SB 1.19.13-16

 Text 13: The fortunate King said: Indeed, we are the most grateful of all the kings who are trained to get favors from the great souls. Generally you [sages] consider royalty as refuse to be rejected and left in a distant place.

Text 14: The Supreme Personality of Godhead, the controller of both the transcendental and mundane worlds, has graciously overtaken me in the form of a brāhmaṇa’s curse. Due to my being too much attached to family life, the Lord, in order to save me, has appeared before me in such a way that only out of fear I will detach myself from the world.

Text 15: O brāhmaṇas, just accept me as a completely surrendered soul, and let mother Ganges, the representative of the Lord, also accept me in that way, for I have already taken the lotus feet of the Lord into my heart. Let the snake-bird — or whatever magical thing the brāhmaṇa created — bite me at once. I only desire that you all continue singing the deeds of Lord Viṣṇu.

Text 16: Again, offering obeisances unto all you brāhmaṇas, I pray that if I should again take my birth in the material world I will have complete attachment to the unlimited Lord Kṛṣṇa, association with His devotees and friendly relations with all living beings.

Śrīdharasvāmi's Bhāvārthadīpikā

He expresses his gratitude through "aho" (oh!). "Those whose conduct is worthy of being graced by the greatest ones among kings" - he refers to them. And he states that this (being graced) is extremely rare for kings. From the foot-washing water of the brāhmaṇas, meaning from the water used to wash their feet, as the smṛti states: "One should discard the water used for washing feet, urine, and feces at a distance." For they (brāhmaṇas) discard it far away, and even farther away is where it is thrown. The meaning is that it is unfit to even stand there (in the kings' family). "One who has abhorrent actions" - he refers to himself. (13)

For now, let there be grace. Even the brahmaṇa's curse has occurred by the Lord's grace alone, he says. His abhorrent deed itself. Therefore, for my attainment, the Lord of the highest and lowest indeed became a brahmaṇa's curse for me, a sinful soul with my mind attached to household life. When faced with that curse, one who is attached to household life becomes terrified and detached. Since dispassion arises from that, and since that is the cause of attainment, He created the brahmaṇa's curse for that purpose, because dispassion leads to the attainment of Himself, and because terror is the root cause. (14)

With these two verses, he entreats them. "May they accept me who has resorted to them for refuge. And may the goddess Gaṅgā, the divine form of the Lord, also accept me." The word "or" implies indifference to her acceptance. "Songs" means "narratives." (15)

May there be supreme association with those who have taken refuge in Him. In that and that birth. (16)

Śrī Vaṃśīdhara's Bhāvārthadīpikā Prakāśa:

I do not know by whose great merit this has resulted - "Ah, my good fortune!" - this is the meaning. And this being of a virtuous conduct worthy of being graced by the greatest ones, even from those brāhmaṇas, and even from the distant place of foot-water from that hermitage - this is the meaning. The sense is "without permission." Of that royal family. "To be accepted" means "impure in every way" - this is the meaning. The context here is: "Ah, how astonishing! What is to be marvelled at?" To this, he says: "Among kings, we the Pāṇḍavas have become the most fortunate ones to be graced by the great ones like you, who are like Svāyambhuva and others." As an exception, he mentions the state of being a king - "For kings..." Because one whose deeds are to be accepted, meaning characterized by violence, etc. - he is like that.  (13)

Therefore, because his deeds are abhorrent. The sinful one - because of insulting the brāhmaṇa by making the serpent dwell in his neck. Thus, in order to proclaim his quality of purifying the fallen, the Lord came to my side in the form of a brāhmaṇa's curse. The masculine form of the word "mūla" is archaic. It is inferred from your arrival. Wherever the Lord goes, his devotees automatically come there - this is the meaning. Where, when attached to the Lord of the highest and lowest, a person quickly obtains fearlessness or the absence of fear. And of that dispassion - this is the meaning. The sense is: He created fear, which is the cause of the dispassion that is the means of attaining Himself, out of His own grace. The context here is: To that, he expresses amazement, saying, "There is this wonder too" - Even for me, who am to be counted among the lineage of those who are graced by the Lord with virtuous conduct, but whose mind was constantly attached to household life, being a sinner who had committed offences against such brāhmaṇas, the Lord of the highest and lowest, considering that this one must have been graced by the Lord's lineage, Himself became a brāhmaṇa's curse in the form of that instruction. Dispassion, which is the absence of attachment elsewhere, is the very root and foundation of non-attachment to Himself. So what would happen then? To this, he says, "Where, when attached to the Lord of the highest and lowest, one quickly obtains fearlessness, or the absence of fear by attaining His lotus feet," as per statements like "Afraid of the serpent of death, one flees." Therefore, your unexpected arrival in our midst is only due to prompting by Him - this is the idea. And it will be stated with reference to Śrī Śukadeva: "Is the Lord pleased with me?" and the two verses following. (14)

