting, steals away the life-span of people in vain. But the moment which is spent in narrating the glories of the Supreme Lord, the dispeller of ignorance, does not go in vain; rather, it becomes fruitful. (17)

Objection: For them (trees, animals), may not mere living be the purpose of their life-span? To this, he says: "taravo" (trees) - do they not live? Objection: But they do not breathe. To this, he says: "bhastrādharmakośāh" (bellows) - do they not expel air upwards? Objection: But they have no enjoyment. To this, he says: "grāmapaśavah" (village animals) - do they not eat, enjoy and engage in coitus? If mere living is satisfaction, then humans would be equal to them. With this idea, he says: "apare" (others). (18)

He clearly states the animal-like state of a person devoid of devotion like hearing, etc. - "vā iti" (or). Gadāgraja means the elder brother of the mace which removes the fever of worldly existence, the disease of ignorance. Or, he is called Gadāgraja as the elder brother of the mace-wielder Rohiṇī's son Śrī Kṛṣṇa. A person whose ear has never been entered by (his glories), is considered equal to a dog, etc., by them. Or, each of us upholds a particular dharma, but he alone upholds all our dharmas, so he is the greatest among us all, as praised even by dogs, etc. It should be understood that he accepts the characteristics of a despicable creature worthy of neglect, a bull's adherence to sensual objects, a donkey's suffering from attachment to thorny sense objects, and a donkey's carrying heavy loads despite eating little. (19)

Thus describing the futility of the life of one devoid of devotion, he says that even the limbs (of such a person) are futile - "bile" in five verses. "Bata" means alas! The ears of a person who does not hear the extraordinary pastimes of the Lord of immense prowess, are like snake-holes. Just as a snake situated in a household hole can destroy the householder, similarly, entering the ears, mundane topics will cast him into hell, as will be stated in the third chapter: "tāṃstān kṣipanty aśaraṇeṣu tamassu hanta" (Alas! They hurl them into the blind darkness of a hellish condition). Addressing the Sūta as the final authority on the Purāṇas, indicating there is no need to speak further, he says: "he sūta" (O Sūta). If a person does not sing the extensive epic stories of the Lord, then his tongue becomes like a worthless frog's tongue, merely talkative. Instead of that, it is vile, being the cause for falling into hell due to speaking untruth, etc. (20)

Hindi Anuvāda

For the one whose time is spent in singing or listening to the glories of Lord Śrī Kṛṣṇa, the life of all other people is passing in vain. This Lord Sun is stealing away their life-span daily by his rising and setting. (17)

Do trees not live? Does the blacksmith's bellows not breathe? Like humans, do not the domesticated animals of the village eat, drink, and engage in coitus? (18)

The person whose ears have never been graced by the pastimes of Lord Śrī Kṛṣṇa is worse than a dog, village pig, camel, and donkey. (19)

O Sūta! For the person who never listens to the narrations of Lord Śrī Kṛṣṇa's pastimes, his ears are like snake holes. The tongue that does not sing the glories of the Lord merely chatters like a frog's tongue; it is better that it does not exist. (20)

SB 2.3.13-16

 Text 13: Śaunaka said: The son of Vyāsadeva, Śrīla Śukadeva Gosvāmī, was a highly learned sage and was able to describe things in a poetic manner. What did Mahārāja Parīkṣit again inquire from him after hearing all that he had said?

Text 14: O learned Sūta Gosvāmī! Please continue to explain such topics to us because we are all eager to hear. Besides that, topics which result in the discussion of the Lord Hari should certainly be discussed in the assembly of devotees.

Text 15: Mahārāja Parīkṣit, the grandson of the Pāṇḍavas, was from his very childhood a great devotee of the Lord. Even while playing with dolls, he used to worship Lord Kṛṣṇa by imitating the worship of the family Deity.

Text 16: Śukadeva Gosvāmī, the son of Vyāsadeva, was also full in transcendental knowledge and was a great devotee of Lord Kṛṣṇa, son of Vasudeva. So there must have been discussion of Lord Kṛṣṇa, who is glorified by great philosophers and in the company of great devotees.

Śrīdharasvāmikṛtā Bhāvārthadīpikāvyākhyā

It has been clearly stated. The sage is the one who has realized the Supreme Brahman, and the poet is skilled in the Brahman of words. (13)

The cause is the desire to listen. The stories in which the narration of Hari's pastimes is the ultimate fruit are the stories. May they be in the assembly of the devotees of the Lord. Therefore, for us who desire to hear them. (14)

This is elaborated in the next two verses, beginning with "sa vā". He who has accepted the play of worshiping Kṛṣṇa and so on. (15)

The great stories of the one who is greatly celebrated should be filled with His noble qualities. (16)

Śrīvaṃśīdharakṛtā Bhāvārthadīpikāprakāśavyākhyā

The sage is the one who has realized the Supreme Brahman. The poet, even among the sages, is the one who is exceedingly skilled in describing Him. (13)

Even though the king knew that hearing, chanting, and so on were his duties, he asked about something else. Therefore, with the intention of showing that the topics of Kṛṣṇa's pastimes alone should be inquired about as the subject matter of hearing and so on, it is said: "This." It should not be said that the stories of creation, dissolution, manvantaras, various kings, etc., are also stories other than that. The stories are indeed the narrations of Hari in which the ultimate fruit is mentioned. The purport is that even the stories of creation and so on are the subject of hearing and so on because they culminate in the stories of Kṛṣṇa. In the assembly of saintly persons, among the ancient and modern, by addressing Sūta, it is indicated that Sūta is indeed knowledgeable about the stories of the royal dynasty but not well-versed in the stories of Hari. To prevent this objection, it is said, "O learned one." The implication is that you know everything because you are a disciple of Vyāsa. (14)

That assembly is the best in all respects where the listener and the speaker are completely distinct from all others. This is stated in the verse beginning with "sa vā." The meaning is that whoever has heard about Śrī Kṛṣṇa's childhood pastimes in Vṛndāvana and other places has performed those very pastimes, being overwhelmed with love for Him and possessing the mood of friendship with Him. With the playthings of children, with the imitations of calves and other toys used for pastimes. (15)

The all-knowing Lord is celebrated by the great knowers of the Vedas when there is an assembly of saintly persons. Therefore, He is called Urugāya. His qualities alone are generous, fulfilling the desires of the people there and those yet to be born. Therefore, may you set forth those qualities here. The implication is that the nectar of Kṛṣṇa's pastimes and the stories about Him should be relished by the devotees. (16)

The commentary by the glorious Vīrarāghava:

Thus, after describing the glory of Hari's narratives, in order to introduce the dialogue between the sage and the seer, eager to hear the narratives about Hari's activities in the world, Śaunaka asks with the words "iti" and so on. Having heard the introduction in the aforementioned manner, King Parīkṣit, the best of the Bharata dynasty, a seer who had realized the Supreme Brahman, asked a question to the sage Śrī Śuka, the son of Vyāsa, who was proficient in the Brahman of words. (13)

For us who desire to listen to them, O Sūta, O wise one! You should speak. If it is asked, "What is the benefit for you in this inquiry?" He says, "Kathā" (the narrative) and so on. The narratives about Hari themselves are the highest fruit, which means they are primarily about Hari's narratives. Such narratives should certainly be present in the assembly of the virtuous devotees of the Lord, like the one between the king and Śuka. This means that listening to the narratives of the Lord is indeed the benefit. (14)

He explains devotion to the Lord with the word "sa" (he) and so on. The great warrior, the king who was a great devotee of the Lord, engaged in childhood plays, accepted the sport of serving Lord Kṛṣṇa as a child. His play was also in the form of worshipping Lord Kṛṣṇa. Hence, the purport is that he was a devotee from childhood. (15)

Thus, Śrī Vāsudeva, described as the one who knows the origin and dissolution of beings, and so on, is said to be the supreme goal and the supreme means for him (Śuka). Since both were devotees, he says that their dialogue itself should be inquired about. For, in the assembly of the virtuous devotees of the Lord, the great narratives filled with the noble qualities of the Greatly Celebrated One (the Lord) would certainly arise. (16)

