While searching for a reservoir of water, he entered the hermitage of the well-known Śamīka Ṛṣi and saw the sage sitting silently with closed eyes. (25)
The muni’s sense organs, breath, mind and intelligence were all restrained from material activities, and he was situated in a trance apart from the three [wakefulness, dream and unconsciousness], having achieved a transcendental position qualitatively equal with the Supreme Absolute. (26)
The sage, in meditation, was covered by the skin of a stag, and long, compressed hair was scattered all over him. The King, whose palate was dry from thirst, asked him for water. (27)
The King, not received by any formal welcome by means of being offered a seat, place, water and sweet addresses, considered himself neglected, and so thinking he became angry. (28)
Śrīdhara Svāmi's Bhāvārthadīpikā:
He saw that well-known hermitage, and in it the sage Śamīka. (25)
By him, whose senses etc. were restrained and withdrawn. Therefore, he was transcendental. Having attained the fourth state, beyond the three states characterized by wakefulness etc. Therefore, being absorbed in Brahman, he was unchanging. (26)
Covered by scattered matted locks. Also covered by the skin of a particular deer called ruru. He whose palate was extremely parched. Thus, the muni was asked for water. (27)
By him no kusha grass sitting mat, nor any seat on the ground etc. was received. By him no arghya (offering of respect), pleasing address etc. was obtained. (28)
Śrī Vaṃśīdhara's Bhāvārthadīpikā Prakāśa:
That Parikshit entered the hermitage to avoid laziness, is the connection. He was in a pacified, non-discriminating state of samadhi. For samadhi is of two types - with and without discrimination. The special state of the mind being one with the object alone, that is samadhi with discrimination. It is also called savikalpa. And that again is twofold - related to the visible (drishya) and related to the word (shabda). The visible-related is drishyanuviddha, the word-related is shabdanuviddha. Withdrawing even the modification into the undivided mass of the object alone, and the mind then existing as that object alone through effort, that is samadhi without discrimination (asamprajnata samadhi). It is also sung as nirvikalpa. The visible-related, word-related and nirvikalpaka samadhi - these are described as the six types of samadhi, external and internal. (25)
Therefore, being in the fourth state, he was unchanging (without activity). (26)
"Covered" - due to the expectancy, even what is included in the compound is taken in. The maxim is "the word goes after the object, not just a part of the object." But this is not an absolute rule, as it is violated by the specific maxim that in case of a word qualified by genus, even grammarians who accept the word-power admit the connection of even a part of the object, as in "the gaura (white one) is transient" since the specific instance is transient. The sutra is - "The genus, specific instance and configuration are the objects." Here only these three are stated as objects, not each one separately. In fact, the construal or non-construal depends only on expectancy or non-expectancy, not on whether it is the entire object or a part. So possessed of the aforesaid qualifications like shanta etc. (27)
"Etc." includes acts of welcoming etc. As per the scripture - "Kusha grass, ground, water and the fourth sweet speech - these are never neglected in the houses of the virtuous." (28)
Śrīmad Vīrarāghava's Commentary:
Not seeing water anywhere, he entered that hermitage - meaning he entered the hermitage of Āngirasa. There he saw a sage associated with Angirasa...what kind was he - seated calmly, with eyes closed, by whom (25)
The senses etc. were restrained, rendered inoperative, by him. Therefore transcendental, having ceased from external activity. Having attained the Self which is beyond the three states of waking, dream and deep sleep. Absorbed in Brahman through meditation on Brahman. Unchanging, free from afflictions caused by dualities. (26)
Covered by scattered matted locks. Also covered by the deer-skin of the ruru deer. The sage whose palate was extremely parched, asked for water from the king in that state. (27)
