SB 2.4.13-16

 Text 13: I again offer my respectful obeisances unto the form of complete existence and transcendence, who is the liberator of the pious devotees from all distresses and the destroyer of the further advances in atheistic temperament of the nondevotee-demons. For the transcendentalists who are situated in the topmost spiritual perfection, He grants their specific destinations.

Text 14: Let me offer my respectful obeisances unto Him who is the associate of the members of the Yadu dynasty and who is always a problem for the nondevotees. He is the supreme enjoyer of both the material and spiritual worlds, yet He enjoys His own abode in the spiritual sky. There is no one equal to Him because His transcendental opulence is immeasurable.

Text 15: Let me offer my respectful obeisances unto the all-auspicious Lord Śrī Kṛṣṇa, about whom glorification, remembrances, audience, prayers, hearing and worship can at once cleanse the effects of all sins of the performer.

Text 16: Let me offer my respectful obeisances again and again unto the all-auspicious Lord Śrī Kṛṣṇa. The highly intellectual, simply by surrendering unto His lotus feet, are relieved of all attachments to present and future existences and without difficulty progress toward spiritual existence.

Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā

Remembering His wonderous capability of bestowing diverse fruits, one offers obeisances again and again unto Him who awards the respective results to the pious who follow the path of dharma by liberating them from distress, who manifests as the cause for the birth of the impious engaged in undharma, and who is the complete embodiment of all existence, appearing in the form of various divinities to bestow their respective rewards. Or, (it means) the complete embodiment of all existence. The word 'again' indicates the repeated emphasis on the distinctions described earlier. Unto Him who is to be sought after again and again by those established in the renounced order of life, even after deeply contemplating and negating all else—the bestower of the knowledge of the Self. (The root 'dāṭ' means 'to give'). || 13 ||

Unto the protector of the devotees, the chief among the upholders of Dharma, who is difficult to comprehend even for the great mystics bereft of devotion. Though thus dissimilar, to indicate His faultlessness, (the Lord's) inconceivable opulence is described. Unto Him whose equality or superiority over others cannot be established, by that unsurpassed opulence He revels in His own abode, in His own transcendental form. || 14 ||

Remembering the supremacy of devotion over all other means, one offers obeisances with the two (lines describing) the glories of whose names and whose worship is supremely auspicious. || 15 ||

For the discriminating souls who, by serving at His feet, have dispelled the bondage of the mind here and hereafter, they have become free from all fatigue. || 16 ||

Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā

(The meaning is) After worshipping Him in the form of various deities and receiving fruits from Him in those deity forms, as stated by the Lord Himself: "Whatever form a devotee desires to worship with faith, I make that possible. Endowed with such faith, he worships that form, and from Me alone he obtains his desired goals which are actually beneficial to him." By using the metaphor, He is addressed as the complete embodiment of pure existence.

Vishvanath elaborates on the Lord's compassion and sweetness: He dispels the distress of His devotees through incarnations like Rama and Krishna, and though born of His own free will, He removes even the ill-destined sufferings of the impious, the wicked, the non-devotees, the demons and others. He is to be deeply contemplated upon by those situated specifically in devotion mixed with knowledge, and by the pure devotees, for He is the bestower of the spiritual bliss known as premānanda (divine love). The purport is that He awards liberation from material existence even to the demons and others averse to the Vedas, just as He protects the pious who follow the Vedic injunctions. What is to be sought after by them is simply His own lotus feet, attainable only through devotional service, as declared by Kunti in her prayers. This is also the purpose of instructing the path of devotional service for the great renunciates and self-realized souls, as confirmed in the First and Third Cantos of Śrīmad-Bhāgavatam. || 13 ||

(The meaning is) As previously stated "Extremely difficult to propitiate for the impious," this is the idea: Vishvanath describes the completeness of the Lord's opulence and sweetness: "Obeisances again and again." This indicates incessant obeisances offered with a feeling of insufficiency. "Unto You" - by using the respectful pronoun, it suggests the Lord's position as the most worshipful Deity. "The protector of the Yadavas" refers to the son of Devaki, Krishna, as already indicated in the previous verse. "Difficult for the mystics bereft of devotion to comprehend" means that You are remote or hidden from those devoid of devotion. "He revels in His own abode" implies that He enjoys transcendental pastimes with His beloved associates in the realm of Mathura-Mandala. What kind of abode? The scripture Gopāla-Tāpanī declares, "In the midst of them is the transcendental abode of Gokula." Here, the use of the word "unsurpassed" indicates His incomparable greatness, while also suggesting His sweetness.

