This sacred account of Parikshit which contains the narration about Vasudeva, as asked by you, has been related to you by me. [9]
O desirers of liberation, those stories which describe the transcendental qualities, forms, associates and pastimes of the Supreme Lord, who is worthy of being glorified, should be keenly heard and studied. [10]
The sages said:
O gentle one, you narrate the eternal and effulgent glory of Vishnu, who is the life and soul of all. You relate the nectar-like tales of Krishna's immortal deeds for us mortals. [11]
In this endeavor that offers no respite from labor to those whose minds are enveloped in the smoke of ignorance, you make them drink the honey tasted by bees at the lotus feet of Govinda. [12]
Śrīdharasvāmi's Bhāvārthadīpikā:
You all have asked about the story of Parīkṣit. [9] He [the sage Śaunaka] says, "What more should be done by people beyond this?" This phrase expresses the essence of all scriptures. "Those who desire the good" means those who desire merit and righteousness. [10] With three phrases - "the sage," "his words," and "his association" - he praises the sage's words and association at length in order to narrate again. "Eternal" means coexisting with souls for endless years, in the sense of utmost union. You narrate the pure glory. And that is the nectar, the preventer of death, for us mortals. [11] Furthermore, in this action that offers no respite from labor due to the preponderance of faults and the consequent lack of certainty of results, those whose bodies are made impure by the smoke [of ignorance], for them, in this action, you make them drink the honey, the sweet nectar, at the lotus feet of Govinda. [12]
Bhāvārthadīpikā composed by Śrī Vāṃśīdhara
The Light on the Meaning of Sentiments by Śrī Vāṃśīdhara
Those desirous of the highest good, wishing for their own true nature, [should hear this narrative]. Otherwise, they would be like the living dead - this is the meaning. (10)
"Suta" - indicating that by narrating the story, he prompted [them] toward the virtues of the Lord. "Saumya" - suggesting his friendliness and that he increased their enthusiasm for hearing the narrative. Amrita means the means to liberation. (11)
Sow the seed of devotion with the certainty of its result. Through this, the reliability of the devotee is indicated. Here, just as there are other activities in a sacrifice, hearing about glory should be understood as another aspect of devotion. Thus, it is conveyed that without devotion, we would have only misery from actions, etc., indicating the indispensability of devotion. As it is said: "Since the highest effort is only for the sake of divine grace," and so on. And also, "Therefore, indeed, the wise always..." In the Brahma Vaivarta Purana, Lord Vishnu says to Lord Shiva: "If they desire to attain Me, they will attain, not otherwise. In the Kali age, the various stages of life are experienced in vain by those with impure minds, but not by those who seek My refuge." He declares that devotion directly yields the result, which is the form of nectar, intoxicating. This is because it is the only experience of pleasure or pain at every moment, and because its taste is constantly experienced. (12)
The Illuminating Commentary composed by the revered Radharaman Das Goswami:
Urūṇi means the great ones. (10)
Atyanteti: This refers to the statement "When there is the union of time and path" according to the rule (Panini's aphorism 2.3.5). (11)
Karmaṇi: This refers to the statement "In the case of obtaining both" according to the rule (Panini's aphorism 2.3.65). (12-48)
The Glorious Commentary by Veer Raghav:
If you ask me, then this very account of the relationship of Vasudeva is conducive to merit for those who listen and narrate it. I have narrated to you, O Parikshit, the story connected with this. (9)
With the intention of prompting them to eagerly listen, he speaks of the stories of the Lord being worthy of listening, using the word "ya" (which). Those stories, whose basis is the virtues and deeds of that Lord who has performed numerous befitting actions, should be resorted to by desirous men. (10)
As has been said: "Abandoning all associations, having known the unmoving state, the disciple Shuka, instructed by Vyasa, was liberated through the knowledge of that Purana." Desiring the knowledge arising from hearing that Purana instructed by Vyasa, which is the means to attain the supreme Brahman of unsurpassed bliss by terminating the unending miseries of birth, death, etc., the cycle of transmigration, Shaunaka along with the seven rishis addresses Suta, the great benefactor who causes them to drink the nectar of those narratives, saying "O Suta!" (11)
He expands on that very point with the words "karmaṇi" (in actions). For those whose minds are enveloped by the smoke of ignorance, or rather, for those dull souls whose bodies are enveloped by the smoke of sacrificial fires and who are solely engaged in ritual actions, you cause them to drink the sweet nectar at the lotus feet of Govinda, which relieves fear. (12)
The Gem Garland composed by the revered Vijaydhvaja Tirth:
He concludes what has been described by the word "upavarnita" (narrated). (9)
