Text 1: Śrī Śukadeva Gosvāmī said: Mahārāja Parīkṣit, as you have inquired from me as to the duty of the intelligent man who is on the threshold of death, so I have answered you.
Texts 2-4: One who desires to be absorbed in the impersonal brahmajyoti effulgence should worship the master of the Vedas [Lord Brahmā or Bṛhaspati, the learned priest], one who desires powerful sex should worship the heavenly King, Indra, and one who desires good progeny should worship the great progenitors called the Prajāpatis. One who desires good fortune should worship Durgādevī, the superintendent of the material world. One desiring to be very powerful should worship fire, and one who aspires only after money should worship the Vasus. One should worship the Rudra incarnations of Lord Śiva if he wants to be a great hero.
Śrīdharasvāmikṛtā Bhāvārthadīpikāvyākhyā
For the sage who is listening to the superiority of the devotees of Viṣṇu, devotion is stirred up by hearing about their activities. (1)
Now, to say that even the worship of other deities is as futile as worshipping sons, etc., he repeats what was said before. "In this way" means "Me." For the souls who have attained human birth by chance divine favor, those who are the wise ones among them, and especially for those who are about to die among them, this—listening to the stories of Hari and so on—has been prescribed as the duty. (1)
One should worship Brahmā, the lord of the Veda. One desirous of subjugating the senses should worship Indra. One desirous of progeny should worship the Prajāpatis like Indra and others. (2)
One desirous of māyā (illusory power) should worship Durgā. One desirous of prosperity should worship Agni. One desirous of wealth should worship the Vasus. One desirous of virility should worship the Rudras. (3)
One desirous of food, which is to be eaten and consumed, and one desirous of subjugating the peoples of different countries should worship the twelve Ādityas, the sons of Aditi. (4)
Śrīvaṃśīdharakṛtā Bhāvārthadīpikaprakāśavyākhyā
The superiority of the devotees of Viṣṇu is described for the sage who is listening, by the devotion that arises from hearing about the activities related to Viṣṇu. What was asked about the duty of dying men, that is spoken here. In the yogic opinion, the two Smṛtis are prescribed. Similarly, among those very men, for those wise ones who are about to die like you, listening, singing, remembering the stories, and the nectar-like words are prescribed. (1)
Or, he says, "Listen to the duty of those with dull intellects among those very men." What is to be worshipped? Having asked this, he first mentions the objects of worship for those of dull intellect, starting with "brahma varcas..." and ending with "kāma kāmo yajet somam." One desirous of progeny is called "prajākāmaḥ," meaning desirous of people, according to the statement "prajāṃ tu jana-putra-yoḥ" by Yādava. (2)
"Śrī" means beauty, and "lakṣmī" means prosperity. "Tejas" means strength, power, radiance, and light, according to the dictionary. One desirous of prosperity. "Vasu" means gold and cows. One desirous of virility means one desirous of abundant semen for the sake of intercourse with many women. It is also said, "Vīrya means valor, semen, and greatness." (3)
That which is bitten and consumed by the teeth, such as bread, etc., is called "bhakṣya" (food to be eaten). That which is merely licked by the tongue and swallowed, such as soup, etc., is called "bhojya" (food to be consumed). The "Sādhyas" are those known as the Sādhyas. (4)
Śrī Rādhāramaṇa Dāsa Gosvāmikṛtā Dīpanī Vyākhyā
No comments. (1-6)
Śrīmad Vīra Rāghavākṛtā Vyākhyā
Thus, it has been stated that hearing about the Lord etc. should be done by one desirous of liberation. Now, to further reinforce that by speaking of the petty fruits of other deities, he repeats what was said before with "evam" (thus). Among humans, for those souls who have attained a human birth by chance divine intervention, and among those wise ones, and especially for those about to die, what should be done - that was previously asked of me regarding me. It has been prescribed that it is indeed hearing about the Lord and so on. That is the meaning. (1)
He speaks of worshipping other deities for attaining desired fruits, starting with "brahmavarcas." One desiring the effulgence of Brahmā should worship the lord of the Veda, Brahmā. One desirous of mastery over the senses should worship Indra - this is the sequence. Similarly ahead, he should worship the Prajāpatis like Dakṣa and others. (2)
Māyā is the deluding power related to the Lord Viṣṇu. "Vibhāvasu" is Agni. One desirous of wealth should worship the Vasus. And one desirous of virility should worship the Rudras. He states the fruit of worship as "vīryavān" - he would become virile, is the remainder. This everywhere indicates attainment of that fruit. (3)