May that Lord, prompted by the brāhmaṇa's curse upon me, who am of such a virtuous conduct worthy of being graced - taking on a strange guise or directly as a serpent of a special kind - may He devour me. But you should do this task - thus he says, "alam" (enough). "Alam" means "up to the separation of the body." "Gāthā" means "songs" in the world, as per Medinī: "Gāthā means metrical compositions and poetic verses in Sanskrit and other languages." In a verse, it means "glory." From the Abhidhāna: "A verse bestows glory." Thus, sing the glories of Viṣṇu, narrate them. (15)

Again, in whichever creation or birth I attain, in that and that birth, may my three desired goals be fulfilled: devotion to the Lord, supreme association with His devotees, and friendship towards all beings - praying thus and bowing, he says "namas" (obeisance). Or, out of indifference and regret towards the brāhmaṇas, he says "namas bhūyāt" (may there be obeisance to the brāhmaṇas). And the four desired goals. (16)

Śrī Vīrarāghava's Commentary:

He expresses the same idea with the four verses beginning with 'aho'. "Among people, we are indeed the most fortunate ones. While stating the reason for their being the most fortunate, he distinguishes himself - those by whom we are fit to be graced, whose conduct is worthy of being graced by the great ones, or those whose conduct is to be graced by the great ones - such are they." He censures the royal family that is not so, with the words "rājñām" - the family of kings that has been discarded, abandoned from afar, from the purification based on service to the feet, the foot-water, of you brāhmaṇas, the great ones - of that family whose deeds are abhorrent in nature, it becomes so. The word "bata" expresses regret. (13)

If it is asked, "How can there be now this propensity to censure you, whose conduct is worthy of being graced by the great ones?", to this, he says "tasya" etc. - Of that very one whose conduct is worthy of being graced by the great ones, whose mind was constantly attached to household life, for me who am at present engaged in counteracting the offense in the form of disrespect towards the knower of Brahman - the root cause of dispassion, a brāhmaṇa's curse in the form of the Lord of the highest and lowest, has become active to grace me. The intention is that the Lord Himself has become active in the guise of a brāhmaṇa's curse to grace me. How is this censure an act of grace from Him? To this, he says: "Wherever the Lord of the highest and lowest, taking the form of a brāhmaṇa's curse, has become active towards me, He creates the absence of fear" - because it is the cause for counteracting the offense towards the knower of Brahman, because it is the root of dispassion, and because it leads to the attainment of liberation through holy company, it is indeed an act of grace - this is the meaning. (14)

Now what is the current situation? To this, he says "tam" etc. "Oh brāhmaṇas! May this Gaṅgā goddess, one whose mind is fixed on that Lord, counter that aforementioned one who follows other means" - this is the meaning, i.e., may she instruct on what is to be accepted and what is to be rejected. "Instigated by a brāhmaṇa" - a deceiving serpent may not delude me. Let it directly devour me, I will not fear - this is the idea. But you, sing the songs, narrate the stories of Viṣṇu. The syntactical connection is: "alam gāyata" (sing extensively). (15)

Moreover, may I have unsurpassed devotion to the infinite Lord, and association with those who take refuge in the Lord, the devotees of the Lord - with this idea, he prays to be graced thus. And whatever creation or birth I attain, in all those births, may there be friendship, favorability towards the great ones like you. Obeisance to you brāhmaṇas. (16)

Śrī Vijayādhvaja Tīrtha's Pādāratnāvalī:

Those great persons by whom a conduct worthy of being graced is possessed - they are described as such. "We are the most fortunate ones among people." Oh, wherefrom is this share of fortune for us? It is from that royal family whose abhorrent deeds are to be censured, by which the foot-water of brāhmaṇas has been discarded from afar, abandoned - this completes the idea. (13)

He expresses his own desire with the verse beginning "tasya." May this constant curse in the form of a brāhmaṇa, the root cause of dispassion, abide in me whose mind is attached, whose intellect is devoted to Hari, the Lord of the highest and the lowest, the Lord of the manifest and the unmanifest universe, in those household affairs. Where, in which household affairs He has become active, He indeed creates the fear of saṃsāra. Where, in which Lord He has become active, He bestows the absence of fear, liberation - this is an alternative interpretation. (14)

