Text 9: One who desires domination over a kingdom or an empire should worship the Manus. One who desires victory over an enemy should worship the demons, and one who desires sense gratification should worship the moon. But one who desires nothing of material enjoyment should worship the Supreme Personality of Godhead.
Text 10: A person who has broader intelligence, whether he be full of all material desire, without any material desire, or desiring liberation, must by all means worship the supreme whole, the Personality of Godhead.
Text 11: All the different kinds of worshipers of multidemigods can attain the highest perfectional benediction, which is spontaneous attraction unflinchingly fixed upon the Supreme Personality of Godhead, only by the association of the pure devotee of the Lord.
Text 12: Transcendental knowledge in relation with the Supreme Lord Hari is knowledge resulting in the complete suspension of the waves and whirlpools of the material modes. Such knowledge is self-satisfying due to its being free from material attachment, and being transcendental it is approved by authorities. Who could fail to be attracted?
Śrīdharasvāmikṛtā Bhāvārthadīpikāvyākhyā
Rājyam (kingdom) is the state of being a king, and tat-kāmo (the desire for that) is desire for it. Devān (gods) are the Manus and their protectors. The kingdom is the duty (karma) of the king, and tat-kāmo (the desire for that) is the specification of the universal gods (viśvān devān). Abhi-cara (offense) is desiring the death of an enemy, which is a demonic (rākṣasam) sin (anṛtam). Kāma-kāmaḥ (one who desires sensual pleasures) is a seeker of enjoyment, and akāmaḥ (one without desires) is one who desires detachment. Puruṣaṃ paraṃ (the Supreme Person) is the Lord, who is distinct from Prakṛti (material nature). (9)
Akāmaḥ (one without desires) is either an exclusive devotee or one who desires all that is spoken and unspoken. Puruṣaṃ (the Person) is the complete, without any limiting adjuncts. (10)
[The commentator] explains that even for the previously mentioned gods and sacrificers, the fruit of devotional service (bhakti-yoga) is achieved through association and separation. Etāvān iti (to this extent): For those who sacrifice to Indra and others, through their respective sacrifices, association with devotees of the Lord leads to an unwavering devotion (acalo bhāvo bhaktir) to the Lord. This alone is the attainment (udayo lābhaḥ) of the highest purushārtha (human goal), the supreme good. Everything else, like heaven, is insignificant. (11)
[The commentator] praises the delight in the narrations of Hari, which is indicated by the term "bhāgavata-saṅgati" (association with devotees). Jñānam iti (knowledge): In which narrations does knowledge arise? Of what kind? That from which the cycle (cakraṃ samūho) of the waves (ūrmīṇām) of the guṇas, like attachment and aversion, completely turns away (sarvataḥ pratinivṛtta-supratam). And immediately after that, the cause is the satisfaction of the self (ātma-prasādaś ca), where there is detachment (asaṅgo vairāgyaṃ ca) from the objects (guṇeṣu viṣayeṣu). In both readings (ubhayatra iti pāṭhe), detachment from the objects here and hereafter (ihāmutra ca guṇeṣu asaṅgaḥ) is indeed considered the path (panthā) to liberation (kaivalyam). The devotional path (bhakti-yogaḥ), which is completely turned away (nirvṛtaḥ) through the happiness of hearing (śravaṇa-sukhena), is such that one is not turned away elsewhere (anyatrānirvṛta iti vā). In those narrations of Hari, who would not develop delight (ratiṃ na kuryāt)? (12)
Śrī Vāṃśīdhara Kṛtā Bhāvārthadīpikāprakāśavyākhyā
Uttama-ślokāḥ (the highest verses) are the pious verses, the righteous ones like Nala and others. Tat-upādhiṃ (their support) is Vishnu, this is the connection. (9)
The term sarva-kāma (one who desires everything) is used here to specifically mention mokṣa-kāma (one who desires liberation), to dispel the notion of those who say "We are free from desires (niṣkāmāḥ)." Alternatively, it may be used to highlight the preeminence of even the desire for liberation (mokṣa-kāma) as a desire (sa-kāmatva). For desire (kāma) is said to be the wish to remove one's own suffering and to attain happiness. This refers to the temporary removal of some suffering or the attainment of temporary happiness like heaven, which prompts actions from those engaged in karma (karmibhyaḥ) and worshippers of other deities (devatāntaropāsakebhyaḥ). However, for those qualified for knowledge (jñānādhikāriṇām), who strive to remove the suffering of their own cycle of birth and death, the happiness of Brahman is seen as far superior. But for the devotees (bhaktānāṃ tu), who strive solely for the happiness of the Supreme Lord who is to be worshipped, their desirelessness (niṣkāmatā) is indeed established by the Lord's own words, such as: "O Lord, in whatever thousands of wombs I may wander, in all those may my devotion be unfailing, but may it always be fixed on You alone." "O Lord of the senses, in whatever womb I may enter as designated by the results of my own actions, may my devotion be firmly fixed on You in each of them." "Instruct us in the means by which we may constantly remember Your lotus feet, even while undergoing repeated births in this world." And the words of the king at the beginning of his daily duties: "May I again become devoted to the infinite Lord and attached to those who have taken shelter of Him. Whichever creation I supervise, may I maintain equal vision everywhere. Obeisances to the twice-born."
