Text 1: Sūta Gosvāmī said: Mahārāja Parīkṣit, the son of Uttarā, after hearing the speeches of Śukadeva Gosvāmī, which were all about the truth of the self, applied his concentration faithfully upon Lord Kṛṣṇa.
Text 2: Mahārāja Parīkṣit, as a result of his wholehearted attraction for Lord Kṛṣṇa, was able to give up all deep-rooted affection for his personal body, his wife, his children, his palace, his animals like horses and elephants, his treasury house, his friends and relatives, and his undisputed kingdom.
Texts 3-4: O great sages, the great soul Mahārāja Parīkṣit, constantly rapt in thought of Lord Kṛṣṇa, knowing well of his imminent death, renounced all sorts of fruitive activities, namely acts of religion, economic development and sense gratification, and thus fixed himself firmly in his natural love for Kṛṣṇa and asked all these questions, exactly as you are asking me.
The Commentary "Bhāvārtha-Dīpikā" by Śrīdhara Swāmi
1. "In the fourth part, Śuka, the son of Vyāsa, elaborates on the acts of Hari related to the creation, as questioned by Parīkṣit."
The king's question is narrated through four (chapters), thus establishing the inherent nature of the self as described by the son of Vyāsa, Śuka. Having understood this, one should realize that Kṛṣṇa alone is to be worshipped, no one else.
2. The ātman is the body. Animals like elephants, etc.
3. This same topic is described as the characteristics of Hari's pastimes.
4. Realizing death as the final state, the one who renounces the three goals of life—dharma, artha, and kāma—achieves oneness with the divine out of supreme love.
The Commentary "Bhāvārtha-Dīpikā-Prakāśa" by Vaṃśīdhara
1. "The son of Brahmā is Nārada."
The same focused mind is established in the one who always remembers Kṛṣṇa from the time he entered Uttarā’s womb. Or, an unwavering mind.
2. It should be known as before. Since it was previously criticized as undesirable, it becomes firmly established.
3. "You ask me," means: "Tell the story of Kṛṣṇa which diminishes the lifespan of humans," etc. Hence, the king asked Śuka for this same reason. The saints who inquire about Kṛṣṇa's stories are the best among people.
4. Although it was established before, it was realized and accomplished for that purpose.
The Commentary "Dīpanī" by Śrī Rādhāramaṇa Dāsa Gosvāmī
No specific content is provided for translation within this section.
The Commentary by Śrīmad Vīrarāghava
1. "Thus questioned, Sūta explains the king's question, referring to his previous state by saying 'Vaiyāsaki,' i.e., of Vyāsa’s son, Śuka, whose speech determines the true nature of the self. The king, having heard this, fixed his unwavering mind on Lord Kṛṣṇa."
2. Moreover, realizing the body, wealth, and possessions, including the kingdom, as transient, he abandoned the attachment to them, establishing the notion of self-identity with Vāsudeva.
3. "O great saints," addressing Śaunaka and others, "You asked me about the nature of the stories of Hari," which refers to the inquiry regarding the glorification and pastimes of Kṛṣṇa. This is why he, with great faith in hearing about Kṛṣṇa, asked with determination.
4. Realizing the end as death, renouncing actions aimed at the three goals of life—dharma, artha, and kāma—attained firm self-identity with Bhagavān Vāsudeva. Thus, Parīkṣit asked in this manner.
The Commentary "Padaratnāvalī" by Śrīmad Vijayadhvaja Tīrtha
1. "Due to his intense devotion, Parīkṣit, whose mind was deeply engrossed in the activities of Hari as narrated in brief, desired to hear them in detail. In this chapter, Śuka’s respectful salutation to his guru and deity, followed by his response to Parīkṣit's question about the pastimes and interactions of Hari with saintly people, is elaborated. First, Śuka's instructions lead to the awakening of knowledge and detachment in Parīkṣit. He narrates Vaiyāsaki’s words. Understanding the essence of Hari, the omnipotent, Parīkṣit fixed his mind, filled with devotion, on Him."
