Text 17: Both by rising and by setting, the sun decreases the duration of life of everyone, except one who utilizes the time by discussing topics of the all-good Personality of Godhead.
Text 18: Do the trees not live? Do the bellows of the blacksmith not breathe? All around us, do the beasts not eat and discharge semen?
Text 19: Men who are like dogs, hogs, camels and asses praise those men who never listen to the transcendental pastimes of Lord Śrī Kṛṣṇa, the deliverer from evils.
Text 20: One who has not listened to the messages about the prowess and marvelous acts of the Personality of Godhead and has not sung or chanted loudly the worthy songs about the Lord is to be considered to possess earholes like the holes of snakes and a tongue like the tongue of a frog.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
Moreover, with the intention of saying that the life which is uselessly dwindling away can be made fruitful by the narration of Hari's pastimes, he says in three verses, "Āyur" etc. That sun, while rising and setting, fruitlessly takes away the life-span of others, except for that portion of life which is spent (in listening to Hari's pastimes). (17)
Now, if their very life is the fruit of the life-span, then (considering the objection), he says, "tara" etc. Now, if they do not breathe, then they are merely bellows or leather cases. Now, if they do not take food, etc., then (considering that objection), he says, "na khādati" etc. What do they not do? They neither eat, nor consume, nor discharge semen for the sake of sexual union. Or, considering them as animals in human form, he says, "apara" etc. (18)
He further clarifies the same idea: "Those equal to pigs, being engrossed in sense objects which are like thorns causing misery, those camels being engaged in bearing burdens, and those asses, are to be condemned, since the path to their ears has never been trodden by (the narration) which is eulogized by those with experience." (19)
Stating that the limbs of such a person are fruitless, he says in five verses, "bile" etc. Alas! the two ears of a person who does not listen are simply two holes (in vain). And the tongue of one who does not sing (the Lord's praises) is as evil as the tongue of a frog. (20)
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
There should be no delay in this matter, he says with "kiṁ ca". "Harati" (takes away) means snatches away by force, since it goes in vain. Or, even a moment, consisting of three twinkles of the eye, makes the entire life-span fruitful. Just as a tree is said to be fruitful if even one branch bears fruit, the bearing of fruits on every branch, as it were, is to be desired for the entire life-span by associating it with the narrations of Kṛṣṇa. However, if this is so, then due to the absence of the taking away of life-span, a person would not die even at that moment because of the Kṛṣṇa narrations. True. A person whose wealth has been made suitable for the worthy is said to be possessed of inexhaustible wealth, as it is stated elsewhere: "That gift of mine to a Brāhmaṇa becomes twofold; to one who is not a Brāhmaṇa, it yields a hundred thousand; to one who has studied the Vedas, it becomes infinite." Here, "to a Brāhmaṇa" means to a Brāhmaṇa or to one engaged in pious deeds like an ascetic, etc. "To one who is not a Brāhmaṇa" means to a contemptible Brāhmaṇa. "To one who has studied" means to one who has studied the scriptures other than the Vedas. "To one who has mastered the Vedas" means to one who knows the meaning of the Vedas. Similarly, a person whose life-span has been graced by Kṛṣṇa, by attaining the state of His associate in the next life, undoubtedly gains an inexhaustible life-span. Thus, it should be understood that for a devotee of Kṛṣṇa, there is no taking away of life-span. However, old age, death, disease, etc., occur for the devotee by the will of the Lord, for the purpose of increasing devotion, preventing the rise of other doctrines, and protecting the confidentiality of devotion, but not due to the actual agency of time, action, etc. This has been established in the Bhīṣma Niryana chapter. (17)
Here, an objection is raised: "nanv" etc. The idea is that even animals like trees, bellows, village animals have more life, more breathing, more eating, etc., than humans, hence they are indeed animals in human form. (18)