One of a noble intellect (udāradhīḥ su-buddhiḥ) is one whose devotion is focused solely on the Lord, whether with desires or without. The absence of this is the mark of a dull intellect. Just as the sun's rays become intense when mixed with clouds, similarly [devotion becomes intense] when mixed with intense knowledge, action, and other [practices]. The connection is as follows: After explaining in the previous two chapters the superiority of devotional service (bhagavad-bhakti-yoga) over karma-yoga and jñāna, [the commentator] states in the subsequent chapter its superiority even over the worship of all other deities, by the statement "akāmaḥ" (one without desires). (10)
The meaning of the phrase iti kicca - etāvāniti is as follows: Since the result of any other goal is perishable without devotion to Lord Hari, it is considered insignificant. Here, the context is derived from the statement indram indria kāmastu ityādyukta pāṭavādikaṃ pṛthaktvena phalaṃ, which means that the separate result mentioned, such as attaining the position of Indra or gratifying sensual desires, is the result. However, when associated with devotion to the Lord, the result is devotion itself, just as in the case of the Khādira-yūpa analogy, the result of the sacrifice is characterized by its association with devotion. The Jaimini sūtra ekasya tūbhayatve saṃyogapṛthaktvam states: "For a single act, if there are two results, the statement indicating both results is considered conjoined, while the one indicating a separate result is considered separate." Its meaning is that when a single act is associated with multiple results, the statement indicating both associations is considered conjoined, while the one indicating a separate result is considered separate. For example, in the case of sacrifices like Jyotiṣṭoma, although the Śruti statements like karmaṇā pitṛlokaḥ indicate the attainment of heaven, statements like yajñena indicate the attainment of knowledge. Similarly, in this context, although the sacrifices for Indra and others lead to the attainment of Indra's position or sensual pleasures, when associated with devotion to the Lord, they also result in devotion. Just as in the case of the statement khādiro yūpo bhavati, khādiraṃ vīrya kāmasya yūpaṃ kurvīta, where the Khādira tree serves both purposes, here too, the same principle applies. (11)
However, Viśvanātha raises a question: "But what will be the ultimate goal for those devotees of other deities who have attained their respective desires?" He responds, etāvāneva, meaning that the only goal is the causeless mercy of the Lord, which manifests as devotion. For those who worship other deities, the highest goal is to develop a desire to serve the Lord; otherwise, there is no ultimate good, as other deities themselves lack the ability to bestow the highest good. As the Lord Himself states in the Bhagavad Gītā (9.23-24): ye 'py anya-devatā-bhaktā yajante śraddhayānvitāḥ | te 'pi mām eva kaunteya yajantyu avidhipūrvakam || ahaṃ hi sarva-yajñānāṃ bhoktā ca prabhur eva ca | na tu māṃ abhi jānanti tattvena tac chyavanti te || "Those who worship other deities with faith, they also worship Me, O son of Kunti, though not according to proper rites. For I alone am the enjoyer and Lord of all sacrifices. They do not know Me truly, and hence they fall." Thus, it has been previously stated that the worship of other deities is not the cause of devotion to the Lord, but it is only by the Lord's causeless mercy that one attains devotion. (11)
The question may arise: "If one has taken shelter of a particular deity throughout one's life, how is it appropriate at the end to abandon that shelter and develop devotion to the Lord?" To address this, the author presents the gradual process, saying: "When knowledge becomes free from the whirlpool of material qualities like attachment, etc., and attains a state of tranquility, it results in dispassion towards the material qualities. Then, the approved path is devotional service to the Lord." Since the causeless nature of devotional service has already been explained, there is no need to raise any objection regarding its independence from material causes. Devotional service, which takes the form of chanting, etc., arises by the mercy of the Lord, just as it did for Śukadeva and the Kumāras. Then, one becomes absorbed in the bliss of devotion and does not engage in any other pursuit, just as one who is deeply attached to something does not turn away from it. Here, the author establishes the supremacy of pure devotion over the paths of karma, jñāna, and worship of other deities, and that the goals attained by those paths can be achieved solely through pure devotion. Furthermore, for those who follow those paths, pure devotion is ultimately the highest goal. Pure devotion, characterized by chanting, hearing, and remembering, free from any dependence on karma, jñāna, etc., is the means to attain pure love for the Lord – this is the firm conviction of Śukadeva. Among the practices of pure devotion, the chanting of the Lord's names is described as the most exalted. (12)
The context is as follows: The path approved by the wise for attaining the Lord, who is beyond the material world, is in the form of pure devotion, not merely the state of liberation known as Kaivalya. This is supported by statements like eko nārāyaṇo devaḥ and parāparāṇāṃ param āste kaivalya-saṃjñitaḥ, which indicate that to attain the supreme Lord Nārāyaṇa, who is beyond the state of Kaivalya, the approved path is devotion characterized by loving service and pure love for Him. (12)
The Commentary of Śrī Rādhāramaṇa Dāsa Gosvāmī on Dīpanī
"Viśeṣa" means "in particular." The remaining words are understood from the previously mentioned fourth verse. (9) (10)
"Saṃyogapṛthaktveneti" means "by the connection and separation." Pṛthaktvam means the difference in relation. For different deities and their worship, there is the attainment of the respective results mentioned. The "connection" (saṃyoga) is that by the worship of those different deities, due to the destruction of sins, there arises the association with the Lord, and through that association, unwavering devotion to the Lord arises, just like the case of the Khadira tree, etc. This is a brief explanation. Alternatively, the meaning of "saṃyogapṛthaktvam" when both aspects are present in one entity is as follows: Just as the Khadira tree serves as a sacrificial post and also gives virility, similarly, the worship of various deities yields their respective results, and it also leads to devotion to Lord Hari. When both these results are present, then, with the desire for devotion to Lord Hari, one should worship Indra and other deities, and not for any other desire. The essence is that just as the gopīs worshiped Kātyāyanī with the desire for Kṛṣṇa. (11-19)
