Text 21: The upper portion of the body, though crowned with a silk turban, is only a heavy burden if not bowed down before the Personality of Godhead who can award mukti [freedom]. And the hands, though decorated with glittering bangles, are like those of a dead man if not engaged in the service of the Personality of Godhead Hari.
Text 22: The eyes which do not look at the symbolic representations of the Personality of Godhead Viṣṇu [His forms, name, quality, etc.] are like those printed on the plumes of the peacock, and the legs which do not move to the holy places [where the Lord is remembered] are considered to be like tree trunks.
Text 23: The person who has not at any time received the dust of the feet of the Lord’s pure devotee upon his head is certainly a dead body. And the person who has never experienced the aroma of the tulasī leaves from the lotus feet of the Lord is also a dead body, although breathing.
Text 24: Certainly that heart is steel-framed which, in spite of one’s chanting the holy name of the Lord with concentration, does not change when ecstasy takes place, tears fill the eyes and the hairs stand on end.
Text 25: O Sūta Gosvāmī, your words are pleasing to our minds. Please therefore explain this to us as it was spoken by the great devotee Śukadeva Gosvāmī, who is very expert in transcendental knowledge, and who spoke to Mahārāja Parīkṣit upon being asked.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
Even if the head adorned with a silk turban and crown does not bow down, it is merely a burden. Those (ears) adorned with shining golden earrings are equal to a corpse. The word "api" is used in the sense of "also". (21)
Those eyes that do not behold the form of Vishnu are compared to the eyes of a peacock's tail feathers. (They are) like tree trunks, meaning their birth is (fruitless) like a tree. (22)
One should not attain, touch from all sides, or uphold the feet of the divine Maya of Lord Vishnu. "Na vedeti" means one should not seek or rejoice in it. (23)
That which is as hard as a stone - he speaks of its characteristic. "Atha" means next. Horripilation (hair standing on end) arises in the bodily hair. (24)
Since all this is futile for the devotionless person, I speak what is pleasing and favorable to the mind. Therefore, being rightly questioned by the king, (the sage) Vaisampayana spoke to the king what I will relate. (25)
Thus ends the commentary of the third chapter of the second book of Śrīmad-Bhāgavatam Mahāpurāṇa.
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
Bhāva (emotional experience) alone causes one to sink further into the ocean of saṃsāra (cycle of birth and death). The idea is that just as a dead body (is incapable of receiving), even the gods, ancestors, etc. do not accept the water, etc. offered by one who is like a dead body (devoid of bhāva). (21)
With eyes like a peacock's feathers. The idea is that without perceiving the path of liberation for the self, they fall into the field of thorns, which is saṃsāra. The meaning is that their eyes will be gouged out by the very staffs of Yama's messengers. (22)
Censuring each limb one by one, it (the text) censures the entire life - "jīvan" (the living being). A living being behaves like a special kind of corpse. It frightens the pious. The Lord does not accept even the ghee, etc. offered by such a being. The meaning is that just as a corpse does not rejoice even when worshipped with fragrance, etc., so too is the case (with the living being devoid of bhāva). (23)
Thus, having censured the external body primarily for its disarray, it (the text) also censures the internal (heart) - "vada śmaśāraṃ lohamayameva yat" (speak of the heart which is like a stone, made of iron). For those who chant many names of Hari, even though taken up, it (the heart) is not transformed - this is the characteristic of not being transformed, which is explained by "atha" and the following words. Even when many names (of the Lord) are chanted, the lack of melting of the heart is a sign of offence against the holy name. The meaning is that even though there may be tears and hairs standing on end, if the heart does not melt, it is a sign of offence against the holy name. And it cannot be said that tears and hairs standing on end are themselves indicators of the melting of the heart, as stated by Śrī Rūpa Gosvāmī: "Without actual bhāva, tears, hairs standing on end, etc. can occur by habit or due to practice, appearing like bhāva." Similarly, in great devotees, even though their hearts melt upon chanting the Lord's names, no external signs like tears or hairs standing on end are seen. Therefore, this should be explained as follows: When does the heart not transform? When there are external transformations, but still the heart does not transform - this is the meaning. What external transformation is referred to? "Eyes filled with tears." So, the meaning is that even when there are tears and hairs standing on end externally, if the heart does not transform, it is like stone. From this, it should be understood that the characteristics of the transformation of the heart are extraordinary qualities like forbearance, taste for chanting the Lord's names, etc., as stated: "Forbearance, detachment from the temporary, renunciation, absence of pride, absence of aspirations for results, absence of hankering for elevation, constant taste for chanting the Lord's names, attachment to describing the Lord's qualities, joy in residing in the Lord's abode - these are some of the effects that awaken in a person whose bhāva has sprouted." However, tears, hairs