Just as this narrative of Parikshit is worthy of being resorted to by virtue of being based on the virtues and deeds of the Lord, in the same way, other such narratives should also be resorted to by those desirous of liberation - this is stated by the words "ya ya" (whichever). The great deeds worthy of being spoken of are those performed by Him, for the seekers of liberation alone. (10)
O Suta! The immaculate glory of Shri Krishna, which is like nectar for us mortals, you do indeed narrate. Therefore, the auspicious wish characterized by "āśīr" is expressed. "Saumya" means O blessed one! Or it means the wife of the great sage (Saumya). "Shashvatih samah" - May you live for many years, even centuries, sustaining your life-breath. This is one interpretation. (11)
From the scriptural statement "One attains knowledge through action," and with the intention of purifying the inner instrument to gain knowledge of Hari through sacrificial rites, in this sacrificial act that has commenced here, which is free from uncertainty and any other occasion for attachment, for those whose minds and senses are like smoke due to the smoke arising from the well-kindled sacrificial fires meant for attaining sovereignty over the gods, etc., you cause them to drink the sweet nectar flowing from the lotus feet of Govinda. In this interpretation, the word "āsavam" means "flowing from." Or "madhu" means nectar. Thus, it is stated that the sacrifice becomes fruitful through this. (12)
The Krama Sandarbha composed by the revered Jiva Goswami:
"Ya ya" (whichever) - This implies all those narratives, especially the ones related to the son of Shri Vasudeva. "Gunakarmaashraya" - Having as their basis the virtues and deeds that indicate those virtues. (10)
"Jeeva" means "May you live in the world of mortals." (11)
"Anashvase" (in that which is not uncertain) - This implies the reliability of devotion, as opposed to activities like agriculture which are full of deficiencies and uncertainties about the results. "Dhumena dhumrau" - Whose bodies and minds are tainted by the smoke (of ignorance). "Karmani shashthi" - The sixth case (locative) is used with "karmani" here. "Tan asman" means "those very people." "Paadapadmasya aasavam" - The nectar, which is the glory in the form of the lotus feet. Here, one should understand other activities like sacrifices as analogous to (karma), and hearing (the glories of the Lord) as another form of devotion. Thus, it is merely implied that without devotion, there would only be misery for beings from activities like rituals. As it is said: "Indeed, striving for fame and prosperity is futile" and "Therefore, the wise always..." Also, in the Brahma Vaivarta Purana, Lord Vishnu tells Lord Shiva: "If they desire to attain me, they will certainly attain, not otherwise. In Kali-yuga, the life-span and other qualities of those with impure minds who are in the varna-ashrama system are simply useless, not for those who seek refuge in me." (12)
The Saarartha Darshini Commentary by the revered Vishwanath Chakravarti:
"Bubhushubhih" means those who desire their own well-being. Otherwise, their life would be like that of the dead - this is the meaning. (10-11)
"Karmani asmin satre" (in this sacrificial act), "anashvase" (that which is not unreliable) because of the abundance of faults and lack of certainty of results, like in agriculture. Through this, the reliability of devotion is stated. "Dhumena dhumraa" (smoky colored), "aatmaanah" (bodies), the sense organs like eyes etc., "teshaam karmani shashthi" (for them, the locative case is used with "action"). He states that devotion directly yields results by saying "aapayayati" (causes to drink). "Aasavam" means having the form of nectar. "Madhu" (sweet) because at every moment, the experience of its sweetness makes one experience bliss instead of all other pleasures and miseries. (12)
Sararthadarsini by Sri Visvanatha Chakravarti:
For those who desire their own welfare, life is as good as death otherwise - this is the idea. (10-11)
In this ritual (karma), there is no reassurance and no trust because of the abundance of faults and the lack of certainty of results. Therefore, the trustworthiness of the devotee is stated. Their bodies, whose limbs are rendered discolored and smoky by (the fire of) karma, are in the genitive case with karma. It says that devotion directly gives the result (by the word) "apayayati" (leads to). Asava means honey-like substance. And madhu means intoxicating, because of the experience of all pleasures and pains every moment, and the constant experience of its sweetness. (12)
Siddhanta Pradipa by Sri Shukadeva:
You have asked about the story of Parikshit, and I have narrated that story to you. (9)
When the sages said, "O fortunate one, if you take refuge in the narrations of Krishna, kindly speak on that," understanding their excessive fondness for the narrations of Sri Krishna, Suta says, "Those who desire to evolve should properly attend to whichever narrations concerning the qualities and deeds of the Lord." (10)
