SB 2.4.17-20

 Text 17: Let me offer my respectful obeisances unto the all-auspicious Lord Śrī Kṛṣṇa again and again because the great learned sages, the great performers of charity, the great workers of distinction, the great philosophers and mystics, the great chanters of the Vedic hymns and the great followers of Vedic principles cannot achieve any fruitful result without dedication of such great qualities to the service of the Lord.

Text 18: Kirāta, Hūṇa, Āndhra, Pulinda, Pulkaśa, Ābhīra, Śumbha, Yavana, members of the Khasa races and even others addicted to sinful acts can be purified by taking shelter of the devotees of the Lord, due to His being the supreme power. I beg to offer my respectful obeisances unto Him.

Text 19: He is the Supersoul and the Supreme Lord of all self-realized souls. He is the personification of the Vedas, religious scriptures and austerities. He is worshiped by Lord Brahmā and Śiva and all those who are transcendental to all pretensions. Being so revered with awe and veneration, may that Supreme Absolute be pleased with me.

Text 20: May Lord Śrī Kṛṣṇa, who is the worshipable Lord of all devotees, the protector and glory of all the kings like Andhaka and Vṛṣṇi of the Yadu dynasty, the husband of all goddesses of fortune, the director of all sacrifices and therefore the leader of all living entities, the controller of all intelligence, the proprietor of all planets, spiritual and material, and the supreme incarnation on the earth (the supreme all in all), be merciful upon me.

Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā

Showing the futility of all efforts without devotion, he says: "Tapasvino manasvinaḥ yoginaḥ." The well-behaved ones, whose offering of austerities and the like is fruitful, are called "sumaṅgalāḥ sadācārāḥ." The repetition of "subbhadraśravaḥ" is to indicate the primary importance of hearing and so on. (17)

Showing that devotion is the cause of supreme purity, he says: Those born from sins like the Kirātas, and others who are sinful by their actions, become purified when they take shelter of the devotees of the Lord. He dispels the idea of improbability by saying "prabhavishṇave" meaning "capable of producing." (18)

Recalling that He is the object of worship for all, he prays: "He alone is the Self, the object of worship for the self-possessed and wise." His being the object of worship through various paths is indicated by the qualifiers like "trayīmaya" (consisting of the three Vedas). "He whose extraordinary form is to be perceived without deception by devoted souls, may He be pleased." (19)

Recalling His status as the protector of all, he says: "Śriyaḥ" meaning "the resort and protector in all calamities." (20)

Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā

Explaining that even for the great souls, all efforts are futile without devotion, he says: "Tapasvino" means the knowers of Brahman, the charitable, the ritualists. "Yaśasvino" means the performers of specific rituals like the Aśvamedha. "Mantravido āgamīyāḥ" means the knowers of mantras and followers of the Āgamas. (17)

They become purified, meaning free from sins, but not that they give up their caste identity. The statement in the Vishnu Dharma that in Vishnu there is no caste consciousness, speaks of the excessiveness of His grace and that He should not be disrespected. Otherwise, from the stories of Narada, Vidura and others being called Brahmins and Kshatriyas, and from Vyasa, Maitreya and others being called sinners, it would follow that they were outcastes. The origination of Kiratas and others can be deduced from Manu and others, but the details are not mentioned here. Alternatively, the Kiratas and others mentioned by Vijaydhvaja can be accepted: The Kiratas and Andhras are born from the Sabaras and Parashavyas. The Hunas are born from the Vaidehis and Pushkasis. The Vaideha is born from a Vaisya woman and a Brahmin, and his sons are the Andhakas. The Madhupayi are born from females of unknown Brahmin origin. From them, the Pulindas are born as Kiratas. The Pulkasas are born from a Nishada and a Shudra female. The Abhiras are born from a Brahmin and an Ambashtha female. Even the lowly Kankas are included. The Yavanas are born from a king and a Vaisya woman, and so are the Shmashru and others. Similarly, there are the Khasas and others, and with "adi" are included the Kuruvindas, Dombas and others. Thus says the Tirtha. The doubt of improbability as to how they can become purified without austerities and so on, is removed by the statement "prabhavishṇave" meaning "capable of accomplishing anything, whether done or not done." (18)

Explaining the meaning further, he says that the Lord Hari alone is the Self, not different from oneself, and is to be worshipped as such. He is to be perceived without deception by the supreme devotees who are free from desires until liberation. (19)

Thus revealing the particular object of worship as a secret, and indicating it only through intense loving devotion, he says: "Śriyaḥ" means the lord and master of all prosperity. Therefore, He is the bestower of fruits for all sacrifices and means of wellbeing. Hence, He is the lord and master of all people. Since He is the indweller of all intellects, He is also the lord of all the worlds enjoyed by them. And since, out of compassion, He has descended and played the role of the lord of the earth, He is also called "dharāpati" (lord of the earth). Anticipating the question "Who is He?", he says: "Patiḥ" means the protector, "gatiḥ" means the eternal resort, and as proof he cites that "He is the lord and resort of the saints who have realized Him." In reality, by the mere statement that He is the lord of the world, His lordship over all is established, since He is heard to be the indweller within all beings. This separate description of His lordship arises only out of the intensity of loving devotion, as no other reason can be discerned. (20)

Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā

Regarding the statement "Kirāta" etc., he says: The Kirātas or forest dwellers are born from the Śabaras and Parṇaśabarīs. The Hūṇas are born from the Vaidehaka and Pulkasī woman. The Vaidehaka is born from a Vaiśya father and Brahmin mother. The sons of the Vaidehaka are the Āndhrās or Putisvās. The Madhupāyinas are those whose Brahmin origin etc. is unknown. The Pulindas are born as Kirātas from the Niṣṭhurā, or those born out of transgression with knowledge. The Śulkasas are born from a Śūdra father and Brahmin mother. The Ambaṣṭha is born from a Brahmin father and Vaiśya mother. The Ābhīras are born from a Brahmin father and the daughter of an Ambaṣṭha. The Kaṅkas are the misers. The Yavanas and Śmaśrukas are born from a king and Vaiśya woman. The Śaṅkas are a type of Turks. The Ḍhombas, Kurus, Vindas, and Pūtisvās are included by the word "ādi." Thus, along with the unmentioned ones, there are sixty-four castes in total. As it is said:

"A Brahmin has three sons who are the regular castes, and three born in reversed order from a Śūdra woman. The Kṣatriya has three sons born in regular and reversed order each. These are twelve sons of the four classes, one from each. The four classes give birth to four sons each. Along with the previous twelve, they become forty-eight. Adding the four from the Brahmins, there are sixty-four castes in total. All of these are regarded as outcastes due to their faults like being robbers, etc."

Thus it is described in the Jāti-viveka. This is the view of Vijaydhvaja. (18-23)

Śrīmad Vīrarāghava Vyākhyā

He says that all spiritual practices are fruitless for those devoid of devotion with the words "Even those who practice austerities...". "Tapasvins" refers to those devoted to severe austerities like Cāndrāyaṇa. "Manasvinah" means those who control the inner senses like the mind. "Mantra-vidah" are those devoted to mantra chanting. "Sumangalāh" are those devoted to virtuous conduct. All of them, whose very purpose is to offer those austerities etc. to the Lord through devotional service, do not attain the highest fruit of those austerities etc., if done without devotion, even though they may gain some temporary results like freedom from rebirth. But those who perform austerities as an accessory practice of devotion certainly attain the supreme result. This is the intended meaning. (17)

What more can be said? Even persons of lower births associated with the devotional path attain Brahman by purifying themselves, as indicated by the statement "Kirāta and such other despicable cast persons...". The extremely sinful persons of low births and others, whose only shelter is the Supreme Person, are the ones who become purified by taking refuge in the greatly powerful Lord, who is the bestower of the results of all the aforementioned austerities and so on. For the Lord Himself has said, "I am the enjoyer and the Lord of all sacrifices." Therefore, it is indeed proper to offer the results of all endeavors to Him alone, who is the bestower of results for all practices. (18)

He further substantiates this with the words "That Supreme Self...". That well-known Supreme Self is the Lord of those devoted to pure spiritual practice, the bestower of the fruits of yoga. He is called "Trayī-maya" as He is the object of worship through the Vedic rituals mentioned in the earlier portions, and the bestower of their fruits. He is "Dharma-maya" as He is the object of worship through pious acts like charity prescribed in the Smṛtis, and the bestower of their fruits. He is "Tapo-maya" as He is the bestower of the fruits of the knowledge arising from the meditative practices described in the Upaniṣads. Because it has been heard that various deities bestow specific results, how can He alone be the object of worship for all practices? To this, it is said that even Brahma, Rudra and other authorities strive to comprehend His true nature, which is inscrutable. He is therefore worthy of being worshipped as the indwelling Self even of those deities. With the word "Bhagavān", a specific supreme deity is intended. (19)

Remembering the Lord as the protector of all, he says "The husband of Śrī...". "Yajña-pati" means the regulator of Vedic rituals. "Prajā-pati" means the protector of all beings up to immobile objects. "Dhiyām pati" implies He is the regulator of all meditations or upāsanās. He is called both "Yajña-pati" and "Dhiyām pati" to indicate these two meanings. "Loka-pati" means the protector of all the worlds and their contents. "Dharā-pati" means the protector of the earthly realm. Since the earth is particularly dominated by unrighteousness, it is mentioned separately with the implication that the Lord descends in forms like Rāma and Kṛṣṇa to destroy evil forces and specifically uphold dharma on the earth. The purpose of His descent is stated by "Pati". He is the protector and the ultimate resort of the Yādavas like Aṅga, as well as of virtuous persons like Uddhava. This indicates that delivering the pious is the main purpose of His avatāras, while destroying the wicked is only an associated function. Not only is He the protector of His own kinsmen, but of all virtuous souls, as indicated by "Satām pati". With the words "Gatir ca", he prays that such a Lord may be pleased with him. (20)

Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā

If such is the greatness of service to virtuous people, what can be said of service to the Lord? This is the intended meaning. The word "extraordinary" reveres and extols. The phrase "even the wretched Kiratas" means that all other sinners who take refuge in Him are purified. The meaning is that those like the Brahmins who have no other refuge are purified from sin by taking refuge in and serving Him. The Kiratas are born from the Shatri, Parna, and Shabari tribes. The Huns are forest-dwellers born from the Vaidehas and Pulkasis. The Vaidehaka is born from a Vaishya father and Brahmin mother, and their descendants are the Andhras. The Madhupayinas speak an unknown language of Brahmins and others. The Pulindas are born from the Nishadas and Kiratis, or from unchaste union and theft. The Chandalas are born from a Shudra father and Brahmin mother, and their descendants are the Pulkasas. The Abhiras are born from a Brahmin father and the daughter of an Abhira. The Kankas and Karparas are born from a king and Vaishya woman. The Yavanas, Shakas, Turshakas, and various Huns are born from other mixed parentage like the Dhombakurus, Vidas, Purtis, and others - in all sixty-four classes are mentioned in this way along with those not mentioned. (17)

A Brahmin has three sons corresponding to the three higher classes through anuloma (proper) marriages. A Shudra similarly has three sons through pratiloma (improper) marriages with higher class women. A Kshatriya and Vaishya each have three sons through both anuloma and pratiloma marriages. So from a single couple of each class are born twelve types. Each of the four classes gives birth to four types of offspring. Together with the previous twelve, this makes sixty-four classes in total. All of these are regarded as degraded due to faults arising from over-indulgence and were expelled from sacred society.

Thus in the treatise on class distinctions, the phrase "other sinners" refers to those guilty of brahminicide and so on. "To that source of existence" means to that generator of existences who is to be reverenced. (18)

The one of such celebrated greatness is that very Self, the Supreme Self, the Lord - may He be pleased! What is so extraordinary about Him? He is the Lord over even the liberated souls whose perception of the Supreme Self is indirect through devotion. He is praised by the wise whose minds are excellent. Or, He is the Lord over those who follow the Vedic dharma and austerities, as He is the embodiment of the three Vedas, dharma and austerities themselves. This indicates His affection for devotees, as it is said "He favors those who follow the Vedas of their own accord." The supporting evidence for this is given in the phrase "went" - which means that even by those divine beings like Shiva and others who have transcended normal limits, His distinguishing mark in the form of the creation of the universe etc. is to be particularly inferred. (19)

He seeks the grace of Hari, who is distinguished by whatever qualities are desired by the mind at that time. The statement that He is the Lord of Shri (Lakshmi) indicates His supreme sovereignty, but it prevents any idea of His being the Lord only over the gods by saying He is the Lord of Shri, meaning the Earth. As the bestower of the fruits to be enjoyed in future lives, which are achieved through sacrificial acts that engage the mind and senses, He is called the Protector of that fruit. But why should He protect that fruit? For that reason, He is called Prajapati - as He is the Lord who sustains people's lives and gives them progeny, which are the main meanings of the term Prajapati. Or it could mean He is the Lord of intelligence, since rituals proceed from knowledge. The phrase "Lord of the world" prevents the idea that He is only the Lord of the gods like Indra. The statements highlighting His supreme grace towards devotees like "the goal" etc. show that the virtuous do not expect Him to be their Lord out of any sense of dependence. Hence He is the Lord of the virtuous. (20)

Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā

Showing that even sinful souls who have taken refuge in the devotees are the supreme cause of purity, he says, "kirāta" etc. Here, the idea of taking refuge or not taking refuge is simply based on conventional acceptance. However, if one accepts the supreme reality, then even those who previously took refuge in the Lord must have previously taken refuge in other devotees as well, so there would be no difference. || 18 ||

It is said that he manifests like a direct perception, "sa eṣa" (he is that). He is the object of worship in the ritualistic section of the Vedas. He is the object of worship in the dharma-śāstras like the Manu-smṛti. He is the object of worship in the upāsanā section. Among those, the supreme devotees are those who have renounced deceitfulness and are devoid of any desire other than liberation. || 19 ||

Then, having cryptically indicated his own object of worship, he openly expressed it with the utmost loving rapture, saying: He is the master, the lord of Śrī (the goddess of fortune and all prosperity). Therefore, he is the bestower of the fruit of all auspicious means like sacrifices. Hence, he is the lord, the ruler of all subjects. Since he is the inner controller of all intellects, he is also the enjoyer of all their worlds, the realms of enjoyment. And he is indeed the lord of the earth, having descended out of compassion and enacted the play of being the lord of the earth. When asked, "Who is he?", he says, "pati" (the lord). The lord is the protector, the goal, and the eternal refuge. As evidence for this, he says that he is the refuge of those who have realized him. || 20 ||

Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā

Saying that even great souls become futile and defective without devotion, he says: Ascetics, knowers, those devoted to charity and ritualists, the famous ones who have performed great sacrifices like the Ashvamedha, the yogis who control their minds, those versed in mantras and scriptures, those of virtuous conduct - all these become fruitless without devotion, as evidenced by their [lacking] glorious renown. || 17 ||

He says that even sinful souls, if accompanied by just a scent of devotion, become successful and purified: The Kiratas and others who are sinful by birth, as well as those who are sinful by deeds - they all become purified when those devotees of Vishnu become their refuge and support. Merely by taking shelter of the feet of a genuine guru, those sinful by birth and deeds instantly become purified. This indicates the power of devotion to destroy even the results of past actions that have already begun to bear fruit. For the Kiratas and others, their impurity is caused solely by their low birth. The sin that originates from low birth is precisely the active result of past actions (prarabdha). The statement that "they become purified" implies, by its very mention of purification, the destruction of their low birth status, which in turn reveals the cessation of the active results of past actions. However, when they are referred to by those baixjng titles, it should be understood as merely conventional usage, not an ultimate reality. As it is prohibited to have a caste mentality towards Vishnu, stupendous gurus, or Vaishnavas, so it follows that such low-born persons should also be instructed in devotion. As it will be stated in the eleventh canto: "Women, shudras, and others also should be looked upon with compassion by you." Here the word "adi" indicates those of low birth as well. To dispel all such objections of impropriety, he says "prabhaviṣṇave" - the lordship of the Lord is naturally inherent, requiring no justification. || 18 ||

Having thus established by positive and negative conceptions that devotees alone possess the highest status, he says that the Lord is indeed the object of worship for the sake of attaining one's own goal. That well-known Supreme Lord is the self, the object of worship, for those who have realized the self - the knowers and yogis. The qualifications like "present in the three Vedas" indicate that he is to be worshipped through those respective paths. But he cannot be fully known by anyone, as he says: "Those who are free from deceit can only speculate, but not determine his characteristics or essential nature, which is indicated by those characteristics." This implies that the statements of deceitful proponents of the doctrine of the self carry no weight. || 19 ||

He describes the Lord as the protector of all by saying "śriyaḥ" (of the goddess Shri). Therein he specifies further by saying "patiḥ" (the lord) - he is the goal to be attained, revealing himself in his Krishna form in an unconcealed way. || 20 ||

Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ

Ascetics - devoted to severe austerities like fasting; charitable - abandoning everything for the sake of sacrifices and charity; famous - performers of auspicious deeds for the sake of fame; controlled in mind - having subdued the senses; versed in mantras - engaged in japa with knowledge of the meaning of mantras; virtuous - following righteous conduct. Without dedicating these practices to him, they do not attain the desired fruits of their austerities, etc. || 17 ||

Those whose refuge is the devotees of the Lord - by taking shelter of such persons, even the sinful ones like the Kiratas and others sinful by birth, as well as those sinful by deeds, become purified. Obeisance to that Supreme Lord Vishnu, who has the power to purify. || 18 ||

That same Lord is the supreme master, the lord of the primary material nature and the conscious entities, the master of the gunas - thus renowned in the Vedas. May he be pleased! What is his nature? He whose characteristics are to be contemplated upon for the sake of worship by those free from deceit like Brahma, Shiva, and others. This will be further clarified: He who consists of the three Vedas, whose form is austerity, who is to be propitiated through the dharmas of the four ashramas that yield their respective fruits. Among these, for those endowed with knowledge and devotion, he specifically states: "The self of those who have realized the self" - the Lord Shri Bhagavan exists as the refuge for those great souls. || 19 ||

The protector, the goal to be attained, the savior from all calamities. || 20 ||

NOTES:
1. Some texts read "kridopayikatam" instead of "kritopayikatam".
2. Some texts read "nanavidha-yogai" instead of "nana-vidha-yogai".
3. Some texts add "bhagavat-kartavye tat-poshanety-adi" after 19.
4. There are minor variations in some texts in 19.

Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā

Thus, having properly explained the paths of knowledge and devotion, and stating the necessity of worship even on the path of action, he removes the doubt about their true nature - "those who perform austerities" etc. The famous ones are the doers of acts like digging wells. The mantra-knowers are the practitioners of mantras, or the sacrificers. The auspicious ones are those of good conduct. These are said to be the sixfold ones on the path of action. Austerity is indeed characterized by torment. But that, being only a means like cooking, does not bestow happiness, being intent on the result. For the afflicted body and senses do not bestow happiness. Even when bearing fruit due to being prescribed, there is no connection with the giver. Even when done merely due to the command, it is only with the intention of instructing the self-surrender. There is no justification for bearing fruit through unseen forces. And because of the statement "tormenting the group of elements residing in the body." Also due to the reasoning "Distinct am I, in manifold ways," there is no justification for the assumption of a sequence. The Lord, being all-pervading, bestows the fruit upon seeing the suffering. Or it may be for the cessation of suffering of others. That is not blissful. For what is given by the Lord ought not to be accompanied by envy and malice. Thus, he purifies the remnants, just as a thing is purified by distributing to many recipients, taking from some and giving to others. But there is no certainty that the thing given will be a means to the result, since it can be used for various purposes. Therefore, there is no assurance of attaining happiness in performing what ought to be done for the Lord, since it culminates in the action of cherishing it, and there would be the fault of theft in being independent. Even in the case of digging wells, etc., the decision would be just like charity, since it produces rest and is meant for doing what the Lord desires. As for the thinkers, they are just the yogis. They have been considered by the examination of the true yogis. In suppressing all of them, there would certainly be an offense against the presiding deities. But in surrender to the Lord, since what is stated by him is done, there is no fault at all. Even on the path of duty, since it is said "Duty declines through chanting, etc.," surrender is proper due to the possibility of its destruction. Even in the world, in surrender to a great king, there may be enjoyment or dissipation in time. But in the case of the Lord's possessions, since there is no dissipation in time, in the enjoyment of the Lord's possessions, there will be either belonging to him again or his grace, so that, as before, there will be entry into the path of knowledge or the path of devotion, it is said. Those situated in the three paths also belong to the Lord, thus the Lord's glory. But for others, due to the inability to enter there, there is reverent desire expressed by bowing down. (17)