2. "Ātmā is the body. Parīkṣit abandoned his constant attachment to his sons, wife, kingdom, etc., as he comprehended the truth of Hari’s absolute independence. As Manu states, 'The body, wealth, ministers, friends, kingdom, treasury, and army, these are the seven constituents of a state,' which are considered perfect and complete in this world."
3. "What else did he ask?" This question is answered by "He inquired."
4. "Realizing death as inevitable, renouncing actions aimed at the threefold goals of dharma, artha, and kāma, and establishing firm devotion in Vāsudeva, Parīkṣit asked Śuka the questions you have posed to me, which relate to the pastimes of Hari."
The Commentary "Krama-Sandarbha" by Śrī Jīva Gosvāmī
1. "Sati means the unwavering mind fixed on Kṛṣṇa. The focused mind, as described by the word akāma, establishes the specific intent towards Kṛṣṇa."
2. "This should be understood as previously mentioned. It was criticized as undesirable, hence it became firmly established."
4. "The state of love for Kṛṣṇa should become firm in the mind, and thus it was attained."
The Commentary "Sārārtha-Darśinī" by Śrīmad Viśvanātha Cakravartī
1. "In the fourth canto, Śuka narrated to Parīkṣit the pastimes of creation. Through the dialogue between Brahmā and Nārada, he explained it after saluting his guru and Hari."
"Understanding the essence of the self, which is complete with all qualities, Parīkṣit fixed his unwavering mind on Kṛṣṇa. He remembered Kṛṣṇa, who entered Uttarā’s womb, thus his mind was constantly immersed in Him. Alternatively, it refers to an unwavering mind."
2. "Ātmā is the body."
3. "By 'You ask me,' it means, 'Tell the story of Kṛṣṇa which diminishes the lifespan of humans.' Hence, the king asked Śuka for this reason."
4. "Realizing the inevitability of death, renouncing actions aimed at the threefold goals of dharma, artha, and kāma, Parīkṣit attained firm self-identity with Bhagavān Vāsudeva. Therefore, he inquired."
The Commentary "Siddhānta-Pradīpa" by Śrīmad Śukadeva
1. "Thus questioned by the sage, Sūta explained Parīkṣit's question. Vaiyāsaki’s words are referenced here. Parīkṣit, son of Uttarā, through the instructions of Śuka, comprehended the essence of the self and realized that Kṛṣṇa alone is to be worshipped."
2. "Ātmā is the body. He abandoned his attachment to his body and possessions, realizing their transient nature."
3. "O great sages! O munis! If you are inquiring about the nature of Hari's pastimes with faith in hearing Kṛṣṇa's glories, Parīkṣit asked Śuka about these same topics."
4. "Realizing the end of the body, renouncing actions aimed at the threefold goals of dharma, artha, and kāma, Parīkṣit attained firm self-identity with Bhagavān Vāsudeva and inquired in this manner."
The Commentary "Subodhinī" by Śrīmad Vallabhācārya
1. "The means of practice are said to be of two types, differentiated by action and agent. In the previous chapter, the components of action were described in two forms."
2. "Since the question and answer are interconnected and the means are described, understanding of knowledge and its resultant accomplishment are twofold."
3. "The means related to the listener and the speaker are discussed due to their inherent roles in inquiry. The main question here pertains to these means."
4. "Knowing then the salutation to the deity and especially to the guru, the general answer given is influenced by the speaker's qualification."
5. "Therefore, in the fourth chapter, the roles of Parīkṣit and Śuka are systematically elucidated, defining the aspects of examination and authority."
6. "Determined intellect, renunciation of attachment, faith in hearing the stories, and asceticism as knowledge—these are the four questions that constitute the essential elements of the listener's aspect."
In this manner, at the end of the previous chapter, a question concerning the relationship between the king and Śuka was posed. The answer to that is provided starting with "Vayyāsakeriti" in four parts. Firstly, it states that firm devotion arose in him towards Bhagavān. Although previously there was already some devotion towards Bhagavān, it was merely based on faith and thus considered incomplete. Now, with a general understanding of Bhagavān, he wonders if there is any deity who is to be worshiped as the ultimate goal through hearing and other practices. By meditating on Him, one attains union with Him. Therefore, all desires should be directed towards serving Him, and the means should be aligned with that—this is derived from hearing the words of Vayyāsaki. By this, the nature of the self, the nature of Bhagavān, and the truth about oneself are understood. Reflecting on this in his heart, he firmly established the belief that Bhagavān alone is to be worshipped by all.
