Text 33: Simply by our remembering you, our houses become instantly sanctified. And what to speak of seeing you, touching you, washing your holy feet and offering you a seat in our home?
Text 34: Just as the atheist cannot remain in the presence of the Personality of Godhead, so also the invulnerable sins of a man are immediately vanquished in your presence, O saint! O great mystic!
Text 35: Lord Kṛṣṇa, the Personality of Godhead, who is very dear to the sons of King Pāṇḍu, has accepted me as one of those relatives just to please His great cousins and brothers.
Text 36: Otherwise [without being inspired by Lord Kṛṣṇa] how is it that you have voluntarily appeared here, though you are moving incognito to the common man and are not visible to us who are on the verge of death?
Śrīdhara Swami's Bhāvārthadīpikā:
Just as the demons gain proximity to Viṣṇu (viṣṇoḥ sānnidyhāt asurādaya iva). (34)
He was dear to the Pāṇḍavas, and thus, for the sake of pleasing those descendants of Pitu, he accepted me, their relative, as his own kin (pāṇḍusutānāṃ priyo'tastēṣāṃ paitṛṣvastryānāṃ prītyarthaṃ tadgotrāsya mē āttaṃ svīkṛtaṃ bāndhavaṃ bandhuḥ). (35)
Otherwise, without the grace of Śrī Kṛṣṇa, how could the indescribable destiny of those about to die be anything else? He was the instigator, the one who urged (banayitā yācayitā), the supreme among those to be asked (vanīyāṃstasya vanīyasaḥ), meaning, by his great generosity, he prompted me to ask him (atyudāratayā māṃ yācēthā iti pravartakasyētyarthaḥ). (36)
Śrī Vaṃśīdhara's Bhāvārthadīpikā prakāśa:
By the mere remembrance, mention or action of whom, even households are purified, what to speak of bodies consisting of wife and children? The meaning is, what to speak of their sight, etc. (yēṣāṃ smaraṇāt yatkartṛkāt yatkarmakarād vā | gṛhā api śudhyanti kiṃ punaḥ kalatraputradēhāḥ | yēṣāṃ smaraṇāt kiṃ punardarśanādinētyarthaḥ). (33)
"O great yogi" - even by the sight of a yogi, great sins are destroyed, what to speak of a great yogi like you? This is the implication of this address (hē mahāyoginniti | yogidarśanādēva mahāpātakakṣayo bhavati kimuta mahāyoginastravēti kaimutyadyotikēyaṃ sambuddhiriti bhāvaḥ). (34)
The duty of a relative is to provide personal sight, etc. Therefore, it is understood that you have been sent by him for the purpose of liberation (bandhukṛtyaṃ svayaṃ darśanadānādi | tasmāttēnaiva tvaṃ mantristārārthaṃ prēṣitosītyanumeeyata iti bhāvaḥ). (35)
Regarding "vanīyān" - from the root "tṛ" meaning "to cross over," by applying the rule "turiṣṭhemeyassu" (Pāṇini 6.4.154), the word "tṛ" is dropped, and then by the rule of "naimittikasya apāye" (Pāṇini 6.4.67), the affix "ṭer" is also dropped, thus forming the word "vanīyān" (vanīyāniti | "turiṣṭhemeyassu" iti tṛśabdasya lopaḥ tato naimittāpāye naimittikasyāpyapāyāt ṭerlopācca sidhyati | ityarthaṃ iti). This is the meaning conveyed by the statement in Abhidhānacintāmaṇi: "I shall grant the four objects to the one who repeatedly asks; one who prompts askers is declared to be the supreme among those to be asked" ("caturarthānpradāsyāmi yācatēiti muhurmuhuḥ | prērayēdyācakānyo vai vanīyānsa prakīrttitaḥ" ityabhidhānacintāmaṇyuktērēṣa bhāvaḥ). (36)
Śrī Rādhāramaṇadāsa Gosvāmī's Dīpanī Commentary:
Regarding "vanīyān" - According to the rule "tuścchandhasi" (Pāṇini 5.3.59), the affix "ṭun" is added after roots ending in "tṛ" like "tṛjan" in the Chandasi derivation. And by the rule "turiṣṭhemeyassu" (Pāṇini 6.4.154), the word "tṛ" is dropped (vanīyasa iti | 'tuścchandhasi' (pā 5/3/59) iti hi tṛn tṛjantādiṣṭhēyasu nau bhavataḥ | 'turiṣṭhēmēyassu' ca (pā 6|4|154) tṛśabdasya lopaḥ syāt). (36-38)
Śrī Vīraraghava's Commentary:
How is it that by arriving here as a guest, this dwelling has become a holy place? Regarding this, he illustrates through the principle of "what to speak of the rest" (kaimutya-nyāya): By the mere remembrance of you all, the households of those who remember instantly become purified; what to speak of their being purified by your sight, etc.? "Pādaśaucam" means the water used for washing the feet. (33)