"Anna" means food to be consumed. "Bhojya" is solid food fit for transactions. "Bhakṣya" is solid food with distinct parts. One desirous of both of those should worship them. "Viśām" means desirous of being a subjugator of people. Or the sons of Aditi, the Ādityas. (4)
Śrīmad Vijayādhvaja Tīrthakṛtā Padaratnāvalī Vyākhyā
The devotion to the Lord arisen from hearing about Him alone is desired as the means for all human goals, not any other sacrifice etc. to other deities which gives temporary fruits - that is what is to be established in this chapter. For that, he first repeats the statement, "evam" (thus). Among humans, what you asked as the duty of the wise men who are about to die, that very thing has been prescribed. Or, what was asked as the opinion of the wise about the duty of dying men among humans - this is the meaning. (1)
Now he speaks of the varieties of sacrifices giving temporary fruits, with "brahmā." One desirous of the effulgence of Brahmā, desirous of excellence in Vedic study, in order to become the propounder of the Veda among students and their students, should worship Brahmā, the lord of the Veda, the creator Brahmā, the great, the ancient one, the lotus-seated, the mass of sacred formulas, and the root words, with materials prescribed in the respective tantras - this is implied. The word "tu" indicates emphasis on Brahmā. One desirous of mastery over the senses like eyes etc., or one desirous of checking the flow of semen, and one desirous of progeny - "prajā" means offspring according to Yādava - should worship the Prajāpatis like Kaśyapa. (2)
Māyā is the goddess, Lakṣmī. Vibhāvasu is Agni, as "tejas means power, strength, radiance, food and light." One desirous of wealth, one desirous of virility - "vīrya means valor, semen and also greatness." (3)
Viśām means of the Vaiśyas. (4)
Śrī Jīva Gosvāmikṛtā Kramasandarbha Vyākhyā
No coments. (1, 2) Vīryavān means one who becomes capable of bold and reckless deeds. (3) (4) (5) (6) (7)
Śrīmad Viśvanātha Cakravartikṛtā Sārārthadarśinī Vyākhyā
But in the third (verse), worship of other gods is stated to be for petty human fruits. And similarly, the fruitlessness of mastering the senses is stated in the devotional scriptures about Hari. (0)
What was asked as the duty of dying men - that very thing, the two paths of karma and jñāna yoga, has been prescribed. And similarly, among those very humans, for those wise ones who are about to die, for such persons indeed this - hearing, chanting, remembering the nectar of the Lord's stories etc. - has been prescribed. (1)
And for those among those very humans who are dull-witted, he speaks of their duty with "śṛṇu" (listen). Or, "what is to be worshipped" was asked. For that, first he speaks of what the dull-witted should worship from "brahmavarcas" until "somam" (soma). The lord of Brahmā, the lord of the Veda, is Brahmā. The Prajāpatis are Dakṣa and others. (2)
Māyā is Durgā. Vibhāvasu is Agni. One desirous of virility, a powerful man, one desirous of excess semen for the sake of enjoying many women, should worship the Rudras. (3)
Anna means food to be consumed, bhojya means food with combined parts, bhakṣya means food with distinct parts. The sons of Aditi are the twelve Ādityas. One who accomplishes tasks for the people like agriculture, trade etc., should worship the objects of accomplishment. (4)
Śrīmac Chukadeva Kṛta Siddhāntapradīpaḥ
Thus, the practice of devotion to the Lord has been stated as the means for liberation and to be taken up by those desirous of liberation. Now, to further establish that, he will speak of the suitability of worship of other deities for those desirous of enjoyment, repeating what was said before with "evam" (thus). Among humans, for those souls who have attained a human birth by chance divine intervention, and among those wise ones, and especially for those about to die, what should be done was asked of me. That very hearing of the Lord's stories and so on has been prescribed. (1)
One desiring the effulgence of Brahmā should worship the lord of the Veda, Brahmā. One desiring mastery over the senses should worship the Prajāpatis like Dakṣa and others. (2)
Devī is Māyā, the specific potency related to the Lord. Vibhāvasu is Agni. One desirous of wealth, one desirous of power, should worship the Rudras. Then, after worship, he would become virile. (3)
Anna means solid food with combined parts. Bhakṣya means solid food with distinct parts. One desirous of both those should worship the sons of Aditi, the twelve Ādityas. One who accomplishes tasks for the people of the land, desiring their subjugation, should worship the objects of accomplishment. (4)
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
The Truth has been explained as being contrary to what is heard. Its able means is now expounded in brief. (1)
The unseen means must be stated, and the seen also is approved here. Otherwise, the discussion would become futile. (2)
When the senses are uncorrupted, and the Lord is favorable, the desired result is fully attained. Hence, these two are declared here. (3)