That very fact of being animals in human form is further elaborated. Their condemnable nature, despite being animals, is stated by "śvādibhiḥ saṁstutaḥ" (eulogized by dogs, etc.). "This one alone upholds the duties enjoined upon all four of us. But we are incapable of upholding each other's duties." Similarly, "This one, having become a human being, we have become animals; yet we cannot uphold even one duty of another animal." Similarly, "This one transgresses even his own duty prescribed in the scriptures out of passion, while we abide by our respective duties imposed by nature." Similarly, "This one knows about the hell resulting from unrighteous conduct, while we are simply ignorant." Thus, there is a fourfold eulogy. The duties of dogs, etc., are to bark without cause, to be fit for slaughter and consumption, to carry heavy burdens, to be kicked by their own wives, etc. "Whose path has never been trodden, even once, by Gadāgraja" – here there is a metaphorical suggestion that just as a disease arises as an opponent in battle, similarly anger, etc., which are the diseases of a person, are destroyed (by the Kṛṣṇa narrations). (19)
After condemning such a person, he condemns each of his limbs one by one. "Bile" means just like village gossip or a snake's hole. Through metaphor, "asatī" (evil tongue) means it destroys all his merits like a wife. Here, even if a person becomes successful through devotion by the dedication of just one limb, still, his other limbs become fruitless. With this idea, the condemnation of the limbs should be understood. (20)
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
[The word "ca" means "if" according to the Kaivalyadīpikā commentary on the Upadeśāmṛta by Upadeśavālī.] (20-25)
Śrīmad Vīrarāghava Vyākhyā
Furthermore, with the intention of saying that the life-span which is uselessly dwindling becomes fruitful only in the narrations of Hari, he says "āyur" in three verses. That sun, which attains its rising and setting (udayan meaning arising, astaṁ meaning disappearance), the moment that is spent in the narrations of the Supreme Lord, whose glories are uttered (i.e., in Hari-kathā), apart from that moment, the life-span is taken away, but that moment is not taken away, it is fruitful. (17)
However, if mere living is considered the fruit of that life-span, then he says "tarav" etc. (18) Birth, death, and the intervening state is called life. However, they (trees, etc.) do not breathe, so he says "bhastrā" etc. The bellows do not breathe, do they not expel air upwards? However, they do not have food, etc., so he says "grāmapaśavaḥ" (village animals). (18) Others (animals) spend their life-span but do not eat, do not pass stool or urine, do not discharge semen, and do not indulge in sexual intercourse. (18)
A viḍvarāha is a village hog. (19)
O Sūta! For a person who does not hear the exploits (vikramān) of the Lord, whose stride is vast (urukrama), those (ears) are just holes (bile), mere apertures. If he does not sing the praises of the Lord's narrations (urugāyagāthāḥ), his tongue is evil (asatī), wicked, like a frog's tongue. (20)
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
He says "āyur" etc., to convey that life is useless without the narrations of Vāsudeva. That sun, which rises and sets (udyan meaning arising, astaṁ ca yan meaning "and the one that goes to setting"), takes away the life-span of people, as per the statement "Day by day, life is diminished by the comings and goings of the sun." Without (ṛte) that moment (kṣaṇaḥ) spent in the narrations of the Supreme Lord, the time is indeed wasted - this is the sequence. (17)
However, in this world, a person is praised for living a long life, so regarding that, he says "varav" etc. Since trees do not breathe, etc., it is said "bhastrā" etc. Bhastrās are a type of bellows made of leather for kindling fire. Bellows are inanimate, so to avoid equating them, he says "na" etc. Village animals like donkeys pass stool, urine, etc. Others, apart from the animal species, are men and women. By this, it is stated that in the absence of hearing the narrations of Hari, there is no purpose in being a conscious being. (18)
He clarifies this further with "śva-viḍ" etc. A viḍvarāha is an unclean village hog, an animal devoid of discrimination. In the reading "gadābhṛta," gadā means a cow, like the word "prāmāśrita." (19)
Even for a living person who does not hear the narrations of Hari, his life becomes fruitful by the fulfillment of the senses like the ears, otherwise, it is useless - with this idea, he says "bile" etc. The ears of one who does not hear (śṛṇvataḥ) are like holes (bile) in a mountain, this is implied. If one does not sing the praises of the Lord's narrations (urugāyagāthāḥ), then his tongue is evil (asatī), like the tongue of a frog (darduraḥ). (20)