The commentary by the glorious Vijayādhvaja Tīrtha in Padaratnāvalī:

Intending that the narratives about the Lord, when enriched further, would become even more delightful, Śaunaka asks Sūta with the word "iti." The word "kavi" is used because a sage directly knows the Lord who is the knower of the three times. (13)

He says "kathā" and so on, implying that even some other incidental narratives may occur in the virtuous assembly of listeners desiring to hear. The word "dhruvam" indicates that it is an established rule. (14)

To avoid the violation of the rule in case either of them is not a devotee, he says "sa vā" and so on. He gives the reason with "bāla" and so on. (15)

Granted that both of them are devotees, then what? Regarding this, he says "urugāya" and so on. By using the word "urugāya," he shows that the narratives of Hari must certainly be present. "Urugāya" means "glorified by the great ones who are knowledgeable in the Vedas and other scriptures." In the assembly of the virtuous, even though the narratives of Hari are abundant, other incidental narratives may occur. However, this is not the case with Śuka and Parīkṣit. The word "hi" conveys this meaning. The word "kathā" is to be supplied. (16)

The commentary by Śrī Jīva Gosvāmī in the Kramasandarbha:

"Iti" and so on. He asks this very reasonably. (13)

"Kathā" means even mundane narratives. However, the narratives of Hari have that very form from the beginning. The meaning is "should be present." (14)

"Sa vai" means: Whichever childhood plays of Śrī Kṛṣṇa in Vṛndāvana and other places are heard, being immersed in love, he enacted those very plays, assuming the sentiment of friendship and so on. (15)

Therefore, after describing the king as a devotee with the words "sa vai bhāgavato rājā" and so on, the speaker (Sūta) is addressed as being of the same nature as the king. "Vaiyāsakiś ca" – the word "ca" indicates that he is similar to the one described previously. Therefore, here too, the word "Vāsudeva" should be explained as referring to the son of Vasudeva (Śrī Kṛṣṇa). In the assembly of other virtuous souls as well, the noble narratives filled with the qualities of the Greatly Celebrated One (the Lord) would certainly arise. However, for these two (Śuka and Parīkṣit), those narratives would predominantly be about the pastimes of Śrī Kṛṣṇa. (16)

Commentary by the glorious Viśvanātha Cakravartī in Sārārthadarśinī:

When it is said, "What else did he ask?", it indicates the sense of wonder that everything desirable has been accomplished by this very question. "Ṛṣi" means the seer of the Supreme Brahman. "Kavi" means the most skilled among sages in describing that. (13)

Even though he knew that listening, chanting, etc., are to be performed by the king himself, the king asked something else. Therefore, implying that the topics of listening, etc., should be inquired about the narratives of Kṛṣṇa alone, he says "etat" and so on. And it should not be said that the narratives of creation, dissolution, the intervals between them, various kings, etc., are different from the narratives of Hari. He says: "Even narratives (kathā) are of Hari alone, giving the ultimate result (udaka uta phalaṁ yāsu tāḥ)." This means that even those narratives of creation, etc., culminate in the narratives of Kṛṣṇa; hence, they too are subjects for listening, etc. (14)

Among the assemblies of the virtuous, both ancient and modern, that assembly is the most exalted where both the listener and the speaker are extraordinary in every respect. He says this with the two words "sa vai." "Kṛṣṇa-krīḍā" means the imitation of Kṛṣṇa's plays. (15)

The Lord is the omniscient one. In the assembly of the virtuous, the noble qualities of the Greatly Celebrated One (Kṛṣṇa) that bestow the desired objects will certainly be present for those who are already devotees and those who will become devotees. Therefore, he initiates the description of those qualities here. This implies that the narratives highlighting the qualities of Kṛṣṇa should be relished by the devotees. (16)

Commentary by Śrī Śuka Deva in Siddhāntapadīpa:

Having heard the essence of all scriptures in brief, Śaunaka expresses his desire to hear the dialogue between Śuka and Parīkṣit in detail by saying "iti." "Abhivyāhṛtam" means "spoken by Śrī Śuka." "Niśamya" means "having heard." "Bhūyaḥ punaḥ" means "again." "Ṛṣi" means "the seer of the Supreme Brahman." "Kavi" means "the seer of the Word-Brahman." "Vaiyāsaki" means "the son of Vyāsa," referring to Śuka. "Anyat kiṁ pṛṣṭavān" means "what else did he ask?" (13)

"Hari-kathā eva" means "the narratives of Hari alone." "Udarka" means "the ultimate result." "Yāsu tāḥ kathāḥ" means "those narratives in which." "Satāṁ bhāgavatānāṁ sadasi sabhāyāṁ dhruvam syuḥ" means "will certainly be present in the assembly of the devotees." "Ato yat rājñā pṛṣṭam" means "therefore, what was asked by the king." "Etat śuśrūṣatāṁ naḥ bhāṣitum arhasi" means "you should narrate this to us, who desire to hear." (14)

He affirms the devotional status of both of them and the presence of Hari's narratives in their dialogue with the two words "sa" and "vai." "Yo bāla-krīḍanakaiḥ" means "who through childhood plays." "Kṛṣṇa-krīḍām" means "the play in the form of service to Kṛṣṇa." "Ādade" means "performed." "Ataḥ sa svabhāvata eva bhāgavataḥ" means "therefore, he is naturally a devotee." (15)

"Vāsudevaḥ" means "the Supreme Lord who is to be attained." "Satāṁ samāgame saṅgatau" means "in the assembly of the virtuous." "Urugāyasya bhagavato guṇaiḥ" means "with the qualities of the Greatly Celebrated Lord." "Udārāḥ" means "noble." "Śrotrṇāṁ sarvārthasādhakāḥ kathāḥ syuḥ pravṛttā bhaveyuḥ" means "the narratives that accomplish all goals for the listeners would arise." "Atas tāḥ bhāṣitum arhasi" means "therefore, you should narrate those." The word "hi" is implied. (16)

Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā

Having thus instructed the path of devotion along with its means, and perceiving a desire for further elucidation, the sage remained silent. The narrator Suta also fell silent. The hidden meaning became clear in the hearts of Shaunaka and others: "He has not spoken further, implying that more remains to be said." Discerning the sage's intention, Shaunaka spoke to reveal the meaning that was stated indirectly: (13)

"That which has been explained..." up until the end of the chapter. For the sage's understanding is indeed to dispel the futility experienced by those struggling with the means of devotion. Only then does one engage in those practices. But one who has already achieved the goal, even while in the Lord's company and immersed in narratives about Him, only nurtures affection for the Lord - this is our expectation from a great soul like you. Therefore, understanding the means of devotion according to our level, please instruct us on what should be done." With this intention, he asks the first question: "That which has been explained..." using four words. (13)

The meaning is "instructed thoroughly." Discerning his intention, the sage responds. There is no delusion due to his exalted position. Therefore, he does not repeat what was already stated but asks something new. Although everything has been answered, he still inquires from another perspective or about anything supporting it, thinking, "What more shall I ask?" Doubting whether Shukadeva, being detached, would remain for long, Shaunaka says: "O Vyasaki..." (14)

The son of the omniscient Vyasa is also knowledgeable. There, the term "Rishi" conveys his understanding of the purpose of the Bhagavata, deriving from the Lord's intention. The word "Kavi" indicates his ability to narrate distinctively. (13)

Expecting "What do you desire from us?" he says: "This..." We have a great desire to hear this. And you know this. You have the authority to speak on all matters." The two forms of address "O learned one" and "O Suta" indicate the reciprocal relationship between speaker and listener. He says: "Narratives about Hari..." Even other narratives in the assembly of the virtuous become ennobling like the narratives of Hari. There is no doubt here that "Udarka" means "the supreme fruit." (14)

