Text 1: Śrī Śukadeva Gosvāmī said: My dear King, your question is glorious because it is very beneficial to all kinds of people. The answer to this question is the prime subject matter for hearing, and it is approved by all transcendentalists.
Text 2: Those persons who are materially engrossed, being blind to the knowledge of ultimate truth, have many subject matters for hearing in human society, O Emperor.
Text 3: The lifetime of such an envious householder is passed at night either in sleeping or in sex indulgence, and in the daytime either in making money or maintaining family members.
Text 4: Persons devoid of ātma-tattva do not inquire into the problems of life, being too attached to the fallible soldiers like the body, children and wife. Although sufficiently experienced, they still do not see their inevitable destruction.
Śrīdhara Svāmī's Bhāvārtha Dīpikā Vyākhyā
May I ever worship Hari, the Supreme Bliss, whose glorious names, when recited or heard, yield the auspicious fruits of charity, austerity, yoga, and so forth. (1)
In the second Canto, with ten chapters, the summarized essence of the entire Śrīmad-Bhāgavata is presented through definition and purport. (2)
In the First Chapter, it is described how the mind is fixed on the supreme form of the Lord by hearing, chanting, and so forth. (3)
Previously, the preliminary narration, Śuka's arrival, and the King's inquiry about the duty of human beings were described. Then the venerable sage Śuka replied: (4)
Shukadeva praised the intelligent question asked by the king, saying: "Among all subjects to be heard, the question you have asked is the most distinguished, since it is for the benefit of all people, being the means for liberation, and is approved by liberated souls and self-realized persons." (1)
First, speaking about the futility of material activities, he said: "Please explain to us..." Or, in response to the alternative version, "tell about (activities) leading to the opposite," he spoke the three (following verses beginning with) śrotavyādīni. For those attached to household life, who are simply householders engrossed in the five subjects of sense gratification, their labor is merely a waste of the life air. (2)
Stating that their lives are simply wasted, he said: "At night, they lie sleeping, and during the day they are exhaustingly engaged in economic activities just to maintain their families." The word ca (and) in both places indicates other unmentioned examples. (3)
Lest one argue, "But why should one waste one's life for the temporary household and other affairs?" he replies: "Though temporary and unreal, one remains bewildered and attached to the body and its attendant, just as one does to one's children, not contemplating their birth and death." (4)
Vaṃśīdharakṛtā Bhāvārthadīpikā Prakāśa Vyākhyā
Oṁ, auspiciousness! Salutations to Lord Gaṇeśa.
I offer my obeisances to the son of Pārvatī for the removal of all obstacles. Having bowed to all spiritual masters, I begin this delightful commentary. (1)
In the assembly of great sages, Lord Keśava himself, in the form of Śuka, came to the bank of the Ganges to instruct King Parīkṣit through his own words from the scriptures. I pay homage to that son of Nanda, the universal guru, for the attainment of all desired objects. (2-3)
Now, the commentary on the Second Canto is being undertaken. Contemplating the guru's words as well as Śrīdhara Svāmī, (let us begin). (4)
1. In the ancient text, the phrase 'Oṁ namo bhagavate vāsudevāya' is not present. 2. In the ancient text: lokahito. 3. In the ancient text: saukhyeṣv.