Since this is so, O great yogi, by the mere proximity to you, even the greatest sins of people like me are instantly destroyed. (34) Furthermore, he says "otherwise" with two meanings - First, the grace of the Lord Śrī Kṛṣṇa, which is the sight of the Lord, etc., is otherwise difficult to obtain. Second, with the intention of considering that at least this much grace is easily available to us, he uses the word "otherwise." The Lord Kṛṣṇa was pleased. Stating the reason for that, he elucidates: The Pāṇḍavas were dear to him, so he was also dear to the Pāṇḍavas. You are dear to the one who is dear to the Pāṇḍavas. Stating the reason that applies to both, he elucidates: Kuntī, the sister of Pitu (the father), her children are the descendants of Pitu. For the sake of pleasing them, the one belonging to that lineage, the kin of the descendants of Pitu, was dear to them. Thus, the meaning extends to "dear to the entire lineage of them." In the reading "ātta-bāndhava," "ātta" means accepted or taken in, and "bāndhava" means kinsmen, so it means "accepted as dear kinsmen." The purport is that your sight is due to the grace of the Lord, and that grace is because of the power of that lineage of the Pāṇḍavas. (35) Otherwise, without the grace of the Lord, for those whose destiny is indescribable, whose path is invisible to the worldly, how could our sight be possible even for the most exalted one, the supremely accomplished forest-dweller, the one who has achieved all goals? "Vanī" means a forest-dweller, "vanavān" means one possessing a forest, a forest-dweller. Compared to the group of ascetics under consideration, the word "vanīyāṃs" means the supreme forest-dweller, and "tasya vanīyasaḥ" means of that supremely accomplished one. (36)
Śrī Vijayādhvaja Tīrtha's Padaratnāvalī:
He elucidates the very act of sanctifying the place: From the mere remembrance of you all, the households of people indeed instantly become purified, because by your sight, etc., they become purified, what to speak of it? This is the sequence. (9)
He says "by the mere proximity, etc." to indicate that there is a special feature in your association. By this, it is stated that even the elimination of sins like brahmahatyā (killing of a brahmin) occurs. The statement in the scriptures, "Past sins turn to ashes by knowledge, and future ones will not accrue," is expressed by the word "vai" to mean: Not only the removal of our sins, but also of those associated with us. (10)
"Dear to the Pāṇḍavas" means the Pāṇḍavas were dear to him, or he was dear to the Pāṇḍavas. The Lord Kṛṣṇa was pleased with me as well, because how? The father was Vasudeva, his sister was Kuntī, her sons were the descendants of Pitu, i.e., Yudhiṣṭhira and others. For the sake of their pleasure, I belong to their lineage. Therefore, I was accepted as a kinsman. (11)
Otherwise, without his grace, for one whose destiny is indescribable, unknown, for the accomplished one who has achieved all goals through the knowledge of Brahman, for the supremely venerable one, how could our sight be possible? Those who are about to die, it is not possible for them, this is implied. (12)
Śrī Jīva Gosvāmī's Krama-sandarbha:
Thus. The verb 'chaddhasi' (5/3/59) has the termination 'ṭṛn' after the root 'sṛj' in the āṅgāsādādeśa state. And according to the rule 'turiṣṭhemeyaḥsu' (6/4/154), the syllable 'tṛ' is elided. Then, due to the absence of the nimitta (cause), since the naimittika (effect) is also absent, the elision of 'ṭ' is established. (36-40)
Thus concludes the nineteenth chapter of the Krama-sandarbha, composed by Śrī Jīva Gosvāmī, on the First Canto of the Śrīmad-Bhāgavata. (19)
Thus concludes the Krama-sandarbha, forming a part of the seven compilations known as the Sāt-sandarbha, composed by one belonging to the Sri Vaishnava community, the recipient of the mercy of Śrī Caitanya Deva - the transcendental avatāra for the purpose of subjugating and enlightening the fallen souls of Kali-yuga by propagating divine love for the Supreme Lord, Śrī Kṛṣṇa - and the follower of Śrī Rūpa and Śrī Sanātana, on the First Canto of the Śrīmad-Bhāgavata.