The Commentary of the Revered Vīrarāghava
A person desiring kingdom worships the gods like Manu; one who desires the death of enemies worships the Rākṣasas; one who desires enjoyments (bhoga) is called "kāmakāma"; one who desires dispassion is called "akāma"; the "parama puruṣa" (Supreme Person) referred to in the verse "yo yo yāṃ tanuṃ bhakta" (whichever form a devotee worships) even takes the form of Indra, etc., but ultimately bestows the results corresponding to the Supreme Person alone. However, for those who worship Him without any other desire, as stated in "ananyāś cintayanto māṃ" (thinking of Me alone), He alone grants liberation. This is the intended meaning. (9)
"Udāradhīr" means "one who has a special desire for liberation." "Tīvreṇa" means "with unwavering devotional practice." (10)
Now, the question of when those who perform worship will attain liberation is answered in the verse beginning with "etāvān." In this world, the attainment or arising of the highest good (liberation) for those who perform worship is only to this extent: the development of an unwavering state in relation to the Lord through association with devotees of the Lord. The meaning is that when one attains an unwavering state through association with devotees of the Lord, then the highest good (liberation) is indeed achieved. Therefore, one should strive to attain an unwavering state through association with devotees of the Lord. (11)
The narrations about the Lord, which were indicated by the phrase "yad bhāgavata-saṅgāt," are now being described beginning with the word "jñānam." In those narrations about the Lord, where qualities like knowledge, etc., will be attained, who would not develop attachment? The idea is: When one has developed attachment to the narrations about the Lord, then the qualities (guṇāḥ) like sattva, etc., which are the causes (of material existence), the waves (ūrmayaḥ) of hunger, thirst, lamentation, delusion, old age, and death subside. From such narrations about the Lord, knowledge, self-satisfaction, purity of mind, detachment from the objects of both the worlds (material and spiritual), renunciation, and the approved path of liberation (kevalya) – the devotional yoga – all these are attained. In such narrations about the Lord, who would not develop attachment and become happy? Everyone would indeed develop attachment. (12)
Vijayadvaja Tīrtha's Pada Ratnāvalī
"Abhicaran" means performing harmful acts. "Nirṛtiṃ" refers to the ruler of the south-west direction, Soma (the moon god). "Akāmaḥ" means one who is free from prohibited desires. "Puruṣaṃ" refers to the Supreme Being possessing all auspicious qualities. (9)
"Akāmaḥ" means one who has no desire other than for the pleasure of the Lord. "Sarvakāmaḥ" refers to one who desires all the aforementioned things and wishes to worship other deities. Such a person should worship the "Parama Puruṣa" (Supreme Being). The means for worshipping Viṣṇu is mentioned as "tīvreṇa" (with intense devotion). (10)
To explain how the performance of desire-driven acts can also lead to liberation, the verse beginning with "etāvān" is stated. In this world of action, for those who perform desire-driven acts, the arising of the highest good is only to this extent: the development of an unwavering state towards the Lord Hari, which is the characteristic of a devotee, through association with devotees of the Lord, which is characterized by service. This is the meaning. (11)
Anticipating the question of how an unwavering state arises from association with devotees, the text describes the discussions of the Lord's narrations, which are heard by those who are attached to the assembly of saints. For a person whose mind has become purified by drinking the nectar of hearing the Lord's narrations and who has become detached from everything else, knowledge becomes the means of attaining unwavering devotion to the Lord. This is explained in the verse beginning with "jñānam." When, in the assemblies of saints, a person's mind becomes purified and attains clarity by hearing the narrations about the Lord, then detachment from the objects of both the worlds, this and the next (like heaven), arises. This detachment is characterized by the absence of attachment to the results. Then, after the attainment of detachment, which is a means for devotional practice, the devotional yoga, which is the approved path leading to liberation, arises. Alternatively, first, there is satisfaction in the self, which is the Lord Himself. After that, there is direct knowledge of the Lord. What is that knowledge like? It is such that the cycle of the waves caused by the guṇas (modes of material nature) like sattva, etc., does not arise again. Or, the guṇas themselves are the waves, and their cycle does not arise – this is what is meant. Or, from hearing those narrations about the Lord, direct knowledge of the Lord arises, and then the cycle of the waves caused by the guṇas, characterized by hunger, thirst, lamentation, delusion, attachment, and aversion, does not arise. Therefore, there is satisfaction in the self, then detachment from the objects, and from that detachment, liberation is fully achieved. This direct knowledge is itself the path, and the devotional yoga described earlier arises. Now, what discriminating person who has tasted the rasa (essence) would not develop attachment to those narrations about the Lord? (12)
Jīva Gosvāmī's Krama-sandarbha
"Akāmaḥ" means one who is free from all desires other than for the Lord. Here, in the commentary, "puruṣaṃ" refers to the Lord who is distinct from Prakṛti (material nature) and its limiting adjuncts. The meaning is: He who is distinct from Prakṛti, and after initially attributing that relationship (with Prakṛti), later contemplates on His nature, although in reality He is devoid of that relationship – such an adjunct belongs to Him. However, in some texts, the reading is "prakṛtaye kopādhim" (the limiting adjunct for Prakṛti). (9)