Here, Śrīdhara Ācārya, overjoyed at the arrival of Śrī Śuka and forgetting his own routine obeisances, begins to comment by first enumerating the chapters. (1)
He says: dvitīye tu (in the second canto). Mere mention of an object is called uddeśa (defining). When it is said that "mentioning is uddeśa," it means the utterance involving the movement of the lips and palate. Here, in the phrase vamśe pāṭhyamāne (when the Vamśa scripture is recited), the word sampadam (singing) is used to avoid excessive application to the rustling sound produced by the separation of the two parts of a bamboo text. In the case of kākarava (the crow's cry), the word nāma (name) is used to restrict over-application. In the codanā sentence (defining statement), the word mātra (mere) is used to limit over-extension. And in the case of vandhyātmaja (a childless person's offspring), the words padārtha (literal meaning) are employed to prevent over-application. An asādhāraṇa dharma (unique characteristic) is called a lakṣaṇa (definition). Asādhāraṇatva (uniqueness) means being the delimiting invariable concomitant of that which is to be defined (lakṣyatā). Being the delimiting invariable concomitant means being the pervader of that which delimits the lakṣyatā while also being pervaded by it. For example, gandhavatva (possessing odor) is the definition of pṛthivī (earth). The lakṣyatā is the earth, and that which delimits the lakṣyatā of the earth is pṛthivītva (earthiness). Wherever there is gandhavatva, there is pṛthivītva - thus, in gandha (odor), there is the pervasion by that which delimits the lakṣyatā. And wherever there is pṛthivītva, there is gandha - thus, in gandha, there is also the pervasion by the delimitor of the lakṣyatā. Since it is said that the pervaded is stated first and then the pervader, the relation of the pervaded and pervader between gandhavatva and pṛthivītva must be examined. Similarly, the statement idam śrībhāgavatam (this is the Śrīmad Bhāgavata) is an uddeśa. Here, the unique characteristic should not be understood as merely the ten subjects like sarga (cosmogonic descriptions) etc., since those exist in other Mahāpurāṇas as well. Rather, it is the Hayagrīva Brahma-vidyā and the like, which are indeed unique to this work. Though this is not explicitly stated here, it is certainly present in the four foundational verses spoken by the Lord, just as a banyan tree exists in its seed form. And this (esoteric wisdom) cannot be understood without the grace of the guru, as the Śvetāśvatara Upaniṣad states: "Only to the great souls for whom equal brahman has developed for both the Lord and the spiritual master are all the import elucidated." (1)
The Hayagrīva Brahma-vidyā beginning with "As indeed the Lord alone is the real and unreal" indicates this (esoteric wisdom) to some extent through the Gāyatrī mantra in the form "I alone existed before, there was nothing else that is supreme reality." The word tamas (darkness) here also suggests the episode of Vṛtra's slaying, as in the statement "You killed with your eight mūrtis (forms) of darkness," the word tamas is used in reference to Vṛtra. The statement "Though existing, it would not be perceived" implies His act of making Rāhu (the demon) invisible, for something can only be described as "not perceived" if it has been destroyed. No need for further analysis on this point. Expressing many ideas with few words is called saṁkṣepa (concise expression). (1)
There, in the ten chapters, ādi (beginning with) signifies the first chapter by name. (2)
Śrīdhara (the commentator), recollecting (the text), utters an auspicious invocation in the form of stating the subject matter: yannāma iti (whose names). Charity, austerity, yoga, and other practices - whose superior result comes from these. As the Pāṇḍava Gītā states: "Giving away millions of cows, residing at sacred places like Kāśī and Prayāga on the Ganges for thousands of kalpas (aeons), performing millions of sacrifices, donating tons of gold equal to Mount Meru - all these are equal to uttering the name of Govinda." He says, "Hey Nara (human being)," addressing his own self. The meaning is: "Bow to, remember, that (Supreme Being)." (3)
That which precedes the actual subject matter, depicting an alternative subject in the mind, is called an upodghāta (preliminary narration). Then, that sage Śuka replied about the prescribed duty. (4)
The meaning is to be understood from the beginning. He whose object of experience is the supreme Lord Sri Krishna is the supreme experiencer. In this context, after the king, while cherishing his love for Sri Krishna through the words "May the blessed Lord Krishna, the beloved of the Pandavas, be pleased with me" etc., desired that Sri Krishna himself should instruct him at the end through a question relating to listening, etc., Sri Shuka said "the best" ||1||
