Text 5: Are there no torn clothes lying on the common road? Do the trees, which exist for maintaining others, no longer give alms in charity? Do the rivers, being dried up, no longer supply water to the thirsty? Are the caves of the mountains now closed? Or above all, does the Almighty Lord not protect the fully surrendered souls? Why then do the learned sages go to flatter those who are intoxicated by hard-earned wealth?
Text 6: Thus being fixed, one must render service unto the Supersoul situated in one’s own heart by His omnipotency. Because He is the Almighty Personality of Godhead, eternal and unlimited, He is the ultimate goal of life, and by worshiping Him one can end the cause of the conditioned state of existence.
Text 7: Who else but the gross materialists will neglect such transcendental thought and take to the nonpermanent names only, seeing the mass of people fallen in the river of suffering as the consequence of accruing the result of their own work?
Text 8: Others conceive of the Personality of Godhead residing within the body in the region of the heart and measuring only eight inches, with four hands carrying a lotus, a wheel of a chariot, a conchshell and a club respectively.
Śrī Dharasvāmi's Bhāvārtha Dīpikā Commentary:
A Question may arise - How can one attain the state of renunciation (dīkṣādbhāva), where one has no permanent dwelling (nityam valkalam), no cooked food (annam), no water (toyam), no clothes (vāsah), and no fixed residence (sthānam), without any effort? To this, the text replies:
Those who do not beg for fruits etc. as alms, what do they sustain themselves with? The flowing rivers that do not dry up, the mountain caves - if these are sometimes unavailable, will not the unconquered Lord Hari protect those who have resorted to His shelter? The word 'kim' (what) relates to the previous line as well. As for those blinded by the intoxication of wealth, who have lost their discrimination...
Then what should one do? The Lord should be served. The reasons for serving Him are given: He is self-established (siddha) in one's own heart; since the Self is naturally dear, serving the beloved is itself blissful. Moreover, He is the true reality, not illusory like the non-Self. The Lord possesses infinite auspicious qualities and is eternal. One who is thus constituted should be served. He is "niyatārtha" - His true nature is determined. Being satisfied by the bliss of His experience, His nature is intrinsically blissful. Furthermore, by serving Him, the cause of transmigratory existence, namely ignorance, is destroyed.
This is further reinforced by condemning other thoughts. "Who" - neglecting such a fitting contemplation of the Supreme Lord, "would indeed contemplate" - who would engage in the improper thought of sense objects? By such contemplation "one has fallen into the Vaitaraṇi." And seeing people suffering the miseries caused by their own actions - physical, mental etc. - in that "Vaitaraṇi," which is like the river at the door of Yama (the Lord of Death), representing transmigratory existence.
Some describe that improper contemplation with six characteristics: Contemplating the limited space within one's heart, measuring the extent of an aṅguṣṭha (finger's breadth), worshipping a lotus, a chariot wheel etc. within that space.
Vam̐śīdhara-kr̥tā Bhāvārtha-dīpikā Prakāśa-vyākhyā
He raises an objection here: "But..." He raises another objection: "But..." However, Viśvanātha says - "Surely, what is the means of protection from cold (śītatrāṇopāyaḥ)?" In response to that doubt, he says - "cīrāṇi" (clothes). But even then, the fire of hunger is difficult to overcome (durvāraḥ). Regarding that, he says - "andhripā api" - even if people do not give alms, let them not give, that is the idea. If it is said that water at least should be sought for drinking, he says - "sarito'pi" - one should seek intelligence.
But if it is asked what protection is needed from a shower of stones, he says - "rudrā" - even a grass hut is not required. If it is asked what if one is devoured by a tiger after entering a cave, he says - "kim ajita" - he who is the indweller of all beings, who is devoted to his devotees, how will he impel tigers etc. there? The meaning is that none can overpower one who is devoted to the unconquerable Lord. (5)
Then, when reaching a solitary place like a forest, he says that for one who is dispassionate, there is not only the bliss of the Self, but also another excellence. "Kiñca" - Viśvanātha says - If it is asked whether seekers should indeed seek the means of worship of the Lord, he says - "svacitte svata eva siddho yat ātmā cittādhiṣṭhātā vāsudeva" - the Self, the indweller of the mind, is Vāsudeva himself by nature. There is no need for invocation etc. Moreover, his worship is naturally appropriate, as indicated by the four adjectives - "priya" etc. He is "priya" (dear) by nature, being the object of love, and being the object of love does not imply any undesirable form like that of a husband or son, since he is the highest reality. Even in the form of reality, he is not merely the inner Self, as he is visible with qualities like beauty. There is no restriction of place, as he says "anantaḥ" - being all-pervading, he is present everywhere. And there is no effort involved in his worship, as he says "nivṛttaḥ" - being full of the bliss of devotion, he is naturally accompanied by love for the devotee. Or, the meaning is that there are so many names to be recited, so many stories to be heard, so many prostrations to be performed, so much time for meditation - thus there are rules regarding singing, hearing, etc. for one of that nature. Where in that worship, there is cessation of ignorance, which is the cause of transmigration - that is the implied result according to the devotees. But according to the enlightened yogis, the cessation of the cause of transmigration itself is the implied result. (6)
This very worship of Hari is being referred to. Just as an animal is always engrossed in its own actions, similarly the bound soul is like an animal among the gods, according to the meaning of the Śruti text. The idea is that just as a river is crossed with difficulty by swimming or by giving charity, similarly is the world. (7)
Thus, having shown dispassion and the concomitance and non-concomitance for a devotee, he again speaks of the meditation on the indwelling conscious being, which is superior even to the aforementioned meditation. "Kecit" - superior even to those established in the aforementioned meditation on dispassion. Or, in accordance with the statement to be made, those whose minds have become pure by the practice of meditation on dispassion, meditate on that indwelling conscious being - with this idea, he says "kecit."