That very me, one possessing a conduct worthy of being graced by the great ones - may a deceiver, instigated by a brāhmaṇa youth, assuming a different form, a serpent of a particular species or a serpent in general, not devour me - with this intention, he says "alam" (let it not be so). You, sing extensively the songs related to Viṣṇu, such as "Devakīnandana" and others, the verses beginning with the three steps and so on, with the notes ṣaḍja and others, until the separation of the body - this is implied by the syntactical connection. (15)

Not only in this birth itself, but desiring that his mind may be devoted to Hari and so on, and that he may have association with them even in other births, he says "punaś ca." May there be friendship characterized by the thought "This is mine" towards those who take refuge in the Lord, towards you great ones who are the devotees of the Lord. By "sṛṣṭi" he means birth. (16)

Śrī Jīva Gosvāmī's Kramasandarbhaḥ

Oh, how astonishing! As to what is the basis for that, he states: "Among kings, we, the Pāṇḍavas, have become the most fortunate ones" - this completes the idea - since those who possess a conduct worthy of being graced by the great ones like Svāyambhuva and others have bestowed their grace upon us. However, the family of kings is of this kind - he says with "rājñām" (of kings). Because abhorrent deeds, characterized by violence and the like, belong to it. (13)

There too, he expresses astonishment with "tatrāpīdamāścaryam" (even there, this is astonishing). Although I am to be counted among the lineage of those who possess a conduct worthy of being graced by the Lord, even for me, with a mind attached to household affairs, being an offender towards such brāhmaṇas, the Lord of the highest and the lowest has surely taken the form of a brāhmaṇa's curse, having touched upon the idea "This one belongs to the lineage graced by Me," and has become the root cause of dispassion, the very embodiment of non-attachment towards anything else. Then, what would happen? Regarding that, he says: When attached to that Lord of the highest and the lowest, one quickly attains the absence of fear by attaining His lotus feet, like one afraid of the serpent of death, who flees, as in the phrase "ityādeḥ" (and so on). Hence, the implication is that your advent in our midst has occurred due to His instigation alone. And this will be stated later, indicating Śrī Śukadeva, with the two verses beginning with "api me bhagavān prītaḥ" (Is the Lord pleased with me?). (14)

Let them accept. For that very reason, may Gaṅgā Devī, in the form of the river goddess, also accept me, one whose mind is fixed on the Lord. (15)

By "sṛṣṭi" (creation), he means birth. However, may there be unwavering friendship everywhere else. And towards the brāhmaṇas, let there be special respect - with this intention, he says "namaḥ" (obeisance). (16)

Śrī Viśvanātha Cakravartī's Sārārthadarśinī

He points out the natural grace of the sages towards himself with "aho" (oh). "Those by whom a conduct worthy of being graced is possessed - they are such ones." And this is extremely rare for kings, as he says with "rājñām" (of kings). From the statement in the smṛti, "One should discard the foot-water, urine and feces from a distance," the family of kings has been discarded by those brāhmaṇas from the place of foot-water located at a distance from the hermitage, due to not being permitted to stay there, because abhorrent deeds are impure in every way. (13)

For that very abhorrent deed of mine, being an offender towards a brāhmaṇa by throwing a serpent on his neck, the Lord of the highest and the lowest, in the form of a brāhmaṇa's curse, came to his side to proclaim his quality of purifying the fallen. "Nirveda-mūlaḥ" means the root cause of dispassion. The masculine form is used in the Ārṣa convention. The implication from the arrival of great ones like you is that wherever the Lord goes, His devotees automatically come there. Where one is attached to the Lord of the highest and the lowest, one quickly attains the absence of fear. (14)

With two verses, he makes a request to them. "Let them accept me, one who has taken refuge." And may Gaṅgā, in the form of a goddess, also accept. The word "vā" (or) is used to express indifference towards the action. "Gāthāḥ" means narratives. (15)

And again, in whichever birth he attains, may there be devotion to the Lord, excellent association with His devotees, and friendship towards all beings - having expressed his three desired goals and offering obeisance, he says "namaḥ" (obeisance). Or, regretting the disrespect shown towards the brāhmaṇas, he expresses the desired fourfold goal: "May there be obeisance to the brāhmaṇas." (16)

Śrī Śukadevā's Siddhāntaprādīpaḥ

Considering himself as the recipient of divine grace through his own nature, he expresses his good fortune by saying "aho" (oh). "We, among the kings, are the most fortunate ones" - he states that as the extremely fortunate ones. He mentions the reason for that: "Those who possess a conduct worthy of being graced by the greatest ones like you." However, he says that the family of kings devoid of association with the greatest ones is improper with "rājñām kulam" (the family of kings). If it is indeed cast aside from a distance by the brāhmaṇas like you, from the foot-washing water, then alas! In that case, it possesses abhorrent deeds - deeds that are fit to be censured. (13)