This is indeed the nature of a sacred assembly, especially in the company of great souls. Having stated the virtues of both, he will now explain the necessity of sacred narratives in such a gathering. First, he affirms the devotion of the inquirer who has approached with questions, saying: "Indeed, he is a Bhagavata..." Undoubtedly, even the king is a Bhagavata. Alternatively, since the king asks many questions, and a Bhagavata relates to the Lord, the meaning is that he frequently asks about the Lord due to his relation to Him. He gives two reasons for his being related to the Lord: "Of the Pandava race, a great chariot warrior..." Because he was born in the Lord's lineage and is firmly established in his dharma. The visible result is his inner disposition towards the Lord, as described: "From childhood, he played by setting up a deity of the Lord and serving it like a prince's play. Or he imitated and enacted the Lord's pastimes in Vrindavana." (15)

He affirms that Shukadeva too is a devotee, saying: "And Vyasaki..." Though a listener, being a descendant, he is also related to the Lord. But Shukadeva, being the son of the Lord Himself, is devoted exclusively to Lord Vasudeva. The word "ca" (and) indicates that there are others like him as well. Their meeting here is wonderful. Narratives approved by all devotees are those that contain the Lord's virtues, which, being independent sources of all human goals, bestow them even in the absence of other means. Therefore, he says, "Please narrate those..." relating it to the previous statement. (16)

Śrī Giridhara-kṛtā Bāla Prabodhinī

Having thus instructed the path of devotion as the means, when there was a desire for some special instruction, with the intention of saying something more, Shri Shuka remained silent. Following his intention, Suta also became silent with the same intention. Realizing that intention, Shaunaka asks through the dialogue between Shuka and Parikshit alone, out of a desire to know the specific narrative - "Having heard what was previously spoken by Shuka, what else did King Parikshit ask the son of Vyasa, Shuka, again?" The sequence is "what else did he ask." Anticipating the doubt "Did he ask something?" he says "Bharat-rshabha" with the idea that being a devotee of the Lord, he had the authority as the best in the Bharata dynasty. Indicating that there is no doubt about Shuka's ability to give an answer, he says "the poet who is proficient in the verbal brahman." He gives the reason for that - "the seer," meaning "established in the Supreme Brahman." (13)

With the expectation "Let him ask something," he says "etat" - "This dialogue between Shuka and Parikshit, you, who are fit to narrate it, should narrate it to us who are eager to listen." Anticipating the idea "How am I qualified to narrate that?" he addresses him as "he suta" indicating "you have the authority there." Removing the doubt "But if Suta is ignorant, how can he narrate?" by saying that he is knowledgeable, he again addresses him as "he vidvan." Anticipating the idea "How did the desire to hear it arise in you?" he says "katha" - "Certainly, in the assembly of the pious, there should be narrations which are progressively more fruitful and which are about Him alone, there is no doubt about it." (14)

He clarifies that both the listener and the speaker are devotees - "sa va" - that King Parikshit was indeed a devotee. "Va" is for emphasis. Why? With the idea that it was because he was born in the devoted Pandava dynasty, he says "pandaveya." With the idea that even though he had great valor by the grace of the Lord in accordance with the statement "Whatever opulence exists..." he was still a devotee, he says "maharatha." He states his intrinsic devotion - "That king, while playing childhood games in his childhood, accepted the game of worshipping Krishna." (15)

The Lord, Shuka the son of Vyasa who possesses knowledge and detachment, and others are devoted to Vasudeva. Therefore, those who have assembled there, being devotees, in their assembly, greatly sing the glories, called "uruga," of the Lord, whose qualities are lofty and are the cause of the four goals of human life according to eligibility. "Hi" is for emphasis. (16)

Hindi Avnuvāda

Śaunaka said - O Sūta! After hearing this statement from Śukadevajī, what else did King Parīkṣit ask him? They were not only omniscient but also highly skilled in sweet narration. (13)

O Sūta! You know everything. We desire to hear that conversation of theirs with great love; please narrate it by your grace, for in the assembly of saints, such is the only subject matter that culminates in the nectarine pastimes of the Lord. (14)

The mighty chariot-rider King Parīkṣit, the son of Pāṇḍu, was a great devotee of the Lord. Even while playing with toys in childhood, he relished the pastimes of Śrī Kṛṣṇa. (15)

The most revered Śrī Śukadevajī was also devoted to the Lord from birth itself. In the company of such saints, there must have indeed been a divine discourse on the Lord's auspicious attributes. (16)

SB 2.3.9-12

 Text 9: One who desires domination over a kingdom or an empire should worship the Manus. One who desires victory over an enemy should worship the demons, and one who desires sense gratification should worship the moon. But one who desires nothing of material enjoyment should worship the Supreme Personality of Godhead.

Text 10: A person who has broader intelligence, whether he be full of all material desire, without any material desire, or desiring liberation, must by all means worship the supreme whole, the Personality of Godhead.

Text 11: All the different kinds of worshipers of multidemigods can attain the highest perfectional benediction, which is spontaneous attraction unflinchingly fixed upon the Supreme Personality of Godhead, only by the association of the pure devotee of the Lord.

Text 12: Transcendental knowledge in relation with the Supreme Lord Hari is knowledge resulting in the complete suspension of the waves and whirlpools of the material modes. Such knowledge is self-satisfying due to its being free from material attachment, and being transcendental it is approved by authorities. Who could fail to be attracted?

Śrīdharasvāmikṛtā Bhāvārthadīpikāvyākhyā

Rājyam (kingdom) is the state of being a king, and tat-kāmo (the desire for that) is desire for it. Devān (gods) are the Manus and their protectors. The kingdom is the duty (karma) of the king, and tat-kāmo (the desire for that) is the specification of the universal gods (viśvān devān). Abhi-cara (offense) is desiring the death of an enemy, which is a demonic (rākṣasam) sin (anṛtam). Kāma-kāmaḥ (one who desires sensual pleasures) is a seeker of enjoyment, and akāmaḥ (one without desires) is one who desires detachment. Puruṣaṃ paraṃ (the Supreme Person) is the Lord, who is distinct from Prakṛti (material nature). (9)

Akāmaḥ (one without desires) is either an exclusive devotee or one who desires all that is spoken and unspoken. Puruṣaṃ (the Person) is the complete, without any limiting adjuncts. (10)

[The commentator] explains that even for the previously mentioned gods and sacrificers, the fruit of devotional service (bhakti-yoga) is achieved through association and separation. Etāvān iti (to this extent): For those who sacrifice to Indra and others, through their respective sacrifices, association with devotees of the Lord leads to an unwavering devotion (acalo bhāvo bhaktir) to the Lord. This alone is the attainment (udayo lābhaḥ) of the highest purushārtha (human goal), the supreme good. Everything else, like heaven, is insignificant. (11)

[The commentator] praises the delight in the narrations of Hari, which is indicated by the term "bhāgavata-saṅgati" (association with devotees). Jñānam iti (knowledge): In which narrations does knowledge arise? Of what kind? That from which the cycle (cakraṃ samūho) of the waves (ūrmīṇām) of the guṇas, like attachment and aversion, completely turns away (sarvataḥ pratinivṛtta-supratam). And immediately after that, the cause is the satisfaction of the self (ātma-prasādaś ca), where there is detachment (asaṅgo vairāgyaṃ ca) from the objects (guṇeṣu viṣayeṣu). In both readings (ubhayatra iti pāṭhe), detachment from the objects here and hereafter (ihāmutra ca guṇeṣu asaṅgaḥ) is indeed considered the path (panthā) to liberation (kaivalyam). The devotional path (bhakti-yogaḥ), which is completely turned away (nirvṛtaḥ) through the happiness of hearing (śravaṇa-sukhena), is such that one is not turned away elsewhere (anyatrānirvṛta iti vā). In those narrations of Hari, who would not develop delight (ratiṃ na kuryāt)? (12)