Or, He revels with Radha in His own abode of Vrindavana, the supreme transcendental realm, as confirmed in the statement "Among all lands, Vrindavana is the most sanctified." By whose "unsurpassed" qualities are equality or superiority negated? The Puranas declare: "There is no other goddess like Radha, nor anyone superior to Her. Even Lord Hari, the Lord of innumerable millions of universes, is under Her control." The word 'rādhasā' is derived from the root 'rādhā', denoting Radha, as words carrying the same meaning are formed by adding suffixes, evident from usage like "with the mind and the mind" in lexicons. The intention is to convey His intimate, confidential purpose - He is the protector and chief of the Yadavas, and He descended to enjoy various pastimes with them. Yet, He maintains His original, unchanging position incomprehensible to those averse to devotional service. He eternally revels in His own transcendental form, in His own spiritual abode of Vaikuntha, and thereafter in Vrindavana. || 14 ||

By meditating on His Deity form, all obstacles to attaining Him are destroyed simply through chanting His holy names, etc. || 15 ||

"They have become free from fatigue" - others who do not worship attain only toil here. As the Lord Himself declares: "O Supreme Lord, simply by giving up the endeavors of ordinary religion, one can achieve the path of liberation and devotional service unto You." That (spiritual) destination is indeed of the same spiritual nature as the Lord Himself. That destination, or the realm to be attained, is Brahman. || 16 ||

Śrīmad Vīrarāghava Vyākhyā

He says again, "Salutations to You," considering that for the one who is unavailable, there is no other means. To those virtuous beings who cut off sins, and for the destruction of misdeeds of the wicked ones; to the one whose complete and perfect existence is the very form; though naturally without sense organs, yet by easily accessible grace, performing actions like protection of the virtuous and destruction of misdeeds, he attained the state of being the object of worship for all people, taking forms like Rama and Krishna. (13)

Because of his distinctiveness from Prakriti and Purusha, being the cause of the entire universe, and possessing qualities like compassion, he declares that he is to be resorted to by seekers of liberation and is the bestower of liberation, in the context of the Paramahamsa (highest stage of renunciation). This is merely an indication of the seekers of liberation, as most of those established in that stage are indeed seekers. To those who follow the dharma prescribed for their own stage and yearningly seek that Brahmavidya, to such a charitable one, salutations again.

He salutes with distinct ease, saying "Salutations!" to the best one who resorted to the Satvatas (Yadavas), having taken birth among them due to the abundance of his compassion for them. Though being such, he says "difficult to attain for the misguided yogis" because he is indeed difficult to attain for the misguided yogis. For the misguided yogis devoid of devotion to the Lord, even the direction where he resides is difficult to comprehend.

Even when such disparity is perceived, to declare his flawlessness and marvelous lordship, he says, "Salutations to you who revel..." By his own radiance, equality and superiority have been destroyed. Residing in his own abode, the supreme majesty described in the Sruti as "Self-luminous Brahman," he revels in himself. To you who thus revel in your own self, which is indicated by your own unsurpassed radiance, salutations again and again. For one who grants all desires to his devotees, like a wish-fulfilling tree, it is not proper to speak of any disparity. (14)

Since it is due to his marvelous lordship that this apparent disparity exists, he says, "Whose glorification..." Whose glorification, viewing, worship, etc. instantly destroy sin for one devoted to it; to him of noble fame, salutations. (15)

Not only the elimination of sin through hearing, etc., but also the attainment of complete devotion and Brahman through glorification, etc., is stated in "The discerning ones..." From serving his feet and other such worship, those whose inner self is free from fatigue, abandoning attachment to this world and the next, attain the supreme goal, Brahman. This is indicated by the well-known Sruti, "The knower of Brahman attains the Supreme." To him of noble fame, salutations. (16)

Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā

He declares further by saying "bhūya" with the sentiment that repeated prostrations stemming from devotion to Narayana, the source of all, alone cause His delight. The meaning is: "Again, prostrations to that Supreme Person." He then explains how that desired goal free from obstacles can be known by saying "sat". To Him who severs the binding fetters, the cause of misery, for those men whose blessed actions are prostrations and the like, to that Severer of the virtuous men's fetters; to Him who is the suppressor of existence for the wicked ones like the demons whose unrighteous actions cannot bear fruit, to that Source of obstacles to happiness. He conveys that He has the capability for this by saying "akhila". To the Complete Embodiment of all Beings, to the Essence of Perfect Goodness, because the statement "He is known as Sat" indicates that Goodness is His attribute, thereby setting aside the idea that He is the embodied form of all beings, mobile and immobile. (13)

Then regarding how our desired goal is to be understood, He says "for the persons" - He grants the experience of their own bliss, which leads to liberation, to the ascetic men who have resorted to the stage of a paramahamsa (the highest level of renunciation). By using the word "again" which indicates repetition, He precludes the idea of granting it to anyone else.

Lest by using the word "other" with reference to those other than ascetics the idea may arise that this is not an authoritative statement, as it would imply that the Lord bestows knowledge even on the ignorant, and to remove the doubt as to who is being referred to here, He says "namo nama" - That which is opposed to the teachings of the Bhagavata scripture cannot be accepted. According to the injunctions of the Sattvata scriptures, the Rishi who enlightens the knowledge of the Sattvatas, those who worship Vishnu, bestows liberation by kindling knowledge. Sattvata means possessing excellence, so the Sattvatas are those of excellent nature, and the Rishi bestows knowledge on those of their kind, endowed with the merits of that wisdom. So these two statements are authoritative scripture.

