He completely gave up attachment to body, wife, sons, house, animals, wealth, friends, kingdom, which is constant and strong in others.

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TRANSLATION

Sūta! How lamentable! The ears of a person who has not heard the glories of the Lord are like snake holes. The tongue which does not chant the glories of the Lord is as offensive as a frog’s tongue.

COMMENTARY

After the whole person has been criticized, the parts of his body are criticized in five verses. Oh! How lamentable! (bata) The ears of a man who has not heard the glories of the Lord are holes fit for snakes to live. The tongue which does not chant the glories of the Lord is offensive (asatī) like that of a frog. Or it is like an unchaste woman, which destroys all of one’s piety. Though a person becomes successful by performing bhakti with even one of these limbs, they are criticized since they are otherwise useless.

|| 2.3.21||

bhāraḥ paraṁ paṭṭa-kirīṭa-juṣṭam

apy uttamāṅgaṁ na namen mukundam|

śāvau karau no kurute saparyāṁ

harer lasat-kāñcana-kaṅkaṇau vā ||

TRANSLATION

The head, decorated with turban and crown, which does not bow to Kṛṣṇa, is simply a heavy weight which will sink the person in saṁsāra. The hands which do not make offerings to the Lord, though decorated with glittering gold bracelets, are those of a dead person.

COMMENTARY

The topmost limb, the head, is simply a burden decorated with crown and turban. It drowns him in the ocean of saṁsāra. The hands are those of a dead person. The devatās and Pitṛṣ do not accept water given by that person because he is impure.

|| 2.3.22 ||

barhāyite te nayane narāṇāṁ

liṅgāni viṣṇor na nirīkṣato ye |

pādau nṛṇāṁ tau druma-janma-bhājau

kṣetrāṇi nānuvrajato harer yau ||

TRANSLATION

Men’s eyes which do not see the form of the Lord are like the eyes on the peacock feather, and they fall on the thorny field of saṁsāra. Men’s feet which do not walk to the places of the Lord are like the bases of trees, to be cut by the axes of Yama-dūtas.

COMMENTARY

The eyes which do not see the deity form of Viṣṇu are like those on the peacock feather. Those persons whose eyes do not see the path of deliverance for the self fall into the thorn field of saṁsāra. The feet of men who do not go to holy places are born as trees. They are similar to the bases of trees, cut by the axes of the Yama-dūtas.

|| 2.3.23 ||

jīvañ chavo bhāgavatāṅghri-reṇuṁ

na jātu martyo ’bhilabheta yas tu|

śrī-viṣṇu-padyā manujas tulasyāḥ

śvasañ chavo yas tu na veda gandham ||

TRANSLATION

That person who does not smear his body with the dust from the devotees’ feet is a ghost, whose offerings are not accepted by the Lord. That person who does not smell the fragrance of the tulasī on Viṣṇu’s feet is similarly a ghost.

COMMENTARY

After criticism of various parts of the body, there is now criticism of all of them together. The person who does not touch (abhilabheta) the dust of the devotees’ feet, who does not smear that dust on his body, is like a living corpse --a departed soul (śavaḥ), who frightens the devotees by his presence. This means that the Lord does not accept the service from his hands. The person who is not eager to smell the fragrance of tulasī attached to the Lord’s feet is also a breathing corpse.

|| 2.3.24 ||

tad aśma-sāraṁ hṛdayaṁ batedaṁ

yad gṛhyamāṇair hari-nāma-dheyaiḥ |

na vikriyetātha yadā vikāro

netre jalaṁ gātra-ruheṣu harṣaḥ ||

TRANSLATION

That heart which does not transform on hearing the names of the Lord, even though he shows tears in the eyes and hair standing on end, is made of iron.

COMMENTARY

The external limbs individually and collectively have been criticized. Now the internal nature of the person indifferent to the Lord’s glories is criticized. That heart which does not transform by the many names of the Lord being chanted (gṛhyamāṇaiḥ) is iron (aśma-sāram). The transformation is described. The body hair should stand up. The Sandarbha says that if one continually chants but the heart does not melt, that is a sign of nāmāparadha. However it should not be said that simply by tears and hairs standing on end that a person has a melted heart. Rūpa Gosvāmī has said:

nisarga-picchila-svānte tad-abhyāsa-pare’pi ca |

sattvābhāsaṁ vināpi syuḥ kvāpy aśru-pulakādayaḥ ||

When a person has a hard heart and practices exhibiting the sāttvika-bhāvas, without even a touch of emotion, the appearance of tears or other symptoms are called niḥsattva. BRS 2.3.89

And in devotees with very deep experience of prema, external tears and hairs standing on end may not be seen, even though they have melted hearts. Therefore this verse should be explained as follows. That heart which does not transform with chanting, but still has tears in the eyes and hairs standing on end (imitation), should be considered an iron heart.