standing on end, etc. are common (to both those with and without bhāva). This is the meaning: For the highly qualified and non-envious devotees, only when there is chanting of the Lord's names does the experience of the sweetness of the names arise, and with that experience, the heart melts. And when the heart melts, the characteristics like forbearance, as well as tears and hairs standing on end, naturally manifest. However, for the less qualified and envious devotees, due to offences, even with excessive chanting of the Lord's names, there is no experience of the sweetness of the names, and thus the heart does not melt. Consequently, the characteristics like forbearance do not manifest either. Even if they exhibit tears, hairs standing on end, etc., their hearts are censured as being like stone. Moreover, for those who have attained the stage of anartha-nivṛtti (freedom from unwanted habits), niṣṭhā (firm faith), and ruci (taste for hearing and chanting), through the association of devotees, even if their hearts melt for some time, the stone-like nature of their hearts is eventually dispelled. However, for those whose hearts remain stone-like even when melting, they are indeed very difficult cases to be cured. As it will be stated in the third canto, in the yoga of meditation with and without spiritual seed: "Thus, when the devotee has attained the state of bhāva towards the Lord, his melted heart experiences becoming hair standing on end due to joy, shedding tears due to eagerness to see the Lord. This condition of the heart, which is like a stone, is gradually given up." Here, "dravadhṛdaya" (melted heart) indicates the melting of the heart, and "tac cāpi cittavaḍiśaṃ" (this condition of the heart, which is like a stone) indicates the stone-like nature of the heart, since "vaḍiśa" means iron or made of iron, which is a synonym for "aśmaśāra" (stone-like). The melting of the heart, being merely a semblance of bhāva, is also to be understood as such, since it is said to be "śanakair viyukte" (gradually given up), implying that it should not be abandoned through personal effort. For this very reason, one possessing such a state of meditation and devotion is not referred to as a "bhakta" (devotee), but rather as a "yogi" (meditator), because the heart's stone-like nature, being hard and crooked, causes distress to the object of meditation, which is the Lord's form. And as it will be stated: "The speech describes His qualities, and the hands perform His services," along with other verses glorifying the devotee, the Śāstras firmly establish that only a devotee (not a meditator) is truly worthy of being described. (24)
What more needs to be said than this? (25)
Thus ends the third chapter in the second canto of the Shri Bhagavata Bhavartha Dipika Prakasha (3).
Śrīmad Vīrarāghava Vyākhyā
If one does not bow down to or revere Mukunda's supreme limb, the head adorned with a diadem or crown, then that [head] is merely a burden, not an object of worship for Hari. And if one does not perform such worship, then those two arms along with their golden bracelets, although present, are inauspicious, belonging to a corpse, and useless. (21)
If those two eyes, resembling the eyes of a peacock's feather, do not gaze upon the divine forms, images, and emblems of Vishnu, and if those two feet do not traverse the sacred grounds like Srirangam, then they are like tree roots meant for humans to be born as trees. (22)
Any mortal who never desires, touches, or holds the three holy feet-prints of the devotees, who never delights in the fragrance of the tulasi plant which is dear to the lotus feet of Sri Vishnu, although breathing, is verily like a corpse. (23)
If this heart does not transform through the practice of reciting and remembering the Lord's names, and if as a result there are no transformations of the mouth, no tears of bliss in the eyes, no hair standing on end, and no thrill on the body, then alas, that heart is like a stone or iron. When the mind transforms, there are tears of joy and hair standing on end. (24)
You are the foremost among the devotees of the Lord, and you speak that which is agreeable to the mind. Therefore, O learned Vaishampayana, the son of Vyasa who was questioned by King Parikshit, please expound what you said. (25)
Thus ends the third chapter of the commentary by the venerable Vira Raghava Acharya on the second book of the great Purana, the Bhagavata Purana. (3)
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
Or if those two arms, though existing like a corpse, do not perform [worship]. (21)
With eyes not engaged like a peacock's feather [in viewing], fruitless. That is, the divine emblems and images. They resort to birth as trees, like trees. The sacred places: a sacred place is a city, a house, a body, a field, the womb of a wife, and a multitude. Ghṛta means ghee, butter, and milk according to the Yādavas. (22)
Of the devotee, if a person never desires or touches the foot-prints that exist on the ground, he is alive but like a corpse. Of the dear one to the lotus feet of Sri Vishnu. Breathing but like a corpse, like a fallen one. (23)
If a person's heart does not transform by the means of reciting the Lord's names in the form of a narrative, then it does not attain the state of melting, that is, it becomes as hard as a stone or iron. But if there is a transformation, this is its characteristic: in the mouth, there is the transformation of blossoming; in the eyes, tears flow; on the body's hair, there is the thrilling of hair standing on end. (24)