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
Thereafter, Śrī Śaunaka also firmly established the same (Hari-kathā) as the object to be described through a statement of exclusion. He says that in "āyur harati" (takes away the life-span). That sun, while rising and going towards setting (udyan meaning arising, astan yan meaning going to setting), takes away or forcibly snatches due to its futile wandering. The life-span (āyuḥ) of the one by whom even a single moment is spent (nītaḥ). Excluding (ṛte) that, everything becomes fruitful. Even though the entire life-span becomes generally fruitful by the narrations of the Lord, just as an unbroken tree bears fruit in one branch, still, my question is with the intention that every particular situation should also become fruitful. (17)
Regarding that, he firmly establishes the same point, condemning those situations of life-span which are unconnected to it, through the two verses "tarav" etc. And it should not be said that trees do not have any deficiency because they do not breathe, for even though they breathe, the absence of life is seen. Therefore, he says "bhastrā" etc., that much is insignificant. However, trees do not have the enjoyment of taste, etc., so regarding that, he says "na khādanti" (they do not eat). They do not pass urine, they do not indulge in sexual intercourse. Considering them as human-like animals, he says "apare" etc. (18)
He says the same with "viḍvarāha" etc. Even if that person is properly praised by companions like dogs, etc., he is an animal. The meaning is that he would then be the greatest animal among them. Or, properly praised by dogs, etc., means that whatever little virtue, etc. we all possess, all that is borne by him - this is the meaning. (19)
Then, citing the futility of the specific organs as an example of the futility of the specific states of life-span, he says "bile" in three verses. For a person who does not hear (na-śṛṇvataḥ), those ear-holes (ye karṇapuṭe) are merely useless apertures (bile vṛthā randhre). Asatī means evil. (The example of the frog is for illustrating its crookedness that increases with age. There is also a reading "na yopeti" which is approved by the master, for the same reason as before due to the lack of connection with the words "yat" and "tac" and due to the intervention of meters.) (20)
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
He says there should be no delay in "āyur iti" (regarding the life-span). That sun, while attaining the rising (udyan), and going towards setting (astan yan), takes away (harati) the life-span (āyuḥ) of the one by whom even a moment (kṣaṇaḥ), or even three winks of an eye, is spent without it (ṛte vinā yat yena). In that much time, the entire life-span becomes fruitful, just as it is said that the tree bears fruit when one branch is fruitful. If fruitfulness is to be considered for every branch, then it should be expected that the entire life-span is engaged in the narrations of Kṛṣṇa. But then, due to the absence of diminishing the life-span, a person devoted to the narrations of Kṛṣṇa would not die. It is true. Just as a person who has made charity to a worthy recipient is said to possess inexhaustible wealth due to attaining endless enjoyment, as per the scripture "Gift to a non-brahmin is equal, to a brahmin it is doubled. To one who has studied, it is a hundred thousand times, and to one who has mastered the Vedas, it is infinite," similarly, a person whose life-span has been graced by Kṛṣṇa will certainly attain an imperishable life-span by becoming His associate in the next life. Therefore, it should be understood that there is no diminishing of the life-span for a devotee of Kṛṣṇa. However, old age, death, disease, etc., occur only by the desire of the Lord for increasing the devotee's eagerness for devotion, for removing other philosophies, and for protecting the confidentiality of His devotees, but not due to the real cause of time, karma, etc. This has been established in the Bhīṣma Niryana chapter. (17)
But that the absence of diminishing the life-span is not merely living in the mortal world, he says in "tarav" etc. Rather, their life is even greater than humans. The objection that they do not breathe is answered in "bhastrā" etc. Rather, their breathing is even greater than humans'. The objection that they do not have eating, etc. is answered in "na khādanti" (they do not eat). They do not pass urine, they do not engage in sexual intercourse with females, the discharge of semen. Rather, their eating, etc. is even greater than humans'. By "apare" (others), their animal-like human nature is implied. (18)