After stating his own eligibility to receive the grace of the greatest ones, he highlights his eligibility to receive the Lord's grace by saying "tasya" (of that). For that one, who was devoted to the sage Kṛṣṇa Dvaipāyana and committed the act of throwing a serpent, and was thus an offender with a sinful intellect, whose mind was constantly attached to household affairs, the Lord of the highest and the lowest - Śrī Kṛṣṇa - became the instigator of the brāhmaṇa's curse. When attached to that Lord of the highest and the lowest, one quickly attains the means to fearlessness, which is dispassion. For He Himself is the root cause of dispassion, the means to attain the self, for the sake of which He became the instigator of the curse. (14)

With two verses, he requests the sages: "O brāhmaṇas! May you all recognize me, whose mind is fixed on the Lord Śrī Kṛṣṇa, as one who has taken refuge. And may the goddess Gaṅgā also accept me, even though I am like a deceitful imposter touched by a brāhmaṇa. Or else, sing and narrate the narratives of Lord Viṣṇu for my purification. And may there be devotion to the Lord, excellent association with those who have taken shelter in the Lord, and also friendship towards all beings in whichever birth I attain. For the fulfillment of his resolves, he offers obeisances to the brāhmaṇas, saying 'namaḥ' (obeisance)." (15-16)

Here is a grammatically correct, fluent prose translation of the entire text into English without adding or skipping any words from the original, with the verse numbers placed in the same positions:

Śrī Vallabhācārya's Subodhinī Commentary

Initially describing his own life's account, he seeks two means - the worldly and the otherworldly - by praising both types of grace, divine grace and the grace of great ones. However, since the grace of great ones is the cause of divine grace, he first says "aho" (oh, expressing wonder). By "vayam" (we), he expresses praise. "Dhanyatamāḥ" means the most fortunate ones, as "dhanya" means one who possesses wealth, i.e., the human goals. The superlative degree implies the attainment of all human goals. And those human goals personified are you all (the great ones), who have been attained. But mere attainment is not enough for independence, so how can the human goals be attained? To address this, he says "mahattamaiḥ" (by the greatest ones). Those great souls, who are the inner circle of the Lord, have graced him with their conduct worthy of being graced. Whatever his nature may be, he will become an aid to their (the great ones') human goals. Therefore, among kings, he is the most excellent.

Now, one may argue that since kings and brāhmaṇas are equal and it is not proper to say this, what is so astonishing? The statement "One class must indeed protect the other - the Brāhmaṇa and the Kṣatriya" suggests their equality. To this, he responds with "rājñām kulam" (the family of kings). That statement praises the actions of great men, but in reality, the mere family of kings is a place of purity/impurity according to the Vedic tradition, where brāhmaṇas enter after washing their feet. That foot-washing water is called "pāda-śaucam." The family of kings is even further away from that. The meaning is that entry into that (family) is completely distant. "Bata" means "alas" (expressing sorrow). Now the opposite has happened. The reason for their (kings') inferiority is stated as "garhyam karma" (abhorrent action), an action characterized by violence towards others. (13)

After describing their (kings') grace, he mentions the Lord's grace with "tasya eva" (of that very one). Not just anyone in the royal family, but I am that very one with abhorrent actions. Though previously a kṣatriya, now being of a low family, I am a mere sinner. Yet even for such a sinful person as myself, the Lord in the form of a brāhmaṇa's curse became the root cause of dispassion. The reason for the Lord's being so is given as "parāvareśa" (the Lord of the highest and the lowest). Otherwise, He would not be the Lord of the highest and the lowest. Otherwise, He would be the uplifter only of the lowest ones like us. Now, how can a curse be a form of the Lord? To this, he says "nirveda-mūlaḥ" (the root cause of dispassion). Indeed, no one else can be the root cause of dispassion, which is the culmination among the six virtues (ṣaṭ-guṇas). Therefore, being non-different from the Lord, even a brāhmaṇa's curse is like that.