Faith too is understood from the purpose, both for the listener and the speaker. Therefore, one should listen along with the means, not in vain otherwise. (4)
Having thus explained the subject of listening in two chapters, and noticing that all do not engage in the greatly beneficial listening, a doubt arises as to what is the reason that all do not engage. It is apprehended that either the subject itself is defective or there is a defect in its presiding deity. Since the presiding deity is most powerful, it is ascertained that the non-engagement in listening and so on is due to some obstruction from that deity. It will be necessary to propitiate other deities to remove that obstruction. For this, first, the purification of the senses is required. However, in propitiating other deities, since they are outward-facing and can only grant predetermined results, some other defect may arise in the propitiation being performed. To establish the certainty of their results, and to first dispel the previous interdependence, the author recapitulates what was said earlier: "Thus, this has been said by me for those who are dying among humans, and also for the wise among them." (1) Recapitulating the previous statement and to refute the propitiation of other deities, the author states their view: The twenty-eight deities are the forms of the Truth, and the thirty-three deities mentioned in the Vedas—the Vasus, Rudras, Ādityas, Indra, and Prajāpati—are also included here as forms of the Truth. In brief, all are encompassed within the Truths. Those twenty-eight are: "These deities are the parts of Vishnu," according to the statement. And those, starting from Prajāpati up to the Moon, are as follows: First, the deity predominated by the Rajas quality is Brahmāspati, the creator of the Vedas and the world. One desirous of the splendor of Brahman should propitiate him. (1-4)
Śrīmad Gosvāmi Śrī Puruṣottama caraṇa-viracitaḥ Subodhinī Prakāśaḥ
Now we shall explain the third chapter. Since the previous section has been completed, they (the authors) express the meaning of that by introducing the meaning of the section being presented, and also clearly show the mutual relationship of cause and effect, which is the reason for both. Otherwise, there would be a doubt as to why there is no inclination for all towards such a great fruit. Thus, they dispel that doubt, (in the kārikā) with the words "śrotavya" etc. (1)
In "śrotavya-viṣaya" here, the case ending is karmadharaya. In that very form, the truth of the matter has been expounded by Śuka through instruction, based on valid means of knowledge, etc. The means which skillfully brings about the fruit of listening (śravaṇa) is being explained. Now it is being said by Śuka to the son of Vyāsa. (1)
Thus, having first shown in a general way the reason for the previous section, in order to show the same for the present one as well, they speak of its meaning in a specific way with the words "śramita" etc. The means, both seen and unseen, is certainly to be spoken of and clearly explained here as well. But since verbal knowledge, which depends only on the comprehension of words, has already been generated by the first two chapters, what is the need for another means which aids in generating the fruit of listening, since listening is not dependent on anything else for generating its fruit? What is the need for another means which aids the fruit? In anticipation of this doubt, they say "anyathā" etc., indicating that if the other means is not accepted and is not necessary, then the deliberation being carried out by Śuka with statements like "brahmavarcasakāmena" etc., the subsequent question by the king with statements like "bhūyaḥ 2|4|12", and the statements of Śuka like "punaḥ" and "namanādi-vākyaiḥ" in the following section would become futile. The verbal knowledge alone would suffice. Therefore, it is understood that mere instruction is not enough, and hence the mention of the seen and unseen means is necessary. (2)
In anticipation of the question "What are those?", they say "indriya" etc., up to the half verse. The object, listening and reciting, is fully accomplished through the means. Therefore, here in this section the twofold means, the unseen and the seen mentioned earlier, is being expressed. With the same intention, the faith in both is also being explained, as indicated by the use of the verb "gamyate" derived from the root "gam" with the "ṇij" termination, meaning "to be known". And since the unseen means is understood only through the seen means, which is the form of non-difference from the Lord, and since that faith (in non-difference) is clearly expressed, it alone is primarily the meaning of the section. Thus, there is no contradiction with what was stated earlier. (3-3 1/2)
Therefore, they state the other intended meaning with the words "tasmāt" etc. Thus, the intention of Vyāsa is understood from the determination of the meaning of the section. (4) (The commentary on the kārikā is completed.)