Even though they are animals, he says their blameworthiness in "viḍvarāha" (a type of pig). "Properly praised by dogs, etc." means that this one alone bears the dharmas (virtues) of all four of us, while we are incapable of grasping each other's dharmas. Similarly, this human being, having become an animal, is unable to bear even one dharma of another animal. Similarly, this one, transgressing the dharma prescribed by the scriptures, bears it only out of excessive attachment, while we have fallen into our respective dharmas ordained by destiny. Similarly, this one bears the hell that will be born from our dharmas, while we are merely ignorant. Thus, the praise is fourfold. The dharmas of those dogs, etc. are indeed baseless barking, indiscriminate eating, carrying heavy loads, being kicked by their own females, etc. Of the one whose ear-path is never ever entered (na upetaḥ) by Gadāgraja (born at the tip of the club, a metaphor for the diseases like anger, etc. that originate as a remedy for bodily ailments but become the ailments themselves for the person). (19)
Thus condemning a person's organs, he condemns each organ without devotion in "bile" in five verses. Bata means alas. For a person who does not hear (na śṛṇvataḥ puṃsaḥ), those ear-holes (ye karṇapuṭe) are merely useless apertures (bile eva), like village gossip equal to a snake's abode. Darduro bhekah, its own asatī (meaningless one), becomes evil (duṣṭā), implying that like an unchaste wife, it destroys all his merits. Here, even though a person devoted to organs like arms, etc. becomes successful, the intention is that the other organs become useless, hence the condemnation of the organs should be understood. (20)
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
He says that sustaining the body without the devotion to Hari is futile, in "āyur" with eight verses. For one by whom even a moment is not spent with the narration of the supreme glorification of the Lord, his life-span (āyuḥ) is spent without it (ṛte vinā). That sun, while rising (udyan) and going towards setting (astan yan), takes away (harati) the life-span of people in vain, fruitlessly. (17)
The Bhastras (Dharma personified) and others are animals in human form, well-known animals. They do not discharge semen (na mehanti). If the life-span were to become fruitful merely by sustaining the body, or merely by sustaining the breath, or by being devoted to eating and sexuality, then what is the distinction of people from the trees and others? This is the intention. (18)
For this very reason, He who is well-known as Gadāgraja (born at the tip of the club, a metaphor for Śrī Kṛṣṇa), whose ear-path is never ever entered (na upetaḥ) by any person, is described as equal (saṃstutaḥ) to dogs and others. (19)
Te (alas!) for the person who does not hear (na śṛṇvataḥ) the exploits (vikramān) of the Lord of vast strides (Urukramasya), the three-strided Lord (Trivikramasya), his ear-holes (karṇapuṭe) are mere useless apertures (bile). For one who does not sing the praises (na cet upagāyati) of the Lord whose glories are sung in many ways (Urugāyasya), his tongue is evil (asato duṣṭā) like the scorpion's sting (darduro iyaṃ dārdurīkā dārdurīkā iva). (20)
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
Now, to state the futility in being a non-practitioner of devotion among the existing ones, and the fruitfulness in being a practitioner of devotion, using the reasoning of 'how much more so', he says: "āyur harati" (takes away the life-span). (1) In the Śruti statement, "That blazing one rises, taking away the life-breaths of all beings. 'Do not take away the life-breaths of my progeny or my cattle.' That one who sets, sets while taking away the life-breaths of all beings. 'Do not take away (the life-breaths) of my progeny or my cattle'," it is said that that sun, while rising and setting, takes away the life-span of all living beings. From the statement "Do not (take away) of my progeny," it is understood that it does not take away the life-span of someone. Whose, then? In anticipation of this, it is understood from the general principle of authority that the sun, which is established for the purpose of taking away the life-span, does not take away (the life-span) of the authoritative bestower of authority, the inner essence. And the life-span that is taken away, it gives only to the devotees of the Lord, because of the inevitability of distribution. Although in the statement, it is said that it does not take away the life-span of the supplicant, still, by indicating the transience of taking away, it