Continuing the verse beginning "Yasmai puruṣāya", He says either "Offer prostrations to Him to whom your mind advises" or, understanding it as indicating the Lord's role as bestower of the fruit, "Prostrations to that Lord". Through contemplation characterized by unity, which amounts to a yogic trance, they comprehend Him who is replete with even the least fraction dependent on the Lord. Or it means "to the Remote Timber" as the word "kāṣṭhā" means hope in the Amarakosa dictionary. Stating that He bestows knowledge etc. without any self-interest since He is self-satisfied, He says "nirasta" - By Him who has utterly transcended equality and superiority, who eternally revels in His own self-luminous Brahman which is an undivided expanse of Consciousness-Bliss, is this experience always present. The use of the word "parasmai" and the plurality of "prostrations" indicate that this delight is unlike any worldly pleasure. (14)

Indicating that remembering the Lord purifies one's sins and makes prostrations fruitful, He says "whose remembrance" - To the Most Auspicious Praise, that very remembrance which is fruitful when accompanied by devotion, as indicated by the word "sadya" meaning "at once". (15)

Conveying that service to the Lord's feet through firm devotion arising from dispassion leads to the attainment of Brahma-knowledge, He says "vicakṣaṇā" - By serving at His feet, which grants refuge at His feet alone, and by abandoning attachment to this world and the next, one attains the state of Brahman, knowledge of Brahman, and thereby liberation. The idea that in the view expressed by the word "hi", there is difference established by direct perception etc., and hence the doctrine of non-dualism is invalid, is set aside, since difference is indeed directly perceived. To Him whose auspicious glory is to be heard, to such a One (I offer prostrations). (16-17)

Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā

Indicating His own motive in the form of His divine descent, He declares with these two verses: "Further" - for removing the miseries of the virtuous ones, the gods and others who follow the Vedic path; and for the non-existence, for granting liberation, even of the wicked ones like the demons who are averse to it. "For the persons" - Here, what is to be realized through devotional yoga, whose only taste is His own lotus feet, is to be sought after. Similarly, by the supreme renunciates, the pure-souled sages, as has been stated in the First Canto: "How may we wandering females have the sight of those whose path is to be sought by the foremost sages?", and in the Third: "He who moves about with Lakshmi, whose feet are to be sought even by the supreme renunciates and great sages." (13)

Here He speaks of the inner motive: "To the Rishi" - to the Lord who descended among the Yadavas, the Sattvatas, for various pastimes with them; yet "to the Remote Timber" - to Him who is outside the scope of those attached to mere formal yoga practice. And further, He simply shows His natural, ever-established status by saying "nirasta" - He who eternally revels in the Brahman nature, in His own abode Vaikuntha, to that Reveler thereafter. (14)

Not only during His descent does He have such a nature, but also at other times, as expressed by "yat-kirtanam" - That mere remembrance, even once with a single verse in the singular number, has been indicated. (15)

He states that even mere surrender to Him leads to perfection by saying "vicakṣaṇā". As declared at the end of the Gita: "Become one whose mind is on Me...abandoning all dharmas..." and "That state of Brahman, which is the Brahman nature itself, is to be attained." (16-17)

Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā

He speaks of His compassionate sweetness: "Obeisance again and again." To the Remover of miseries of the virtuous through descents like Rama and Krishna; to the Utter Destroyer, by merely willing so, even of the non-virtuous sinners like the demoniac undevotees; to Him whose very form is the pure existence – the lowest as well as the highest. To the Bestower of that Brahmananda (divine bliss) and Premānanda (bliss of pure love) which is to be realized only by those established in the way of life of paramahamsa devotee-saints consisting of a mixture of knowledge and devotion, as well as by pure devotees. (13)

He speaks of the complete perfection of His opulence and sweetness: "Obeisance, obeisance" – with the sense of continuous, incessant obeisance. "To You" – by using the pronoun for the second person, it is indicated that You are the directly worshipable Supreme Lord. To the Rishi, the son of Devaki, the protector of the devotee Yadavas called Satvatas – though the meaning of "protector of devotees" was already implied in the previous verse. To Him who is far beyond even the remotest conception of those attached to mere self-directed practices devoid of devotion; for You are neither distant nor concealed. With that unsurpassed opulence by which all equality or surpassedness in relation to others is nullified, He revels in His own abode of Mathura-Vrindavan, in the company befitting His divine amorous sports – this is to be inferred. What kind of abode? The Brahman nature, as the Vedas state: "In the midst of them is directly the Brahma-gopala-puri (the abode of the Lord as cowherd)." Here "radhasā" indicates His opulence, and "ramsyate" His sweetness. (14)

He states that the impeding contaminations are destroyed simply by activities like uttering His name: "By whose mere glancing" – by the mere sight of His deity form; "whose glories" – whose auspicious fame, indicating the sweetness of glorifying Him. (15)

He speaks of who take shelter in Him, being freed of all contaminations: "The wise ones" – on both planes, here and after. Rejecting – the inner consciousness freed of all contaminations. Others, not taking shelter in Him, simply undergo fruitless endeavor, setting aside the pursuit of the ultimate good of devotion – from statements like "Having rejected dharma..." (16)

Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ

Obeisance again and again to Him who is the remover of miseries of the virtuous saints, whose very form is the complete existence itself; to the Bestower of His own lotus feet, which are to be realized by those established in the way of life of the supreme renunciates, the great sages. (13)

To the Protector of His own devotees, the Satvatas; to Him who is far beyond even the remotest reach of those attached to condemned practices; to Him whose equality or surpassedness is utterly nullified by that prowess indicated by "radha" (the supreme divine energy); He who revels in His own abode, the Brahman which is His own glory, to that Reveler. (14)

To Him whose worship is all-auspicious, whose glories are all-auspicious. (15)  

The wise ones, through devotion at His feet, through absorption in Him, rejecting the association of the inner self on both planes here and after, become freed from all miseries and attain that state which is the Brahman status itself. (16)

Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā

Thus, the five primary manifestations of the Supreme Lord – creation, preservation, destruction, enjoyment, and liberation – have been described. Now, dispelling the doubt about the purpose of the Lord's descent, the text offers obeisance, saying "Again". The word "again" implies that the Lord destroys sins both inwardly and outwardly, because of His exceptional benevolence. The sole purpose of the Lord's descent is to dispel the miseries of the devotees. Although miseries can be removed in other ways, they are not completely eradicated. This continual stream of miseries persists from the time the Lord emerges until He withdraws, manifesting in various forms. Only the Lord's association can truly dispel it.