Śrī Vāṃśīdhara Kṛtā Bhāvārthadīpikāprakāśavyākhyā

Uttama-ślokāḥ (the highest verses) are the pious verses, the righteous ones like Nala and others. Tat-upādhiṃ (their support) is Vishnu, this is the connection. (9)

The term sarva-kāma (one who desires everything) is used here to specifically mention mokṣa-kāma (one who desires liberation), to dispel the notion of those who say "We are free from desires (niṣkāmāḥ)." Alternatively, it may be used to highlight the preeminence of even the desire for liberation (mokṣa-kāma) as a desire (sa-kāmatva). For desire (kāma) is said to be the wish to remove one's own suffering and to attain happiness. This refers to the temporary removal of some suffering or the attainment of temporary happiness like heaven, which prompts actions from those engaged in karma (karmibhyaḥ) and worshippers of other deities (devatāntaropāsakebhyaḥ). However, for those qualified for knowledge (jñānādhikāriṇām), who strive to remove the suffering of their own cycle of birth and death, the happiness of Brahman is seen as far superior. But for the devotees (bhaktānāṃ tu), who strive solely for the happiness of the Supreme Lord who is to be worshipped, their desirelessness (niṣkāmatā) is indeed established by the Lord's own words, such as: "O Lord, in whatever thousands of wombs I may wander, in all those may my devotion be unfailing, but may it always be fixed on You alone." "O Lord of the senses, in whatever womb I may enter as designated by the results of my own actions, may my devotion be firmly fixed on You in each of them." "Instruct us in the means by which we may constantly remember Your lotus feet, even while undergoing repeated births in this world." And the words of the king at the beginning of his daily duties: "May I again become devoted to the infinite Lord and attached to those who have taken shelter of Him. Whichever creation I supervise, may I maintain equal vision everywhere. Obeisances to the twice-born."

One of a noble intellect (udāradhīḥ su-buddhiḥ) is one whose devotion is focused solely on the Lord, whether with desires or without. The absence of this is the mark of a dull intellect. Just as the sun's rays become intense when mixed with clouds, similarly [devotion becomes intense] when mixed with intense knowledge, action, and other [practices]. The connection is as follows: After explaining in the previous two chapters the superiority of devotional service (bhagavad-bhakti-yoga) over karma-yoga and jñāna, [the commentator] states in the subsequent chapter its superiority even over the worship of all other deities, by the statement "akāmaḥ" (one without desires). (10)

The meaning of the phrase iti kicca - etāvāniti is as follows: Since the result of any other goal is perishable without devotion to Lord Hari, it is considered insignificant. Here, the context is derived from the statement indram indria  kāmastu ityādyukta pāṭavādikaṃ pṛthaktvena phalaṃ, which means that the separate result mentioned, such as attaining the position of Indra or gratifying sensual desires, is the result. However, when associated with devotion to the Lord, the result is devotion itself, just as in the case of the Khādira-yūpa analogy, the result of the sacrifice is characterized by its association with devotion. The Jaimini sūtra ekasya tūbhayatve saṃyogapṛthaktvam states: "For a single act, if there are two results, the statement indicating both results is considered conjoined, while the one indicating a separate result is considered separate." Its meaning is that when a single act is associated with multiple results, the statement indicating both associations is considered conjoined, while the one indicating a separate result is considered separate. For example, in the case of sacrifices like Jyotiṣṭoma, although the Śruti statements like karmaṇā pitṛlokaḥ indicate the attainment of heaven, statements like yajñena indicate the attainment of knowledge. Similarly, in this context, although the sacrifices for Indra and others lead to the attainment of Indra's position or sensual pleasures, when associated with devotion to the Lord, they also result in devotion. Just as in the case of the statement khādiro yūpo bhavati, khādiraṃ vīrya kāmasya yūpaṃ kurvīta, where the Khādira tree serves both purposes, here too, the same principle applies. (11)

However, Viśvanātha raises a question: "But what will be the ultimate goal for those devotees of other deities who have attained their respective desires?" He responds, etāvāneva, meaning that the only goal is the causeless mercy of the Lord, which manifests as devotion. For those who worship other deities, the highest goal is to develop a desire to serve the Lord; otherwise, there is no ultimate good, as other deities themselves lack the ability to bestow the highest good. As the Lord Himself states in the Bhagavad Gītā (9.23-24): ye 'py anya-devatā-bhaktā yajante śraddhayānvitāḥ | te 'pi mām eva kaunteya yajantyu avidhipūrvakam || ahaṃ hi sarva-yajñānāṃ bhoktā ca prabhur eva ca | na tu māṃ abhi jānanti tattvena tac chyavanti te || "Those who worship other deities with faith, they also worship Me, O son of Kunti, though not according to proper rites. For I alone am the enjoyer and Lord of all sacrifices. They do not know Me truly, and hence they fall." Thus, it has been previously stated that the worship of other deities is not the cause of devotion to the Lord, but it is only by the Lord's causeless mercy that one attains devotion. (11)

The question may arise: "If one has taken shelter of a particular deity throughout one's life, how is it appropriate at the end to abandon that shelter and develop devotion to the Lord?" To address this, the author presents the gradual process, saying: "When knowledge becomes free from the whirlpool of material qualities like attachment, etc., and attains a state of tranquility, it results in dispassion towards the material qualities. Then, the approved path is devotional service to the Lord." Since the causeless nature of devotional service has already been explained, there is no need to raise any objection regarding its independence from material causes. Devotional service, which takes the form of chanting, etc., arises by the mercy of the Lord, just as it did for Śukadeva and the Kumāras. Then, one becomes absorbed in the bliss of devotion and does not engage in any other pursuit, just as one who is deeply attached to something does not turn away from it. Here, the author establishes the supremacy of pure devotion over the paths of karma, jñāna, and worship of other deities, and that the goals attained by those paths can be achieved solely through pure devotion. Furthermore, for those who follow those paths, pure devotion is ultimately the highest goal. Pure devotion, characterized by chanting, hearing, and remembering, free from any dependence on karma, jñāna, etc., is the means to attain pure love for the Lord – this is the firm conviction of Śukadeva. Among the practices of pure devotion, the chanting of the Lord's names is described as the most exalted. (12)

The context is as follows: The path approved by the wise for attaining the Lord, who is beyond the material world, is in the form of pure devotion, not merely the state of liberation known as Kaivalya. This is supported by statements like eko nārāyaṇo devaḥ and parāparāṇāṃ param āste kaivalya-saṃjñitaḥ, which indicate that to attain the supreme Lord Nārāyaṇa, who is beyond the state of Kaivalya, the approved path is devotion characterized by loving service and pure love for Him. (12)

The Commentary of Śrī Rādhāramaṇa Dāsa Gosvāmī on Dīpanī

"Viśeṣa" means "in particular." The remaining words are understood from the previously mentioned fourth verse. (9) (10)

"Saṃyogapṛthaktveneti" means "by the connection and separation." Pṛthaktvam means the difference in relation. For different deities and their worship, there is the attainment of the respective results mentioned. The "connection" (saṃyoga) is that by the worship of those different deities, due to the destruction of sins, there arises the association with the Lord, and through that association, unwavering devotion to the Lord arises, just like the case of the Khadira tree, etc. This is a brief explanation. Alternatively, the meaning of "saṃyogapṛthaktvam" when both aspects are present in one entity is as follows: Just as the Khadira tree serves as a sacrificial post and also gives virility, similarly, the worship of various deities yields their respective results, and it also leads to devotion to Lord Hari. When both these results are present, then, with the desire for devotion to Lord Hari, one should worship Indra and other deities, and not for any other desire. The essence is that just as the gopīs worshiped Kātyāyanī with the desire for Kṛṣṇa. (11-19)

The Commentary of the Revered Vīrarāghava

A person desiring kingdom worships the gods like Manu; one who desires the death of enemies worships the Rākṣasas; one who desires enjoyments (bhoga) is called "kāmakāma"; one who desires dispassion is called "akāma"; the "parama puruṣa" (Supreme Person) referred to in the verse "yo yo yāṃ tanuṃ bhakta" (whichever form a devotee worships) even takes the form of Indra, etc., but ultimately bestows the results corresponding to the Supreme Person alone. However, for those who worship Him without any other desire, as stated in "ananyāś cintayanto māṃ" (thinking of Me alone), He alone grants liberation. This is the intended meaning. (9)