Having thus shown the connection, and being about to show the connection of other statements indicative of worship in the present context, they introduce it with the words "evam" etc. In the phrase "tayoḥ", it refers to those two (means). "Bahirmukhātvādi" means because the senses are directed outwards, etc. "Iti" indicates the reason. (1)
"Brahmavarcase" etc. - this is for the purpose of refuting the stated intention (of those statements). The rest is "anuvadati tat-bhajana" (they speak of that worship). "Vede" etc. And thus, in the Bṛhadāraṇyaka Upaniṣad, when Śākalya asked "How many gods are there?", Yājñavalkya determined the number, and just as the inclusion of all (gods) within that number is shown there, so it is here too. This establishes the refutation of the worship of all others, with only that many (mentioned here). "Sarve" means those spoken of elsewhere as well as those spoken of here. "Te ca" etc. means that they are referred to here by other names. And the inclusion of the twelve Ādityas among the Śrautic months, since the derivation "ādadānāyantī" is common to both; of the Praṇa-rūpa Rudras among the sense organs endowed with ego; of the Nakṣatras (stars) in the moon, from the statement "Nakṣatrāṇām ahaṃ śaśī"; the rest are to be understood as clear. "Sattvābhimāninī" etc. means Indra is called the lord of beings (sattvābhimānin) because he is the chief of the gods, and the gods are rooted in the mode of goodness. "Prajāpatī" means those who preside over ignorance (tamas), because they cause the perpetuation of the cycle of birth, being associated with the mode of ignorance in that respect. (2)
"Devī" refers to the feminine form of Brahmananda (Brahman-bliss). "Vāgabhimāninī" means that speech (Vāc) is said to be an object of pride, since the Śruti declares "Vāg is made of tejas," and hence the mention of her worship is understood from the statement about the worship of one desirous of tejas (brilliance). The pride of the Vasus in fragrance is to be inferred from the story of their conquest of the world of fragrance earlier. Similarly, the pride of the Rudras in space is to be understood from the conquest of space as mentioned in the Purāṇas. The mention of temporary results in the worship of Rudras is for the purpose of generating faith, as their worship is difficult. (3)
"Food is said to be the primal source (ādi), or that from which food originates is called primal (ādi); hence, some say that affluence (samṛddhi) is also implied by the term 'primal food' (annādi). The pre-eminence of water is understood from the statement 'all deities are water' in the Śrutis, as water is revered by all, and all deities reside in it as their source. The pre-eminence of the means (sādhya) is due to their capacity to yield results, just as air pervades both inside and outside, leading to the accomplishment of mental transformations, etc. The motherhood of the world is a quality. The meaning is that this statement is made with the intention of extolling that quality. Since the Śruti declares, 'May this truth be established between Heaven and Earth, the father and mother,' some argue against this notion of motherhood by saying 'mother' (mātṛ), etc. The Smṛti states, 'Gaurī (2), Padmā (2), Śacī (3), Medhā (4), Sāvitrī (5), Vijayā (6), Jayā (7), Devasenā (8), Svadhā (9), Svāhā (10) – these are known as the mothers of the world.' The implication is that their form as 'world-mothers' is well-established. (2) (2) (3) (4) (5) (6) (7) (8) (9) (10)
"The reading 'touch' (sparśa) seems more appropriate here, as the presiding deity of touch has not been mentioned earlier or later. In statements like 'sporting and playing with female companions like a sovereign among Yakṣas,' the experience of touch-related pleasure is well-known among all deities. Although the text does not explicitly state that Brahmaṇaspati and others preside over the sense objects like color, etc., this can be understood from other Śrutis and Purāṇas. In the Vārāha Purāṇa, it is mentioned that Gaṇapati presides over space, and Skanda presides over ego, suggesting that this order is possible elsewhere as well.
"However, it may be argued that mentioning specific desires in those statements would be inappropriate for negating such desires, as they are well-established in the worldly tradition. Similarly, the deities should not be mentioned either. The verse 'akāma' addresses this concern by stating that if the word 'yajeta' (one should sacrifice) is taken as an injunction, then the cessation of desires can be easily achieved. To explain the purpose of mentioning the deities, it is said, 'The nature of the worship of deities prescribed in the sacrifice is described as follows' (iyam ityādi).
"The statement 'punāśca bhūyād bhagavaty anante rati' is explained in the first Skanda, as stated in the 'Vākyānvaya' section. The objection is raised: If there are specific desires, then the same attachment (sneha) should not exist for all desires, as it would then become the object and purpose of action in all cases. To address this, it is said, 'sa tathā' (it is so), etc.
"Another objection is raised: Since the Veda declares Brahman to be the subject matter of the Upaniṣads, its revelation should not be neglected there. To this, the response is given: 'vedena' (by the Veda), etc. The meaning is that the negation itself serves as the exposition. The term 'sākṣāt' (directly) means 'merely.'