Thus, in the absence of hearing the Lord's narrations, there is no fruition of birth, etc. Therefore, the son of Vyasa, learned in the knowledge of the Supreme Self, being rightly questioned by the king as to what he had said, "Please expound to me, for who other than you can do so properly? You speak in accordance with the mind." He gives another reason: "Because you are the foremost among the devotees." Hence the desire arose in me to hear from you itself. (25)
Thus ends the third chapter of the commentary by Vijayadvaja Tirtha on the second book of the great Purana, the Bhagavata Purana. (3)
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
A burden, the supreme one. Though adorned with a diadem, a cloth garland, or a crown. The word 'api' is used in the sense of 'even'. (21)
Meaning they are like tree roots, as they resort to birth as trees. (22)
However, without those specific causes, even that does not occur. Thus, bathing the entire body in the foot-dust of the devotees of Vishnu is itself the cause for bowing down, etc., and the fragrance of the tulasi plant associated with Sri Vishnu's feet is the cause for the transformation of the heart. The transformation of the heart is to be understood as the cause for hair standing on end, etc. With this intention, he says "though alive". Of the beloved one whose feet are the abode (of tulasi). (23)
"Like a stone" – whose essence is hardness like a stone. The characteristic of transformation, "but". When there is a transformation of the heart, then there are tears, etc., in the eyes and so on – this is the meaning. This very principle will be firmly established by the venerable king with "that speech by which one extols his virtues". Thus, by commencing with Sri Shuka's words, devotion itself has been obtained in three chapters as the subject to be explained. And the commentary: In the first chapter, it is stated that concentration of the mind on the supreme form of the Lord is through chanting, hearing, etc. In the second, it is said that from that gross concentration, the mind becomes controlled and focused on the all-witnessing, all-ruler Vishnu. In the third, by hearing the excellence of the devotees of Vishnu from the sage, an upsurge of devotion for their deeds is described. (24-25)
Thus ends the third chapter of the kramāsandarbha commentary by Sri Jiva Gosvami on the second book of the great Bhagavata Purana. (3)
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
The head, although adorned with a silken turban and crown, is ultimately just a burden. When entering the ocean of mundane existence, it causes one to sink deeper – this is the meaning. A corpse (शव) is unacceptable even to relatives, so even gods and ancestors do not accept water etc. offered by the related person, since it is impure. The word 'or' (वा) is also used in that sense. (21)
Those eyes that do not behold the divine form of Vishnu become spoiled, like the eyes of a peacock's tail-feathers. Not seeing the path of liberation for the soul, they fall into the thorny field of worldly existence. It means that such eyes will have a birth akin to a tree, being hewn down by the axes wielded by the messengers of Death. (22)
After denouncing each limb individually, all the limbs are denounced collectively. "Do not touch the navel area; do not come into contact with any part of the body" – this is the meaning. That living corpse, behaving like a ghostly body, terrifies the pious. The Lord does not even accept ritual offerings made by his hands. The meaning is that one should not appreciate the fragrance of the tulasi plant, which is known as "situated at the feet of Lord Vishnu," with one's navel region. Such a person is also a living corpse, as described before. (23)
After denouncing the external limbs in this way by highlighting their shortcomings, the inner body is also denounced – the heart is like a stone or iron. Although many names of Hari are chanted, it does not become transformed. The characteristic of transformation is described next. Despite many names being uttered, there is no emotional melting of the heart, which is a symptom of offenses against the Lord's names. And it cannot be said that tears and hair standing on end are symptoms of such melting, as the revered Rupa Gosvami has stated: "Even in those devoted to spiritual practice, there may sometimes be a semblance of tears and hair standing on end without actual melting of the heart." Similarly, even deep emotional absorption while chanting may not be accompanied by external tears and such in highly advanced devotees. Therefore, this verse should be explained as follows: When does the heart not transform? When there is the state of "transformation" (vikara), which here refers to tears in the eyes. Thus, the meaning is that even when there are tears and such external transformations, if the heart does not transform, it is stonelike. From this, it should be understood that such special characteristics as tolerance, deep absorption in chanting the Lord's names, etc. are the true symptoms of transformation of the heart, as described in the verse: "Tolerance, lack of sense enjoyment, detachment from matter..." But tears and such transformations are only generally visible symptoms. (24)
Therefore, tell me – since it is thus, whatever is pleasing to your mind is what you should speak, for you are free from duality and doubt. Is there anything more to be said? (25)
Thus, in the Sarartha-darshini, which brings joy to the hearts of the devotees, the third chapter in the second canto has been appropriately completed for the righteous (3).