Among the subjects to be heard, etc., the best question is the one with the intention of hearing the narration of Sri Krishna, though the question about general duties common to all castes and ashramas is good. The question about the duties of one's own ashrama is better, and among those, the question regarding their performance without any desire for results is the best. However, the question relating to the Lord is superior, being in the fourth category. The meaning is that among the things to be heard, etc., he who asks the best question attains the supreme goal of human life through hearing, etc. of that question. It is superior even to the questions about all the incarnations and the Lord's incarnating. Furthermore, you have asked in such a way that it results in the welfare of the world, being bound by love only for Sri Krishna. As it is said: "Accepting the words of Vyasa as determining the truth of the self," and "Uttareya (Shuka), concentrating his mind on Krishna, expressed his definite conviction." The meaning is that he resolutely adopted the view which was already present regarding Sri Krishna. The king will clarify this by saying, "Narrate, O learned one, the stories of the wonderful deeds of Lord Hari, which are auspicious for the world, so that I may fix my detached mind exclusively on Krishna and give up this body." And further, "My understanding has been properly resolved" etc. Though previously I was delighted by the narrations of various incarnations, etc., now a lasting attachment has arisen in me for the narration of the son of Vasudeva alone; this is what is meant by "my understanding has been properly resolved by the great connoisseur of supreme rasa." Alternatively, among the subjects to be heard, etc., that question is the best by hearing, etc. which one attains the supreme goal of human life. Vishvanath explains: At the end of the previous canto, by the statements "Then I shall ask about the complete achievement" and "What is the duty of a man here," the king praises the question as to what is the means for complete perfection, and what to be listened to, studied, contemplated on, and what not. You have asked the best among these questions, which is for the welfare of the world, not an ordinary one. It has the approval of these self-realized souls seated in this assembly, for they have come here for this very purpose. Since it is said "among the subjects to be heard, etc.," therefore, among the questions of the wise which are heard, celebrated and remembered, this is the ultimate as there is no other superior question. By merely hearing, celebrating and remembering this question, men become completely fulfilled in every way. By hearing the answer given by me to this question, you will become completely fulfilled. This will be stated later: "The question about the narration of Vasudeva indeed purifies the three categories of men - the speaker, the inquirer, and the listener - just as the water that has washed their feet." This indicates that only by working for the welfare of the world will true kingship be attained. ||1||
In the beginning of the second canto, it is stated that the complete achievement is the attainment of the Lord's feet, and the duty (kriya) there is simply hearing, chanting, etc. about His names and pastimes, which are the most exalted. First, in response to the question "Tell me, or the opposite," karma-yoga is described under "subjects to be heard, etc." For the wise who inquire, "What should we do? What will be our fate? How can we attain liberation?" but are attached to household life, the answer is "engaged in violence." Regarding "the chief of kings," even among kings, due to the multitude of duties, there is no knowledge of the Self, what to speak of the chief of kings. As for "the homicides," according to the scripture, "The broom, grinding stone, winnowing basket, waterpot, and broom - with these five homicides of the householder, he does not attain heaven." Here, 'homicide' means an instrument of killing. Or, it could be referring to the Self and the Lord. Since it is going to be concluded with "therefore," it means they do not know the supreme object to be heard. (2)
Regarding "those subjects to be heard, etc." - for karma-yogis, association with women is prohibited, but in karma-yoga, the maintenance of the family is prescribed, as stated in the verse: "After performing a hundred duties, one should maintain one's wife, said Manu." (3)
An objection is raised here: "But..." - The embodied self is attached to and infatuated with those unreal things like the body, etc., due to the absence of connection with the Self. Or, the meaning is that one does not reflect even on the incapable and unworthy, due to extroversion. Alternatively, due to being intoxicated by the wine of delusion, one does not reflect. As Bhrihari has said: "Day by day, life is diminished by the comings and goings of the sun, weighed down by the heavy burden of many duties. Time is not recognized. Seeing disease, old age, calamity and death, no fear arises. Having drunk the wine of delusion and intoxication, the world has become infatuated." Thus, such a person is devoured by time itself. But the devotee of the Lord, being non-deluded by the body, etc., which are focused on the Lord, conquers even time itself. This is the intention. (4)
Śrī Rādhārāmaṇa dāsa Gosvāmī Viracitā Dīpanī Vyākhyā
"The mere uttering of the name" - means the object of utterance. "Lakshanam" means that by which something is known or defined, i.e., the mention of an extraordinary characteristic. That (definition) is twofold - one that helps distinguish from others and the other that leads to practical application.