Moreover, the Lord's embodiment or appearance has no other cause than to facilitate the re-emergence of the devotees who have attained the mode of goodness through association with Him, though not the state of spiritual bliss. At the time of re-emergence, there could be doubts about their existence in the mode of goodness. However, the means for attaining goodness are dependent on it alone. Thus, the Lord appears by His own will to facilitate their manifestation. The removal of miseries is, therefore, not insignificant. His nature is also self-acknowledged.

Furthermore, He whose transcendental form comprises all beings in the mode of goodness, possesses goodness in its totality. Hence, even without depending on other means, He accomplishes all spiritual practices Himself or manifests the demigods for that purpose. This is the well-known manifestation of the mode of goodness. Or, it could mean that His transcendental form comprises all living beings. In this way, even though they take innumerable births, He represents them all and generates all types of living beings. Therefore, it is said that for the devotees, no other form is as worshipable as the Lord's descent, which represents all other descents.

Furthermore, the Lord descends not only for the sake of devotees but also for the sake of the enlightened ones, as indicated by the words "of those". This refers to the sages like Sanaka, who have attained the stage of renunciation, who perceive the true nature of things through knowledge, though appearing distant from it, and who undergo great hardship for that purpose. The Lord bestows upon them the object of their quest, whether it is complete liberation or the preceding stages like proximity to the Lord. The word "anurmrgyanam" means "of those who constantly seek". This term is derived from the Vedic usage. Or it could mean "of those who ponder". Even after countless births, their quest continues. Thus, the Lord appears for the sake of relieving their afflictions, revealing His true self. For the Lord's true self cannot be attained by any other means. Even through knowledge, His true self is only apparently perceived, like the moon reflected in a child's hand. The term "punah" means "again and again". The term "parama-hamsya ashrame" refers to the highest order of renunciation, wherein one becomes totally inward-turned. Swans (hamsas) delight in the mind itself, while the supreme swans (parama-hamsas) delight in the innermost self or the conflict between the self and the non-self, through self-inquiry, thus becoming seekers. (13)

Having thus dispelled the doubt about the Lord's descent, the text establishes that the Lord is the sole object of worship for all classes of people. Now, dispelling the doubt about the purpose, the text logically establishes that the Lord is attainable only through devotion and offers obeisance, saying "Obeisance unto You". Therefore, expressing intense devotion, the text offers repeated obeisances and prays for the same. According to the scriptural instructions, upon having the vision of the Lord, one should offer obeisances, as no other action is proper for the fully enlightened souls, as stated in the verse "What can be offered to You, who assume the form of Garuda?" Thus, the text prays that upon having the direct vision of the Lord, we may simply offer obeisances, as that alone is the purpose to be accomplished through all spiritual practices.

Moreover, the text says "unto You", directly addressing the Lord, and not "unto Him", indicating that there is no higher purpose to be stated beyond this. The term "saatvataamsrshabhaaya" means "unto the crest-jewel of those endowed with the mode of goodness". According to grammatical rules, the suffix "sati" is used in the sense of "one who possesses". Here, those who possess the mode of goodness are called "saatvatas", implying that they are never independent but always subservient to the Lord, who is their crest-jewel. Thus, the Lord's proprietorship is also established as a purpose. After offering obeisances, the text indicates service as a purpose, as simply by offering obeisances, one naturally attains the superior state of being subordinate to the Lord and engages in His service.

As for those who think they will attain the Lord through yoga and other practices, they are called "ku-yogis" (inferior yogis), as they remain bound to the earth. For those situated on the earth cannot attain that which is beyond the universe. Such inferior yoga can only yield condemned results confined to the earthly plane. Hence, mystic perfections like atomicity are described as its fruits. True yoga, however, is self-controlled, while the Lord is the master of yoga. Therefore, for those intent on yoga, the direction in which the Lord resides is extremely distant. Even the means of attainment lead further away from Him, indicated by the words "whose limit is far away". This implies that the purpose cannot be achieved through any means other than devotion. Even if one practices such inferior yoga occasionally and then takes to divine yoga, one may attain the Lord. But if one repeatedly engages in inferior yoga, there is no hope of attainment, which is the meaning of "whose limit is far away". The term "muhuh" (repeatedly) indicates their lack of proper means. Thus, the text establishes that the Lord is attainable only through devotion, by providing logical arguments.