Here, there are four types of yogis in this meditation. The first are those who, not resorting to the form of the Lord, meditate on the vital force and the mind - they are condemned in the Śrī Bhāgavata itself. The second are those whose minds have become pure by the previously mentioned meditation on dispassion, who meditate on the indweller as described in the third canto as "mṛṇālagaurāyataśeṣabhoga" etc. The third are those who meditate on the immense cosmic form of the four-armed indweller after the meditation on dispassion. The fourth are those who are pure-minded by nature and meditate on the four-armed form of the indwelling Lord right from the start - it is they who are referred to here by the word "kecit." "Prādeśamātram" - of the measure of a region, to be meditated upon in the heart of a region of that much extent only, of the size of a youth of about fifteen years of age, as per the statement "santam vayasi kaiśore." Therefore, the Lord is worshipped in the heart of that measure, as said by the Lord himself: "There, in the heart of that measure, the indwelling Lord has made his residence." (8)
Śrī Rādhāramaṇa Dāsa Gosvāmi's Dīpanī Commentary:
The fixed nature (niścitaṃ svarūpam) is that by which one's true nature (svarūpa) is ascertained or known (yena). He who knows this fixed nature is said to be of fixed or determined nature (niścitasvarūpaḥ). || 6-9||
Śrīmad Vīrarāghava's Commentary:
Someone may ask: How can one obtain cloth, food, water, shelter, and such things without effort? To this, he says: "Are there no worn-out rags on the path? Do those who maintain others not give alms? Do the rivers not flow? Are the mountain caves obstructed? If there is ever a lack of these, would the unconquered Lord not protect those who have taken refuge in Him? Why do the poets court the blind and ignorant who are intoxicated by wealth?" [Verse 5]
The other option is difficult to follow, but Hari is easy to follow, as stated earlier, due to the absence of any other object of desire in the mind, as Bhagavān alone is the object of love. Thus, he says, "evam" ("thus"): When it is established in one's heart, and the mind is absorbed in contemplating it, devoid of any other object, then one should worship That which possesses the qualities of being the self (ātmatva-ādi-guṇaka) and in whose service the causes of saṃsāra are eliminated, and the ignorance that is the cause of bondage is dispelled. [Verse 6]
He describes the qualities that make Him worthy of worship, starting with "ātmā": He is the bearer (dhāraka) of the body, having entered within as the soul (ātmā-aṇḍataḥ pravishya). It is appropriate for the Paramātmā to support the individual soul, as even in relation to the body, offspring, wife, etc., everything appears dear because of the connection to the self (ātma-sambhandhād eva). The Supreme Lord Hari is also dear to the self, indicating His nature as the highest bliss. Therefore, He is the ultimate goal (nirati-śaya-puruṣhārtha svarūpaḥ) since the highest bliss alone is the supreme human goal; if the very nature were miserable, it would not be worthy of worship. He describes further qualities: "The Lord is endowed with knowledge, power, strength, sovereignty, valor, and splendor, dispelling any doubt about the Self being limited." [Verse 6]
"anantaḥ": Worship that Paramātmā, who eliminates the ignorance opposing the attainment of one's own nature, with a mind free from any other desire due to the supreme bliss that is the form of the Paramātmā. One becomes truly happy (sukhitaḥ), with a specific goal (niyatārthaḥ), freed from any other purpose. [Verse 6]
He reinforces this idea of abandoning the thought of any other goal through criticism: "ka iti": Disregarding that Lord, what person would engage in the unbecoming thought of anything else, except an animal? Indulging in such thought, one falls into the ocean-like cycle of existence, experiencing miseries caused by one's own actions—who would do that? [Verse 7]
He then describes the method of meditation on Bhagavān, which frees one from other goals and means, starting with "kecid iti": Due to the prevalence of devotees, he says "some" (kecid). Indeed, residing within the heart,which is the small space within one's own body, He whose divine form is limited only to that location—some yogis meditate on that very same divine person, holding in His left and right hands the conch, disc, club, and lotus. [Verse 8]
Śrīmadvijayādhvajatīrthakṛtā padaratnāvalīvyākhyā
Now, for those like you who are yogis, even though there is accomplishment of the body through the practice of yoga, how can indulgence be possible for immature yogis? To this, he says: "Cīrāṇi" - "Worn-out clothes abandoned by householders on the road or at gateways, meant for covering the poor and mendicants" - according to the scripture. On the road or at gateways, worn-out clothes, torn by mice, etc., abandoned by householders. If it is asked, "Are these not for eating?", he says: "Parān" - Trees provide us with fruits, etc. or indicate (diśanti) to us through their fruits, etc. If it is asked, "What about for sleeping?", he says: "Guhā ruddhāḥ" - The caves are closed, obstructed by what? It is to be continued. If it is asked, "How can one reside in caves due to the fear of lions, etc.?", to this he says: "Kim" - How can the friend (Kṛṣṇa) of the avadhutas, whose bodies are smeared with dust, not (be a friend)? Indeed, he is a friend. Therefore, poets who lack the eye of discrimination due to the intoxication of wealth, etc., do not resort to (bhajanti) kings, etc. Hence, a seeker of liberation should sustain himself with whatever food, etc. is obtained by chance. This is the idea. || 5 ||