"Introduction (Upodghata)" - In the Nyaya Shastra, the connection (sangati) has been explained extensively. As the saying goes: "The upodghata is the connected subject matter, the ground for reasoning, as well as the inevitable thing for removing the student's query. The scholars say that the upodghata is the already established thing on which doubt arises." "Ground" means the cause. "The inevitable thing" means something that must be stated in response to the student's query. "Ground for reasoning" means being the cause for reasoning, i.e., being conducive to the desired result of reasoning. The reader should think for themselves how the present topic has an upodghata (introduction) or a related connection. (1) (4) (4)
"Bruhi" - This is the 38th verse of the 19th chapter of the First Canto.
"The five homicides" - The five kinds of places for killing living beings, as mentioned in the Shuddhitatva: "The broom, grinding stone, winnowing basket, water pot, and broom - these are the five homicides of a householder. One bound to carry these commits violence." The sin arising from this accrues to the householder daily. Its atonement is Vaishnava-deva, as stated in the Aahnikatattvadhrita-Shatatapavacanam: "In mundane or Vedic rites, one should perform Vaishnava-deva with the remnants in water or on the ground to remove the sin of the five homicides."
Śrīmad Vīrarāghava Vyākhyā
Om Shri Hayagrivaya Namah! In this Purana, which is intended to substantiate the Vedanta, the introductory First Canto has mentioned Shukadeva due to contextual relevance. And now, the sage Shuka, when asked by the king about the topics to be heard, reflected upon, etc., appreciates the king's question.
"Variyaniti" - O King! By you, the supreme goal among the topics to be heard, reflected upon, and contemplated upon by people has been asked. In the reading "Lokahitam" (for the welfare of the people), the intended meaning is: "This question of yours, which is the subject matter, is excellent because it is appreciated by the knowers of the Self (Atmavits)."
Now, if it is argued that this is not a question about hearing, reflecting, etc. on the Self, as it has been asked in general as to "what should be heard, chanted or tell the contrary?", then how can the question be appreciated by the knowers of the Self (Atmavits)? This is not so, because does this questioner know that hearing, reflecting, etc. on the Self are the means to liberation or not? It cannot be the latter, as it is not proper for a dying person to ask "what should be done, what should be heard?", which is specific to a particular person. It cannot be the former either, as then the question would be inappropriate. Therefore, since this question is specific, it is reasonable to appreciate it from the perspective of the knowers of the Self, as the questioner knows that hearing, reflecting, etc. on the Self are the means to liberation but does not know the precise nature of the Self or those processes. (1)
Next, Shuka answers in three verses the question "Tell me what should be heard or the contrary".
"Shrotavyadini" - O King! For the householders (grihamedhinam), there are thousands of things to be heard, etc. But for the seekers of liberation, the idea is that only the knowledge of Brahman is to be pursued. Hence, hearing about meditation, etc. becomes purposeful due to its connection with that pursuit. The term "grihamedhi" has several meanings: 1) Those associated with the five homicides like using a broom, etc. (Medha means violence). 2) Those who have intellect (medha) in household matters, i.e., attached to household life. 3) Medha also means an animal, as used in Vedic sayings like "meditation on animals for those desirous of cattle". So, grihamedhi means those associated with such activities, metaphorically called animals, as they are solely attached to ritualistic actions, pleasing the gods like animals please them through being part of the sacrifice. In other words, they are householders attached solely to worldly, perishable fruits. Therefore, it implies that for those ignorant of the true nature of the Self, there are countless means for worldly pursuits, as indicated by the verse "For the indecisive, there are endless branching intellects." (2)
Regarding the sins arising from the five homicides during the impurity period, their removal through charity, etc. is mentioned in the Shuddhitatvadrita-Samvartavacanam: "After ten days, the learned Brahmin should properly study the scriptures. Indeed, charity should be given as it liberates from inauspiciousness." (3-4)
Śrīmad Vijayadhvaja Tīrthakṛtā Padaratnāvali Vyākhyā
Salutations to Sri Ganesha! Salutations to Sri Saraswati! Salutations to the venerable Gurus! Salutations to Sri Vedavyasa!