"Udāradhīr" means "one who has a special desire for liberation." "Tīvreṇa" means "with unwavering devotional practice." (10)

Now, the question of when those who perform worship will attain liberation is answered in the verse beginning with "etāvān." In this world, the attainment or arising of the highest good (liberation) for those who perform worship is only to this extent: the development of an unwavering state in relation to the Lord through association with devotees of the Lord. The meaning is that when one attains an unwavering state through association with devotees of the Lord, then the highest good (liberation) is indeed achieved. Therefore, one should strive to attain an unwavering state through association with devotees of the Lord. (11)

The narrations about the Lord, which were indicated by the phrase "yad bhāgavata-saṅgāt," are now being described beginning with the word "jñānam." In those narrations about the Lord, where qualities like knowledge, etc., will be attained, who would not develop attachment? The idea is: When one has developed attachment to the narrations about the Lord, then the qualities (guṇāḥ) like sattva, etc., which are the causes (of material existence), the waves (ūrmayaḥ) of hunger, thirst, lamentation, delusion, old age, and death subside. From such narrations about the Lord, knowledge, self-satisfaction, purity of mind, detachment from the objects of both the worlds (material and spiritual), renunciation, and the approved path of liberation (kevalya) – the devotional yoga – all these are attained. In such narrations about the Lord, who would not develop attachment and become happy? Everyone would indeed develop attachment. (12)

Vijayadvaja Tīrtha's Pada Ratnāvalī

"Abhicaran" means performing harmful acts. "Nirṛtiṃ" refers to the ruler of the south-west direction, Soma (the moon god). "Akāmaḥ" means one who is free from prohibited desires. "Puruṣaṃ" refers to the Supreme Being possessing all auspicious qualities. (9)

"Akāmaḥ" means one who has no desire other than for the pleasure of the Lord. "Sarvakāmaḥ" refers to one who desires all the aforementioned things and wishes to worship other deities. Such a person should worship the "Parama Puruṣa" (Supreme Being). The means for worshipping Viṣṇu is mentioned as "tīvreṇa" (with intense devotion). (10)

To explain how the performance of desire-driven acts can also lead to liberation, the verse beginning with "etāvān" is stated. In this world of action, for those who perform desire-driven acts, the arising of the highest good is only to this extent: the development of an unwavering state towards the Lord Hari, which is the characteristic of a devotee, through association with devotees of the Lord, which is characterized by service. This is the meaning. (11)

Anticipating the question of how an unwavering state arises from association with devotees, the text describes the discussions of the Lord's narrations, which are heard by those who are attached to the assembly of saints. For a person whose mind has become purified by drinking the nectar of hearing the Lord's narrations and who has become detached from everything else, knowledge becomes the means of attaining unwavering devotion to the Lord. This is explained in the verse beginning with "jñānam." When, in the assemblies of saints, a person's mind becomes purified and attains clarity by hearing the narrations about the Lord, then detachment from the objects of both the worlds, this and the next (like heaven), arises. This detachment is characterized by the absence of attachment to the results. Then, after the attainment of detachment, which is a means for devotional practice, the devotional yoga, which is the approved path leading to liberation, arises. Alternatively, first, there is satisfaction in the self, which is the Lord Himself. After that, there is direct knowledge of the Lord. What is that knowledge like? It is such that the cycle of the waves caused by the guṇas (modes of material nature) like sattva, etc., does not arise again. Or, the guṇas themselves are the waves, and their cycle does not arise – this is what is meant. Or, from hearing those narrations about the Lord, direct knowledge of the Lord arises, and then the cycle of the waves caused by the guṇas, characterized by hunger, thirst, lamentation, delusion, attachment, and aversion, does not arise. Therefore, there is satisfaction in the self, then detachment from the objects, and from that detachment, liberation is fully achieved. This direct knowledge is itself the path, and the devotional yoga described earlier arises. Now, what discriminating person who has tasted the rasa (essence) would not develop attachment to those narrations about the Lord? (12)

Jīva Gosvāmī's Krama-sandarbha

"Akāmaḥ" means one who is free from all desires other than for the Lord. Here, in the commentary, "puruṣaṃ" refers to the Lord who is distinct from Prakṛti (material nature) and its limiting adjuncts. The meaning is: He who is distinct from Prakṛti, and after initially attributing that relationship (with Prakṛti), later contemplates on His nature, although in reality He is devoid of that relationship – such an adjunct belongs to Him. However, in some texts, the reading is "prakṛtaye kopādhim" (the limiting adjunct for Prakṛti). (9)

After establishing the superiority of Karma-yoga and Jñāna-yoga over the previous two chapters, and after explaining the superiority over the worship of all deities in the subsequent chapter, the text declares that devotional service to the Lord alone is the intended goal, through the statement "akāmaḥ sarvakāmo vā" (whether free from desires or desirous of all). The commentary states: "Akāmaḥ" means an exclusive devotee. "Sarvakāmo vā" means desirous of all that is mentioned or not mentioned. "Puruṣaṃ" means the complete, supreme, and free from limiting adjuncts. "Tīvreṇa" means with intense and natural steadiness, without any obstruction, as mentioned in the Mahābhārata: "Even a momentary remembrance of Viṣṇu, service in one's own residence, offering one's food, and charity – these yield results difficult to attain even by Indra and others." As stated by Lord Kapila to Prajāpati: "O Prajādhyakṣa, my teaching can never be untrue." Alternatively, one may worship the Lord with desires, but eventually, those desires will culminate in the attainment of pure devotion. Thus, the Lord is described with specific qualifications. With this understanding, there is no need to mention whether devotional service is the intended goal for exclusive devotees or for those desiring liberation. Rather, it is definitely established as the goal for all, even those with desires. Alternatively, "akāmatva" (being free from desires) means desiring only the happiness of the Supreme Person. If "akāmatva" is explained as desiring only devotion, it would lead to the undesirable consequence of excluding those seeking Dharma and other Puruṣārthas (goals of human life). "Tīvreṇa" means the most effective means for attaining all goals. (10)

Further, the verse beginning with "etāvān" is explained. The commentary states: Even for the worship of various deities mentioned earlier, the result is devotional service, as indicated by the statement "etāvān" (only to this extent), based on the association or separation from devotees. For those who worship Indra and other deities, in this world, the association with devotees results in an unwavering state towards the Lord, which is devotion. This is the only means for attaining the highest good, the supreme goal of human existence. Everything else is insignificant. Here, it is not appropriate to interpret "Indra" as referring to the senses and sense objects. The result of separation is the attainment of the senses and sense objects, while the result of association with devotees is the attainment of an unwavering state (devotion). [Just as the sacrificial post (khādira) imparts a specific result to the sacrifice when associated with it, similarly, association with devotees yields a specific result.] (11)

"Jñānam" means that the knowledge (of the Lord) is itself the approved path for attaining liberation, which is beyond the material world, as accepted by the wise. The meaning is: The path or means approved for attaining the Lord, who is known as "Kaivalya" (the state of complete liberation), as stated in the verse "Eko Nārāyaṇo deva" – "Nārāyaṇa, the Supreme among all, superior and inferior beings, is called Kaivalya." That means, the bhakti-yoga, which is indeed love (for the Lord), is the approved path to attain Śrī Nārāyaṇa, the state of Kaivalya. (12)

NOTE: Kaivalya, as per Baladeva Vidyabhusana can mean "meeting". (Nārāyaṇa Up.)