No kusa grass was received by him, nor any other seat on the ground etc. indicated by "ādi". Nor any arghya water for hospitality, nor sweet speech was received by him in that state. Therefore, thinking himself insulted, the king became enraged. (28)
The Commentary Padaratnāvalī by Śrīmad Vijaydhvajtīrtha:
Not seeing any water reservoir, pond or lake, he, Parikshit, entered a particular place, the hermitage - this is the sequence. He saw the sage seated calmly in deep meditation, with eyes somewhat closed. (25)
The senses like hearing etc., as well as the vital airs, mind and intellect were restrained/focused inwards by him who was thus described. This restraint means either stopping the breath as in prānāyāma, or cessation of all activity. Therefore, he had transcended the three states of waking, dream and deep sleep, and attained the supreme fourth state of Hari (the Lord). Hence, he had become Brahman itself, naturally and effortlessly experiencing his true Self in the form of the Supreme Self. Therefore, he was unmoving, motionless like a windless lamp, devoid of any contradictory activity. (26)
Covered by scattered matted locks and a black deerskin garment, seated there, the tip of his tongue had become parched. The king approached such a distinguished sage to ask for water - this is the connection. (27)
He did not receive any kusa grass or other seat on the ground etc. indicated by "ādi", meaning items like madhuparka (hospitality offering). Nor did he receive the customary arghya welcome or sweet speech as mentioned in the scripture "sunrte". Thinking himself insulted by the sage, the king became angry - here the word "ha" indicates a historical episode. (28)
Śrī Majīva Gosvāmī's Krama-sandarbhaḥ
alabdheti - not obtained etc. Here, his state of being in that manner is to be known as consisting solely of the grace of the Lord Śrī Bhagavān, by His own desire, as will be stated by him in "me'ghasya" etc. || 28-42 ||
Śrīmad Viśvanātha Cakravarti's Sārārthadarśinī Commentary:
Without seeing, he saw || 25 || the sage Śamīka, [who had attained the fourth state of samādhi, which is beyond the three states of waking, dreaming and deep sleep, and had thus become Brahman itself. || 26 || Covered with the skin of an animal called ruru (a kind of deer). || 27 || * * "Alabdheti" (Regarding not having obtained). He became angry, thinking "This one has not done any hospitality towards me." || 28 ||
Śrī Śukadeva's Siddhāntapadīpaḥ Commentary:
Not seeing any water reservoir, yet he entered that renowned hermitage and there he saw the sage Śamīka. || 25 ||
By him whose senses and mind were withdrawn and restrained from objects, therefore having transcended the three states of waking, dreaming and deep sleep, the fourth state was attained. The meaning is that by him the contemplated Brahman was realized. || 26 ||
With matted locks hanging scattered all around, covered with a black antelope skin called ruru, being in such a state - the sage whose palate had shriveled due to thirst, from him the king begged for water. || 27 ||
He did not obtain any seat of grass or ground to sit upon, nor was there any provision for receiving water etc. When the king arrived, he did not receive the traditional hospitality of pleasing words, by him (the sage). || 28 ||
Śrīmad Vallabhācāryaviracitā Subodhinī Vyākhyā
"Bhṛśam" - indicating that the defect which arose, such as fatigue etc., is only a cause of defects and not of virtues. To express that such a thing leads only to defects and not virtues, he says "jalāśayam" etc. "Acakṣāṇaḥ" - even though bodies of water are divine and perceived, they remained unseen, is the idea. "Praviveśa" - entering excessively, without asking permission, going right up to the inner sanctum. "Tam prasiddham" - that well-known place where the sage Drauṇi resided, accomplished in mantras. Though seeing a virtuous person, no virtuous thoughts arose in him, just as one touches clarified butter during an improper ritual and still goes to hell. This is expressed by "dadarśa" with the three cases. There, to show the sage's excessive faults, he says "munim". His steadfastness in hearing and contemplating Brahman is indicated by "mīlita-locana" (closed eyes) and "āsīnam" (seated in a posture), which is the third limb of yoga, implying the first two of regulation of breath and withdrawal of senses. "Śāntam" indicates quiescence.
