Devanagari
सैषा ह्युपनिषद् ब्राह्मी पूर्वेशां पूर्वजैर्धृता ।
श्रद्धया धारयेद् यस्तां क्षेमं गच्छेदकिञ्चन: ॥ ३ ॥
Verse text
saiṣā hy upaniṣad brāhmī
pūrveśāṁ pūrva-jair dhṛtā
śrraddhayā dhārayed yas tāṁ
kṣemaṁ gacched akiṣcanaḥ
Synonyms
sā eṣā
—
this same
;
hi
—
indeed
;
upaniṣat
—
Upaniṣad, confidential spiritual doctrine
;
brāhmī
—
related to the Absolute Truth
;
pūrveṣām
—
of our predecessors (such as Nārada)
;
pūrva
—
jaiḥ — by the predecessors (such as Sanaka)
;
dhṛta
—
meditated upon
;
śraddhayā
—
with faith
;
dhārayet
—
meditates
;
yaḥ
—
whoever
;
tām
—
upon it
;
kṣemam
—
ultimate success
;
gacchet
—
will attain
;
akiṣcanaḥ
—
free from material connection .
Translation
Those who came before even our ancient predecessors meditated upon this same confidential knowledge of the Absolute Truth. Indeed, anyone who faithfully concentrates on this knowledge will become free from material attachments and attain the final goal of life.
Translation (Visvanatha Cakravarti Thakura)
Those who came before even our ancient predecessors meditated upon this same confidential knowledge of the Absolute Truth. Indeed, anyone who faithfully concentrates on this knowledge will become free from material attachments and attain the final goal of life.
KB 10.87.3
Great sages like the four Kumāras, headed by Sanaka, followed these principles of Vedic knowledge and came gradually from impersonal understanding to the platform of personal worship of the Supreme Lord. It is therefore recommended that we must follow the great personalities. Śukadeva Gosvāmī is also one of the great personalities, and his answer to the inquiry of Mahārāja Parīkṣit is authorized. One who follows in the footsteps of such great personalities surely walks very easily on the path of liberation and ultimately goes back home, back to Godhead. That is the way of perfecting this human form of life.
Purport
This confidential knowledge concerning the Absolute Truth should not be doubted, since it has been passed down through authoritative lines of learned sages from time immemorial. One who cultivates the science of the Supreme with reverence, avoiding the distractions of fruitive rituals and mental speculation, will learn to give up the false designations of material body and mundane society, and thus he will become eligible for perfection.
In the opinion of Śrīla Viśvanātha Cakravartī, the first two verses of this chapter can be considered an
Upaniṣad
on the topic of Brahman. Śukadeva Gosvāmī here disclaims authorship on the grounds that this
Upaniṣad
was spoken previously by Nārada Muni, who himself heard it from Sanaka Kumāra.
Purport (Visvanatha Cakravarti Thakura)
"These two previous verse in the form of question and answer are like an upanisad dealing with Brahman. These verses were not created by us two, but simply made their appearance, because previously the same verse were discussed by Sanaka and others who came before Narada and others."
Purport (Jiva Goswami)
He proves his previous statement and praises the knowledge. The two previous verses (sā), a question and answer, become an Upaniṣad. By the two verses, an Upaniṣad appears. By the two verses an Upaniṣad was not recently produced however, because this knowledge was held by the Kumāras who appeared before Nārada and others in their hearts. Or, the following verses (sā) starting with jaya jaya to be spoken are an Upaniṣad. The person will attain the lotus feet of the Lord (kṣemam).
martyo mṛtyu-vyāla-bhītaḥ palāyan
lokān sarvān nirbhayaṁ nādhyagacchat
tvat pādābjaṁ prāpya yadṛcchayādya
susthaḥ śete mṛtyur asmād apaiti
No one in this material world, fearful of the snake of time, has become free from fear, even by fleeing to various planets. But now that you have appeared, death is fleeing in fear of you, and the living entities, having obtained shelter at your lotus feet by your mercy, are fearless and tranquil. SB 10.3.27
Purport (Sanatana Goswami)
Upaniṣad here means that which exists firmly (niṣīt) near Brahman by lakṣaṇā, tātpārya or by direct meaning. This Upaniṣad, dedicated to the Lord (brahmī), was placed in the hearts of previous sages like Sanaka or was constantly studied by them (dhṛtaḥ). The person who rejects unlimited possessesions for the pleasure of the Lord (akiñcaṇaḥ) attains bhakti-yoga (kṣemam).
sadhrīcīno hy ayaṁ loke panthāḥ kṣemo 'kuto-bhayaḥ
suśīlāḥ sādhavo yatra nārāyaṇa-parāyaṇāḥ
The path of bhakti (kṣemaḥ) followed by person who are friendly, virtuous, and surrendered to Nārāyaṇa is certain, auspicious, and without fear of obstacles. SB 6.1.17