Now, he describes the manner of ripening of the aforementioned practice: "Evam" - Thus, seeing the means of sustenance obtained by chance in the described manner, when one becomes content, by the grace of the independent Lord, whose will prevails in one's mind, considering the Lord, who is an ocean of qualities like sovereignty, etc., the infinite, unlimited Supreme Self, as extremely dear more than body, son, etc., and becoming free from desires, with hairs standing on end, with a fixed purpose, "After this, I will attain him," such a person should worship that Lord. He should never give up the worship of that Lord. Then, what is the result? He says: "Saṃsāreti" - Where, by worshipping whom, there is the cessation of the causes of saṃsāra, such as ignorance, etc., for the worshipper. If it is doubted that if ignorance, etc., exist, then saṃsāra also exists, (the answer is) no, they do not exist, meaning they are of demonic nature. This is established by the scriptures such as "That is the superior" and the Lord's being the beloved object (of attainment) is also (established). Not only the cessation of the causes of saṃsāra is the result, but also the attainment of liberation, which is the state of being free from sorrow and full of bliss. The word "ca" (and) is used. || 6 ||
Oṃ. Worship or upāsanā should be done by collecting the qualities, and for that, he clarifies the upāsanā by first describing those qualities, while refuting the opposite view: "Sa sarvavit" - "In this city (body), it is the breath alone that remains awake" according to the scripture. Of the five life-breaths, the chief breath alone is the seer, just as it perceives in the state of sleep. Similarly, that Lord knows everything, hence he is the omniscient (sarvavit). Being situated in the heart, he experiences the desired bliss. Collecting all the qualities in this way - "He is the complete Self, the Master, the embodiment of Truth, the quintessence of everything, the abode of bliss" - one should worship, meditate on that Viṣṇu. Even if miseries like afflictions arise, one should not abandon the upāsanā. With this intention, it is said: "Sarvātmanā" - For, in the upāsanā of the Supreme Self by other means, there would be self-destruction, leading to constant misery, due to the fault of self-injury through improper actions, etc. And the connection is: In accordance with the respective propriety. The meaning has already been stated in the passages like "Just as the lord, though one, perceives many sleeping (persons) while being awake, so does Viṣṇu, the experiencer, is celebrated." Here, "Anubhūḥ" means assuming forms according to his will or because the actions characterized by efforts are given by that breath. The word "ānandanidhiḥ" denotes either that the fruits up to the ultimate result are deposited in him, being the protector of the treasure (of results), or that he is the master. Thus, Hari is the ānandanidhiḥ (the abode of bliss). || 7 ||
For one who does not perform worship of the Lord, there is no distinction from an animal. He says this in "Kas tam" - The river named Vaitaraṇī, which is difficult to cross due to leading to hell; the person who has fallen into that (river) due to the fault of not worshipping Hari, experiencing the intense sufferings arising from his own actions, coming from all directions - seeing such a person undergoing those sufferings, and also seeing Hari, who can provide the means to overcome such miseries and is within the purview of the intellect, what discriminating person would resort to that inauspicious memory, which is focused on other objects and defined as upāsti (constant remembrance) of an improper nature, disregarding that Lord? One would become an animal, devoid of the intellect of discrimination, upon death. If one resorts to it, then he is indeed an animal, not a discriminating person. This is the connection. "Even a Brahmin versed in the four Vedas, who does not attain Vāsudeva, is burdened by the weight of the Vedas and is indeed a Brahmin donkey" - since there are many qualified persons of varying degrees, after mentioning the worship in a gross form suitable for those fit for it, now he prescribes the worship suitable for those qualified for the worship of the Lord residing in the lotus of one's own heart within the body.
"Kecid" - Some, who are qualified for the worship of the Self, meditate on him who resides within the body, having a limited form (prādeśamātram). (He is) the one who holds the lotus, the discus, the conch, the mace, and the Kaumudikī (club), with an unbroken stream of mental modes, just like the flow of oil. This is the connection. || 8 ||
Śrī Jīva Gosvāmī's Krama Sandarbha Commentary
Since the Supreme Lord Himself is the ultimate goal to be served by one's own mind, focused solely on Him, the Lord Himself, self-accomplished in one's own mind, is to be served as the highest puruṣārtha (goal of life). Regarding this conviction, he says, "Evam svacitte" - Therefore, O Descendant of Bharata, what has been said before, "He is the Supreme Self," is being reaffirmed here. The intention is to emphasize the same point again. The word "ca" indicates that the cessation of ignorance is also implied as the associated result.
He further reinforces the same point by presenting a contrary idea in "Kas tām" (verse 7).