Śrīmad Viśvanātha Cakravartī Ṭhākura's Sārārtha-darśinī

"Rājyaṃ" means kingship, and "tat-kāmaḥ" means one who desires that. "Manvantara-pālān devān" refers to the gods who preside over the Manvantaras (periods of Manu's reign). "Rājñaḥ karme rājyam" means kingship in the context of a king's duty, and "tat-kāmaḥ" means one who desires the celestial gods. "Abhicaran" means desiring the death of an enemy, and "niṛṛtim" refers to the Rākṣasa (demon). "Kāma-kāmaḥ" means one who desires sense enjoyments. After describing the duties of those with limited intelligence, the text mentions the duty of those with noble intellects. "Akāmaḥ" means one who desires the cessation of all desires. "Paraṃ puruṣam" means the Supreme Person, the Lord. (9)

Not only should the desireless worship the Supreme Person, but even those with all kinds of desires, mentioned or unmentioned, should worship the Lord without any desire. According to Śrīdhara Svāmī, "akāmaḥ" means an exclusive devotee. The context suggests that "akāmaḥ" means desiring only the happiness of the Supreme Person. By this, even after attaining the general status of being desirous, there is a separate mention of desiring liberation, to dispel the pride of those who consider themselves desireless. Alternatively, it highlights the superiority of desiring liberation over all other desires. In that case, "kāma" (desire) refers to the desire for relieving one's own distress and attaining happiness. Such desires are seen more prominently in those who engage in actions to relieve temporary distress, attain happiness in this or the heavenly world, worship other deities, or seekers of knowledge aiming to end the distress of material existence and attain the happiness of Brahman. However, for devotees, their only desire is for the happiness of serving the Supreme Lord, as confirmed by the following statements: "O Lord, in whichever births I may take, my devotion to You never falters, but remains steady in You, the infallible one." "O Lord of the senses, in whichever birth I may take as destined by my actions, may my devotion remain unwavering in You." "Kindly instruct us on the means by which our remembrance of Your lotus feet will not be forgotten, even while undergoing material existence." Even a king, at the beginning of his reign, speaks these words: "May my attraction for the unlimited Supreme Lord continue to increase, and may I develop attachment for those devoted to Him. Wherever I attain a great position in this creation, may I remain friendly to all, and offer respectful obeisances to the twice-born." "Udāra-dhīḥ" means one with a noble intellect. The characteristic of a noble intellect is the presence of devotion to the Lord, whether with or without desires, while the absence of devotion is the sign of a limited intellect. "Tīvreṇa" means intense and unmixed, just as the sun's rays are intense and unmixed with clouds. (10)

Objection: What would be the ultimate destination for the devotees of other deities who have attained their respective desired objects, as described earlier?

Response: There would be no attainment of the ultimate good (niḥśreyasa) for them, except by the Lord's causeless mercy, which may lead to devotion (bhakti). This much alone is the attainment of the ultimate good for the worshippers of other deities. But what is that factor, by the presence of which devotees of the Lord develop the conception of the Lord as the sole object of service? That alone leads to the ultimate good, not otherwise, since other deities cannot bestow the ultimate good. As stated by the Lord: "Those who are devotees of other deities, and worship them with faith, they also worship Me alone, O Arjuna, but by improper means. For I alone am the enjoyer and Lord of all sacrifices. However, they do not know Me in truth, and hence they fall." (11)

Objection: Should not one who has taken shelter of a particular deity ultimately attain that deity, making it improper to attain the Lord instead?

Response: The author shows the gradual process by which even a worshipper of Brahman attains pure devotion to the Lord. "Jñānaṃ yadā syāt" – When knowledge arises, "prativinivṛtta-guṇa-unmanaṃ" – free from the agitation of the guṇas (modes of material nature), "cakram" – the cycle or collection, "yat" – from which, "tad ātma-prasādaḥ syāt" – that leads to satisfaction of the self. "Yatra" – In that state of self-satisfaction, "guṇeṣu asaṅgaḥ" – there is detachment from the guṇas, which is "vairāgyam" – renunciation. In the alternative reading "ubhayatra," it means detachment from the guṇas in this world and the next. "Kevalye sammataḥ panthāḥ" – The approved path is towards liberation (kevalya). "Atha tadanantaram" – After that, "bhakti-yogaḥ" – the yoga of devotion. Since the attainment of bhakti-yoga has already been described as being by chance, there is no need to doubt its independence from dispassion (asaṅga-kāryatva). It may arise by the Lord's mercy, like in the case of the Kumāras (Sanaka, etc.) or Śukadeva, in the form of chanting, etc. "Ataḥ kaḥ khalu nirvṛtaḥ" – Then who would not feel satisfied "bhakti-sukhe" – in the happiness of devotion? "Ratim" means attachment. "Yo ratim na kuryāt" – Who would not develop attachment, "sat-nirviṛta iti bhāvaḥ" – having attained full satisfaction?

In this context, the excellence of pure devotion over karma, jñāna, yoga, and worship of other deities is established. Also, it is shown that what is attained by those respective processes is easily achieved by pure devotion alone. Furthermore, for those who are practitioners of those respective processes, devotion alone is the ultimate good at the end. Pure devotion, consisting primarily of hearing, chanting, and remembering, free from any desire for karma, jñāna, etc., is itself the means to attain prema-bhakti (pure love of God). This is the opinion of Śukadeva Gosvāmī, who has also established the five most important truths: the supremacy of chanting the Lord's names. (12)

Śrī Śukadeva's Siddhānta Pradīpa:

"Rājya-kāmāḥ manūn devān viśvān devān" – Those who desire sovereignty desire the Manu gods and the Viśvadevas. This repetition should be understood in terms of the predominance of the guṇas (modes of material nature). "Abhicaraṇam" – Desiring the death of enemies, "nirṛtim" – the Rākṣasas. "Kāma-kāmāḥ" – Those who desire sense gratification, "somam" – [desire] the Soma. "Akāmāḥ" – Those who are desireless, "param puruṣam puruṣottamam" – [desire] the Supreme Puruṣa, the Supreme Person. (9)

Moreover, "akāmāḥ" means those who are free from all desires, and hence, they are "udāra-dhīḥ" – broad-minded. Or it may mean "sarva-kāmāḥ vā" – those who have all desires, specifically "viśeṣataḥ mokṣa-kāmāḥ vā" – or those who particularly desire liberation. They should worship "tīvreṇa bhakti-yogena" – with intense devotional service, "puruṣam puruṣottamam" – the Supreme Person. (10)

Now, the statement "tīvreṇa bhakti-yogena mokṣa-kāmo yajet" (one desiring liberation should worship with intense devotional service) is explained by "etāvan eva." In this world, for those who perform sacrifices, the attainment or beginning of the ultimate good (niḥśreyasa), which is liberation, is "etāvan eva" – this much alone: that they develop an unflinching, intense devotion (acalo bhāvaḥ tīvro bhakti-yogaḥ) towards the Lord. (11)

The objection is raised: How is this [unflinching devotion] attained? This is answered by "yad bhāgavata-saṅgataḥ" – it is attained by association with devotees of the Lord. (12)

It has been stated that by association with devotees of the Lord, the means to attain liberation, which is uncommon [for others], arises in the form of unflinching devotional service. The author now explains the process of its arising through the words "jñānam yadā syāt."