is concluded to be so. His life-span (is spent) without it (ṛte). "The human being indeed has a life-span of a hundred years" – the human being has a hundred life-spans... by one year. By circumambulating the entire universe, it takes away one life-span. There, his life-span is spent without that in which moment would occur through the narration of the Supreme Lord. The meaning is that it does not take away the life-span in which (moment) is spent in proximity to the Lord through the narration of the Supreme Lord. Because of the eternal relation, that moment alone is denoted by the word "that" (tat). And the relation is indeed by nature, so it establishes that he is the one in whose life-span it occurs. If even one moment in the midst of a year is spent with the narration of the Supreme Lord for one's own purpose or for the purpose of the Lord, since one's duty is accomplished through the narration itself, it will not take away even the remaining (life-span) – this is the intention. (17)
Thus, by indicating through the illustration that the life-span becomes fruitful even for a mere moment in association with the narration of the Lord, and establishing the fruitfulness for all, in the absence of that, he says that even the life-span (spent) without it is futile, giving the example: "taravaś ca" (and the trees too). (2) Do the trees not live for a long time? There is no use for them for their own sake. Nor do they become liberated. Therefore, the meaning is that even a long life obtained by prayer is futile. Although it could be objected that their life-span does not remain by sustaining the breath, hence there would be some use in being the sustainer of the breath, he asks: "bhastrāḥ" (the bellows) – do they not breathe? Previously also, the air enters and exits only through the path of leather bags. Thus, it is established that there is no use in merely sustaining the breath, in the bellows itself. If it is objected that here, since there is the accomplishment of one's own and others' benefit, there is no similarity to the example, he says: "uta" (or). The meaning is that even having done so, it is futile. Just as the iron and other (objects) become heated by the association with the bellows, and there is harm from the heated (objects) as well. Hence, there is the fault of causing harm and trouble to others through heating. Likewise, for life too, there is no distinction – this is the intention. The absence of accomplishment of human goals is indeed common to both. If it is said that there is enjoyment, to that he says: The delusion of enjoyment among people is in the eating of food, etc. But in reality, what has entered one place exits another place. Just as what has come out of one's own body, entering the mouth of a pig, again exits, likewise, what has come out of the earth, trees, etc., entering one's own mouth, again exits – so there is no distinction from the pigs, etc. For one who does not grasp this similarity, this attribution is undesirable, not for the knower of Brahman. For he considers the material self to be most important. By the word "others" (apare), this one too is indicated as an animal, based on the Śruti "Hence three of the animals are to be taken by the hand." And the utmost (fault) is being censured as a village animal. (18)
Thus, having attained equality with the lowly, he further declares their lowliness by [mentioning] dogs, chandalas, pigs, and asses. These four animals are condemned in all worlds. No one praises them. When a person turns away from the Lord, the people see him as praising only them. [They say,] "Since he has turned away from the Lord and has become like these, he is praising us as equals." Thus, he is praised by them, meaning: Although he indicates his own craving even for mere morsels by wagging his tail, etc., yet this householder becomes devoted to his master. He is also content with little. But the natural one is the opposite of this. Similarly, the pig, attached to the censured [act of] defecating, delights in places of urine and feces. This one [person] is also like that. Still, he subsists on anything, not being dependent on others. But this one consumes the share of all by himself. Although oxen endure extreme unpleasantedness like thorns, etc., still they bear the burden of their master. But this one is the opposite, not doing any work for the Lord. Although an ass goes away when beaten by the hooves of a she-ass, still it is not crooked and does not refuse the work of its master. But for this one, those very faults are not virtues. Hence, he is condemned even more than that.