Thus, having stated the way of entry into the Lord for those directly connected to him, he speaks of the way of entry even for those not directly connected, for the sake of the third option of avoiding it. The Lord will speak of that: "The indifferent one is to be described like an enemy." Those who have resorted to the Lord or have resorted to what belongs to the Lord are one group. The others are the second category, it is determined. Therefore, he says, "The Kiratas, etc." The Kiratas and others, the dwellers of the mountains in various regions, being degraded by birth and action, become purified merely by taking refuge in the devotees. They become fit for the service of the Lord, just like devotees. Even other sinners, though liable to expiation, are counted among the nine types. By the intention of the devotees, from all directions, they attain excellence due to their greatness. The prefix "apa" conveys the sense of exceeding, or it may denote pervasion or surrounding. Thus, their resorting to him is not prohibited, since he is the support of the universe, even for the wicked ones like demons. (18)

Thus, having removed all doubts from the perspective of the true nature and the means of proof, he speaks of its greatness in terms of the result - "May that be gracious" etc. There, he first determines the means - "May the Lord be gracious." The means is solely the grace of the Lord. The result is he himself. This is the certainty about both. He says, "May the Lord be gracious." Any other means is subordinate to his grace. All the scriptures have originated through the world and through direct experience. Even the purport of the Veda is determined with reference to that. There, the qualified person, the means of proof, and the good people are the causes of delight. These have also been described extensively, therefore the request is preferable. For in requesting, there is either the great means or the result itself. He indeed accomplishes it through actions of the body, etc., therefore the determination of the means. There, the qualified persons are of two types. Those who are fit for the grace of the Lord are indeed the selves. By the word "self," both the internal organ and the self are meant. Among them, those who are selves, he manifests as the self. But those who possess the internal organ, who are able to direct the internal organ as they wish, he is the Lord, the master of their internal organ, or the one who impels the internal organ, causing them to serve him or making them fit for that. The means of proof is threefold: the Shruti, the Smriti, and the Puranas. Of them, the Veda is primarily the means of proof, since it teaches the sacrifice. The application of duty in the Smritis is also a means of proof, since duty is the primary subject matter there. The Puranas teach austerity, for whatever results they describe, they describe through austerity alone. That triad, in terms of meaning and true nature, is the Lord himself. Then what is the need for either qualification or means of proof? Since entry into both categories, which are the result, is possible. Even in resorting to the good people, it is so. For even by Ajamila, Shankara, and others, that which has reasoning is the marker. The highest among the good people is Brahma or Maheshvara, their disciples, their sons, and others. Even by them, that which is reasoned is specially the marker, not to be known merely as "this is so." For what is reasoned may or may not be. Seeing their own greatness, and by the grace of the Lord, understanding that it is produced by him, and by the direct experience of his true nature and grace, they determine that. For the Lord, being of such kind, becomes gracious in this way. There, in the means of proof, since there are various ways of establishing it, and since there is such experience in the world, it is not determined to be merely that much. But they specially reason that "perception is stronger than verbal testimony." Therefore, it is understood that the Lord himself is to be requested for grace, not anything else, nor anyone else. (19)