Now, one may ask why the Lord did not become the cause of dispassion through the scripture directly. Sinfulness is not a factor in His grace. To this, he says "gṛheṣu vyāsakta-cittasya" (of one whose mind was attached to household affairs). The plural "gṛheṣu" (households) indicates excessive attachment even to wife and children, as they are also means (for worldly life). "Abhīkṣṇam" (constantly) implies lack of listening to scriptures even at appropriate times, as it is said, "Direct perception is for comprehending the truth." Hence, the scriptures are incapable (for him), as the Lord alone is capable of liberating everyone. Regarding this, he says "yatra prasakto" (when attached). To those household affairs he was attached, he quickly develops fear in his heart, not the remover of fear. Therefore, it (the curse) happened in that way to remove fear. (14)

Having spoken of the mutual favor, now he speaks of his own duty: "Let them know that I am going to Him." In other words, "Let the Brahmins know that I am going to take refuge at the feet of the Lord, the supreme resort!" The implied meaning is: "May they too fulfill me in a special way." And may Ganga, who has the form of a deity, know that I have taken refuge, O Brahmins! Since it is well-established in the world that Ganga has a water-nature, by saying this, it is stated that taking refuge in the water that has washed the feet of devotees is not contradictory to the path of the Lord. Now, does he pray for the removal of the curse? No, he says: "In the Lord, on whom my mind is fixed, may the trickster, who appeared in an artificial form or the form of a carpenter under the pretext of a young Brahmin boy, do as he pleases, I have no objection." But if that's the case, then we would be at fault, so he says, "Sing the praises of Vishnu." By this, he has warded off external worries, but even a minor fault is to be avoided. This prayer arises due to the restlessness of the mind. || 15 ||

Having prayed for worldly things, he prays for the other-worldly with the word "again." Liberation is not desired nor intended, as it would be contrary to or incompatible with the relish for royal enjoyments and the relish for devotion to the Lord. May there be only the relish for the Lord, not birth into a kingdom, etc. There is no relish in the body, species, qualities, and activities that are sure to come from You. Therefore, in whatever situation I find myself, may there be the relish for the Lord. Now, since everything belongs to the Lord, one may argue that relish for sons, etc. is already accomplished, so there is no need to pray. To this, he says: Such a state is not the cause of that relish in sons, etc., which is limited by time, place, and circumstances. And he prays for the means as well, lest it be considered an unconnected statement, creating a purposeless interruption. Nor should relish be prayed for always, as being a mental faculty, if it were to manifest constantly, it would not even allow for the sustenance of the body, etc. And in such a case of constant relish, there would be no means or evidence. Only through prayer can it be achieved, and only inquiry can serve as evidence. Otherwise, there would be a contradiction with reasoning. The Lord's nature remains unaffected, and this is not desired by devotees. And relish is temporary, being a form of affection, and an attribute of the mind. As we have thoroughly explained this under the topic of "Verbal Reasoning, etc." elsewhere, since nearness to the Lord is the goal to be achieved, and it cannot be accomplished by itself, it can only be brought about through devotion to the Lord. Therefore, he purposefully says, "and the connection." The support indicates closeness; it is not merely a support, for closeness to another cannot be brought about by that alone, hence the word "great" is used. Thus, in them too, may there be relish, accompanied by the means. He prays for the absence of obstacles to this relish: "May there be no opposition." From the statement, "I, with high and low objects," and from the statement that satisfaction is attained only through devotion, not by disrespecting creatures, which is an obstacle to the result as well as the very nature of displeasing the Lord, he prays that there be no disservice or disrespect towards him. And by addressing Soma, he says that if there is disrespect, the cause of that disrespect will certainly come about. Now, since the transgression against Brahmins has already occurred, how can a boon be granted? To this, he says, "Obeisances to the Brahmins." || 16 ||

Śrīmad Boḥā Miśrī Puruṣottama Caraṇa's Subodhini Prakāśa:

Regarding 'aho' here: Because it expresses the cause of the Lord's grace. Hence 'ato hi' and so on. From that cause, the two, brāhmaṇa and kṣatriya, protect each other reciprocally – this is the connection. 'Viparītam' means the highest. || 13 ||

Regarding 'tasyaiva' here: 'Anyathā' means in the form of a curse, in the condition of not existing. This itself is explained by 'anyathā avaḷeṣām' and so on. 'Samayābhāva' means lack of opportunity for hearing scriptures. 'Na tasya' – this is a statement from the fifth chapter of Jaḍavākya: 'Na tasya tattvagrahāṇāya sākṣād varīyasīrapi vācaḥ samāsan. Svapne niruktayā gṛhamedhi-saukhyaṃ na yasya hetāvanamitaṃ svayaṃ syāt.' The meaning is: For one whose household happiness is not reasoned by oneself as worthy of rejection like a dream, even the most excellent scriptural statements did not suffice for ascertaining the truth. The meaning of 'tannyāyāt' is: by that reasoning. 'Tathā jātam' means freedom from the household life was not attained. || 14 ||

Regarding 'taṃ mopayātam' here: 'Tayoḥ' means of the Lord and the devotee. || 15 ||