The extraordinary symptoms of transformation of the heart should be the list of items starting with kṣānti:

kṣāntir avyartha-kālatvaṁ viraktir māna-śunyatā |

āśā-bandhaḥ samutkaṇṭhā nāma-gāne sadā ruciḥ ||

āsaktis tad-guṇākhyāne prītis tad-vasati-sthale |

ity ādayo ’nubhāvāḥ syur jāta-bhāvāṅkure jane ||

The anubhāvas or characteristics of a person who has developed the bud of bhāva are as follows: tolerance, not wasting time, detachment from enjoy­ment, pridelessness, confidence in the Lord’s mercy, longing for the Lord, taste for chanting the name of the Lord, attachment to discussing about the Lord’s qualities, and attachment to living in the abode of the Lord. Bhakti-rasāmṛta-sindhu 1.3.25-6

Tears and hair standing on end are the ordinary symptoms of the heart melting. When the uttamādhikārīs who are nirmatsara chant, they will experience the sweetness of the name. In that state there will be the symptoms such as tolerance and tears. When the majority of kaniṣṭādhikārīs with matsara chant, they will not experience the sweetness of the name, and transformation of the heart will not take place. The symptoms starting with tolerance do not appear. Even though they may show tears or hairs standing on end, they should be criticized as having iron hearts. However, by association with devotees, when they pass through the stages of anartha-nivrṭti, niṣṭhā, ruci and āsakti, with time, the heart will melt, and the iron heart will dissolve. Those whose hearts melt but remain iron-like are hard to cure. This is explained in relation to sa-bīja-yoga-dhyāna in the Third Canto:

evaṁ harau bhagavati pratilabdha-bhāvo

bhaktyā dravad-dhṛdaya utpulakaḥ pramodāt |

autkaṇṭhya-bāṣpa-kalayā muhur ardyamānas

tac cāpi citta-baḍiśaṁ śanakair viyuṅkte ||

The unfortunate yogī who has developed love for the Lord, full of all sweet qualities, whose heart is somewhat soft because of devotion, whose body hairs stand on end in ecstasy, who is constantly overcome with intense tears of joy, gradually withdraws his hook-like mind from the Lord's form. SB 3.28.34

Dravad-dhṛdaya means his heart has melted. However baḍiśa (fish hook) means it is still iron since the fish hook is made of iron. The bhāva that he attains and the melting of the heart are ābhāsas or semblances only, since he gradually withdraws the mind from the Lord. Why give up the Lord who is the real goal of life?  By the bhakti in this meditation, he cannot be called a devotee but a yogī since he gives pain to the limbs of the Lord, the object of his meditation, by his fish hook heart, which is hard and bent.

The ideas present here are supported later in the text:

sā vāg yayā tasya guṇān gṛṇīte

karau ca tat-karma-karau manaś ca

smared vasantaṁ sthira-jaṅgameṣu

śṛṇoti tat-puṇya-kathāḥ sa karṇaḥ

Actual speech is that which describes the qualities of the Lord, real hands are those that work for him, a true mind is that which always remembers him dwelling within everything moving and nonmoving, and actual ears are those that listen to sanctifying topics about him. SB 10.80.3

These statements, by negative expression, confirm the necessity of practicing bhakti which is the conclusion of the scriptures.

|| 2.3.25 ||

athābhidhehy aṅga mano-'nukūlaṁ

prabhāṣase bhāgavata-pradhānaḥ |

yad āha vaiyāsakir ātma-vidyā-

viśārado nṛpatiṁ sādhu pṛṣṭaḥ ||

TRANSLATION

O sage! Please tell us! You should speak according to your inclination what the greatest of devotees, Śukadeva, expert in knowledge of the Lord, spoke to the King on being asked.

COMMENTARY

“Therefore, because of this, please tell us.” “What should I tell you?” “According to your inclination, you speak what Śukadeva said. There is nothing else to say.”

Chapter Four

 Śukadeva Glorifies the Lord

|| 2.4.1 ||

sūta uvāca—

vaiyāsaker iti vacas tattva-niścayam ātmanaḥ |

upadhārya matiṁ kṛṣṇe auttareyaḥ satīṁ vyadhāt ||

TRANSLATION

Sūta said: Hearing the words of Śukadeva by which he could discern the truth about the soul, Parīkṣit concentrated his mind which was always thinking of Kṛṣṇa

.

COMMENTARY

In the Fourth Chapter, Śukadeva, being asked by Parīkṣit, describes the creation through the conversation of Brahmā and Nārada, after offering respects to his guru Kṛṣṇa.

Hearing words from which he could discern the truth about the soul, he particularly (vi) concentrated his mind which was always thinking of Kṛṣṇa, because he was the son of Uttarā (auttareyaḥ). From the time that Kṛṣṇa entered her womb to save him, he remembered Kṛṣṇa. Or satīm matim can mean “undeviating mind.”

|| 2.4.2 ||

ātma-jāyā-sutāgāra- paśu-draviṇa-bandhuṣu |

rājye cāvikale[108] nityaṁ virūḍhāṁ mamatāṁ jahau ||

TRANSLATION

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