Furthermore, the text states "nirasta-saamyaatishayaa siddhih", meaning "the supreme attainment which transcends all comparison". There is a particular attainment of the Lord known as "raadha", and there is nothing equal or superior to it anywhere else. With that supreme attainment, the Lord enjoys in His own abode, which is the transcendental Brahman. The term "ramsyati" means "He revels in that which is naturally relishable to Him, making it manifest in relation to Himself". This indicates that the Lord's relish is to be attained only in that abode, and that abode belongs solely to Him. The means to attain it is the supreme attainment which transcends all comparison. Therefore, for others, attaining that relish is extremely difficult, but for the servitor of that abode, it is easily attainable. For the Lord will take that servitor to His own abode and revel together, as is logically evident. The phrase "sva-dhaamani" implies that no one else can go or stay there. The term "brahmatvaadaya-tattvam" means "the truth of Brahman and other realities". There is no desire for merging with Brahman, as there is an incessant flow of relish. Therefore, in the absence of such devotion, mere obeisance is to be performed, as indicated by the words "ramsyate namah" – "Obeisance unto the One who revels". Thus, understanding this, it is implied that for beings like Shuka, obeisance alone is the ultimate purpose. (14)

Having stated that those devoted to loving devotion need not do anything else, it states the fruit of external devotion as being bound by rules - "singing praise" etc. The meaning is that for worldly people, external devotion instantly destroys sins. Looking upon the Lord's feet is attained through service. Here, to explain the gradations of sin's destruction, a distinct sequence is described. First, it is explained that singing praise is superior even to hearing, since it prevents all sins for oneself and others. Next, it is explained that even the remembrance which is the basis of that and abides only in one's own self, purifies the inner heart by removing spiritual sins.

Thus, when love arises from singing praise and remembering, there is looking upon the Lord either by his coming or by one's own going. Since the contemplated truth has the status of representing the Lord, and affection is slight, the Lord cannot be moved from outside, so looking upon him is done inwardly through meditation. Sin which is of divine nature is removed by his sight, as the Shruti says "that by which the gods beheld." Their cruel gaze towards the object of the Lord's sight is removed - this is the cessation of that fault.

After that, prostrating to him removes faults in the form of offenses against the Lord. For the soul, having become a servant of the Lord but not serving him for a long time, incurs sin by abandoning its own duty. This is removed simply by prostrating after seeing him. Then, hearing the glories of the Lord from his mouth immediately after, removes the sin arising from ignorance about the true nature of all things.

Once his glories are known, honoring, worshipping, respecting the Lord etc. removes the impurity which is the Lord's deluding power in the form of his Maya. For that honoring takes the form of surrender, though it is not explicitly stated as such due to lack of exclusivity. Therefore, by acting in this way, the result of removal of all sins occurs even for others who have resorted to the path of devotion. Hence, since the praise of the Lord is the root, the Lord's praise becomes auspicious for all. Since the auspicious and inauspicious are equal, it destroys the inauspicious.

However, in the beginning, hearing is not mentioned, since entering within at that time, it is unable to remove sins from the elements like the body by mere hearing. But singing praise is mentioned since it has that ability. This is the distinction. (15)

Having described the sixfold ability to destroy the sixfold sins of the sixfold devotion, if it were stated that mere resolve towards singing praise leads to final liberation, it would contradict scripture. Therefore, it states in another way that resolve towards singing leads to liberation - "The discerning ones..." This sixfold devotion was described for the undiscerning. But for those endowed with discrimination, having resorted solely to the lotus feet of the Lord, they do not resort to any other object. Having resorted there, they become free from attachment to both worlds. For when one resorts, it is indeed proper for attachments to slacken. Moreover, by the mind resorting to the Lord, the mind itself becomes free from attachment to both worlds.

Then, due to the absence of anything drawing it away, it has the ability to go with the Lord. Those devoted to his feet become able to go with his feet. Therefore, they attain the path of Brahman - movement along with Brahman, or movement towards Brahman. Both fit, since the imperishable (Akshara) has the nature of feet or abode. Hence, by this means also, the same result as before is proper, as will be stated that the meaning of both is just one.

For that (Brahman's) movement has the nature of knowledge. Hence, the verbness and meaning as an action of knowledge also become proper. Knowledge has the nature of action through the Lord's action, since the Lord has no material senses and therefore no action can arise from them. An eternal action is also not evident. However, just as actions arise in the form of sacrifices due to the Lord's manifestation, in the same way, action also has the form of the Lord. But statements like "That moves, that does not move" indicate that it has manifested with the nature of dharma by residing in everything with contrary properties. Therefore, knowledge does not become action by nature, but like the mind attaining (an object) by recollection, the Lord's knowledge alone has the nature of action. Therefore, they experience the Lord's movement which has the nature of consciousness, attaining the unattainable, since "by that alone is it of that nature."