The most excellent one should be questioned about the subject matter of the Vedas, whose source is the divine self in the form of Varaha, who incarnates for the delight of the gods. He who bestowed all knowledge on the sage Shaunaka and who is constantly praised by the devoted ones in their hearts for the attainment of their cherished goals. (1)
Now, in order to address the question of Parikshit, he eulogizes 'the most excellent one'. Having explained in detail the reason for commencing the Srimad Bhagavata Samhita, he now says that the Srimad Bhagavata Samhita is being commenced by saying 'the most excellent one'. That question which was asked by you, 'What is the most praiseworthy thing for a person to hear, by which one can attain the absolute good?' – that question is the 'most excellent' one, worthy of being accepted, being the most exalted of all. He gives a qualification to the verb 'asked' by saying 'for the welfare of all people', meaning that it is done not only for your own welfare but for the welfare of all people. He mentions a specific qualification for its being exalted by saying 'known to the self-realized'. The self-realized ones are Brahma and others, and since it is approved by them, he asks 'how?' by saying 'for men'. 'Known to the self-realized' is to be carried over. In this world, there are thousands of things to be heard by men, whether liked or disliked. Among those things to be heard, the Supreme Lord, who is the highest, is indeed approved by the self-realized ones. This is because of the Shruti statement 'The Self, indeed, is to be seen' and so on. By this, it is said that it is the 'most excellent' because it is about the Supreme Lord. Moreover, since the cycle of transmigration, which is bound by ignorance of Him, is extremely difficult to cut off except by hearing about the Supreme Lord and so on, He alone is approved as the principal thing among them. Summing this up, he describes the way of life of ignorant people by saying 'For those who do not perceive' and so on. Here, 'perception' means knowledge. They do not perceive the true nature of the self, the Supreme Lord, which is without superimposition and is characterized by knowledge and other attributes, and the permanent state of the selves, such as Lakshmi and Brahma, which is never overwhelmed. 'Householders' means those who are qualified to perform the five great sacrifices prescribed by the Smritis, out of a desire to avoid transgressing them. For those men who remain as householders, (2) at night through sleep, sexual indulgence with women, and in the day through efforts to acquire wealth, which is not useful for the worship of Sri Narayana, as stated in the verse 'Even after performing a hundred reprehensible deeds, one must maintain one's dependents' (Manusmriti 3.63), or by maintaining the family – in this way, life is wasted. (3)
He states the cause of ignorance of the self by saying 'absorbed in'. The word 'api' is used to censure. For the selves, it gives rise to an abject state of their own. Or, those who are naturally abject – among them and for the unworthy ones, as said 'in being and in good qualities' (Bhagavad Gita 13.8), he is intensely attached and does not see his own destruction. By using the word 'api', he shows that the word 'asacchadvasi' denotes the censured sense of expressing a false meaning. Therefore, the reading 'absorbed in destruction' is not proper." (4)
Śrīmajjīva Gosvāmi-kṛtā Krama Sandarbha vyākhyā
In the second progression, the contexts of the references are compiled. The purpose for which it is indicated by him is simply my unwavering focus. (0)
"Even though the Lord Krishna, who is dear to the Pandavas, is pleased with me," saying thus and expressing his affection for Śrī Krishna alone, after the intention of King (Parīkṣit) that "let Krishna alone be instructed to me at the time of death, without asking about what is to be heard, etc.," Śuka said, "This is the most excellent." (1) That which is the highest among those to be heard, etc., asked by you with the intention of hearing about Śrī Krishna, or the question asked by you which is the highest among those to be heard, etc., by hearing which, the highest goal of man is accomplished—this is the most excellent of all the questions about the incarnations of the Lord. And that has been asked in such a way that it would be beneficial to the world. But you have already become successful because of your unwavering love for Śrī Krishna alone. As it is said, "Pondering over Krishna with his mind, Vyāsa's son Śuka spoke the truth." The meaning is that he resolutely held that very mind which existed towards Śrī Krishna. The King will also clarify this: "O great soul, please narrate the stories of Lord Hari's wonderful prowess, which are auspicious for the world, so that I, being free from all attachments, may completely fix my mind on Krishna and then give up this body." And later, it is said, "But now my mind is decisively resolved." Previously, although I took delight in hearing the stories of various incarnations, a permanent and steadfast taste has arisen in me for the narration of Śrī Vāsudeva-nandana (Krishna) alone. This mind is indeed well-resolved, meaning deeply experienced in the highest mellows. (1)