After establishing the superiority of Karma-yoga and Jñāna-yoga over the previous two chapters, and after explaining the superiority over the worship of all deities in the subsequent chapter, the text declares that devotional service to the Lord alone is the intended goal, through the statement "akāmaḥ sarvakāmo vā" (whether free from desires or desirous of all). The commentary states: "Akāmaḥ" means an exclusive devotee. "Sarvakāmo vā" means desirous of all that is mentioned or not mentioned. "Puruṣaṃ" means the complete, supreme, and free from limiting adjuncts. "Tīvreṇa" means with intense and natural steadiness, without any obstruction, as mentioned in the Mahābhārata: "Even a momentary remembrance of Viṣṇu, service in one's own residence, offering one's food, and charity – these yield results difficult to attain even by Indra and others." As stated by Lord Kapila to Prajāpati: "O Prajādhyakṣa, my teaching can never be untrue." Alternatively, one may worship the Lord with desires, but eventually, those desires will culminate in the attainment of pure devotion. Thus, the Lord is described with specific qualifications. With this understanding, there is no need to mention whether devotional service is the intended goal for exclusive devotees or for those desiring liberation. Rather, it is definitely established as the goal for all, even those with desires. Alternatively, "akāmatva" (being free from desires) means desiring only the happiness of the Supreme Person. If "akāmatva" is explained as desiring only devotion, it would lead to the undesirable consequence of excluding those seeking Dharma and other Puruṣārthas (goals of human life). "Tīvreṇa" means the most effective means for attaining all goals. (10)
Further, the verse beginning with "etāvān" is explained. The commentary states: Even for the worship of various deities mentioned earlier, the result is devotional service, as indicated by the statement "etāvān" (only to this extent), based on the association or separation from devotees. For those who worship Indra and other deities, in this world, the association with devotees results in an unwavering state towards the Lord, which is devotion. This is the only means for attaining the highest good, the supreme goal of human existence. Everything else is insignificant. Here, it is not appropriate to interpret "Indra" as referring to the senses and sense objects. The result of separation is the attainment of the senses and sense objects, while the result of association with devotees is the attainment of an unwavering state (devotion). [Just as the sacrificial post (khādira) imparts a specific result to the sacrifice when associated with it, similarly, association with devotees yields a specific result.] (11)
"Jñānam" means that the knowledge (of the Lord) is itself the approved path for attaining liberation, which is beyond the material world, as accepted by the wise. The meaning is: The path or means approved for attaining the Lord, who is known as "Kaivalya" (the state of complete liberation), as stated in the verse "Eko Nārāyaṇo deva" – "Nārāyaṇa, the Supreme among all, superior and inferior beings, is called Kaivalya." That means, the bhakti-yoga, which is indeed love (for the Lord), is the approved path to attain Śrī Nārāyaṇa, the state of Kaivalya. (12)
NOTE: Kaivalya, as per Baladeva Vidyabhusana can mean "meeting". (Nārāyaṇa Up.)
Śrīmad Viśvanātha Cakravartī Ṭhākura's Sārārtha-darśinī
"Rājyaṃ" means kingship, and "tat-kāmaḥ" means one who desires that. "Manvantara-pālān devān" refers to the gods who preside over the Manvantaras (periods of Manu's reign). "Rājñaḥ karme rājyam" means kingship in the context of a king's duty, and "tat-kāmaḥ" means one who desires the celestial gods. "Abhicaran" means desiring the death of an enemy, and "niṛṛtim" refers to the Rākṣasa (demon). "Kāma-kāmaḥ" means one who desires sense enjoyments. After describing the duties of those with limited intelligence, the text mentions the duty of those with noble intellects. "Akāmaḥ" means one who desires the cessation of all desires. "Paraṃ puruṣam" means the Supreme Person, the Lord. (9)
Not only should the desireless worship the Supreme Person, but even those with all kinds of desires, mentioned or unmentioned, should worship the Lord without any desire. According to Śrīdhara Svāmī, "akāmaḥ" means an exclusive devotee. The context suggests that "akāmaḥ" means desiring only the happiness of the Supreme Person. By this, even after attaining the general status of being desirous, there is a separate mention of desiring liberation, to dispel the pride of those who consider themselves desireless. Alternatively, it highlights the superiority of desiring liberation over all other desires. In that case, "kāma" (desire) refers to the desire for relieving one's own distress and attaining happiness. Such desires are seen more prominently in those who engage in actions to relieve temporary distress, attain happiness in this or the heavenly world, worship other deities, or seekers of knowledge aiming to end the distress of material existence and attain the happiness of Brahman. However, for devotees, their only desire is for the happiness of serving the Supreme Lord, as confirmed by the following statements: "O Lord, in whichever births I may take, my devotion to You never falters, but remains steady in You, the infallible one." "O Lord of the senses, in whichever birth I may take as destined by my actions, may my devotion remain unwavering in You." "Kindly instruct us on the means by which our remembrance of Your lotus feet will not be forgotten, even while undergoing material existence." Even a king, at the beginning of his reign, speaks these words: "May my attraction for the unlimited Supreme Lord continue to increase, and may I develop attachment for those devoted to Him. Wherever I attain a great position in this creation, may I remain friendly to all, and offer respectful obeisances to the twice-born." "Udāra-dhīḥ" means one with a noble intellect. The characteristic of a noble intellect is the presence of devotion to the Lord, whether with or without desires, while the absence of devotion is the sign of a limited intellect. "Tīvreṇa" means intense and unmixed, just as the sun's rays are intense and unmixed with clouds. (10)
Objection: What would be the ultimate destination for the devotees of other deities who have attained their respective desired objects, as described earlier?