Hence there is also a difference in the principal result. For singing leads to the culmination of liberation - "freed from fatigue." Though by other means like knowledge or worship of the imperishable also, they attain that same nature, yet as the statement says "but greater is the misery for them," they remain afflicted with misery. But those who go by the method of singing praise go without any fatigue. Therefore, it pays reverence to singing praise as the foremost. "Of auspicious glory" as before. Respecting both, that it confers such grace even through external devotion. (16)

Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ

Regarding the word 'bhuya' here - it refers to 'descending again' and so on. Through this, it is indicated that this is the reply to the previous statement 'while performing actions'. Thus, in this context, the original meaning is 'bhuya' means 'for cutting off miseries'. Even though the word 'vrajina' (fetter) implies sin, since misery arises from sin, by cutting off sin which is the root cause of misery, the cessation of misery itself is meant to be the purpose, as human pursuit is only for the cessation of misery. Explaining this further, it is said 'beginning from the Lord's emergence...' meaning from the time of separation from the Lord's presence. Now, if the word 'bhuya' is taken as a qualifier for a particular kind of obeisance, the doubt arises as to what is indicated by the 'descent'. To this, they say 'of the act itself' etc. 'For the non-recurrence' means for the absence of recurrence or rebirth. 'Accepting a body' implies taking an embodied state. 'Removing doubt about existence' means since that (birth) is adventitious, being a modification of existence occurring after the previous non-existence. 'Hearing' implies contemplating the absence of means. 'Hearing' is used deriving the reason from what will be stated later through 'that of his' etc. Now, if even the existence of means leads to the Lord's descent, how can there be attainment of knowledge and bliss? To this they say 'moreover, even entire' etc., meaning that attainment is from the Sattva quality itself. If 'bhuya' qualifies a particular descent, there arises a doubt as to how misery is removed. To this, extending up to the fourth case in 'of the existent ones' etc., they state another view in the words 'all these' etc. They produce those two, in the words 'by this' etc. The connection of 'by this' is with 'not in this way' etc. For the released souls, even though countless births are possible due to the force of past deeds, yet for avoiding delay in liberation, following the reasoning stated in the scripture 'relatives make use of his son for good deeds or evil deeds,' the Lord, by actually producing everything as a representative of the released ones, and by honoring and dissociating from them when born as his representative, removes the entire burden of past deeds etc. of the released ones from the descent itself, indicating thereby the way for their non-rebirth - this is the meaning. Now, doubting how they are to be sought, since they are equal to beings like Sanaka, to clarify their nature, which is to be sought, by taking the general term 'puṃsi' (among people), they explain 'like Sanaka' etc. For they are of two kinds - the fully knowledgeable and others. Among them, since the second kind are fit for compassion, their gradual liberation etc. is described here. In the phrase 'to be sought after', the verb is to be supplied from the context. Thus, it conveys that the second ones, viz. those to be sought after, are describedhere. But if applied to all in general, the Lord's descent would not serve any purpose for the wise. To avoid this, they state another view in the words 'having considered' etc. 'Now' refers to after full knowledge. 'By the self' means manifesting the self in the form of a swan. Substantiating this, they say 'For not' etc., meaning in another way, by descending in a way other than the usual. Now, if this is so, knowledge would become purposeless. To this they say 'Even through knowledge' etc., meaning that there is no purposelessness of knowledge due to manifestation. They explain the meaning indicated by the word 'vyavasthita' (established) as 'again and again', for otherwise the explanation would become meaningless. 'Pertaining to mind' - it is so stated as the scripture says 'Indeed, the mind is the penance of the progenitors, the purifier.' And in this context, by obtaining a different meaning for the word 'to be sought after' in the original text, there is no contradiction between the two explanations. Now, if knowledge has arisen, the doubt may arise as to how there can be any need for consideration. To this, they explain in a different way through 'by the self' etc. (13)

"Namo nama" here means "now, at this moment". It is the answer that removes the fivefold doubt concerning the repeated utterance of namana (obeisance) and the actual fruit thereof. "Eveti śrutā" means "from the very statement 'Through unswerving devotion alone, O Arjuna, can I be known and seen in reality as I am.'" "Tadevā" refers to that devotion itself, with the neuter gender indicating generality. "Sarvair eva sādhanair" means "This alone is the purpose of all means" — the direct perception of the Lord, and once that is achieved, this alone remains to be done, which is the purport of all those means.

Now, if the doubt arises, "Generally, what is so special about this obeisance (namana) compared to other obeisances?", they say, "Kiñca..." to clarify that this is not mere obeisance. "Sā acaret ityādi asthādhīnā" means it is independent of the individual soul. Lest there be the objection, "Since the Lord is all-pervading, how can He be at a distance?", they explain His true nature with "Prāptī ityādi".

"Śrutā iti" — the word "etāvatā" is indicated by the two qualifying terms mentioned. "Etāvatā" means "by this much". "Ata iti" means "since there is no relationship like that of a household servant". "Anayeti" means "For no one brings someone home without some special affection", implying that it is not a mere bringing. "Ata iti" means "because of such affection, which arises solely due to his being solely dependent on the Lord." (14)

Now, regarding "Yat kīrtanam" — lest there be the doubt, "Since contemplation (īkṣaṇa) is not included among the practices of devotion, how can devotion be sixfold?", they say, "Īkṣaṇam ityādi". Thus, only that īkṣaṇa which is accomplished by serving the Lord's feet is intended here, and hence there is no issue in devotion being sixfold by that practice.

However, if only external devotion were intended here, then the order of hearing, etc. would not be violated. So that is not the intent, as indicated by "Atreti". "Atreti" refers to mundane matters. Thus, due to the difference in purpose, there is a difference in order, which is not a fault.

Then, what is the reason for the order of chanting, etc.? To this, they say, "Tatreti". "Tatreti" means "when the distinctions of objects are intended". "Svasya iti" means "of the chanter himself".

Now, if the order is not intended, then only a moment would be mentioned here. To remove this doubt, they mention an obstacle and then establish the topic with "Evam ityādi" — "Thus, for the cessation..." up to "antarbhāvanayā".