1. "Previously, though he had abandoned the household, due to lingering attachment, it was as if not completely renounced. Now, from Vayyāsaki's words, he fully renounced it—this is indicated by 'ātmeti'. Attachment, which had pervaded and entered into Bhagavān, having reached its supreme object, abandons its former unsuitable state. Ātmā is the body. Wife, son, house—these refer to wife, son, house. Cows, wealth, and relatives too. In the kingdom, even with all the resources like the throne, he gave up the long-established attachment up to the present."
2. "Previously, just as he worried about the body and related things, now his concern is about Bhagavān. For this, he inquired—this is indicated by 'papraccha ceti'. The conjunction 'ca' indicates the combination of the said. He inquired to establish the means of the stated matter. Previously an answer was given, and now again he inquires. When asked by you, Sarasvatī responded—this is indicated by 'O best of saints, what you ask me, he too inquired the same'. Since Śuka's words are a means and you, the listeners, are on par with him, it is appropriate that the understanding that arose in him would arise in you as well. The specific difference is that while you seek knowledge about the objects as per his words, his aim was to understand the greatness of Bhagavān. This is indicated by 'with faith in the glorification of Kṛṣṇa'."
3. "In him, upon hearing the greatness of Bhagavān, two things arose—faith and the vastness of mind. Faith led to grasping it, and vastness led to contentment."
4. "He performed the remaining task indicated by 'having realized the end'—knowing that death is on the seventh day, he renounced actions aimed at dharma, artha, and kāma, and their means, attaining firm love for Bhagavān Vāsudeva, the bestower of liberation. This is the connection. The true nature of the self or its existence as the nature of the self is indicated here."
The Commentary "Subodhinīprakāśa" by Śrīmad Gosvāmī Śrīpuruṣottamacharaṇa
Now, intending to explain the fourth chapter, to clarify the context, the author repeats the meaning of the previous chapter, starting with "sādhanam". The actions are in the forms of hearing and chanting, and the doers are two because of their respective roles. Due to their distinction—one being of extreme detachment—this section describes sādhanā (spiritual practice) as of two types: visible and invisible. In the previous chapter, the components of actions such as hearing and other practices were described as being of two forms—direct and indirect. These components, related to attachment to the Lord and association with His devotees, are directly or indirectly conducive to both types of practices. It should not be doubted that these were established only by Śuka’s words and not by Śaunaka's, because Śaunaka's questions also follow from this sequence. Since the response was due to the cause, the same components, as described, are established through both direct and indirect association. Hence, the accomplishment of actions like hearing depends on two kinds of knowledge—the essence and the context. This makes the preceding section necessary for the cause-and-effect relationship.
Thus, having summarized the meaning of the previous chapter and also to clarify the nature of the cause regarding the question-response mechanism, the fourth chapter’s essence is stated with "sādhanam". Therefore, the primary sādhanā for the main two—listener and speaker—is the deliberation and right to discussion. Whether the discussion should be held while wearing the sacred thread or not involves both participants. In the first instance, the listener, equipped with qualifications such as good intellect, raises the question, establishing his right. Then, knowing such questions and realizing the nature of the deity and the guru, bowing to the deity and especially the guru, the question has a general answer. Thus, it establishes the speaker's authority. Therefore, since the specific nature of the question and the succinctness of the answer are established in this context, it also establishes the cause for the subsequent chapter. Here, the word "śātve" indicates the commencement, as per the lexicon 'knowing and starting'. The conclusion is stated with "śrata". The context of Sūta's statement is given with "vyavasāya", indicating relevance. Similarly, the appropriateness of Vyāsa’s statements is discussed. Then, for the relevance of Sūta's statement, it is stated with "evam". Thus concludes the summary of the commentary.