Response: There would be no attainment of the ultimate good (niḥśreyasa) for them, except by the Lord's causeless mercy, which may lead to devotion (bhakti). This much alone is the attainment of the ultimate good for the worshippers of other deities. But what is that factor, by the presence of which devotees of the Lord develop the conception of the Lord as the sole object of service? That alone leads to the ultimate good, not otherwise, since other deities cannot bestow the ultimate good. As stated by the Lord: "Those who are devotees of other deities, and worship them with faith, they also worship Me alone, O Arjuna, but by improper means. For I alone am the enjoyer and Lord of all sacrifices. However, they do not know Me in truth, and hence they fall." (11)
Objection: Should not one who has taken shelter of a particular deity ultimately attain that deity, making it improper to attain the Lord instead?
Response: The author shows the gradual process by which even a worshipper of Brahman attains pure devotion to the Lord. "Jñānaṃ yadā syāt" – When knowledge arises, "prativinivṛtta-guṇa-unmanaṃ" – free from the agitation of the guṇas (modes of material nature), "cakram" – the cycle or collection, "yat" – from which, "tad ātma-prasādaḥ syāt" – that leads to satisfaction of the self. "Yatra" – In that state of self-satisfaction, "guṇeṣu asaṅgaḥ" – there is detachment from the guṇas, which is "vairāgyam" – renunciation. In the alternative reading "ubhayatra," it means detachment from the guṇas in this world and the next. "Kevalye sammataḥ panthāḥ" – The approved path is towards liberation (kevalya). "Atha tadanantaram" – After that, "bhakti-yogaḥ" – the yoga of devotion. Since the attainment of bhakti-yoga has already been described as being by chance, there is no need to doubt its independence from dispassion (asaṅga-kāryatva). It may arise by the Lord's mercy, like in the case of the Kumāras (Sanaka, etc.) or Śukadeva, in the form of chanting, etc. "Ataḥ kaḥ khalu nirvṛtaḥ" – Then who would not feel satisfied "bhakti-sukhe" – in the happiness of devotion? "Ratim" means attachment. "Yo ratim na kuryāt" – Who would not develop attachment, "sat-nirviṛta iti bhāvaḥ" – having attained full satisfaction?
In this context, the excellence of pure devotion over karma, jñāna, yoga, and worship of other deities is established. Also, it is shown that what is attained by those respective processes is easily achieved by pure devotion alone. Furthermore, for those who are practitioners of those respective processes, devotion alone is the ultimate good at the end. Pure devotion, consisting primarily of hearing, chanting, and remembering, free from any desire for karma, jñāna, etc., is itself the means to attain prema-bhakti (pure love of God). This is the opinion of Śukadeva Gosvāmī, who has also established the five most important truths: the supremacy of chanting the Lord's names. (12)
Śrī Śukadeva's Siddhānta Pradīpa:
"Rājya-kāmāḥ manūn devān viśvān devān" – Those who desire sovereignty desire the Manu gods and the Viśvadevas. This repetition should be understood in terms of the predominance of the guṇas (modes of material nature). "Abhicaraṇam" – Desiring the death of enemies, "nirṛtim" – the Rākṣasas. "Kāma-kāmāḥ" – Those who desire sense gratification, "somam" – [desire] the Soma. "Akāmāḥ" – Those who are desireless, "param puruṣam puruṣottamam" – [desire] the Supreme Puruṣa, the Supreme Person. (9)
Moreover, "akāmāḥ" means those who are free from all desires, and hence, they are "udāra-dhīḥ" – broad-minded. Or it may mean "sarva-kāmāḥ vā" – those who have all desires, specifically "viśeṣataḥ mokṣa-kāmāḥ vā" – or those who particularly desire liberation. They should worship "tīvreṇa bhakti-yogena" – with intense devotional service, "puruṣam puruṣottamam" – the Supreme Person. (10)
Now, the statement "tīvreṇa bhakti-yogena mokṣa-kāmo yajet" (one desiring liberation should worship with intense devotional service) is explained by "etāvan eva." In this world, for those who perform sacrifices, the attainment or beginning of the ultimate good (niḥśreyasa), which is liberation, is "etāvan eva" – this much alone: that they develop an unflinching, intense devotion (acalo bhāvaḥ tīvro bhakti-yogaḥ) towards the Lord. (11)
The objection is raised: How is this [unflinching devotion] attained? This is answered by "yad bhāgavata-saṅgataḥ" – it is attained by association with devotees of the Lord. (12)
It has been stated that by association with devotees of the Lord, the means to attain liberation, which is uncommon [for others], arises in the form of unflinching devotional service. The author now explains the process of its arising through the words "jñānam yadā syāt."