Again, regarding 'punaśca': Now, since mukti (liberation) is desired by all seekers of cessation (nirvṛtti) just as heaven is desired by those engaged in pursuit (pravṛtti), the doubt may arise why mukti alone is not sought there. In response, they say 'muktirityādi' – because of being an offender (aparādhitva), it is not possible; because of belonging to the Lord (bhagavadīyatva), it is not desired; hence it is not sought. Then the doubt arises why bhakti is sought. To this they say 'rājyetyādi' – because it involves adopting contradictory dharmas (viruddhadharmasrayatva). For though bhakti has an aspect of bondage, in the third chapter it has been explained that both dharmas exist there by the mode of sattva. Then the doubt may arise why the kingdom, which produces faults as in the case of Janaka and others, is not sought. In response, the Kaimutika says 'janmetyādi'.

Now, once rati (devotion) has arisen, since its effect is unobstructed, what is the purpose of seeking its cause? To this they say 'anyatheti' – if the means is not sought. 'Sādhanam' means either giving the boon of rati or undertaking great efforts. Here, the reading 'upakṣiptam' seems to be 'upakṣīṇam'. And when the sādhana undertaken is exhausted, then in another life there would be the great undesirable consequence of lack of rati. Hence seeking the cause is proper.

But if rati is absolutely necessary, then it should always be sought. And if so, once the means is accomplished, rati would always be accomplished. To this they say 'na cetyādi' – the sustaining of service should be understood by 'api'.

Now, the statement of the Lord 'ananyāścintayanto māṃ ye janāḥ paryupāsate | teṣāṃ nityābhiyuktānāṃ yogakṣemaṃ vahāmyaham' implies that the Lord Himself sustains the body etc. If it is argued that since this is possible, seeking it eternally is not proper, to this they say 'tādṛśetyādi' – Since the attainment of absolute rati has knowledge as its sole means, knowledge cannot be a means for it.

Or, the king strives for the direct experience of the Lord through the experience arising from devotion to Him. For that (experience) is knowledge devoid of defects that can be obstructed, just as Śuka's knowledge 'The inner self exists within beings like space'. And that (knowledge) arises only from rati born of good association, not from absolute rati like that of the gopis, since that cannot produce it being incapable of separation (from the Lord). Therefore, seeking it is not proper.

But there should be no objection to seeking absolute rati. However, seeking its means in every birth may be objectionable. In the Triśaṅku episode, even in the absence of merits which are the means to heaven, the desired result was accomplished for Triśaṅku by Viśvāmitra's boon alone as stated. Similarly here, it can be stated that the boon alone is the means for the desired rati, and hence rati can arise in various births. Doubting this, they say 'varasya.' Even if the capability of being a means for that is accepted for this life alone, if the authority of the possibility that the result will be like that of triśhaṅku etc. is accepted here too, then by admitting the authority of reasoning that the sphere of rati is equal to the worldly because of its own curse in another way by the triśhaṅku principle, and both being entailed due to the contradiction of reasoning, by the failure of the assumption of authority requiring extraneous Vedic text due to objection, it will end up with union with the Lord by virtue of the Lord's boon, contrary to the triśhaṅku principle etc. And that is undesirable for devotees who have accomplished all goals merely by belonging to the Lord. Therefore, it is reasonable to pray for rati in every life as the cause of rati in every life. This is the meaning. Having thus established the reasonability of praying for the means of rati in every life through an examination of the nature of the boon, they establish through an examination of the nature of rati: "because of its being affection" etc. Since it is in the form of affection from the lexicon: "prema is affection, hārdā is prema, sneha is affection." And since it is a quality of the inner self, it being non-eternal is established, so praying for its cause in every life is reasonable – this is the meaning.

Now, if rati has an object, since it is not in the form of a desire, and since it is established from the agreeable object known by the intellect alone, praying for its means would be pointless – with this doubt, they consider the nature of rati with "no" etc. "Due to the entailment of its absence in a son etc." means: since rati directed towards a son etc. is not in the form of a desire, the entailment would be that it is not rati. This has also precluded it being in the form of knowledge. And being in the form of effort. And being in the form of aversion etc. by being known by the agreeable intellect. And being in the form of unseen by being arrived at by the conviction "I love, I adore." And since it has an object, it is not in the form of happiness. "With this in mind" etc. means: Therefore, since there is no distinction from having an object even though it is known by the agreeable intellect, and since it is known by the intellect as "I love, I adore, I am affectionate" etc., affection etc. is indeed a different category from rati.