Then, he mentions the view of the followers of partial realization in "Kecid ity-ādi" (verse 8) - The indwelling Lord who is to be meditated upon with the eight verses (starting from verse 8). However, the meditation on the indwelling Lord in the form of the cosmic golden egg, etc., should be understood in accordance with the descriptions given in the Third Canto, based on their respective characteristics. The same has been indicated by the statement, "One should worship that true reservoir of bliss" (3.28.38).
Śrī Viśvanātha Cakravartin's Sārārthadarśinī Commentary
Then, what is the means to overcome the cold? Regarding this, he briefly replies: "Cīrāṇi" - tattered clothes or rags. But even then, the fire of hunger is difficult to extinguish. So, he says in the same vein: "Aṅghripā" - Even if people do not give alms, what can be done? The idea is, "Let them not give." Because they nourish others with fruits and so on. If you say, "Then one should search for water to drink," he retorts, "Fie on your intellect! Sarito'pi (Even the rivers)." If you suggest building a hut of leaves to protect against hailstorms, he responds, "Ruddhā (Blocked)." If you say, "One could take shelter in a cave, but tigers might attack," he says, "Kim ajita (What is unconquered?)." The idea is that the same indwelling Lord, who is affectionate towards His devotees, would not prompt the tigers to act against them. (6)
Now, if you argue that the devotees should indeed seek the means for worshiping the Lord, he says: The Lord is "svacitte svata eva siddhāḥ" - self-accomplished in one's own mind, since the verse states, "The self, the controller of the mind, is Vāsudeva." Thus, there is no need for invocation or other efforts. Moreover, his worship is naturally befitting, as described by the four adjectives "priyaḥ" (dear), "arthaḥ" (the supreme object), "anantaḥ" (unlimited), and "nirvṛtaḥ niyataḥ" (fully satisfied and resolved). He is "priyaḥ" - naturally the abode of love, without any undesirable aspect like a husband or son. He is "arthaḥ" - the supreme object itself. Although he is the supreme object, he is not merely the inner self, for as "anantaḥ" (unlimited), he is visible everywhere with his beauty and other qualities. He is "nirvṛtaḥ" - immersed in the bliss of his own worship, and "niyataḥ" - whose sole purpose is to bestow love upon his devotees. Alternatively, "niyataḥ" means one whose singing, hearing, and other devotional activities are regulated, such as the specific names to be chanted, narratives to be heard, obeisances to be offered, and the duration of meditation. Where such worship leads to the cessation of ignorance, the cause of worldly existence, that is considered the associated result according to the devotees. However, according to the wise and the yogis, the cessation of the cause of worldly existence alone is considered the associated result. The word "ca" is used to complete the verse, and "niścalasvarūpaḥ" means "of unchanging form." (6)
He then presents the contrary view in "Kas tām (Who would neglect?)": Who, other than an animal devoid of intelligence, would neglect that well-known devotion to the Supreme Lord Hari and instead indulge in contemplating sense objects, as stated in the Vedic verse, "Without the animals (those devoid of intelligence)"? (7)
After explaining the principle of acceptance and rejection for the devotee through dispassion, he now describes the meditation on the indwelling Lord, whose form is conscious and resplendent, which is superior even to the previously mentioned meditation on Brahman. "Kecid (Some)" - This refers to those who are superior even to the practitioners of meditation on Brahman mentioned earlier. Or, with the intention of saying that those whose minds have been purified through the practice of meditation on Brahman should meditate on the indwelling Lord whose form is conscious and resplendent, in accordance with the descriptions to be given, he says, "Kecid (Some)."
In this meditation, there are four types of yogis:
1) Those who directly meditate on the form of the Lord, engaging their life-airs and mind, are considered the best by the Śrīmad-Bhāgavata.
2) Those whose minds have been purified by the previously mentioned meditation on Brahman, and who meditate on the indwelling Lord as described in the Third Canto, such as the form of a small brahmin boy, a cowherd, and so on.
3) Those who, after meditation on Brahman, meditate on the indwelling Lord in the universal form with four arms.
4) Those whose minds are pure from the very beginning and directly meditate on the indwelling Lord in the universal form with four arms. These are referred to here by the word "kecid."
"Prādeśamātram" - They meditate on the Lord within their heart, which is only a small region, since the Lord, by His inconceivable power, can assume the form of a fifteen-year-old youth even in a small region, as stated in the Vedic verse, "Of that age, in the prime of youth."