This is not common to all men. But for those whose use is only for eating food, he says: "The wise find food in vain. By food, life is sustained, and from food, life arises." Here, the futility and usefulness of food for merely living and for knowledge and devotion are described. In the case of futility, there is equality [between humans and animals]. But in both cases, since food ultimately serves human goals, he denies the opposite, saying: "Not what the son of Gadā, Krishna, has not reached through the path of the ear." From the statement "I am theirs," it is certain that this one does not belong to Him. Therefore, the path of devotion and knowledge is obstructed. 'Gadāgraja' means 'born after relieving the distress of parents,' implying that wherever the Lord's act of relieving distress is intended, there [the term] 'Gadāgraja' is used. (19)
After stating the futility of the body's enjoyments and lifespan, he speaks of the futility of the senses, saying "In the hole..." 'Bile' means distress. For a person who does not hear the extraordinary exploits of the Lord of vast stride, those [tales] enter the hole of the ear. There, due to the absence of the desired [spiritual] senses and the presence of the natural senses which are like venomous serpents, in the house-like body with holes serving as entrances for harmful [influences], just as a serpent that has entered such a hole in a house devours the householder, similarly, the natural tales that have entered this ear are completely destroying him, as per the statement: "They cast [one] into the lightless hell of the defenseless." And the tongue is uncontrolled. For the Lord has protected this rare [faculty] among all the senses. And He always protects it from the teeth. Still, it is not devoted to the Lord but is unfaithful, going to praise others. Moreover, he mentions a specific characteristic: "Like a frog's tongue, like a serpent's tongue." Its tongue has not been separated by the Lord, nor have the teeth been given as protectors. Of its own accord, it is cruel, devouring insects, etc. Similarly, this one's tongue, being without a controller, is cruel of its own accord for the purpose of harming others. Even so, the wicked one sings songs pleasing to the senses, but there is no concern about that either, as he says: "Nor does he sing." (20)
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
Regarding the word 'tarava' (trees), it implies 'hastim arkațam' (elephants and monkeys) as the remaining part of the sentence, understood from the context. (19) Regarding 'śvavid' (dogs, etc.), he explains their state of being despicable animals is not common to all men by saying 'etad' (this) and so on. To clarify that there are some for whom [eating food] is useful, he cites a specific Śruti passage. To explain that, they present three Śruti statements, starting with "mogham" (in vain). (19) The first is from the Taittirīya Brāhmaṇa, second ashṭaka: "Mogham annaṃ vindate 'pracetāḥ satyaṃ bravīmi vadha itsatasya, nāryamaṇaṃ puṣyati no sakhāyaṃ kevalāgho bhavati kevalādī" (The unwise find food in vain, I speak the truth, it is the death of what is consecrated; it does not nourish the noble soul, nor the friend, it becomes mere sin, a mere eater). Here, the one who merely nourishes wife, children, etc., by filling the belly, is condemned. The next two [statements] are from the Bṛhannārāyaṇīyopaniṣad (79): "Annena prāṇāḥ, prāṇair balaṃ, balena tapas tapasā śraddhā, śraddhayā medhā, medhayā manīṣā, manīṣayā mano, manasā śāntiḥ, śāntyā cittaṃ cittena smṛtiṃ smṛtyā smāra smāreṇa vijñānaṃ, vijñānenātmānaṃ vedayati, tasmād annaṃ dadan sarvāṇy etāni dadāty annāt prāṇā bhavanti bhūtānāṃ prāṇair mano manasaś ca vijñānaṃ vijñānād ānando brahmayonir" (From food come life-breaths, from life-breaths strength...finally from knowledge comes bliss, the source of Brahman). In one context, the two uses of food, for mere living and for knowledge, are described. (19) In the two cases mentioned by 'tatra' (there) and so on, for the unwise, it means being equal to the aforementioned despicable animals. The statement 'sthānām' (in the place) should be understood in relation to the soon to be stated: "praviṣṭaḥ karṇarandhreṇa svānāṃ bhāvasaroruham" (Entered through the ear-hole is the lotus-like tale of dogs). The rest is self-evident. (19)