But what is that "inner contemplation" meant by "antarbhāvanayā"? To this doubt, they say, "Yad ityādi". The scripture is from the Taittirīya Āraṇyaka: "That food which one would obtain by untruth from the gods, or which one would obtain or would intend to obtain... whatever is the eye of the gods... from that untruth I shall make it truth." "Whatever food there is, manifold in form, whether a cloth, or gold, or a cow, or an ox, or whatever belongs to the gods..." "Whatever evil I have committed, mentally or verbally, may I be freed from all that, regarding it as so." "Pratipatti-rūpam" means "in the form of inner realization". "Tattvena" means "with the sense of worthiness for honor".

Here, by the term "agraha" itself, in the exposition of the distinctions among the practices of devotion, the fundamental text and the statement of fruit should be understood as the seed. Thus, explaining what is established by that statement of fruit, they say, "Śrutā ityādi" — since by the use of the word "yat" in the original text, it is understood that their fruit-bearing nature is only through connection with the Lord, everywhere it is the glory of the Lord alone that is firmly established as "tathā" (so).

Now, if it be said, "Then let it be like an expiatory rite, being sometimes good and sometimes not good; how can it be always good?", they say, "Bhadra ityādi". According to the statement, "Karma is not entirely destroyed by an expiatory rite" (Brahma-sūtra 3.2.11), expiatory rites do not destroy the mental impressions which are the root of sin. However, this practice destroys both good and bad mental impressions, being equally effective in removing proper and improper ones. Therefore, since it thoroughly destroys what is improper, it is described as "tathā" (so). (15)

Under the term 'vichakshana' (discerning), six types of sins are meant. These are sins related to one's own sphere, others' spheres, physical realm, spiritual realm, divine realm, and those causing obstacles to the knowledge of the glory of the Lord. The term 'upasadana' is used to indicate approaching or understanding, as it is well-established in texts like the Chhandogya Upanishad. Although the root 'pad' means to go, walk or approach, what is the intended meaning of 'charanopasadana' (approaching the feet) here? Explaining that all expect it to be in a particular way, the commentators interpret it as such.

The phrase 'shravasanna' means they become weary. Through discernment, they first become distressed by recalling their previous state, thinking "This is not the result." The word 'tadet' refers to the state of purposelessness. 'Shaithilyam' means relaxation or loosening. 'Ubhayatah sangavyudasa' means loosening of bondage both externally and internally. 'Upasanna' means they approach or attain proximity.

Then they explain the meaning of the two compounds 'akshara-gati' and 'brahma-gati' in the phrase 'akshara-gati brahma-gati'. This clarifies that in the compound, the word 'gati' is not redundant. They then establish the meaning by saying 'tasyaiva hi gatih...' Lest there be a doubt that since 'akshara' is all-pervading, movement cannot be attributed to it, they describe the nature of its movement from 'tasya hi' to 'kriyasvrupam'.

They then explain that since the movement is of the nature of knowledge, the verb 'gamaka' is applicable, by saying 'ata eva...' Otherwise, if knowledge is not considered an action, verbs like 'janati' (knows) would not be verbs at all, since they are designated as such because they denote action. As the grammatical maxim goes, "Those which denote movement are verbs denoting knowledge."

However, since an action is necessarily preceded by effort, how can knowledge, which precedes action, be considered an action? To this, they say 'jnanasya cha...' That is, for the Lord, knowledge, effort etc. are eternal, so there is no contradiction in accepting knowledge as an action in His case, since the relation of preceding and succeeding is only from a worldly perspective. The Shruti 'yasya jnanamayam tapah' (whose austerity is of the nature of knowledge) also supports this.

Then, the doubt 'What is the seed of this?' is raised, to which they respond 'bhagavata...' That is, to say there is no seed or basis for this would be improper. Though the Shruti 'yajno vai vishnuh' (Sacrifice is indeed Vishnu) provides some basis, as they explain in 'yaganam tu...', this basis is only revealed later, not before manifestation, so it cannot be cited in the context of liberation.

To the objection that even in statements like 'tad ejati' (That vibrated) there is a basis, they reply 'tad iti...' - this too is only revealing another form, so it is equivalent. Hence, they conclude with 'tasmat...' - since the Shrutis etc. have already established the meaning.

Still, one may ask, how can the meaning be understood when there are no verbs denoting conjunction after separation or separation after conjunction? To this, they respond with 'shruta eva...' - just as the mind, while cognizing different objects, appears to move from one to another though it does not actually leave the heart, similarly, knowledge, which is of the nature of consciousness, while illuminating different objects in succession, appears to move, though it is the very nature of Brahman. This is the action-nature of knowledge.

Just as in the state of manifestation, the Shruti 'prano hi prano bhavati' shows that Brahman assumes the form of Prana etc. by becoming the agent of their actions, similarly, in the pre-manifested state, Brahman has the nature of action by becoming the agent of the actions of knowledge.

But if knowledge itself is action, one may ask, how is it attained, since the individual soul does not directly experience that knowledge, which is exclusive to the Lord? To this, they say 'tasmat...' - since the Lord's knowledge itself is of the nature of movement, the primary individual soul, which arises from the Lord's desire to create, also has the same knowledge-nature of illuminating all objects that are created. Through the means described in the scriptures, they attain that knowledge-nature - this is what is meant by attainment.