"Vasantam" - Residing there as the indwelling Lord. (8)
Śrīmacchuka deva-kṛta Siddhānta Pradīpaḥ
Why do poets pursue those who are blind with the arrogance of wealth? The meaning is that poets should not pursue them. But then, how would they obtain fragments of cloth, etc.? He says, "Do not rags exist on the path that nourish those blind ones, the trees which are the shelters of virtues like compassion? Or do not the rivers like Gaṅgā and Yamunā, whose waters are auspicious, ever give alms? Have the caves in the mountain Govardhana, etc., become waterless? And does the unconquered Śrī Kṛṣṇa not protect his devotees? Indeed, he does protect them." || 5 ||
Thus, one who is content, whose purpose is easily achieved in the form of sustaining the body, being endowed with the happiness of dispassion, should worship Him. In that worship, the cause of saṃsāra, which is in the form of the effect and the cause, namely, prakṛti and its association, comes to an end. The Bhagavān, the author of the sūtras, indicates its attainment by saying, "My devotees attain Me alone." When knowledge and ignorance have ceased, the worshipper, realizing his true Self through the practice of listening, contemplating, and meditating, becomes liberated from the cause of saṃsāra, the bondage to prakṛti known as birth and death. The Bhagavān says, "Āvṛttir asakṛd upadeśāt" (Brahma Sūtra 1.1.4), indicating that He is to be worshipped, being endowed with natural six-fold opulences. By this, it is stated that those endowed with the opulences given by Him have turned away, and that the beloved object is none other than the Self, as will be said, "Know that Kṛṣṇa alone to be the Self of all selves." Thus, the object denoted by the word "Ātman" called Kṛṣṇa is to be worshipped, not the individual self. He is self-established in one's own consciousness. By this, it is shown that He is self-established everywhere. By the word "ananta" (endless), His unlimitedness is stated. Thus should be the connection with "tam" (Him). || 6 ||
Censuring those engaged in action without devotion to the Lord, he strengthens the path of devotion by saying, "To which deluded person engaged in performing actions leading to misery in this world, which is like a dreadful stream of suffering, and who disregards this devotion, the means to end the cause of saṃsāra, would the despicable, unworthy state of being like an animal, as declared in the Śruti 'he is verily like an animal to the gods,' be unacceptable?" By this, the eternally bound soul is indicated. || 7 ||
He describes that very devotion in six ways, of which five are meditation and one is contemplation. Some devotees meditate on the four-armed form of the Lord holding a conch, disc, mace, and lotus, situated in the region of the heart, whose extent is only the size of a thumb, as stated in the Śruti: "Know the puruṣa, the size of a thumb, situated in the middle of one's own self; by knowing Him, one goes beyond death, there is no other path to liberation." In both cases, the all-pervasive nature of the Lord is intended to be extremely subtle, with respect to the lotus of the heart. || 8 ||
Śrīmad-Vallabhācārya-Kṛtā Subodhinī-Vyākhyā
Objection: Everywhere, all objects belong to others and are accomplished only through means. Even the earth belongs to someone. Therefore, one should abide by their command and act in accordance with their wishes. The body too is dependent on others. Even a piece of cloth is accomplished through means. Hence, since complete independence from everything is impossible, some dependence must be accepted, following the principle "If immersed, one must enter the nether world." Regarding this, he says:
"Are there no rags on the path?" Here, "rags" means pieces of cloth. This suggests that one need not go elsewhere for the sake of acquiring them. "Aṅghripā" means trees. "Parabhṛtaḥ" means they support others but do not benefit from their fruits themselves. For they naturally shed ripe fruits, and the slightly ripe ones by shaking. These are deities in the form of Vaiṣṇavas. Since the world is created for the sake of the Lord's souls, what belongs to others becomes His after renunciation. Therefore, even the rags belong to the Lord. And the paths too belong to the Lord, being means of movement. So it should be understood: "Do they not give clothes?" This is indicated by the connection with the feet. And merely by the delay of a moment or by giving fruit, they become givers of alms. Their hands are considered unclean—this is stated by "aṅghripāḥ." They do not eat anything other than water, and they drink water only through their beaks. Their branches remain pure due to the sun, etc. They live in the forest, are forbearing, and live solely for the sake of others. Therefore, the bee's activity should be performed only among them. Regarding water, he says: "Even the rivers do not dry up." For then one would depend on wells, etc. The abundance and greatness of rivers is well-known. Regarding protection from cold wind, heat, and rain, he says: "Are the caves not closed?" This is because their closure is not heard of. If everything is sometimes unavailable and there is danger from tigers, etc. in the caves, then what should be done? Regarding this, he says: "What unsubdued one does He not protect?" He is never overcome by anyone; He is supremely powerful. "Upapatān" means those who have resorted to Him for refuge. "Does He not protect them?" This is emphatically stated everywhere, meaning that even qualified persons do not act that way. "Thus, even when all tasks are accomplished, why do those who have become qualified but are blinded by the intoxication of wealth resort to those who are blinded by that wicked intoxication of wealth? We do not know the reason for this." (5)
Thus, by way of introduction, having instructed about other matters, he states what is to be done by one who is completely detached in that manner: "evam svachittam" (Thus, one's own mind). He says "bhajaniyo" (is to be resorted to) to indicate the absence of labor and suffering involved. One who acts with complete detachment in all ways, prompted solely by the impulses of the mind, undoubtedly abides in the mind itself. Therefore, due to this very reason, or in this very manner, one should resort to one's own mind, which is self-controlled, self-accomplished, without extra effort - this is the connection.
To describe the form of such a Lord that is to be resorted to, he mentions the five attributes that are the cause of all human goals, with the words "ātmeti" and so on. From being the ātmā (self) comes priyatva (belovedness), from priyatva comes arthatva (utility), from arthatva comes bhagavattva (divinity), and from bhagavattva comes anantātva (infiniteness) - this is the sequence of cause and effect among the qualifiers. For beings, there are five forms that are fit to be served or utilized: one's own self (the body), wealth, the Lord, and eternal duty. Among these, the Lord has all five forms, he says.