When knowledge (jñānam) arises from association with devotees of the Lord, which leads to attainment of the Lord's narrations (hari-kathā), it becomes "pratinivṛtta" – free from the agitation of the guṇas and their effects like attachment, "upratam" – stopped, "guṇa-unmanām cakram" – the cycle of rising and falling in birth, death, lamentation, delusion, hunger, and thirst, "yat" – from which. Thereafter, "ubhayatra" – in both this world and the next, "asaṅgaḥ" – detachment, and "vairāgyam" – renunciation, arise. After that, the "sammataḥ panthāḥ" – the approved path, which is considered the uncommon means, is "bhakti-yogaḥ" – devotional service, leading to the attainment of "kevalye" – liberation, which is the final goal. Then, "ātma-prasādaḥ syāt" – there would be satisfaction of the self, which is liberation. In those narrations of the Lord, who would not develop "ratim" – fondness and attachment? (12)

Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā

The desire for kingship is the desire for lordship over a kingdom. The Manus and gods like Svāyambhuva are the gods of their respective Manvantaras. Niṛti is death. Abhicaran performs hostile rites desiring the death of an enemy. Kāmakāma desires the increase of Kamadeva (the god of love). Soma is the moon. Akāma, however, free from all desires, attains the Supreme Being, the highest Purusha. This one Purusha is the lord of all thirty-one principles. Soma is of the mind, Niṛti is of the vital force, the Manus and gods are of the eye, the Maruts are of the tactile sense, the virtuous ones are of water, the Pitṛs are of the great principle, Uttamaśloka (the celebrated verse) is of Purusha, and Usā is of the auditory sense. Thus, it is said that for the sake of fulfilling all the powers useful for material purposes according to the differences in desire, the respective deities should be worshipped. For the sake of dispassion, the Lord (Himself should be worshipped).

Herein, the desires are for brahmic splendor and so on. This devotion, distinguished by the differences in desires, constitutes the intrinsic nature of love for the supreme Brahman, Vāsudeva. It manifests only when the splendor, the illuminating power, arises therein. The Veda can reveal only Brahman, not the nature of Brahman directly or perceptually. Even if accompanied by perception, it does not reveal in the absence of a manifesting agent. Therefore, if the splendor in Brahman, the Lord, enters within oneself like a lamp in the hand, one would see everything. Hence, first, the desire for brahmic splendor should be cultivated.

(Some hold that) the capacity to reveal is contained in the Vedas. For a pot, though existing in the midst of the pervading light, does not become manifest without the eye. So it is considered: Who can bestow that which is inherent in Brahman or contained in the Vedas? The answer is: Only the Lord of Brahman, the controller of the Vedas and their meaning, in whom that power resides, can bestow it. Therefore, having comprehended all the qualities of Brahman, for the purpose of manifesting them in the world, the deity of the mode of passion, which is the cause of manifestation, should be worshipped. For she engages in that alone for the sake of manifestation, not in the unchanging reality, since she is not engaged in that purpose. The same reasoning applies hereafter.

Even though the individual soul is self-luminous in the absence of the senses, it cannot know brahmic splendor due to the lack of an instrument. Therefore, the senses are required, as stated in the statement: "O king, who is there without the senses?" That sense, though existing by itself and producing the function of knowledge and action, is different from the object of sense perception, which is the real entity, due to the absence of the nature of being the means of knowledge of the supreme reality. In the Vedic statement "Indra slew Vṛtra with valor," that sense is well-known as "Indriya" (sense). Otherwise, the slaying of Vṛtra and the pursuit of Prajāpati would not occur. Therefore, for the attainment of the supernatural sense organ of knowledge, Indra should be worshipped. For by that means, it is attained.

Although Prajāpati is the initiator, since he is not conversant with the object denoted by that word, and since Indra is so (conversant), Indra alone should be resorted to. Otherwise, Indra would not be repeatedly pursued. Therefore, since Indra alone knows the relish of that (object) to the utmost, he alone should be resorted to.

Offspring in the form of sons, etc., are desired for the sake of helping in the payment of the three debts or as assistants. Otherwise, there would be no purpose in the worship of the Lord. For those born spontaneously do not serve one's desired purpose. Therefore, for the attainment of the desired offspring, the Prajāpatis like Marīci should be worshipped, for they have fulfilled the desire of Brahman.

Now, in the worship of the Lord, prosperity in the form of Lakṣmī is desired. She alone is fit to be employed in the service of the Lord. The Lord would not accept any other. Therefore, one desirous of the prosperity conducive to worship should worship Māyā. Of her, one form is deluding, and the other is the cause of the creation of the universe. Both of these should not be worshipped, as they are not the subject matter (here). The auspicious form of a deity, which bestows liberation and which was assumed by Vāsudeva for the purpose of granting liberation, should be worshipped for the accomplishment of the means conducive to that end. For the statement "Lakṣmī herself indeed assumes a form suitable for the burning of Viṣṇu" indicates that she assumed the form of his consort in order to be employed. The word "Māyā" is used to denote the assignment "You too must come."

Having thus considered, that Supreme One, named Vāsudeva, became the bestower of liberation, his own cause. By his command alone, "Then Ramā too assumed a second form," as they say: "That which they call Māyā." By the word "too," others are excluded.

Furthermore, when the senses, prosperity, assistants, and manifestation have been brought together in the qualities of the Lord, for the sake of establishing one's own capacity to sustain them, one's own splendor is required. Otherwise, those which have come together would not enter therein, or having entered, they would burn that abode.

Therefore, for the attainment of self-realization, the effulgence (tejas) is required. It indeed makes all forms equal to itself, overcoming everything. That effulgence has been obtained from the Lord alone, like fire. Particularly, the term 'vibhāvasu' (one whose effulgence is wealth) indicates that effulgence itself is wealth. Therefore, one desirous of effulgence should worship the vibhāvasu. (?) Similarly, for the attainment of wealth too, the Lord's devotion is desired, or for the sake of attaining the means of listening, etc., "should be given" (?) is expected. The means in the form of listening, etc., are indeed possible for such persons. However, the result is the work of the parrot itself. And since it is of visible form, it is indeed expected. That is established in the wealth (vasus) themselves by that name, "That (wealth) has created this world," according to the Shruti.

Similarly, for the attainment of valor (vīrya) or strength, since it leads to the service of the Lord, one desirous of strength should worship Rudra, the presiding deity of the air, which is the abode of Vāyu, "They have created this intermediate space," according to the Shruti. The same applies to food, etc., or the eating of food. According to the statement, "Whatever is most desired in the world, and whatever is most dear to oneself," food, etc., are also desirable. In that case, Aditi herself is the presiding deity of the earth. As it is well-known from the narrative, "Aditi said, 'Choose a boon, then you shall be favored by me,'" she has such a nature. Having worshiped the Lord on the earth, due to the absence of divine objects, the desire for heaven arises. There, the Ādityas are the source, "They have created that world," according to the Shruti. The Vishvedevas are the rulers in the kingdom, being the presiding deities of all deities. And the king is composed of all deities. Therefore, for the attainment of all prosperities here and the success of worship, kingship is desired. However, the path of devotion is supernatural, so for the attainment of the unachievable objects and means, one should worship the achievable deities. And all subjects would then be under one's control, leading to the propagation of devotion everywhere. Thus, kingship is desired as a means for the spread of devotion. The use of longevity is indeed clear for the association with devotees. There, the Ashvins are the lords of longevity, so they should be worshiped. Similarly, prosperity (pushti) is also supernatural, being the means for the Lord's work, so one should worship the earth, the nourisher of all, since all beings like plants, etc., grow from the earth. For establishment (pratishthā) too, worship is desired for the sake of increase, due to following its way of life. Establishment means glory or variety. That (glory and variety) is indeed well-known of heaven and earth, so they should be worshiped. For the sake of the manifestation of forms in the abodes of the Lord, "The Gandharvas are forms," according to the Shruti, so they should be worshiped. For the worship of the Lord through dance, etc., when desiring such a woman capable of manifesting various forms, Urvashi should be worshiped, as she originated from Narayana, is the mother of sages, and bestows liberation through the instruction of detachment, while the previous ones like Chitri, etc., are not of that kind. For the attainment of the power to command, the supreme lord Brahma with four faces, being of that nature, should be worshiped, for he indeed commands all. And commanding is clearly the cause of devotion. Similarly, for fame (yashas) too, for whom do all come, and then follow his way of life? The sacrifice has indeed attained fame, "The gods, desirous of fame, performed the uninterrupted sacrifice," since fame is attained through the sacrifice, so it should be worshiped. Pracheta is the lord of treasures, for extraordinary gifts indeed occur during the Lord's festivals, etc. As for knowledge, it is directly useful, "One should desire knowledge from the royal sage," according to the statement. "One should abandon the household in adversity," so the married state is desired for the sake of the Lord's worship. In that regard, Uma should be worshiped, being the supremely devoted wife of the supreme devotee, and well-established through many births. And it has been previously established that devotion arises through righteousness (dharma). And in the world, the promulgators of righteousness in the Vedas are indeed worshiped. For the traditional continuity of the path of devotion, when desiring progeny, the ancestors should be worshiped, for they indeed bless that. For protection, the worship of the Yakṣas is desired, since the cruel ones are to be prevented. "Strength is of the senses," due to their being the forms of eyes, ears, etc. The valiant ones arise from the vital force (marut). Though cut into many pieces, they do not die. They have been accomplished through the worship of great persons, being free from faults. Those valiant ones should be worshiped. The lords of the Manvantaras should clearly be worshiped, being capable of controlling everything, due to being the authorities. Nirṛti should be worshiped for the removal of obstacles. For the arising of desire towards the Lord, the worship of Soma, described in the Rāsa episode, should be performed. For through him, even the Lord's desire is fulfilled, being the father of such a desired son. (9)