Therein, since hearing, etc., about the mere appearance of the Lord is essential, he speaks four verses beginning with śrotavyādīni (that which is to be heard, etc.). The Ātma-tattva (truth of the self) and Bhagavat-tattva (truth of the Lord) are "to be heard, etc." because it will be concluded later with the words "therefore" (tasmāt). For those who do not see it, it is the highest object of hearing, etc., because they do not know it. (2) But for worldly people, sleep, etc. (3-4)
Sārārtha-darśinī by Śrī Viṣvanātha Cakravartī:
Offering obeisances to the spiritual master, then to Śrī Krishna, the ocean of mercy, the Lord of the world, the eye of the universe, I take shelter of Śuka. To that beloved servant of the enjoyer of the gopīs, the life of all people, and the greatly opulent one, I offer myself and what is mine. In this second chapter of the tenth cycle, beginning from Nārāyaṇa, the son of Vyāsa speaks of the progression of this scripture. The exaltation of devotion is described in three chapters, its maturity in one, the conversation of Nārada with Hari in three, the questions in one, the instructions of Viṣṇu to Brahma in one, and his characteristics in one—thus is the summary of ten sections. In the first chapter, the bearing of the universal form from the base of the feet in the lower regions by the eight-fold yogis like Yama is described.
With the words "Hence I ask about the attainment" and "What is to be done here by the person?", he praises the king's question about what is the proper attainment, what is the means for that, what are the things to be heard, victory, etc., and what are the unheard things like spiritual initiation, etc. You have asked an excellent question, which is truly beneficial for people. This is not an ordinary question, as it is approved by these self-realized souls seated in your assembly. Their very arrival here is for the sake of understanding this. Since even the questions of the wise are heard, celebrated, and remembered in regard to the things to be heard, etc., by hearing, celebrating, and remembering this foremost question among all questions on the subject, people become completely fulfilled in every way. How much more will you become fulfilled by hearing my answer to this question? As will also be said later: "The inquiry into the narration of Vāsudeva indeed purifies the person—the speaker, the inquirer, and the listener—just as the water that has washed His feet." (1)
The attainment of the feet of the Lord is indeed the complete perfection. There, the listening, chanting, etc., of His names and pastimes are the highest pursuit. To establish this, he first speaks of the path of karma-yoga, which is to be followed alternatively, by asking "First speak, or the opposite." He describes the things to be heard, etc., in three verses. (2)
For those who do not perceive the truth of the self—"Who are we? What should we do? What is our goal? How can we gain liberation?"—but are attached to household life, intent on household duties and domestic animals, he says their life air is spent in vain.
"At night, time is spent sleeping." Here, "night" means actions, since time is defined by actions. Or it means delighting in sexual enjoyment, which is not prohibited for gṛhasthas engaged in prescribed duties. "For the sake of wealth," i.e., out of desire for wealth, since actions do not succeed without wealth. And "for the sake of the family," i.e., for maintaining one's family, since providing for one's family is an enjoined duty in the path of karma-yoga. (3)
Explaining what was said about those who do not perceive the truth of the self, it is said: The bodily existence, etc., are like the self's own army, with which one has to fight along with time, as it were. One is unmindful even of unreal things like the relationship of the self with the body, etc. Or, the meaning is that one is externally focused and thus unmindful and ineffective, even with improper things. Although seeing the destruction by time of even undestroyed things like one's forefathers, one does not properly consider this. Thus, such a person is devoured by time, whereas the devotee of the Lord, being focused on the Lord through things like the body, conquers time itself. (4)
Śrīmacchukdeva kṛta Siddhāntapradīpaḥ
The Lamp of Doctrine by Śrīmacchukdeva
Salutations to the radiant Sri Nimbarka, the illuminator of the true meaning of Vedanta. This is the composition of the Siddhanta Pradipa (Light on Established Conclusions) on the second canto.