Firstly, he is the ātmā of them all. Though in truth he manifests himself to the qualified person, he must still be served. Service through propriety is stated. Service through affection is stated by "priya" (beloved). Just as the life-force, or the body, is the object of affection for beings. Even after attaining the state of being the object of affection as the ātmā, the repetition of "object of affection" is to indicate the limitedness of that affection. Hence, that affection is dedicated only to the one, not grasping anything else in that manner. Therefore, affection should be directed toward the one who has all forms. Otherwise, if divided or directed toward one particular form, it would not accomplish all human goals. However, affection is an attribute of the Lord. The Lord has bestowed it divided among all beings for the sake of happiness. Therefore, wherever one feels affection, that itself becomes happiness. Hence it is said that one's own happiness itself becomes one's own. But where the object is also of the form of happiness, there would be great happiness. Hence, the idea is to withdraw affection from the body etc. and establish it in the Lord.
Artha (utility) is of the form of wealth. Whatever is to be accomplished by that, all of it will be done by the Lord. Since the word "artha" denotes five meanings, the Lord also has five forms: as the meaning of all Vedas, as all wealth, as all objects, and as the cessation of all, causing cessation. In resorting to him, these attributes must be accepted as limiting the object of resort, by the principle of collating the qualities. In that case, the resort becomes all-embracing. Moreover, the Lord is endowed with the six wonderful qualities, beginning with sovereignty. Due to his sovereignty etc., he also becomes fit to be served for the sake of those goals. The word "śrī" here conveys beauty. Further, he is endless, unlimited by space and time, eternal. With this, the twenty-five principles and the twenty-sixth, the great Vishnu, are covered. He is to be served in twenty-six ways.
Of those, the ātmā is twofold, divided into the individual self and Brahman. Priya is eleven-fold, being the object of experience for the eleven senses. Artha is said to be five-fold. The Lord is six-fold. The endless is two-fold. Thus, he is to be served in all ways - this is the meaning. He states the two attributes that qualify the servant: "tam nirvṛito niyatārtham" - one who is completely detached for the sake of that one goal, and one whose only goal is the Lord. These two attributes are indispensable. Otherwise, even if served in all ways, the human goal would not be attained. Detached from everything else; otherwise, it would be like the saying "a weapon against Brahman". Niyata means one whose only goal is the Lord. Or, the Lord himself is the goal. Otherwise, the mind gets ruined by doubt. Though the Lord alone is the goal and nothing else is sought, there are still ancillary results - the cessation of ignorance born of the cycle of rebirth, or aversion toward the Lord. And from the word "cha", the result of divine union and so on is also indicated. (6)
Having thus established the unsurpassed nature of devotion (bhajana), the Lord says "kasṭām" (who would follow that?) regarding such devotion, expressing that one should not grieve for it. "Tām" refers to the contemplation on the supreme Lord's form through meditation. "Ṛte paśūn" means "without animals." "Anādṛtya" means "not following." "Asato chintāṁ nāśikām" refers to the thought of the perishable body, etc. "Nāma iti prasiddhe" means "for the well-known wife." "Yuñjyāt" means "one should engage." "Ajñānād bhavatu nāma yojanam" means "let there be an engagement due to ignorance." Knowing the harm caused by that, who would engage with her (the wife)?
The harm is enumerated as "paśyan janam" (seeing people). Just as in devotion to the Lord, His six virtues are transmitted to oneself, similarly in attachment to the body, etc., its six faults are transmitted. These are: birth, misery, actions, torment, degradation, and so on. This is explained with "janam utpadyamānam" (people being born), "patitam" (fallen from their position), "mṛtam" (dead), and "vaitariṇyām" (in the river Vaitaraṇī at the door of Death). This suggests that one who is attached to the impermanent dies and falls into the Vaitaraṇī river. Also, one experiences the results of various actions ("svakvtavividha-karma-phalam cha sevamānam"), and torments ("paritāpāḥ") such as sorrow. Therefore, the idea is that there is no need to say much to persuade one not to consume poison, having abandoned nectar. (7)
Thus, it is established that the means of hearing, etc., relating to the Lord should be undertaken in accordance with the path of devotion, preceded by a determination of all goals. Here, according to some, all determinations are unnecessary. The principal form of the Lord, with four arms, etc., is the blissful form with a head, arms, belly, etc., and devotion should be performed after knowing this form. By saying "kechid iti vachanān" (some say thus), it is indicated that there is no consensus on this matter. For this merely brings about the appearance of bliss, but not the cessation of faults. Although inner sins, etc., may be removed, since it does not accomplish the attainment of all states, the cessation of attachment, etc., does not occur.