Therefore, when prayer is possible, nothing else should be done - this is established. If in the prayer 'May the Lord not be displeased', for an unqualified person praying in the world gives rise to anger. Even though there is no possibility of anger due to the general nature of grace and the absence of prayer, still, it occurs even in general towards an unqualified person. Therefore, to determine that, he states the proper form for prayer - 'The lord of Śrī'. The lord is to be prayed to, this is undisputed, whether he becomes angry or not. He is the lord of those whose lord he is. There he first determines the six-fold lordship. First, the Lord is the lord of Lakṣmī. Then, he is not displeased when prayed to by women following the path of affection like Lakṣmī, nor by others following that path. Similarly, he is the lord of sacrifice. He is not displeased when prayed to by the sacrificers. Hence, the plural expression 'whoever desires in the sacrifice' indicates his lordship over the sacrifice. Further, he is the lord of progeny. He is the lord of those who are merely worldly, having progeny, or born with excellence. Even by ordinary people, often, even by those of little distinction. Further, he is the lord of intellects. He is to be prayed to even by those who understand any intellect, in action or knowledge, from words or the meaning. Further, he is the lord of the worlds like heaven etc. Therefore, he is to be prayed to by those belonging to those worlds too. Then, he is the lord of the earth. Therefore, he is to be prayed to even by those dwelling on the earth. And by women, sacrificers, the wise, and even by those lacking means - by all these, Hari, the Lord, is to be prayed to. Further, he is the goal and refuge of the Andhaka, Vṛṣṇi and Sāttvata clans. Earlier, his being fit to be prayed to by the devotees was determined. Now, his being the goal is determined. He is the lord, the goal. He is the means to one's own state. When that goal, being one's own state, assumes the role of a means, then there is experience of the goal. For one who is not engaged in one's own happiness, or one without means, or one independent, cannot be the cause of that action. Therefore, the Lord, being prayed to by the Yadavas as their lord, has also become their means of action. Therefore, as much as they can do, that much is theirs because of him. Hence, his being the goal is established here, and there is no possibility of anger being far away because of the word 'ca' (and). To show that the Yadavas are to be served in the three modes - tamas, rajas and sattva, he says: 'The lord of those abiding in the modes too.' Further, where the Lord is attained and prayed to even by those imbued with the modes, what is there to think for us? Saying 'May he be pleased with me', he says: 'He is the lord of the virtuous ones too.' Those who abide in the Lord, who have entered into his attributes, who have taken refuge in the Lord through those attributes - he is indeed the lord of them. For others, his lordship is merely figurative. Through reasoning and scripture, he is the lord of the virtuous alone. Therefore, the idea is 'May he be pleased with me.' (20)

Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ

There is a doubt regarding the nature of those called 'tapasvins' here. The meaning is whether they are solely devoted to pure actions, or are they pure in action while engaging in actions for the Lord - this kind of doubt. In the explanation, the word 'ādī' in 'kṛpārāmādī' indicates the inclusion of other actions like composing poetry etc. that lead to fame.

Now, the statements like 'karmanaiva hi samsiddhim āsthitā janakādayaḥ' etc. convey that the attainment comes only through action, so what is the specialty in surrendering? To remove this doubt that attainment does not come from mere action but from surrendering action, they first state the nature of tapas, which is a kind of action, in the verse beginning 'tapaḥ'.

Since the word 'tapas' is derived from a root meaning 'to torment' and its meaning is of the nature of pain etc., it is of the nature of torment. However, tapas aims at accomplishment, just as the transformation of food is aimed at bringing nourishment. Just as that transformation occurs for the sake of the pleasurable act of eating which is a means of nourishment, similarly this tapas torments the body and senses for the sake of engaging in enjoyments which are a means of nourishment. Thus, it does not give pleasure or happiness.

Now, one may argue that since the torment arising from the transformation of food is not abiding in itself, and tapas is abiding in itself, and further since there is a teaching of attainment of happiness later, happiness should be accepted for tapas. This is addressed in 'na hi' etc. At the stage of experiencing happiness, since the nature of tormenting tapas is not seen as it is absent then, its ability to give happiness cannot be accepted.

However, since there are Vedic statements like 'tapasā devā devatām agre āyan', 'tapasarpayaḥ suvaran aviñdan', 'tapasā sapatnān praṇudāma rātīḥ', 'tapasi sarvam pratiṣṭhitam tasmāt tapaḥ paramam vadanti' etc. which indicate that tapas is enjoined to give results like godhood, it may be argued that tapas indeed gives happiness. This is addressed in 'vihitatvādi'.

Even though enjoined in that way, since tapas does not have a direct connection in giving the result of godhood etc., and since it cannot be said to directly cause happiness due to lack of connection with happiness, it is only a means to an end, not a giver of happiness. This is the meaning.

Now, in saying that mere tapas has no connection with happiness, there may be a contradiction with statements like 'brahmaṇe darśayan rūpam' which indicate the result of tapas performed under the Lord's command. This is addressed in 'śrājñāmātre' etc. Even when performing tapas as per the Lord's command, the intention is only to indicate that it should be done as an offering of one's self. The usage 'tapo dhanam' means the wealth which is one's self (ātmā), so the intention of such a command is only to indicate that it should be done as an offering of that (self). The Lord's intention is of the form 'Having performed tapas while being mine, one should offer it to me.' Not that such a result comes merely from tapas, but the Lord alone gives such a result when tapas is offered. This will become clear in the seventh chapter in 'taptam tapa' and in the ninth in 'dustoṣaḥ kūṭayoninā'.

Now, one may question what is wrong in conceiving the role of tapas as a means to happiness through inference, if not perceived directly? This is addressed in 'śradṛṣṭe' etc. Still, since there is no evidence for it producing results, and since results are possible only through offering, conceiving its unseen role would be improper. There is no evidence for such a conception. Even if it is accepted out of familiarity, the statement 'kalpayanti' points out the contradiction of molding existing entities, so an unseen role cannot be conceived for tapas either.