In "vaiyāsakir," it is stated "śranena," meaning "by Śuka’s words." In the text, "tasva-niścayam" refers to "the certainty of the truth," as a compound term. In "prapaccha," the term "unnati-siddhyartham" means "for the sake of higher knowledge." One might wonder why the king, knowing the answers from Śuka's words, asks again. It is explained that for the perfection of the previously stated meanings, he asks again to remove any doubts about the earlier explanations. Therefore, due to the difficulty in understanding, the necessity of the question arises. In "saṁsthām," it means "again from the ground," indicating the reason for repeating the description and establishing the term "ātman." In the alternative interpretation, "ātmanaḥ" implies "of the self" as a state of firm existence. In this case, "gata" means "the one who has attained." Due to the complexity of this interpretation, an alternative is given: "ātmatvam," meaning "identity with the self," implying non-difference through the sense of "I." (1-4)
Balaprabodhini by Śrī Giridhara
Introduction and Context
King Parīkṣit's Inquiry into the Attributes of the Lord
By narrating the auspicious attributes of Lord Hari, the profound faith of Śrī Śuka is revealed.
1. The previous condition of King Parīkṣit is described before narrating his question – “vaiyāsaker” in the four. By Śuka, the son of Vyāsa, Lord Bhagavān, who is recognized in all beings, being of such nature, Parīkṣit understood the certainty of the truth of the Supreme Lord through his words. Therefore, he particularly developed a mindset focused on serving Lord Krishna, which leads to the cessation of worldly suffering.
2. Previously, although he had renounced his household generally, due to the remaining sense of attachment, it was not completely given up. Hence, it is now stated how he completely renounced attachment by the words “ātmā”. In things like the body, home, cattle, and wealth, he renounced the deep-rooted attachment and sense of ownership. The body is referred to as “ātmā”. The home is “āgāra”. Cattle include cows and horses. Wealth is referred to as “dravina”. This renunciation was complete and without disturbance.
3. The sage addresses, “O Sattamas (best among the sages),” implying that discussing the pastimes of the Lord is most appropriate for the virtuous. “You, who are devoted to hearing about Krishna's pastimes, asked me this question.” The reason is stated as, “You are faithful in hearing about Krishna's influence.” Further, it is said, “Mahāmana,” meaning pure-minded.
4. It is questioned how a person engaged in duties for dharma (righteousness), artha (wealth), and kāma (desires) can develop devotion to Krishna and renounce attachment to the body, etc. It is explained that he renounced all actions related to the triad of dharma, artha, and kāma after realizing his impending death. Additionally, how he developed unalloyed love for Krishna despite the scriptural statement, “Everything is dear for the sake of the self” is addressed by “vāsudeve.” Having attained identity with the Lord, he asked this question.
Hindi Translation
1. The king’s question about creation and the beginning of Śukadeva’s narration
2. Sūta said: The words of Śukadeva revealed the certainty of the Supreme Truth. Hearing them, King Parīkṣit, the son of Uttarā, devoted his pure mind entirely to the feet of Lord Krishna.
3. The king, despite having renounced his household in general, due to his constant habit, had deep attachment to his body, wife, sons, palace, cattle, wealth, and a trouble-free kingdom. In a moment, he renounced all such attachment.
4. Great sages like Śaunaka, Parīkṣit, understanding the certainty of his impending death, renounced all activities related to dharma, artha, and kāma. Thereafter, having attained a firm identity with Lord Krishna, he devoted himself to hearing the Lord’s glories with great faith. He asked Śukadeva the same question that you are asking me now.
Notes:
1. Hearing is stated to be of two types, based on the distinction of doers. In the previous chapter, the components of actions were described in two forms. Because the question and answer follow the same sequence, the components of action are explained. Based on nature and knowledge, the accomplishment of the task depends on two kinds. The main practice of the listener and the speaker is the deliberation and right to discussion. Knowing and bowing to the deity and especially the guru, the general response establishes the speaker's authority. In the fourth chapter, the deliberation and right to discussion of Parīkṣit and Śuka are sequentially established. The components of renunciation of attachment and other practices are stated. In the subsequent chapter, the question and its parts related to the listener are explained.
2. The speaker's faith is emphasized here.
3. The connection to the subsequent verse is Parīkṣit's attainment of identity with the Lord and his subsequent inquiry.
SB 2.4.1-4