After the three opening verses starting with "janmadyasya" which summarize the entire Srimad Bhagavatam, comes the first canto which expounds on them. The expansion of that is this very text. Within it, the second canto is the core, while the other cantos are explanatory. This second canto is now being elucidated as intended. At the end of the previous canto, the sage Shuka applauds the question asked by the king, saying "Excellent! (variyan)". (1)
"O King, your question is most excellent. It is supremely good because it accords with what the self-realized souls affirm. For you have not asked out of ignorance of the self, but rather for the welfare of all people. Among all that is to be heard, contemplated and mastered, this question of yours is the highest and ultimate." (2)
Having been asked by the king "Please expound or refute this," Shukadeva begins his reply with the words "shrotavyadini" addressing the three worlds:
"O lord of men! For the householder enmeshed in domestic life, which is described as bondage through expressions like 'tongs, pestle, broom, garment for besmearing and means of cleansing' - for such people centered on household duties, there are thousands of things to be heard, contemplated upon and mastered, as they are engrossed in external pursuits, failing to perceive the truth of the self.
They simply pass their nights sleeping or indulging in sex, impelled by vain cravings. Their days are wasted in economic pursuits, or merely in maintaining their families.(3)
Now, although all this - body and its affiliates - is unreal, being products of inscrutable Nature, the infatuated soul is bewildered by its impermanence, thinking it to be permanent. Witnessing its destruction all around, the soul fails to heed the fact." (4)
Śrīmad Vallabhācārya-kṛtā Subodhinī Vyākhyā
In the first part, the three types of qualified persons have been mentioned. The determination of their duties will be explained in the second part. (1)
After that determination, the discussion of the subject matter of actions will follow. And I shall expound it further with the excellent subsequent parts, the third and so on. (2)
In the determination, there are three prerequisites: the determination of the object in the beginning, faith, and investigation, which is the re-determination of the object. (3)
Through the means of valid knowledge, the object of valid knowledge, the means of accomplishment, and the result, the object of valid knowledge and the means of accomplishment are unified. (4)
Therefore, in this determination of the object, a study divided into two parts is considered. Faith, too, is twofold in the world, due to the distinction of the listener and the speaker. (5)
This prerequisite of faith is not included in the qualification, as it relates to the result and the means. Investigation, too, is twofold, based on origination and reasoning. (6)
Thus, there are three, then two, then six parts, and then ten. In the first part of that, the duty is explained.
The determination of the nature of the object, based on the distinction between the means of valid knowledge and the object of valid knowledge. (7)
In the previous section, after explaining the primary qualification, when the doubt arose as to what should be done by the qualified person, by the grace of the Lord, it was first stated that two questions should be asked for the sake of inquiring into all spiritual truths, provided one is in association with the virtuous: "What should be done wholeheartedly?" and "What should be done by those about to die?"
That which, if not done, does not lead to the attainment of any human goal, that should be done wholeheartedly. However, the qualified persons for that have not been determined here. They will have to be determined at the time of answering. The determination of the duty of those about to die is the second question.
The other five topics asked about – that which is to be heard, and so on – will be explained appropriately in the course of this very explanation. Some we shall explain later on. Therefore, two things are to be explained – the duty to be done wholeheartedly, and the duty for those about to die.
For that purpose, the true nature of all objects must be explained – the result, the means, the prerequisites, faith, and investigation. We shall explain the necessity of these in their respective contexts. Regarding the determination of the wholehearted duty, he states fourteen verses, beginning with "varīyān" and so on.
Before explaining the duty, there is a expression of approval, as the question is the cause for the explanation. Just as food is given to a hungry person, so is the explanation of duty given to one who desires it. And the qualification must be determined. This is particularly needed as it was not explained earlier due to the question being incomplete. Without explaining the result, an injunction cannot prompt a person to act. Therefore, to determine the result, the qualification must be explained.