Thus, having stated that the means for the devotees to attain the Lord's divine manifestations is devotion itself, the Lord says - "Desireless" and so on, to establish that the Lord alone should be sought for the attainment of devotion accompanied by its means. He is "desireless" i.e., devoid of mundane desires. Or, independent, being free from desires, as explained in the previous chapter. Or, He is the fulfiller of all desires, as mentioned in this chapter. Or, He is the bestower of liberation. Or, He is independent, as implied by the words "of firm resolve." One should swiftly worship that Supreme Being, the Lord Himself, as previously stated. The meaning is that the goal, which is to be attained along with its means, is attainable only from the Lord Himself. (10)

Now, it may be objected: How can worship be accomplished in the absence of desires, being like the futile efforts of a dumb person? To dispel this doubt, the Lord says, "This much alone," implying that the inmost means itself, accompanied by desire, should be resorted to. All means are included in these two - association with devotees of the Lord, which is the means for attaining devotion to the Lord, and attachment to the narrations of the Lord's pastimes, which is the means for attaining love for the Lord. When this much is accomplished, no other desires should be entertained. Therefore, among all modes of worship, in this path of devotion alone lies the highest good. These two have been prescribed. (11)

Among these two, He states the one means by which both are attained - "Knowledge" and so on. Attachment to the narrations of the Lord's pastimes is the means for attaining both. Even the narrators come to those who are attached to such narrations, and love arises as well. And many other subsidiary factors also arise. In those narrations where the entire cycle of the manifestation of the multitudes of transcendental qualities, their arising, and so on, is described in detail, along with the aggregate of emotions like love – such knowledge arises. The means for attaining that knowledge is the clarity of mind, and the means for that is detachment from the mundane and supramundane objects of desire. Thus, knowledge, along with its means, is also accomplished. 'This is the means, the path. However, the path approved for liberation is devotional service.' This is a different topic. Knowledge is not an independent means, nor is it an auxiliary to devotion. Rather, it is the goal to be attained by the previously mentioned desires, along with its means. Where knowledge and devotion arise as subsidiary factors, and love for the Lord and association with devotees are primary. Who would not develop attachment to such narrations that lead to the right path? Among them, one who is free from material attachment follows the path of non-indulgence. (12)

Śrīmad Govāmi Śrī Purushottama Carana's Śrī Subodhinī Prakāśa:

The phrase "desireless" (akāma) here implies negating any other means for His worship other than the Lord Himself, as stated later on. Thus, it was previously stated (2.1.2) "The king should listen, etc.," (2.1.39) "One should not resort to anything else," (2.2.6) "Having given up other pursuits, one should worship Him with a focused mind," and so on. This indicates that after initially rejecting other means, Śukadeva reasserts the same point to avoid any misunderstanding. (10)

The phrase "knowledge" (jñāna) here refers to the means that has already been accomplished and the goal to be achieved. The means that has already been accomplished is association with devotees of the Lord, and the goal to be achieved is... (12)

Śrī Giridhara's Bālaprabodhinī:

One who desires kingship should worship the divine beings like Indra, who are considered the foremost kings. One who desires to kill one's enemy through sorcery should worship the Rākṣasas (demons). One who desires an increase in sexual pleasure should worship Soma (the moon), the nourisher of all herbs. One who is desireless, i.e., desires detachment, should worship the Supreme Being, the Lord Purushottama. (9)

The desireless one, i.e., one who is completely free from desires, or one who desires all desires spoken or unspoken, or one who desires liberation, should intensely worship the Supreme Being, Purushottama, through the path of devotion. This is the connected meaning. How can one become desireless? In response to this, the Lord says, "of firm resolve" (udārā dhīra). Therefore, it should not be understood that one who is completely devoid of desires should not worship anyone. The implication is that even for one who is detached from everything, there can be no cessation of the miseries of material existence without worshiping the Lord. The doubt that without worshiping other deities, one would not attain the respective results, is dispelled by the phrase "the fulfiller of all desires" (sarvakāma). While worshiping various deities yields only their specific results, the distinguishing feature of worshiping the Lord is that one attains all results. The doubt about which worship yields liberation is to be resolved by the phrase "who desires liberation" (mokṣakāma). (10)

He explains that even the worship of various deities mentioned earlier yields the result of devotion, based on the principle of conjunction and separation - "This much alone" (etāvāneva). In this world, although those who worship Indra and other deities obtain respective results according to their desires, the attainment of the highest good, the supreme result, is "this much alone" - the other results are insignificant. What is that attainment? In response, the Lord says, "Devotion to the Lord" (bhagavati). The meaning is: By the grace of the worshiped deity, an unwavering state, unflinching devotion to the Lord, arises from association with devotees of the Lord. (11)

He glorifies the attachment to the narrations of the Lord indicated by the phrase "association with devotees" - "Knowledge" (jñāna) and so on. That knowledge arises from those narrations of the Lord where the entire cycle of the manifestation of the qualities like goodness, attachment, thirst, grief, delusion, old age, and death is described in detail from all angles. However, one may doubt how such knowledge can arise in those with impure minds. To dispel this, the Lord says, "Or also" (utā api) - meaning that the clarity of the mind itself also arises from that very source. One may further doubt how clarity of mind is possible without detachment. To address this, the Lord says, "Where" (yatra) - in those narrations where there is detachment from the objects of the senses like sound, etc., which is the cause of clarity of mind. In one of the readings, it is stated as "in both" - implying detachment from objects in this world and the next. However, immediately after this, the Lord says that the devotional path, which is approved for liberation (kaivalya), arises in those narrations of the Lord - who would not develop attachment to them? One may doubt that many are seen to be detached from them. To resolve this, the Lord says, "freed" (nirvṛta) - those devoid of merit from ritualistic acts cannot experience the joy of hearing those narrations, being akin to animals. However, for those who have experienced that joy due to the influence of their accumulated merit, who would not develop attachment to them? This is the meaning. (12)

Hindi Anuvāda

For kingship, one should worship the divine beings who are the rulers of the Manus (progenitors); for sorcery, one should worship the Nirṛtis (demons); for enjoyments, one should worship the moon; and to attain desirelessness, one should worship the Supreme Being, Nārāyaṇa. (9)

And the wise person - whether desireless, endowed with all desires, or desirous of liberation - should indeed worship only the Supreme Lord Purushottama through intense devotional yoga. (10)

The greatest benefit for all worshippers lies in this alone: by associating with the loving devotees of the Lord, they attain unwavering love for the Lord. (11)

In the company of such persons, the narrations of the Lord's pastimes are recounted, from which that rare knowledge is attained. This knowledge pacifies the waves of the three modes of material nature in the ocean of material existence. The heart becomes purified, and one experiences bliss. Attachment to the objects of the senses does not remain, and the universally approved path of devotional service, which leads to liberation (kaivalya-mokṣa), is attained. When one develops a taste for such nectarine narrations of the Lord, who indeed would not develop love for them? (12)