When knowledge (jñānam) arises from association with devotees of the Lord, which leads to attainment of the Lord's narrations (hari-kathā), it becomes "pratinivṛtta" – free from the agitation of the guṇas and their effects like attachment, "upratam" – stopped, "guṇa-unmanām cakram" – the cycle of rising and falling in birth, death, lamentation, delusion, hunger, and thirst, "yat" – from which. Thereafter, "ubhayatra" – in both this world and the next, "asaṅgaḥ" – detachment, and "vairāgyam" – renunciation, arise. After that, the "sammataḥ panthāḥ" – the approved path, which is considered the uncommon means, is "bhakti-yogaḥ" – devotional service, leading to the attainment of "kevalye" – liberation, which is the final goal. Then, "ātma-prasādaḥ syāt" – there would be satisfaction of the self, which is liberation. In those narrations of the Lord, who would not develop "ratim" – fondness and attachment? (12)
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
The desire for kingship is the desire for lordship over a kingdom. The Manus and gods like Svāyambhuva are the gods of their respective Manvantaras. Niṛti is death. Abhicaran performs hostile rites desiring the death of an enemy. Kāmakāma desires the increase of Kamadeva (the god of love). Soma is the moon. Akāma, however, free from all desires, attains the Supreme Being, the highest Purusha. This one Purusha is the lord of all thirty-one principles. Soma is of the mind, Niṛti is of the vital force, the Manus and gods are of the eye, the Maruts are of the tactile sense, the virtuous ones are of water, the Pitṛs are of the great principle, Uttamaśloka (the celebrated verse) is of Purusha, and Usā is of the auditory sense. Thus, it is said that for the sake of fulfilling all the powers useful for material purposes according to the differences in desire, the respective deities should be worshipped. For the sake of dispassion, the Lord (Himself should be worshipped).
Herein, the desires are for brahmic splendor and so on. This devotion, distinguished by the differences in desires, constitutes the intrinsic nature of love for the supreme Brahman, Vāsudeva. It manifests only when the splendor, the illuminating power, arises therein. The Veda can reveal only Brahman, not the nature of Brahman directly or perceptually. Even if accompanied by perception, it does not reveal in the absence of a manifesting agent. Therefore, if the splendor in Brahman, the Lord, enters within oneself like a lamp in the hand, one would see everything. Hence, first, the desire for brahmic splendor should be cultivated.
(Some hold that) the capacity to reveal is contained in the Vedas. For a pot, though existing in the midst of the pervading light, does not become manifest without the eye. So it is considered: Who can bestow that which is inherent in Brahman or contained in the Vedas? The answer is: Only the Lord of Brahman, the controller of the Vedas and their meaning, in whom that power resides, can bestow it. Therefore, having comprehended all the qualities of Brahman, for the purpose of manifesting them in the world, the deity of the mode of passion, which is the cause of manifestation, should be worshipped. For she engages in that alone for the sake of manifestation, not in the unchanging reality, since she is not engaged in that purpose. The same reasoning applies hereafter.
Even though the individual soul is self-luminous in the absence of the senses, it cannot know brahmic splendor due to the lack of an instrument. Therefore, the senses are required, as stated in the statement: "O king, who is there without the senses?" That sense, though existing by itself and producing the function of knowledge and action, is different from the object of sense perception, which is the real entity, due to the absence of the nature of being the means of knowledge of the supreme reality. In the Vedic statement "Indra slew Vṛtra with valor," that sense is well-known as "Indriya" (sense). Otherwise, the slaying of Vṛtra and the pursuit of Prajāpati would not occur. Therefore, for the attainment of the supernatural sense organ of knowledge, Indra should be worshipped. For by that means, it is attained.
Although Prajāpati is the initiator, since he is not conversant with the object denoted by that word, and since Indra is so (conversant), Indra alone should be resorted to. Otherwise, Indra would not be repeatedly pursued. Therefore, since Indra alone knows the relish of that (object) to the utmost, he alone should be resorted to.
Offspring in the form of sons, etc., are desired for the sake of helping in the payment of the three debts or as assistants. Otherwise, there would be no purpose in the worship of the Lord. For those born spontaneously do not serve one's desired purpose. Therefore, for the attainment of the desired offspring, the Prajāpatis like Marīci should be worshipped, for they have fulfilled the desire of Brahman.
Now, in the worship of the Lord, prosperity in the form of Lakṣmī is desired. She alone is fit to be employed in the service of the Lord. The Lord would not accept any other. Therefore, one desirous of the prosperity conducive to worship should worship Māyā. Of her, one form is deluding, and the other is the cause of the creation of the universe. Both of these should not be worshipped, as they are not the subject matter (here). The auspicious form of a deity, which bestows liberation and which was assumed by Vāsudeva for the purpose of granting liberation, should be worshipped for the accomplishment of the means conducive to that end. For the statement "Lakṣmī herself indeed assumes a form suitable for the burning of Viṣṇu" indicates that she assumed the form of his consort in order to be employed. The word "Māyā" is used to denote the assignment "You too must come."
Having thus considered, that Supreme One, named Vāsudeva, became the bestower of liberation, his own cause. By his command alone, "Then Ramā too assumed a second form," as they say: "That which they call Māyā." By the word "too," others are excluded.
Furthermore, when the senses, prosperity, assistants, and manifestation have been brought together in the qualities of the Lord, for the sake of establishing one's own capacity to sustain them, one's own splendor is required. Otherwise, those which have come together would not enter therein, or having entered, they would burn that abode.
Therefore, for the attainment of self-realization, the effulgence (tejas) is required. It indeed makes all forms equal to itself, overcoming everything. That effulgence has been obtained from the Lord alone, like fire. Particularly, the term 'vibhāvasu' (one whose effulgence is wealth) indicates that effulgence itself is wealth. Therefore, one desirous of effulgence should worship the vibhāvasu. (?) Similarly, for the attainment of wealth too, the Lord's devotion is desired, or for the sake of attaining the means of listening, etc., "should be given" (?) is expected. The means in the form of listening, etc., are indeed possible for such persons. However, the result is the work of the parrot itself. And since it is of visible form, it is indeed expected. That is established in the wealth (vasus) themselves by that name, "That (wealth) has created this world," according to the Shruti.