Śrī Viśvanātha Cakravartī's Sārārtha-darśinī:
By the mere remembrance of them, or by actions related to them, the households, what to speak of wives, sons and bodies, also become purified. (33-34)
He, by whom I have accepted the relationship of a kinsman with the descendants of Pitu like Yudhiṣṭhira and others, and their lineage. Therefore, it is inferred that you have been sent by him for my deliverance. This is the purport. (35)
The supreme forest-dweller, the greatest of those who solicit in the forest. According to the rule 'turiṣṭhemeyaḥsu', the syllable 'tṛ' is elided. Then, due to the absence of the nimitta (cause), since the naimittika (effect) is also absent, the elision of 'ṭ' is established, resulting in 'vanīyān'. The meaning is: The supreme one who prompts "beg from me" due to his great magnanimity. (36)
Śrī Śukadeva's Siddhānta-pradīpa:
By the mere remembrance of you all, the households of people instantly become purified. What to speak of those who remember you? Or, it may be said: What to speak of their being purified by your sight, etc.? (33)
From the proximity of Viṣṇu, the demigods became like demons.
(34) Today, the Lord Kṛṣṇa has become very pleased and extremely delighted with me, as the Pāṇḍavas, who are the descendants of Pitu, were dear to him for the sake of pleasing them. He is the one with whom I have accepted the relationship of a kinsman with their lineage. (35)
Otherwise, without the grace of Kṛṣṇa towards me, how could our sight be possible for the supremely accomplished forest-dweller whose path is indescribable? The meaning is: It could not be possible in any way. (36)
Śrī Vallabhācārya's Subodhinī Commentary:
Now, when water comes into contact with the body during bathing, the sins associated with that water enter into them. Thus, water becomes a sacred bathing place. But how does a householder become a sacred bathing place by mere arrival? To this, he says, "yeṣām" etc. In those households where your remembrance takes place, just as the sun dispels the darkness, which is the impurity of all households, by that very remembrance, what need is there to speak of your direct vision, which is more illuminating than millions of suns and purifies all the sensory faculties? Your mere touch, like the touch of water, directly removes sins. Your foot-wash water is the very cause of transcendental birth. And articles like your sitting place, being ingredients of worship, fulfill all human goals. Hence, it is indeed justified to consider them sacred bathing places. (33)
Now, though prescribed atonements may remove sins, one may doubt whether even those sins which have atonements prescribed are actually removed, fearing the futility of atonements. To this, he says, "sānnihyāt" etc. Indeed, atonements are justified by scriptural authority. Here, he speaks of the authority of direct experience by addressing him as "O great yogī!" A yogī is one who possesses yoga, the means to achieve goals for oneself and others. But a mahā-yogī is one who, by the power of his own yoga, accomplishes everything for others too. Thus, the removal of sins is simply an ancillary effect for you. Even grave sins are instantly destroyed by your mere proximity, without even requiring the continuation or cessation of that proximity. He exemplifies this authority of direct experience with "like Viṣṇu's." Just as the great demons who were rivals of the demigods were destroyed by the mere proximity of Viṣṇu, similarly is the case here. Moreover, this very method has been adopted by the Lord Himself. Otherwise, there would be no deliverance for one scorched by Brahma's curse. Still, being so graced, He has acted this way, for the removal of sins is accomplished by someone else. Otherwise, it would lead to the fault of having to do it Himself. (34)
Now, he raises the doubt, "By what action have you pleased Him?" To this, he says, "pāṇḍu-suta-priya." The sons of Pāṇḍu were the objects of His affection. Now, one may ask, "What did you gain by that?" To this, he says, "paitṛṣvasreyā." The sons of Pitu, i.e., the Pāṇḍavas - for the sake of pleasing them, through this, the pleasure of their father Pitu and his grandsons was also secured. Or, the relationship of a kinsman, which was accepted by the one who has done good to the descendants of His lineage for the sake of His pleasure. (35)