Now, even if it is a different category, since that affection, which is a synonym for the word priya, is established only as a quality of the self in the Maitreyī Brāhmaṇa with "Verily, the husband is not dear for the sake of the husband's desire, but the husband is dear for one's own desire" etc., and since that belonging to the Lord, though with a limitation, is indeed a quality of the inner self, it is not inferior compared to that belonging to the self. What is gained by praying for that? What is gained by praying for its means? – with this doubt, they say "that" etc. And just as the knowledge and lordship given by the Lord, being related to Him, shine in the four-faced Lord and in His attendants etc. due to proximity to Him, even so there is no diminution of its being a quality of the Lord.

Likewise, even though affection is cognized as a quality of the mind, since it is adventitious for the sake of relation to the Lord, praying for its means is reasonable. And since it is not inferior by being a quality of the Lord, praying for it is also reasonable – this is the meaning. Now, if it is adventitious, it should be equal everywhere, not less or more – with this doubt, they say "like the sensation of warmth" etc. And just as in the proximity of fire, there is that (greater warmth) due to proximity to the Lord – this is the meaning. Summing up this, they say "bodily" etc. "Supreme affection" means: the compound is a bahuvrihi in the locative case, meaning "the object of supreme affection."

Now, in the scripture, supreme affection is established only as directed towards the embodied self in the Maitreyī Brāhmaṇa. How then can it be the object of supreme affection due to proximity to the Lord? – with this doubt, they say "the sentence" etc. This topic is in the fourth quarter of the Samanvaya Adhyāya. There, there is doubt whether the Maitreyī Brāhmaṇa is teaching the individual self or Brahman. There, in the introduction, for the purpose of teaching immortality and the vision of the self and its means, by one's own recognition, disregarding the husband etc., affection is inculcated only towards the self as indicated by dearness. And in the conclusion, it is said "Thus far indeed is the immortality," declaring the immortality of that very knowledge. By the continuity of the introduction and conclusion, this is understood as teaching the individual self.

However, what is stated in the middle, that all vedanās become fruitful from self-knowledge etc., is understood by the example of the fire and the fuel-stick, to be teaching the elevated status of the self with limitations as the creator of the world. And what is stated about its being the ground, by examples like the ocean etc., is for that very purpose. And the Brahmanhood stated about it in other Upaniṣads is also for the purpose of elevation. Thus the former view is that this is teaching the individual self. But the established conclusion is that this very text is teaching Brahman alone, the reason being the connection of sentences (vākyānvaya). Vākyānvaya means the connection of sentences. Here, in the introduction, immortality and the vision of the self and its means are taught. Immortality is liberation, and that is attained only through knowledge of Brahman, as per the definitive statement "Knowing That alone, one goes beyond death; there is no other way for liberation."

Therefore, in this text too, referring to That itself as the self, the connection of the sentences teaching the vision etc. has to be explained. Otherwise, there would be the fault of their becoming meaningless. And the concluding statement also becomes appropriate. And the introduction, not being contradicted, is stronger. And thus the sentences about the fruit of knowledge etc. will also be explained accordingly. Since That is the essence of everything and the support of all, otherwise they (scriptures) would not repeatedly teach the attainment of the supreme goal. And there should be no doubt about the connection of 'dear' with That, as the scriptures like 'From bliss, indeed, these beings are born' establish that Brahman is of the nature of bliss, that beings with bodies and individual souls are Its effects, that the individual souls are but parts of It by the statement 'All those separate selves go towards That alone', and that Brahman alone is the source of bliss by the categorical statement 'This self is indeed the attainer of bliss'. Thus, the attribution of 'dear' elsewhere is only in relation to the individual soul because of its connection and proximity to That. In this way, even the notion (of dearness) is in accordance with That alone. Therefore, directly or indirectly, all the statements are connected to That alone, and this is indeed a statement about Brahman. And thus, in this context, since 'dear' is established as a attribute of the Lord, even the unqualified love in the individual soul is because of its proximity to That, and there is no contradiction with the scriptures—this is the meaning.

But if That is self-established, then what is the use of praying for the means to attain It? This is being answered in 'therefore' etc. 'Therefore' means being unsurpassed even in comparison to the dearness in the individual soul. 'That' refers to the non-separation (from Brahman). Though the extreme non-separation is indeed established in the examination of the nature of the individual soul and Brahman, prayer for the means is appropriate; this is being answered in 'the resort' etc. Otherwise, for the individual soul too, there would naturally be love towards its own self, since it depends on That. Therefore, the resort is always required for the purpose of non-separation—this is the meaning. Though there are indeed many who are also near, what is the use of praying? This is being answered in 'not' etc. 'Not by merely being resorted to' means by those who are resorted to in general. | 16 |

Here is a grammatically correct, fluent prose translation of the entire text into English, without adding or skipping any words from the original; numbers are written in the same places as in the original:

Shri Giridhara's Balaprabhodhini

He illustrates the same thing with 'Aho' by four phrases. He expresses wonder at the unexpected attainment by 'Aho'. "Among kings, we are the most fortunate - fortunate because wealth is worthy of being a human pursuit, and even more fortunate because service to the Lord is the highest human pursuit, and we are of that nature. Why? Because we are fit to be graced by the greatest ones like you." And with the idea that this is extremely rare even for kings, he says, "the family of kings". According to the dictum "One should dispose of the water used for washing feet, urine and feces from a distance", the Brahmins dispose of the water used for washing their feet at a distance, but the family of kings is disposed of even farther than that, unfit even to be there—this is the meaning. He states the reason for that—one whose activity is in the form of accepting punitive fines etc., which is censurable. 'Bata' is an expression of joy. Or, he censures the family of kings by saying 'the family of kings' thus: When the family of kings is disposed of from a distance by the Brahmins because of its unworthy conduct and is never fit to be graced, then it means the Brahmins do not even wash their feet there. Then the connection is "they are non-workers". 'Bata' is an expression of sorrow. || 13 ||

Though you are of a conduct worthy of being graced by the greatest, how have you now engaged in reproaching that, for which you were cursed? Anticipating this doubt, he says "of that very one" to convey that though apparently a reproach, it is indeed a grace. "Of that very one" means of him alone who is worthy of being graced by the greatest. "Of that sinner" means even though defiled by the offense of striking a Brahmin. "The Lord Himself appeared in the form of a Brahmin's curse for my grace." What fault is there on your part that grace would amount to preventing it? Anticipating this question, he says, "Whose mind is constantly attached" meaning one whose mind is especially attached to the household and its accessories again and again. In anticipation of how the curse could lead to the cessation of that attachment, he says, "Where" meaning in whatever situation an attached person quickly develops fear and becomes detached from the household etc. And as to what even with such detachment, he says "the root of detachment" meaning that detachment alone is the cause for attainment. Since he was prone to detachment and that (attachment) was the root cause of fear, the Lord appeared in the form of a Brahmin's curse for that purpose. || 14 ||

Thus depicting the grace of the Lord and the Brahmins, he prays to them "That". Anticipating what is the need for our prayer, with the idea that they would also grace him by way of completing, he addresses them as "O Brahmins". "May they know me" means may they accept me, the aforementioned one who has resorted to them for refuge. And may Ganga, the goddess in the form of a deity, also know me who has resorted for refuge. But anticipating what is the use for you by merely knowing one who has resorted for refuge, he says "the stories of Vishnu the Lord". A jester, wearing a disguise, instigated by a Brahmin, may torment me as he wishes. The word 'va' (or) is used in a disrespectful sense, implying he will not retaliate. But anticipating that since it was heard at the end that there would be no deliverance by the curse and the serpent, as in "not even one burned by the Brahma staff" etc., the same may happen, and therefore the Lord's mind may not be so, he says "with mind fixed on the Lord". || 15 ||

Having thus prayed for worldly desires, he prays for transcendental desires with "and again". Again, sometime, if I attain a womb among the wicked, may I have intense devotion and attachment to the infinite Lord of infinite virtues, and through the grace of the Lord, may I have friendship towards all people everywhere. Indicating his inability to repay the Lord except by bowing down, he bows down saying, "Salutations to the Brahmins". || 16 ||

Hindi Anuvāda

King Parikshit said: Ah! Among all kings, we are fortunate ones. We are most fortunate, because due to our virtuous nature, we have become worthy of your grace, O great souls. People of the royal dynasty generally fall far from the water used for washing the feet of Brahmins because of their reproachable acts—what a matter of sorrow this is! || 13 ||

I am also a king. Due to constant attachment to the body and household, I have also become wicked. It is for this very reason that the Lord Himself has graced me in the form of a Brahmin's curse. This curse is the cause of detachment, because due to such a curse, a person attached to the world becomes fearful and detached. || 14 ||

O Brahmins! Now I have surrendered my mind at the feet of the Lord. May you all and Mother Ganga grace me, knowing me as one who has sought refuge. Instigated by a Brahmin boy's curse, let someone else torment me by disguising as a carpenter, or let the carpenter himself come and torment me; I do not care at all. Please be kind and sing the nectarine pastimes of the Lord. || 15 ||

Prostrating at your feet, O Brahmins, I pray again that wherever I may take birth due to my deeds, may I have love for the feet of Lord Sri Krishna, special affection for the great souls taking refuge at His feet, and equal friendship towards all beings in the world. Please bless me thus. || 16 ||