Now, if that is so, by the maxim 'what is the possibility otherwise', since the Lord directly or indirectly is the giver of results, and tapas performed under His command also has the same nature of being a means as mere tapas due to its tormenting nature, how is there any possibility of happiness from mere tapas given by the Lord sometime? To explain this distinction in surrender, it is said from 'matta' to 'karoti'.

In the statement from 'sukham duḥkham' to 'matta eva pṛthagvidhāḥ', it is taught that the Lord alone is the cause of happiness, and since there is no evidence for conceiving a series (of intermediate causes), even tapas performed under the Lord's command, by tormenting the body and senses, makes them fit for the Lord's purpose and makes the body capable of undertaking actions conceived by the Lord. Then, being pleased, the Lord directly gives happiness. This is the specialty.

Now, if the result is the same, what is wrong if it comes through a series? This defect in coming through a series is stated from 'yad' to 'āha'. Such is the defect if attained through a series.

Then, what does the Lord accomplish by giving (the result)? This is addressed in 'evam' etc. Thus, remaining enjoyments are also cut off by that detachment for the purpose of making the body and senses capable of performing their duties, i.e., it purifies the body and senses of enjoyments so as to make them capable of doing their respective works. In this way, undertaking austerities inspired by the deliberations of the Lord is unto the Lord Himself. If done as prescribed and offered to Him, it is pure action; if not offered, it is impure; and if done in violation of injunctions, it is demoniac - this is the discrimination of their real nature. This very idea is conveyed in the verse: "Whatever austerity you perform, O son of Kunti, do it as an offering to Me" by the words "those who are free from desire for fruit are said to be imbued with sattva", and by mentioning, "but those who are attached to fruit" and "fools", it is indicated that it is being refuted. Therefore, everything is flawless in this way.

Similarly, after accomplishing austerities, they explain about charity beginning with "One who gives" until "attainment". However, a previous view may raise an objection that according to the Shruti statements like "Charity and sacrifice are the supreme means in this world; all beings subsist on charity...", charity is said to be the supreme means for attaining prosperity, so let it be confined to being just a means for attaining prosperity. But this objection is dismissed: Even if charity is considered to be like that, it does not necessarily mean that mere charity without proper utilization of wealth can be a means of attaining fruits. Rather, it is only when accompanied by proper utilization of wealth that charity becomes a means of attaining fruits. Otherwise, statements like "Even the duty of charity is difficult without proper discernment" and "When given to unworthy persons, that is said to be tamas" etc., would contradict.

Therefore, since charity accompanied by proper utilization of wealth alone can be a means of attaining fruits, and since it is impossible to know the proper utilization, in matters to be done for the pleasure of the Lord, making that charity in service and nourishment of acts of charity becomes the final principle.

Two sentences missing from the text

In the verse "You have created this entire universe just for sport, yet the sovereignty over it rests with You alone; who else has any independent authority to do anything here?", it is indicated that since everything belongs to the Lord, charity given without offering to the Lord amounts to assuming an independent position, and by accepting such charity for oneself, true prosperity is not attained just as by stealing, the opposite of what is desired occurs. The same principle applies to austerities as well. With this, the verses like "You give whatever" and "Charity is that which is given" etc., should also be understood in the same way as before.

After explaining charity in this manner, they indicate about glorious works like digging wells, planting gardens etc. by using words like "well" etc. Just as in the case of charity, their determination is also based on whether they are accompanied by proper utilization or not. In the case of a well, if it becomes undrinkable due to animals falling into it, or due to its brackish and distasteful nature; in the case of a garden, if it becomes barren; or if they are plagued by thieves, winos, etc., then such acts accrue demerit to the doer. Otherwise, they would be meritorious everywhere. Thus, just like charity, only those works like digging wells, etc., which are accompanied by proper utilization, become means for attaining fruits. Since it is impossible to know the proper utilization, if not offered to Him, there occurs the aforementioned demerit born out of independence. Even if the utilization is proper, there is deficiency from the standpoint of the Lord since it is done independently. But when offered to Him, as said before, it becomes a means for attaining peace and so on. This is the determination regarding such works as digging wells etc.

This fact is also clearly stated in poetry through verses like "Not that artificial language" and "That outburst of speech from the people" etc. Here too, the verses like "Whatever you do" and "considering that as an action" etc., should be understood in the same way as before.

Next, they establish the principle of Yoga beginning with the verse "The yogis" etc. Here, the word "manasvi" is used to denote those like charitable people, warriors in battle, and others of that kind. To remove the doubt as to what is the basis for referring to yogis here, they say: The word "manasvi" denotes only yogis. The reason for this is given in the verse "Those who, having reflected...". This is because they are not to be reflected upon again if they are not devoid of physical form etc., in the beginning. Hence, though the mention of "This is the supreme duty: Self-realization through Yoga" occurs in the context of discussing duties, it should be understood here due to its proximity.