There are four forms of the Lord to be meditated upon: the smallest (aṇghuṣṭha-mātra), the localized (prādeśa-mātra), the cosmic form (puruṣa-mātra), and the aforementioned one. Of these, the localized form is considered nearest. In the Vaiśvānara-vidyā (meditation on the cosmic form), it is established, and in the pure heart, it can be perceived. Alternatively, "pratyatiṣṭhad daśāṅgulam" (the ten-inch form) is worshipped as a form distinct from the cosmic form, for the sake of distinction. Even this distinct form is in the shape of a Puruṣa (cosmic being). The third is Vāsudeva (the Lord in His primary form). His gross form is described as "chaturbjujam" (four-armed), with a lotus, discus, club, and conch in His four hands, indicating protection on all sides. During entry (into the heart), having established the principles therein, one should enter himself. Through the aforementioned meditation, "smarantīti" (since it is present), there is no need for mental construction. (8)
Śrīmad-Gosvāmi-Śrī Puruṣottama Caraṇa-Viracitaḥ Subodhinī-prakāśaḥ
Regarding the statement "chīrāṇi" (rags), it is said that the body is also dependent, based on the maxim "What can a body offer if it is not fed?" By saying "śrutaḥ" (from the Scripture), it is revealed that everything requires means. However, even if rags are available on the road, there could still be an obstacle to taking them directly. To address this, it is said "śrutastepi" (those too are offered by the Scripture). Being related to the Lord, they also belong to the Lord. Thus, in accordance with the statement "They indicate the way for us," here too it means that the Scripture saves us from the faults by permitting the taking of those rags.
Now, since giving is a quality of conscious beings, how can it be possible on the inanimate road? To this, it is said "pāda ityādi" (with the foot, etc.). As the Scripture states, "For all paths, the foot is the way," even though the road is inanimate, due to its association with the foot, giving (of rags) is perceived. The giving of rags is perceived as an instrument. Just as an oblation is given by conscious association in a sequence, similarly, according to scriptural knowledge, the giving of clothes by travelers is also appropriate. The meaning of the statement "Why then do they not give clothes?" is that the act of giving is considered secondary.
One should not say that this violates the promise "I shall not speak of implied meanings" because that statement refers to a different subject matter, while here an implied meaning is intended. If it is asked how an implied meaning is recognized here, we say "from the fourth foot" (i.e., from the concluding portion). The direct meaning would be "one should follow the path of devotion to the Lord, ignoring wealth and ignorance." But since they do not understand this, it is ascertained as an implied meaning. For this very reason, even a contradictory implication is suitable in obstructed contexts, flowing like a river.
Someone may argue that here, no implied meaning is intended, as kakka (the word for crow) provides the derivation. But this is improper, as it would lead to the futility of the word. Nor can it be said that kakka does not convey the meaning, as there is no conclusive derivation, and even a contradictory meaning can be well-expressed. The word śabdavivāra (utterance of a word) itself does not fall into another category, being kakka (crow-like). Nor can it be said that it is not a particular gesture, for the dictionary defines kakka as "the sound made by a woman due to sorrow, fear, etc.," indicating that it is a quality of sound. Therefore, it is more appropriate to consider it a quality of a word rather than a particular gesture.
Nor can it be said that even if it is not a quality of sound, being a quality of a word prevents it from being another category. For even as a quality of sound, being a quality of sound residing in a word, it does not lose its status as a quality of a word. Otherwise, even in the case of the ringing of a bell, there would be the undesirable result of kakka (crow-like sound). Therefore, let kakka cooperate with words like kim (what) in conveying the intended meaning, like gestures, but not in expressing a contradictory meaning, as here an implied meaning is necessary. In this very context, even in the previous verse, an implied meaning is not a fault.
Now, one may ask how the ability to give alms can be attributed to trees. To this, it is said "gata ityādi" (having gone, etc.). Thus, it is understandable due to similarity. (5)
Thus, it is said. "From this cause" means due to the absence of the affliction of acquisition, etc. "From this" implies delimitation. "From this" implies singularity of comprehension. However, some say it is not the current view, and argue as follows: "Because the sight of many women being together with a man in the south has been observed, it is explained differently..." and so on. If the instance seen in the south is accepted as the object of love, then it would mean accepting everything as the object of love. The meaning of "being carried out partially" and so on is clear.
However, some raise the objection, "If that itself is sweet to him," according to the maxim, then what is the fault in acting that way? To this, it is said, "But love..." and so on. "That" and so on is an explanation of the previous "that" and so on. This is because the Lord is naturally dear (sahaja-priya). And the word "ca" means "for the purpose, which is the state of being a repository of bliss (ānanda-nidhitva-lakṣaṇa-prayojana-rūpa)." Here, "in this" means "in regard to self-rule (sva-aiśvarya) and so on," indicating the fivefold nature (pañcātmakatvena). (6)
Regarding the phrase "Who are they?", "thus" means "in the manner stated in the seven verses." (7)
Regarding the phrase "some", "here" means "in the means of attainment (sādhana-nirddvāra)." In the elaboration, "there" refers to the weapons (āyudheṣu). "One's own" means the individual self (jīva). "The sun, the moon, the wind, the fire, the ether" - this is established in the mantra "The moon is situated in the midst of the sun (ravi-madhye sthitaḥ soma)." (8)
Śrī Giridhara's Bāla-prabodhini Commentary:
Now, one may ask, how can clothing, food, water, and shelter be obtained without the effort of begging, etc., for the purpose of warding off cold? To this, he says, "Cīrāṇi" (1). Worn-out rags lying on the path, are they not there? Those very rags should be taken, and with them, protection from cold, etc., should be done - this is the meaning. Trees that nourish others with fruits, etc., are they not giving alms (parabhṛto'ṅkṣipāḥ)? Their fruits should be taken, and sustenance should be derived from them - this is the meaning. Do the rivers not flow? Having gone to the river bank, drinking water should be done - this is the meaning. The mountain caves, are they closed? Having resided there, protection from cold, heat, wind, and rain should be done - this is the meaning.