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
The word 'praṣṭa' means 'crown'. Even if the head, which is the highest part of the body, is adorned with a crown, if it does not bow down (to the Lord), then it is merely a burden. The tinkling of golden bangles and the sound itself are meaningless if one does not worship Lord Hari with devotion. Then, they (the person) are like corpses, equal to the dead. || 21 ||
The images and forms of Lord Vishnu. If men do not look upon them with their eyes, then their eyes are like the worthless tail-feathers of a peacock. The feet that do not walk to the holy places of Lord Hari, such as Vrindavan, acquire the status of tree trunks. They are like the roots of a tree. || 22 ||
One who never receives even a particle of the dust from the feet of devotees, does not touch it, or keep it, is a living corpse, equal to the dead. One who does not smell or relish the fragrance of the lotus feet of Lord Vishnu, is a corpse even while breathing. || 23 ||
The heart of one who is not transformed by the utterance of the Lord's names by the devotees who are in close proximity to the Lord, is like a heart of stone or iron. The signs of such transformation are described next. The eyes are transformed, they become reddish and tears flow. The hair on the body stands on end in ecstasy. || 24 ||
O Suta, since everything is futile for the non-devotee, being pleased by the king, Vaishampayana said to him: "You are speaking what is pleasing to the mind, therefore speak, relate further." || 25 ||
Thus ends the explanation of the third chapter of the second skandha of the Bhagavata Siddhānta Pradīpa.
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
The head of one crowned with a diadem never bows down. Yet even though served joyfully by those wearing diadems, if it does not bow to the bestower of liberation, then its highest part is merely a burden, since ordinary functionality is never accomplished. In the life of indulgence, however, it was prohibited from the beginning. "Even a bearer of excessive burden does not bow down." (21) The two associated with a corpse are devoid of the inner life-force. Likewise, they are devoid of service to the Lord within. And above, even their beauty is achieved by adorning a corpse. Here too are golden bracelets. These indicate neglect. (22) And the eyes, which again beautify the face, serve no other purpose than to indicate the Lord's wondrous nature like the feathers of a peacock, though devoid of consciousness. For the Lord has two types of creation: conscious and unconscious, the latter bereft of the Lord's activity. Consciousness has the form of the Lord. "They move" refers to the symbols. (23) Those who do not see, who do not perceive – their feet, though capable of movement, take birth as trees. Taking birth as a tree means being born into the tree species. Even though they cannot be a means of sustaining life, their mere grounding grants them that status. They make others bow down with the exalted status of their limbs. There are two types of life: the living corpse. For when one falls into the ocean of birth and death, one exists in two states: striving for liberation or dead. Among them, one who does not obtain even a particle of dust from the Lord's feet, or does not worship them as guests when they come to one's home, is said to be living solely for the sake of death. But one who does not attain the Lord's grace by any means, has no life, for he lacks the quintessential rasa that is the Lord's own life-force. Furthermore, "he merely breathes," just as one devoid of consciousness merely breathes when submerged in water. And this hinders others' duties as well. (24) In the same way, the sacred tulasi plant, renowned for its sole dedication to the lotus feet of Lord Vishnu, can never smell its own fragrance, as that fragrance is a grace from the Lord's feet. Since the nose is the perceiver of fragrances and fragrance exists within the tulasi. Regarding the movement of severingsometching like a serpent's tail, he says: "By the tulasi plant, revered as Lord Vishnu's feet" – this indicates that it is merely an act, as the presiding deity of that faculty of movement has departed. (21, 22, 23)
He speaks of the failure of the inner organs with "that stonelike essence" (bata). Though fortitude is a virtue, and one remains resolute even after hearing the Lord's deeds, his fortitude is like a stone's. He criticizes his own condition out of devotional rapture, as it is essentially stone-like, suggesting the impossibility of establishing the Lord's feet there. This implies that bathing it would be futile. (24) The heart does not undergo any transformation when the names of Hari, expressed through words capable of warding off the afflictions of sorrow imposed by oneself or another, are uttered – if the Lord's arrival at one's home is conceivable, then there would be decorations like cleansing and sprinkling. But where that is inconceivable, "no festival occurs, as in a chandala's home." Now the transformations are described for recognition. When there is an inner transformation, two things indicate it: tears in the eyes and hair standing on end. For transformation is a change belonging to the Lord. Then there is the attribute of being a Vaishnava. Regarding the hair, its standing up is befitting as it resembles a tree. Or it could be due to the filling of rasa. And the eye becomes a lotus filled with water. Otherwise, it simply becomes dry and deviates from its proper place.