Thus praising Suta who spoke in this way and requesting him to expansively glorify the narrations of Sri Krishna, Shaunaka blesses him with seven verses: "O Suta! May you live for eternal years. O gentle one! You narrate to us the widespread and clear fame of Krishna, which is like an immortal nectar for those bound by the laws of death, and which bestows liberation." (11)
He praises him as the supreme benefactor: "For us, who have no assurance in this ritual due to obstacles and faults, and no trust in its results and completion, the lotus feet of Govinda shower the sweet honey of divine love, dispelling our condition of being discolored by the smoke (of material existence). Therefore, do not neglect recounting the pastimes of Lord Hari." (12)
Subodhinī Prakāśa by Sri Purushottama Goswami:
Regarding the phrase "yā yā" (whichever ones): "Kevala nirdeśena" means making (those narrations) the object of common understanding. "Sādhāraṇāni" means commonly understood by worldly reasoning. "Sapratisthānīti" means that even such (narrations) should be spoken based on their firm foundation. (10)
Regarding "Sūta jīveta" (May Sūta live long): This is like praising with words such as "prauga" etc. "Prauga" is a specific mantra. From the Shruti "praugaṃ śaṃsatī" (she who praises with the prauga), the prauga here should be understood as the praise accomplished through the recited mantras. "Visham dyati" means "yields poison." The indication is primarily towards the essence (bhāva). In that case, it accomplishes the meaning of "praveshakartritvam dyati" (it yields the ability to enter), as they say, "into the cycle of births and deaths." The meaning is that it yields the ability to enter (the cycle of births and deaths). (11)
Regarding "karmaṇi" (in this ritual): As in the statement "yathā tatra" (as there) etc. To express the superiority of the human realm as directly achieving results, there is a statement of doubt regarding the results of the celestial realm. Similarly, here the statement of "anāśvāsatvam" (lack of assurance) for the ritual is made to establish the superiority of the nectarean taste of the narrations of the Lord's pastimes, not to condemn that ritual. (12)
Bala Prabodhini by Sri Giridhari:
"What you all have asked me about is the story connected with Parikshit, which I have narrated to you" - this is the sequence. Indicating the propriety of the question and narration, he characterizes the story as "punyam" (virtuous), meaning that it leads to merit for those who ask, listen, and speak. He then states the reason - "it is imbued with the narrations of Vasudeva." (9)
After explaining the story asked by Shaunaka, to rouse the curiosity of those desirous of the supreme goal of human life, he states that all the narrations of the Lord should be heard - "ya ya" (whichever ones). Innumerable and profound are the qualities of the Lord like His compassion towards devotees, and His deeds like lifting Govardhana Hill - these constitute the subject matter of whichever narrations that exist. Those who desire their own true nature should constantly attend to them. Otherwise, there would be experience of the miseries of worldly existence due to neglect of one's true self - this is the idea. (10)
Thus arousing the curiosity of the inquirers like Shaunaka, he praises Suta's words and his association with three verses beginning with "Sutah" to request an elaborate narration. First, addressing him with great reverence, he offers a benediction - "O Suta, O gentle one, may you live for endless years!" Anticipating "What is the benefit to me of your living?", he says "yah" (who). "You narrate to us mortals bound by death, the immortal glory of Krishna" - this is the sequence. As "Krishna" means the Supreme Brahman, the embodiment of eternal bliss, his glory dispels death. Anticipating "How does His glory dispel entry into the world?", he says "vishadam" - it shatters the entry into the misery of worldly existence. (11)
To indicate the supreme importance of the narrations of the Lord, he elaborates on the previous statement with "karmani" (in this ritual). In this ritual called "satra", which lacks assurance due to abundance of faults and uncertainties of results, and is therefore untrustworthy for those engaged in it, and consequently their embodied selves are rendered discolored by its smoke, for such people as us, you properly make us experience the sweet honey-like essence from the lotus feet of Govinda, which obliterates the miseries of worldly existence. (12)
Hindi Translation:
O sages like Shaunaka! I have narrated to you the sacred story of King Parikshit, imbued with the narrations of the Lord. This is what you had asked. (9)
The Lord Sri Krishna performs numerous pastimes worthy of being glorified. Therefore, all the narrations connected to His qualities and pastimes should be attended to by those desirous of wellbeing. (10)
The sages said: O gentle Suta! May you live for ages upon ages, for you make us, who are caught in the current of death, listen to the immortal and brilliant glory of the Lord Sri Krishna. (11)
Performing sacrifices, our bodies have become discolored by their smoke. Yet, there is no assurance in this ritual. On the other hand, you are presently gratifying us by making us drink the intoxicating and sweet nectar from the lotus feet of the Lord Sri Krishna Chandra. (12)
SB 1.18.9-12