He gives a logical argument in support of this idea with "anyathā." In this world, the path of one whose course is indescribable, i.e., the state after death, is difficult even for ordinary humans to have a vision of. How then can it be possible to have the vision of Him who liberates from both insignificant human existence and the bondage of death, without having seen Him? It is solely by the grace of the Lord. He describes that form which liberates from both as "the supremely accomplished forest-dweller" (vanīyān). Just as the supremely accomplished elixir wards off all forms of death, similarly is He. Moreover, He is the supreme forest-dweller, the greatest among those who solicit in the forest, who goes to each household Himself, saying, "I shall grant all human goals, so ask from Me!" A vision of such a One, who liberates from insignificant human existence, etc., is possible only by the grace of the Lord. (36)
Śrī Giridhara's Bālaprabodhini
(He anticipates the doubt, "How have we become purified merely by your arrival?" by saying "yeṣām" (of those).) Of those blessed ones who, by merely remembering properly, cause the houses along with their families of the reciters to become immediately purified, we have become purified by their sight and so on. What more needs to be said? Pādaśaucam means water for washing the feet. (33)
For the reason that, O great yogi, through your very presence all sins are immediately destroyed. He gives an example for that: Just as in the case of Viṣṇu... (34)
At this time, your sight has become extremely rare for me. Therefore, from your presence, it is inferred that the gods, demons, rākṣasas, etc. have received the grace of the Lord. He says this with two sentences beginning with "api" (even). "Api" is used to express a mere possibility. The Lord Kṛṣṇa has become pleased with me. Anticipating the doubt, "How could I have his sight despite his grace?", he says "bhagavān" (the Lord), implying that it is because he is the indweller of all. Anticipating the question, "What is the reason for his being pleased?", he says "paitṛṣvaseṣāṇām" (for the satisfaction of his ancestors), meaning that although such fortune does not belong to me, he is pleased for the sake of satisfying Yudhiṣṭhira and others. He states the reason for that: "tadgotra" (that family) – the one who accepted the kinship of their family, i.e., became their relative. He further states the reason for that – it is simply his devotion to the sons of Pāṇḍu, meaning he is dear to the sons of Pāṇḍu. (35)
He presents a logical argument for this idea with "anyathā" (otherwise). Otherwise, without the grace of Śrī Kṛṣṇa, how could we humans have your sight? Anticipating the idea that if your sight is always rare, then at the time of death your sight would be rare for me too, he says "nitarāṁ śriyamāṇānām" (not so for those departing), meaning those about to die. He gives the reason for the rarity of the sight: "avyaktagater" (of the one whose course is unmanifest). He further gives the reason for that: "saṁsiddhasya" (of the accomplished one). Even if such a one were to be miserly, then what would be the use of his sight? He says "bahvīyāṁs" (the most generous one) – the one who prompts even an arrived supplicant to ask, by his extreme generosity. (36)
Hindi Anuvāda
By mere remembrance of great souls like you, the houses of householders become instantly purified; then what to speak of the opportunity of having your vision, touch, washing of feet, and offering of seat, etc. (33)
O great yogi! Just as demons cannot withstand the presence of Lord Vishnu, similarly, even great sins are immediately destroyed by your presence. (34)
Surely, the Lord Shri Krishna, the well-wisher of the Pandavas, is extremely pleased with me; for the sake of pleasing his cousin-brothers, he has treated me, born in their very family, as his own. (35)
Without the grace of Lord Shri Krishna, why would you, an absolutely reclusive person of unmanifest course, the supremely accomplished one, come in person to grant vision to ordinary humans like us at the time of death? (36)
SB 1.19.33-36