Therefore, he says "listen to the tale" for the purpose of achieving success through the senses right from the body itself. "O tender one" is an affectionate form of address. Even without deliberating its meaning, your words alone are experienced as delightful. Hence, you are pre-eminent in the Bhagavata. Your words relate to the Lord. But what the son of Vyasa speaks is supreme, for he will not engage in outward talk, being skilled in self-knowledge. And since it was at his instance that the king became the narrator, his words do not contradict worldly knowledge and devotion. (25)
Thus ends the third chapter of the second skandha of the Bhagavata Subodhinī composed by the son of Lakshmana Bhatta, the revered Vallabha Dikshita.
Śrī Giridhara-kṛtā Bāla Prabodhinī
If one does not bow down or offer obeisance to Lord Mukunda, the bestower of liberation and the Supreme Lord, even though adorned with a diadem, silk garments, and ornaments on the head and other excellent limbs, then it is merely a burden. (21) The word 'or' is also used in the sense of 'and'. Even if one's hands are adorned with golden bracelets, if they do not render devoted service to Lord Hari, who is inclined to remove the distress of His devotees, then those very hands become like a corpse, and even the water, etc., offered by them is not accepted by the gods, ancestors, and others. (21)
Those persons whose eyes do not look upon the divine forms and manifestations of Lord Vishnu have eyes as worthless as the eyes of a peacock or a painted figure. And those persons whose feet do not walk to the holy abodes of Hari, such as Srirangam and Purushottama Kshetra, their birth is like that of a tree. (22)
Any mortal who never gains even a particle of dust from the feet of the devotees of the Lord, and who does not honor the devotees by welcoming them into his home and receiving the dust from their feet, is as good as dead, even while living. And the person who does not relish the fragrance of the tulasi leaves, which are dear to Lord Vishnu, is also as good as dead, even while breathing. (23)
Alas! The heart that does not melt upon hearing the names and appellations of Hari, either spoken by oneself or others, is like a stone. How can one know if the heart is melting? When, after hearing the Lord's names, tears of joy flow from the eyes and there is hair-raising ecstasy in the body, then one can know that the heart is melting. (24)
Since without hearing the Lord's pastimes and glories, this body, senses, and everything else are useless, or even a cause of hell, the wise son of Vyasa, Sri Shuka, upon being properly questioned by King Parikshit, spoke these words for our benefit. (Addressing Shuka) O venerable one, you speak words that are pleasing to our minds and bring joy, for you are the foremost among the devotees of the Lord and are well-versed in the science of the self. (25)
Thus ends the Bala-prabodhinī commentary on the Third Canto of the Śrīmad-Bhāgavatam, which was composed by the son of Shri Vallabhacharya, Shri Vitthalacharya, who is a servant at the feet of Shri Mukunda Raya, for attaining the bliss of devotion. (1-3)
Hindi Anuvāda
One whose head never bows at the feet of Lord Shri Krishna, though adorned with silken clothes and a crown, is a mere burden. The hands that do not serve and worship the Lord, though adorned with golden bracelets, are like the hands of a corpse. (21)
The eyes that do not behold the Lord's form, holy places, rivers, etc., which bring Him to remembrance, are as worthless as the eye-markings on a peacock's feather. And the feet of humans, though capable of walking, are like trees if they do not journey to the Lord's holy abodes. (22)
The person who has never placed the dust of the feet of devotees of the Lord upon his head is alive yet dead. The person who does not relish and praise the fragrance of the tulasi leaves, which have touched the Lord's feet, is breathing yet lifeless like a corpse. (23)
O Suta! That heart is not a heart but a stone, which does not melt and flow towards the Lord upon hearing and chanting His auspicious names. When the heart melts, tears roll from the eyes, and the body's hair stands on end. (24)
O dear Suta! Your speech fills our hearts with sweetness. Therefore, kindly relate to us the dialogue in which the supreme devotee of the Lord, the erudite Shukadeva, spoke upon being asked a sublime question by Parikshit. (25)
Thus ends the Third Chapter.
SB 2.3.21-25