Thus ends the explanation of the third chapter of the Second Skandha of Śrī Subodhinī Prakāśa. (3)
Śrī Giridhara-kṛtā Bāla Prabodhinī
Expressing the idea that life without the narration of Lord Hari's pastimes is futile, but fruitful with it, he says "āyur" in three verses. That sun, while rising and setting, steals away the life-span of people in vain. But the moment which is spent in narrating the glories of the Supreme Lord, the dispeller of ignorance, does not go in vain; rather, it becomes fruitful. (17)
Objection: For them (trees, animals), may not mere living be the purpose of their life-span? To this, he says: "taravo" (trees) - do they not live? Objection: But they do not breathe. To this, he says: "bhastrādharmakośāh" (bellows) - do they not expel air upwards? Objection: But they have no enjoyment. To this, he says: "grāmapaśavah" (village animals) - do they not eat, enjoy and engage in coitus? If mere living is satisfaction, then humans would be equal to them. With this idea, he says: "apare" (others). (18)
He clearly states the animal-like state of a person devoid of devotion like hearing, etc. - "vā iti" (or). Gadāgraja means the elder brother of the mace which removes the fever of worldly existence, the disease of ignorance. Or, he is called Gadāgraja as the elder brother of the mace-wielder Rohiṇī's son Śrī Kṛṣṇa. A person whose ear has never been entered by (his glories), is considered equal to a dog, etc., by them. Or, each of us upholds a particular dharma, but he alone upholds all our dharmas, so he is the greatest among us all, as praised even by dogs, etc. It should be understood that he accepts the characteristics of a despicable creature worthy of neglect, a bull's adherence to sensual objects, a donkey's suffering from attachment to thorny sense objects, and a donkey's carrying heavy loads despite eating little. (19)
Thus describing the futility of the life of one devoid of devotion, he says that even the limbs (of such a person) are futile - "bile" in five verses. "Bata" means alas! The ears of a person who does not hear the extraordinary pastimes of the Lord of immense prowess, are like snake-holes. Just as a snake situated in a household hole can destroy the householder, similarly, entering the ears, mundane topics will cast him into hell, as will be stated in the third chapter: "tāṃstān kṣipanty aśaraṇeṣu tamassu hanta" (Alas! They hurl them into the blind darkness of a hellish condition). Addressing the Sūta as the final authority on the Purāṇas, indicating there is no need to speak further, he says: "he sūta" (O Sūta). If a person does not sing the extensive epic stories of the Lord, then his tongue becomes like a worthless frog's tongue, merely talkative. Instead of that, it is vile, being the cause for falling into hell due to speaking untruth, etc. (20)
Hindi Anuvāda
For the one whose time is spent in singing or listening to the glories of Lord Śrī Kṛṣṇa, the life of all other people is passing in vain. This Lord Sun is stealing away their life-span daily by his rising and setting. (17)
Do trees not live? Does the blacksmith's bellows not breathe? Like humans, do not the domesticated animals of the village eat, drink, and engage in coitus? (18)
The person whose ears have never been graced by the pastimes of Lord Śrī Kṛṣṇa is worse than a dog, village pig, camel, and donkey. (19)
O Sūta! For the person who never listens to the narrations of Lord Śrī Kṛṣṇa's pastimes, his ears are like snake holes. The tongue that does not sing the glories of the Lord merely chatters like a frog's tongue; it is better that it does not exist. (20)
SB 2.3.17-20