Explaining the intent of this verse, they say 'shruta eva...' - in this world, the highest devotion in the form of utter surrender leads to the principal relish of the Lord's nature; chanting leads to the destruction of sins, which is the lowest level; the middle level of devotion grants the nature of Brahman. This is the distinction between the results.

Lest one think there is no difference from the path of knowledge, they explain the distinction from 'gatakrama...' to '..vailakshanyam'. It is because of this distinction that in both this world and the previous text, the Supreme is referred to as attainable through devotion. (16)

Śrī Giridhara-kṛtā Bāla Prabodhinī

However, lest one thinks that since He is not directly beneficial, He is not worth contemplating, the poet remembers His wonderful power to grant results and bows to Him again and again saying, "Obeisance to You!" The poet indicates through the words "again and again" that He is worthy of contemplation from all perspectives as the bestower of all results. For those following dharma, for the good people engaged in virtuous deeds, He is the remover of the misery of the cycle of birth and death which is still present. Or, He is not only the remover of misery for the virtuous, but also for the unvirtuous like demons, etc. Otherwise, how could they be uplifted? This is conveyed by the words "for the upliftment of the unvirtuous". When it is asked how He is the cause of upliftment for all, it is said that His very form is the embodiment of pure existence – "to that whose form is the entire pure existence". Or, the meaning is that He is the cause of non-origination of misery for the unvirtuous, those lacking in virtue. Lest one thinks that this would make Him partial, it is said "to the embodiment of entire existence", meaning His form comprises all beings, so there is no scope for the said defect as He is the self of all and there is no second to Him. Just as swans are well-known for their ability to discriminate between milk and water, the supreme swans, those endowed with knowledge and devoted to the Lord, are the ones for whom the discernment between the self and non-self, though difficult, is to be sought – this is what is worthy of being gifted by the Bestower, to those established in the renunciate order related to Him. (13)

Thus, after stating His wonderful power of granting results, the poet prays "Obeisances, obeisances to You", showing that He is easily attainable for His devotees but difficult for non-devotees. "To You, the most exalted among the Yadavas due to Your affection for devotees, to Lord Krishna who descended, obeisances, obeisances. May there be constant obeisances due to Your grace alone." Showing his own insignificance that even for offering obeisances he is dependent on the Lord's grace, he instructs other devotees likewise in this contemplation. "Again and again" implies that even for those whose minds are engrossed in sense objects, being devoid of devotion to the Lord, He is attainable, though difficult like a log of wood. This word "again and again" also indicates that even such sensual people can sometimes become devotees, and then He becomes easily attainable for them too. But if Krishna, being directly visible, heard and glorified by many, was directly the Supreme Lord among the Yadavas, how can it be said that He is difficult to know? True, though ordinarily visible, etc., due to lack of real knowledge of His true nature, His being difficult to know is well-established. Conveying this idea, it is said: "Obeisances to Him by whose effulgence equality or superiority over others is nullified, who revels in His own divine abode, His own real nature of Brahman." (14)

Then, lest one thinks that merely seeing Him, etc. is fruitless, and thus His very descent would be meaningless, the poet remembers the result of seeing His direct image or archa form, even in the absence of knowledge of His real nature, and pays obeisances saying "yadi" (if).

To Him whose glorification, etc. immediately destroys the sin of the person engaged in glorifying Him, etc., to Him I offer obeisances. He then indicates the reason - "To Him whose fame is auspicious." Glorifying, remembering and hearing are to be understood as pertaining to His pastimes. Seeing is vision. Serving is worship. (15)

To dispel the doubt as to how that knowledge of Him and attainment of Him can occur, he offers obeisances saying "vichakshana". Those discerning souls who, through the Vedic, tantric and other ritualistic actions, as well as through the aforementioned glorfication of the Lord, etc., and taking shelter of His feet, abandon the association of the inner self with both this world and the next, and being freed from the afflictions of samsara, attain the path of Brahman, the Lord - to that Lord of auspicious glory, I offer obeisances again.

The word "vipsa" means "seeking everywhere with eagerness". The word "hi" indicates that this meaning is well-known from statements like "Those who take refuge in Me alone cross over this Maya. They attain Me alone." (16)

Hindī Anuvāda

We repeatedly bow at the feet of those virtuous beings who remove the suffering of the pious, bestow upon them the gift of their love, stop the worldly growth of the wicked and grant them liberation, and grant the desired objects to those residing in the Paramhansa Ashram. Because all beings, moving and unmoving, are but manifestations of them alone, they do not show partiality to anyone. (13)

I repeatedly bow to Lord Sri Krishna, who are supremely devoted to their devotees, and whose shade even those devoid of devotion and practicing austerities forcibly cannot touch; whose opulence none can equal, let alone surpass; and who, endowed with such opulence, ever revel in their abode as the very form of Brahman. (14)

Repeated obeisances to the pious-famed Lord Sri Krishna, whose glorification, remembrance, sight, obeisance, hearing, and worship immediately destroy the sins of beings. (15)

Repeated obeisances to the auspicious-famed Lord Sri Krishna, taking shelter of whose lotus feet, the discerning souls dispel attachment to this world and the next from their hearts and attain the state of Brahman without any effort. (16)