"If so, then what is the purport of the statements about Dharma? To this, the answer is given: 'nāpi' (not even), etc. The meaning is that the verbal statements can be interpreted in any way, but they do not lead to direct perception, as even in the case of direct perception of Brahman, the Dharmas (virtues) do not manifest themselves due to the absence of a co-operative cause (sahakāriṇo 'bhāvāt) for revealing them.
"'Sāmarthyam' (capability) means 'what is to be desired.' The reason for this is given as 'na hi' (for not), etc. The implication is that since the desired object is not well-established in the worldly tradition, its mention is not necessary.
"The purpose of mentioning the deities is explained as 'tad brahma' (that Brahman), etc. Since the deities mentioned here are additional (to those already known), even an enumeration (parisaṃkhyā) cannot be made. Therefore, both (deities and desires) are mentioned.
"The way this is to be understood is further clarified with the statement 'evam' (thus), etc. The Śruti passage 'indrasya' (of Indra), etc., is found in the second Kāṇḍa of the Taittirīya Saṃhitā, where it is stated that Prajāpati instructed the animals to obey Indra, as Indra had conquered Vṛtra and acquired strength. When Indra refused, saying 'it does not depend on me,' he was commanded to make it depend on him. Then, when Indra said 'it does not obey me,' he was instructed to make it into curds (dadhi). Thus, since Indra is revered, he alone is to be served.
"To address the objection of how food and its primal source (annādi) can be means of service, it is said, 'yad yad iṣṭam' (whatever is desired), etc. The meaning is that in their absence, the purpose of the statement would be contradicted due to the absence of the most desired and the beloved, and hence they are to be served.
"The story of Aditi, beginning with the statement 'ita imaṃ lokam ajayan' (she conquered this world), is recited in the seventh and eighth Kāṇḍas. 'Tad vat tānu vṛtsyā' (following their mode of nourishment) refers to the Heaven and Earth nourishing the world in the form of mothers.
"The Śruti 'rūpam' (form) is found in the Brāhmaṇa portion of the Vājasaneyi Saṃhitā. With this context, it is established that desires are useful for the service of the Lord, and the deities, like the wind, have the power to carry things, being parts of the Lord, distinct from the well-established worldly objects." (4)
Śrī Giridhara's Bāla Prabodhinī
In the third canto, the faith of the sage Śaunaka is described as he listens to the narration of the Lord's pastimes, establishing the superiority of devotion to the Lord. (1)
Intending to explain the insignificance of worshipping other deities due to their trivial results, he reiterates the previously stated: "Thus" - for those nearing death, O King, you inquired about the duty prescribed in the scriptures, which is indeed the hearing of the Lord's narrations and so forth, as stated. However, many of those nearing death are seen not engaging in that duty. He explains: "Among humanity" - meaning those souls who have attained the human form of life and are discriminating, they engage in such duties. But those whose intelligence is impure, being attached to sense objects like animals, being devoid of the discrimination between duties and non-duties, do not engage in such duties. (1)
He then illustrates the results of worshipping various deities: One desiring the splendor of the Brahman should worship Brahmā, the promulgator of the Vedas. One seeking mastery over the senses should worship Indra, and so on. Likewise, one desiring progeny should worship the Prajāpatis like Dakṣa. (2)
One seeking opulence should worship Devī, the Lord's energy in the form of Māyā; one seeking inexhaustible vigor should worship Vibhāvasu; one desiring wealth should worship the Vasus; one seeking prowess should worship the Rudras, thereby becoming powerful immediately thereafter. (3)
One desiring food should worship Aditi; one seeking the celestial region should worship the twelve Ādityas, the sons of Aditi; one desiring sovereignty should worship the Viśvedevas; and one desiring control over the people of the land should worship the Sādhyas. (4)
Hindi Anuvāda
Śrī Śukadeva explained the superiority of devotion to the Lord over the worship of other deities according to one's desires, saying: "O Parīkṣit! I have given you the answer to your question about what an intelligent person should do at the time of death." (1)
"One desiring the splendor of Brahman should worship Bṛhaspati; one seeking extraordinary power over the senses should worship Indra; and one desiring progeny should worship the Prajāpatis like Dakṣa." (2)
"One seeking wealth should worship Māyādevī, the energy of the Lord; one desiring vigor should worship Agni; one desiring wealth alone should worship the Vasus; and the powerful person seeking valor should worship the Rudras, thereby immediately becoming valorous." (3)
"One desiring abundant food should worship Aditi; one desiring the celestial realm should worship the twelve Ādityas, the sons of Aditi; one desiring sovereignty should worship the Viśvedevas; and one desiring control over the people should worship the Sādhya deities." (4)
SB 2.3.1-4