To show withdrawal for meditation and contemplation, he says "pratiruddhā" etc. Or "mīlita-locana" suggests the senses were not obstructed by objects, taken in the opposite sense that they were withdrawn inwards along with the vital forces, mind and intellect. By this, having transcended the fatigue of external objects, and the self being established in its own real nature of the Lord, he is described as "same brahma" by that real nature. This also suggests meditation and contemplation. The state of his samādhi is described as "beyond the three states" with the meaning that the real nature shines in one who has attained samādhi. Not only the shining, but the result also occurred, as expressed by "brahmabhūtam" from the Vedic statement "He who knows Brahman, becomes Brahman itself." To indicate the trance was without cognitive consciousness, he says "avikriyam" - devoid of all transformations. This eliminates even bodily transformations like growth and decay. The mental activities are also negated. It is stated that he only served the Lord by his real nature.
He had already eliminated external obstacles, as indicated by "viprakīrṇābhiḥ" - covered by matted locks scattered around and an black antelope skin called ruru worn above. By this, it is stated that no external arrangement was required. Yet he begged from such a one, as indicated by "viśuṣyattālu" - whose palate was shriveled, indicating mere drying of the palate due to grief. Begging from such a virtuous one was indeed a defect. || 25-27 ||
That defect led to another defect, as expressed by "tṛṇāni bhūmiru dakam vāk caturthī ca sūnṛtā | etānyapi satām gehe nocchidyante kadācana" - grass, ground, water, speech and the fourth (courtesy) are never neglected in a virtuous one's home. Not finding these virtuous practices, and remembering his role as a disciple, he acted for the sake of instruction. "Na labdhā" - he did not obtain grass or ground, with "ādi" indicating water etc. "Rājanimittam" - this is said because of the king's arrival. "Arghyādi na sampprāptam" - traditional offerings like arghya were not received. "Sūnṛtāntā" - pleasant words did not reach their conclusion. Since offering padya is prescribed for kings by Brahmins, the defect of not offering arghya is mentioned. He gives another reason - "avajñātam" (disrespected). The word "iva" indicates absence of prohibition. Even if he himself had accepted water etc, there would be no defect due to the rule of emergency. But he did not do so out of pride, as said by "ātmānam na manyamānaḥ". Due to his vision being obstructed by defects, without considering his real nature, he simply became angry. Though displeasure can arise for instruction, anger is only towards the undesirable. || 28 ||
Śrī Giridharakṛtā Bālaprabodinī
Not seeing any water reservoir anywhere, he entered that renowned hermitage of Śamīka and there he saw that sage. || 25 ||
There, to show the king's excessive transgression, he describes the sage - seated in a posture, calm, free from passion, greed etc., with eyes closed, by whom (the state of) that one was attained. || 26 ||
The senses etc. were restrained and rendered inoperative by him. Therefore, he had abandoned external activities. Beyond the three states of waking, dreaming and deep sleep, he attained the fourth state of the Self which was being contemplated. Therefore, by the Vedic statement "He who knows Brahman, becomes Brahman itself", he had become Brahman. Therefore, he was without transformations, free from the modifications caused by the pairs of opposites. || 27 ||
* Covered by matted locks scattered around and also covered by the black antelope skin belonging to the ruru deer - having seen him in such a state, the king still begged for water from that sage. He states the reason - "whose palate was shriveled." || 27 ||
* * He did not obtain grass (for a seat), ground (to sit on) - by the word "ādi" indicating other means of sitting as well; nor did he receive arghya (water for respectful offering) and pleasant words from him. Therefore, as if disrespected, thinking of himself (with pride), the king became angry. Though displeasure (arises) with amazement, that was not possible for that devotee of the Lord. || 28 ||
Hindi Translation
When they did not find any water reservoir anywhere, they entered the hermitage of a sage nearby. They saw that there a sage was seated with closed eyes, in a tranquil state. || 25 ||
With the senses, breath, mind, and intellect restrained, he had risen above the world. Free from the three states of waking, dreaming, and deep sleep, he was established in the fourth, immutable state of Brahman. || 26 ||
His body was covered with matted locks and a black deerskin. King Parikshit asked him for water in this very state, because his throat was drying up due to thirst. || 27 ||
When the king did not find even a mat of grass to sit on there, nor was he asked to sit on the ground - let alone being offered an arghya and sweet, respectful words - then, feeling insulted, he fell under the sway of anger. || 28 ||
SB 1.18.25-28