In this context, three faults must be refuted. For that purpose, three verses are given. First, he approves of the initial question with the verse "varīyān" and so on. Among the questions asked about that which is to be heard and so on, the one asked first – "What should be done wholeheartedly?" – this question is the most excellent. He states the reason for its supremacy: "For that indeed is for your benefit, while the others are for the benefit of others." He cites the approval of the wise regarding this point: "This question is approved even by the knowers of the Self." This indicates that in this question-and-answer process, the intelligence is given predominance. Moreover, this question is approved by all independent thinkers. Therefore, he will give the answer to this. (1)
Now, to determine the qualified person desirous of the result, he says that there is not one single duty for all: "Those to be heard and so on..." The lack of approval for the other previous questions indicates their secondary nature. Still, if the king has a strong desire regarding them, then the initial answer being given would not be properly understood. Therefore, in the context of explaining the qualification, he refutes "that which is to be heard" and so on.
By addressing him as "Rājendra" (king of kings), it is shown that you have experienced that none of the many types of people or numerous scriptures you have seen lead to the attainment of any human goal – this is your considered opinion. From the words "by men" in the question, he also indicates this while giving the answer. Then why should those not be spoken about? To that he says: "There are thousands who..." Even without my speaking, there are thousands who do not depend on my words for their preconceived notions about general matters. To prevent the entry of those with such preconceived notions, he says: "who do not see the true nature of the Self."
The true nature of the Self is its real form, uninvested with any extraneous qualities. Due to lack of scriptural knowledge, they see the Self invested with the physical body and so on, its nature distorted by mundane interactions. But then, how is it that with the means of knowledge available, they do not know the true nature of the Self? To that he says: "In the homes of the home-dwellers..." Having known the distinct nature of the Self, what should they do? For those home-dwellers are completely absorbed in household life. They should know only that which is useful for household purposes. But the realization of the distinct Self is an obstacle to household life. Therefore, it should not be known. The phrase "in the homes" is used in the locative case to indicate that their intelligence resides in their homes, being focused solely on household matters. Therefore, they should strive to acquire homes. With whatever intelligence they have acquired the household mode of life, they nourish that very intelligence, which is reinforced by worldly-approved texts and does not depend on our words. Therefore, your question regarding that subject matter is not proper. By this, it seems that he will give the answer to the question regarding those about to die, without either praising or censuring it. (2)
But why should their intelligence be limited to mere household matters, given the existence of means for true wisdom? Regarding this, it is said: "The night is wasted in sleep." They do not have even the opportunity for association with the wise, as that time is taken away by others. It says: "Sleep and purposeless activity consume half of life's span. At night, life is wasted by sleep." The portion of life associated with the night is lost through ignorance. During the day, the portion of life associated with the day is lost through pursuit of wealth. Thus, it is said that the entire lifespan is spent either in ignorance or in the opposite of knowledge. But it may be objected that not everyone wastes the night in sleep. To this, it says, "and in vain pursuits." The word "and" indicates that these are also means [for wasting life]. The word "vain" rejects the two alternatives and does not leave any other option for them. The word "life's span" refers to youth, which is the means for achieving human goals. But what can an old man or a child achieve? "Pursuit of wealth" refers to accumulating money, the root of the household. The word "and" [qualifies both sleep and purposeless activity]. It could also mean striving for wealth, or taking care of the family once wealth is acquired. (3)
But given the existence of means for dispassion, how can they not develop dislike for the household? To this, it says, "the body, offspring, and wife." These three are the main things in the household, and the rest depend on them. But by nature and qualities, they are wicked, for they are the destroyers of the self. For those who are dependent on someone nourish that person. But these, being one's own forces, destroy the self with enmity. Therefore, they are non-existent [as sources of happiness]. But if that is so, what follows? It says, "Thus..." For, nourished by wealth due to the fault of self-destruction, they indeed attain destruction. Then, due to the destruction of the wicked, one should be established in the self. To indicate that the inner fault does not arise, it says, "intoxicated." Just as an extremely intoxicated person, even while touching a fallen garment, does not notice the garment falling off his body, similarly, this person strives for their sake, seeing them alive even when dead. Therefore, because of the pervasiveness of external and internal faults, and the futility of life's wastage, their intelligence resides solely in the household, so they should not be asked to listen or inquire [about the path of liberation]. Intelligence and lifespan are due to the absence of faults, hence one who will not have these [faults] is not qualified [for this knowledge]. (4)
SB 2.1.1-4