Similarly, for the attainment of valor (vīrya) or strength, since it leads to the service of the Lord, one desirous of strength should worship Rudra, the presiding deity of the air, which is the abode of Vāyu, "They have created this intermediate space," according to the Shruti. The same applies to food, etc., or the eating of food. According to the statement, "Whatever is most desired in the world, and whatever is most dear to oneself," food, etc., are also desirable. In that case, Aditi herself is the presiding deity of the earth. As it is well-known from the narrative, "Aditi said, 'Choose a boon, then you shall be favored by me,'" she has such a nature. Having worshiped the Lord on the earth, due to the absence of divine objects, the desire for heaven arises. There, the Ādityas are the source, "They have created that world," according to the Shruti. The Vishvedevas are the rulers in the kingdom, being the presiding deities of all deities. And the king is composed of all deities. Therefore, for the attainment of all prosperities here and the success of worship, kingship is desired. However, the path of devotion is supernatural, so for the attainment of the unachievable objects and means, one should worship the achievable deities. And all subjects would then be under one's control, leading to the propagation of devotion everywhere. Thus, kingship is desired as a means for the spread of devotion. The use of longevity is indeed clear for the association with devotees. There, the Ashvins are the lords of longevity, so they should be worshiped. Similarly, prosperity (pushti) is also supernatural, being the means for the Lord's work, so one should worship the earth, the nourisher of all, since all beings like plants, etc., grow from the earth. For establishment (pratishthā) too, worship is desired for the sake of increase, due to following its way of life. Establishment means glory or variety. That (glory and variety) is indeed well-known of heaven and earth, so they should be worshiped. For the sake of the manifestation of forms in the abodes of the Lord, "The Gandharvas are forms," according to the Shruti, so they should be worshiped. For the worship of the Lord through dance, etc., when desiring such a woman capable of manifesting various forms, Urvashi should be worshiped, as she originated from Narayana, is the mother of sages, and bestows liberation through the instruction of detachment, while the previous ones like Chitri, etc., are not of that kind. For the attainment of the power to command, the supreme lord Brahma with four faces, being of that nature, should be worshiped, for he indeed commands all. And commanding is clearly the cause of devotion. Similarly, for fame (yashas) too, for whom do all come, and then follow his way of life? The sacrifice has indeed attained fame, "The gods, desirous of fame, performed the uninterrupted sacrifice," since fame is attained through the sacrifice, so it should be worshiped. Pracheta is the lord of treasures, for extraordinary gifts indeed occur during the Lord's festivals, etc. As for knowledge, it is directly useful, "One should desire knowledge from the royal sage," according to the statement. "One should abandon the household in adversity," so the married state is desired for the sake of the Lord's worship. In that regard, Uma should be worshiped, being the supremely devoted wife of the supreme devotee, and well-established through many births. And it has been previously established that devotion arises through righteousness (dharma). And in the world, the promulgators of righteousness in the Vedas are indeed worshiped. For the traditional continuity of the path of devotion, when desiring progeny, the ancestors should be worshiped, for they indeed bless that. For protection, the worship of the Yakṣas is desired, since the cruel ones are to be prevented. "Strength is of the senses," due to their being the forms of eyes, ears, etc. The valiant ones arise from the vital force (marut). Though cut into many pieces, they do not die. They have been accomplished through the worship of great persons, being free from faults. Those valiant ones should be worshiped. The lords of the Manvantaras should clearly be worshiped, being capable of controlling everything, due to being the authorities. Nirṛti should be worshiped for the removal of obstacles. For the arising of desire towards the Lord, the worship of Soma, described in the Rāsa episode, should be performed. For through him, even the Lord's desire is fulfilled, being the father of such a desired son. (9)
Thus, having stated that the means for the devotees to attain the Lord's divine manifestations is devotion itself, the Lord says - "Desireless" and so on, to establish that the Lord alone should be sought for the attainment of devotion accompanied by its means. He is "desireless" i.e., devoid of mundane desires. Or, independent, being free from desires, as explained in the previous chapter. Or, He is the fulfiller of all desires, as mentioned in this chapter. Or, He is the bestower of liberation. Or, He is independent, as implied by the words "of firm resolve." One should swiftly worship that Supreme Being, the Lord Himself, as previously stated. The meaning is that the goal, which is to be attained along with its means, is attainable only from the Lord Himself. (10)
Now, it may be objected: How can worship be accomplished in the absence of desires, being like the futile efforts of a dumb person? To dispel this doubt, the Lord says, "This much alone," implying that the inmost means itself, accompanied by desire, should be resorted to. All means are included in these two - association with devotees of the Lord, which is the means for attaining devotion to the Lord, and attachment to the narrations of the Lord's pastimes, which is the means for attaining love for the Lord. When this much is accomplished, no other desires should be entertained. Therefore, among all modes of worship, in this path of devotion alone lies the highest good. These two have been prescribed. (11)