Now, if everything is not available everywhere, and if there is a lack of something for someone somewhere at some time, then how can that task be accomplished? Apprehending this doubt, he says, "Ajita". The all-powerful, independent Lord, by whom no one is conquered, does He not protect those who have taken refuge? Since the Lord, being all-powerful and affectionate towards His devotees, always and everywhere protects those who have taken refuge in Him, there should be no doubt about it. Why do the wise ones, the discriminating ones, serve those who are blinded by the madness of wealth and are ignorant of what should be done? It should be understood that only the undiscriminating ones engage in serving them. (5)
Then, what should this individual self do to attain the supreme human goal? Anticipating this inquiry, he says, "Evam" (1). Thus, since sustaining the body, etc., is not possible otherwise, one should worship that Lord who is naturally present within one's own mind (svacitte), the inner instrument, without any effort of invocation, etc., on one's part - this is the sequence. Anticipating the question, "What would happen by worshiping Him?", he says, "Saṃsāra". Where (yatra), by such worship, there is the cessation of ignorance, which is the cause of transmigration (saṃsāra-hetor avidyāyā uparamo nivṛttir bhavati). And (ca), due to the conjunction (cakārāt), the attainment of the Lord, whose very form is supreme bliss, also happens.
Anticipating the question, "How does such a result occur merely from worshiping Him?", he states the reason, "Bhagavān" (3) - meaning, "He is full of six attributes like sovereignty, etc." And to convey that there is not even a slight trouble in worshiping Him, he says, "Nivṛta" (4), meaning, "One should worship Him, being immersed in supreme bliss." He gives the reason for this, "Priya" (5) - for in this world, it is well-known that there is no trouble in serving a beloved one; instead, there is only happiness. He gives another reason, "Artha" (6) - meaning, "He is the supreme human goal." He gives yet another reason, "Ātma" (7) - since wealth, wives, sons, etc., are essentially meant for one's own self, He alone is the object of unconditional love. This is indeed established by the Vedic statement, "Everything becomes dear for the sake of the self." Therefore, since He is the self of all, there is no doubt about His being dear like one's own self. (6)
And to convey the idea that, unlike other deities, He is not subject to destruction due to being unlimited by space, time, etc., he says, "Ananta" (8). Anticipating the question, "How should one worship Him?", he says, "Niyatārtha" (9). The one whose objects (padārthāḥ) like listening, contemplating, etc., have attained fixity (niyatāḥ) - that is, whose objects like names to be uttered, stories to be heard, practices to be performed, and duration for meditation, etc., have been determined - such a person is "of determined objects" (niyatārthāḥ). Or, the one for whom the Lord alone is the determined, ascertained supreme human goal (niyato ... artha) is "of determined objects" (niyatārthāḥ).
Having thus established that the worship of the Lord is the means to liberation, and stating that attachment to sense objects is the cause of falling into hell, he reinforces the previously mentioned contemplation, saying, "Ka". Disregarding the previously mentioned contemplation on the Lord, who would engage in the evil contemplation on sense objects other than Him, like wealth, wives, sons, etc., which leads to hell? Engaging in such contemplation, one falls into the river of tortures called Vaitaraṇī at the gate of Yama, the lord of death, or into the similar transmigration, and even while witnessing people suffering the torments born of their own actions - physical, divine, and material - one would become equal to an animal. (7)
Having thus stated that sense objects are the cause of falling into hell, and therefore the contemplation on the Lord should be practiced instead, he says that for those of gross intellect, the gross form should be contemplated upon first, while for those of subtle intellect, the discriminating ones, they contemplate on the Lord whose form is of pure bliss, with no specific parts like head, belly, etc. He says this in "Kecit". Some people, being discriminating due to their purified minds resulting from practices like listening and contemplating performed over many births, contemplate, through contemplation, on the Lord in the form of a puruṣa (person) of the same size as the space within the heart, residing within the inner space of their own body. He distinguishes that form, "Whose four arms bestow the four human goals like dharma, etc. He bears a lotus, a wheel as the chariot's component." (8)
Hindi Anuvāda
Do not the wayfarers have rags to cover themselves? When hungry, do not the trees offer alms of fruits and flowers for others' sake? For those desirous of water, have the rivers completely dried up? Have the mountain caves been closed for shelter? O brother! If not all, does not the Lord at least protect those who have surrendered to Him? In such a situation, why do even the wise people flatter the arrogant rich, intoxicated by wealth? (5)
Thus, becoming dispassionate, one should worship with great love and bliss, having firm conviction in that ever-present, self-accomplished, self-formed, supremely beloved, supreme truth - the infinite Lord residing eternally in one's own heart; because by His worship, the ignorance that casts one into the cycle of birth and death gets destroyed. (6)
Leaving animals aside, among humans, who would not contemplate on the Lord, the bestower of auspiciousness, after witnessing people fallen into the river of transmigration (Vaitaraṇī) suffering the miseries born of their own actions, and instead let their mind wander in these unreal sense enjoyments? (7)
Some practitioners contemplate on the Lord's form of the same size as the space within the heart, residing in the inner space of their own body. They meditate that the Lord has four arms bearing a conch, a discus, a mace, and a lotus. (8)
SB 2.2.5-8