Among these two, He states the one means by which both are attained - "Knowledge" and so on. Attachment to the narrations of the Lord's pastimes is the means for attaining both. Even the narrators come to those who are attached to such narrations, and love arises as well. And many other subsidiary factors also arise. In those narrations where the entire cycle of the manifestation of the multitudes of transcendental qualities, their arising, and so on, is described in detail, along with the aggregate of emotions like love – such knowledge arises. The means for attaining that knowledge is the clarity of mind, and the means for that is detachment from the mundane and supramundane objects of desire. Thus, knowledge, along with its means, is also accomplished. 'This is the means, the path. However, the path approved for liberation is devotional service.' This is a different topic. Knowledge is not an independent means, nor is it an auxiliary to devotion. Rather, it is the goal to be attained by the previously mentioned desires, along with its means. Where knowledge and devotion arise as subsidiary factors, and love for the Lord and association with devotees are primary. Who would not develop attachment to such narrations that lead to the right path? Among them, one who is free from material attachment follows the path of non-indulgence. (12)
Śrīmad Govāmi Śrī Purushottama Carana's Śrī Subodhinī Prakāśa:
The phrase "desireless" (akāma) here implies negating any other means for His worship other than the Lord Himself, as stated later on. Thus, it was previously stated (2.1.2) "The king should listen, etc.," (2.1.39) "One should not resort to anything else," (2.2.6) "Having given up other pursuits, one should worship Him with a focused mind," and so on. This indicates that after initially rejecting other means, Śukadeva reasserts the same point to avoid any misunderstanding. (10)
The phrase "knowledge" (jñāna) here refers to the means that has already been accomplished and the goal to be achieved. The means that has already been accomplished is association with devotees of the Lord, and the goal to be achieved is... (12)
Śrī Giridhara's Bālaprabodhinī:
One who desires kingship should worship the divine beings like Indra, who are considered the foremost kings. One who desires to kill one's enemy through sorcery should worship the Rākṣasas (demons). One who desires an increase in sexual pleasure should worship Soma (the moon), the nourisher of all herbs. One who is desireless, i.e., desires detachment, should worship the Supreme Being, the Lord Purushottama. (9)
The desireless one, i.e., one who is completely free from desires, or one who desires all desires spoken or unspoken, or one who desires liberation, should intensely worship the Supreme Being, Purushottama, through the path of devotion. This is the connected meaning. How can one become desireless? In response to this, the Lord says, "of firm resolve" (udārā dhīra). Therefore, it should not be understood that one who is completely devoid of desires should not worship anyone. The implication is that even for one who is detached from everything, there can be no cessation of the miseries of material existence without worshiping the Lord. The doubt that without worshiping other deities, one would not attain the respective results, is dispelled by the phrase "the fulfiller of all desires" (sarvakāma). While worshiping various deities yields only their specific results, the distinguishing feature of worshiping the Lord is that one attains all results. The doubt about which worship yields liberation is to be resolved by the phrase "who desires liberation" (mokṣakāma). (10)
He explains that even the worship of various deities mentioned earlier yields the result of devotion, based on the principle of conjunction and separation - "This much alone" (etāvāneva). In this world, although those who worship Indra and other deities obtain respective results according to their desires, the attainment of the highest good, the supreme result, is "this much alone" - the other results are insignificant. What is that attainment? In response, the Lord says, "Devotion to the Lord" (bhagavati). The meaning is: By the grace of the worshiped deity, an unwavering state, unflinching devotion to the Lord, arises from association with devotees of the Lord. (11)
He glorifies the attachment to the narrations of the Lord indicated by the phrase "association with devotees" - "Knowledge" (jñāna) and so on. That knowledge arises from those narrations of the Lord where the entire cycle of the manifestation of the qualities like goodness, attachment, thirst, grief, delusion, old age, and death is described in detail from all angles. However, one may doubt how such knowledge can arise in those with impure minds. To dispel this, the Lord says, "Or also" (utā api) - meaning that the clarity of the mind itself also arises from that very source. One may further doubt how clarity of mind is possible without detachment. To address this, the Lord says, "Where" (yatra) - in those narrations where there is detachment from the objects of the senses like sound, etc., which is the cause of clarity of mind. In one of the readings, it is stated as "in both" - implying detachment from objects in this world and the next. However, immediately after this, the Lord says that the devotional path, which is approved for liberation (kaivalya), arises in those narrations of the Lord - who would not develop attachment to them? One may doubt that many are seen to be detached from them. To resolve this, the Lord says, "freed" (nirvṛta) - those devoid of merit from ritualistic acts cannot experience the joy of hearing those narrations, being akin to animals. However, for those who have experienced that joy due to the influence of their accumulated merit, who would not develop attachment to them? This is the meaning. (12)
Hindi Anuvāda
For kingship, one should worship the divine beings who are the rulers of the Manus (progenitors); for sorcery, one should worship the Nirṛtis (demons); for enjoyments, one should worship the moon; and to attain desirelessness, one should worship the Supreme Being, Nārāyaṇa. (9)
And the wise person - whether desireless, endowed with all desires, or desirous of liberation - should indeed worship only the Supreme Lord Purushottama through intense devotional yoga. (10)
The greatest benefit for all worshippers lies in this alone: by associating with the loving devotees of the Lord, they attain unwavering love for the Lord. (11)
In the company of such persons, the narrations of the Lord's pastimes are recounted, from which that rare knowledge is attained. This knowledge pacifies the waves of the three modes of material nature in the ocean of material existence. The heart becomes purified, and one experiences bliss. Attachment to the objects of the senses does not remain, and the universally approved path of devotional service, which leads to liberation (kaivalya-mokṣa), is attained. When one develops a taste for such nectarine narrations of the Lord, who indeed would not develop love for them? (12)
SB 2.3.9-12