They say, "Since it is mentioned that yoga prevents sin, as in statements like 'One should burn up the body through yoga itself, and sins too,' how can one not attain well-being?" and so on up to "This is possible for all." Thus, these statements are solely intent on surrender. Similarly, the previous statements should also be understood in whatever way is possible. In this way, having established yoga, they establish that the dharma of śruti and smṛti is also like that, as in "the path of dharma" and so on. The word "śruti" refers to the statement from the Upaniṣad narrating Vāsiṣṭha's defeat due to not surrendering to the Lord, as mentioned in the statement "Vāsiṣṭha, the performer of the seven sacrifices, asked about the devas' share." That is also remembered. The śruti states, "Vāsiṣṭha, the performer of the seven sacrifices, asked about the devas' share: 'Why did the sacrifices of the greatly opulent ṛṣis like Sṛñjaya not succeed in attaining the Lord of sacrifice?' To this, he replied, 'The Lord of sacrifice, indeed the Sṛñjayas were defeated,' and said, 'The sacrifice was established in the sacrifice itself, which led to the defeat of the sacrificer.'" The word "sacrifice" at the end refers to the Lord, as mentioned in the statement "The sacrifice is indeed Viṣṇu." And "being established" means "being surrendered." Otherwise, how could the word "being established" have any meaning, since the sacrifice already exists in its own form? Thus, the meaning is that without surrender through practices like chanting, their destruction is possible, so surrender is appropriate to prevent that. The good conduct mentioned as "auspicious" is considered to be for everyone, being considered through the aforementioned deliberation, so it is not deliberated upon again. However, here the question may arise, "What is the seed for glorifying surrender?" To this, they give the example from the world, beginning with "In the world too." "Destruction by time" means the destruction of objects over time. "Belonging to the Lord" means surrendered to the Lord, such as austerities and so on. However, the question may arise, "What exactly is this glory that is primarily surrendered to?" To this, they say, "The three paths," and so on. Here, "the path of devotion" and "the path of knowledge" refer to those other than the three types mentioned earlier. (17)

The word "Kirāta" here means "semblance." Therefore, the meaning is based on the statement of the Lord mentioned earlier. By stating the two extremes here, it should be understood that "it is better to remain within the cage of blazing fire than to engage in conversation with people averse to the Supreme Lord," otherwise the usage of the word "Kirāta" would be inappropriate. "Manifest as the Supreme Lord" means being the bestower of pre-eminent existence.

Now, if purification were to occur merely by taking shelter of the Lord, then since the Lord is the support of the entire universe, even wicked demons would become purified by taking shelter of Him. To address this, they say, "except those..." up to "they are prevented." Thus, "apa" means "exceedingly," "pervaded," or "surrounding" shelter. Those who do not take such shelter of the Lord are called "apaśrayāḥ," meaning "those who do not take shelter." The statement "those who do not take shelter of Him do not become purified" implies that by the prefix "apa," it is indicated that those who take shelter of Him in some way do not become purified. For this reason, their taking purifying shelter is prevented. (18)

Regarding the statement "sa eṣa" (That same Lord): Now, if grace itself is the means, it should simply be said "May that Lord bestow His grace." What is the purpose of other qualifications? To this, they say "śranayatvitvādi" (beginning with "listener") and so on. The purport is that mentioning other means is to indicate their subordination to grace.

However, if everything becomes subsidiary through grace, the doubt may arise, "How can all other means become redundant by grace?" To resolve this, they say "loke" (in the world) and so on. The meaning is that since the world and other means are based on delusion and not on valid means of knowledge, and since the means mentioned by them are also similarly unreliable, grace alone is indispensable as the object to be attained through valid means.

Now, the doubt may arise, "How is this to be ascertained?" To resolve this, they explain the means of ascertaining the meaning of the verse through two kārikās (verses), beginning with "tatra" (there). These means mentioned, such as the self and so on, though seemingly the causes of grace, are indeed provisional. Therefore, prayer alone is certainly the best means. The reason for this is given as "samprārthane hi" (for in earnest prayer) and so on. Therefore, in this verse, the ascertainment of the means (to grace) alone is undertaken. Otherwise, one would pray for means other than grace, which is not intended here.

Regarding the word "ātmavatām" (of the self-possessed), they explain "ātmaśabdena" (by the word "self") up to "karoti" (does), intending the meaning "those possessing both the self and the Self" by the compound word.

Clarifying the idea of "abundance" indicated by "mayūra" (peacock), they explain from "tatritaye" (in that triad) up to the end.

Thus, they conclude with "tata" (therefore) and so on. The meaning is that according to the Śruti "whomsoever this" and the prior determination "to be sought through contemplation," without authority and scriptural evidence, the fruit (of charity) cannot be obtained. Therefore, charity depends on grace, and hence grace alone is the means, as it subsumes all other means.

Now, if it is argued that the guru's grace mentioned in the Uttara Kāṇḍa can also be attained, to this they say "satām" (of the virtuous ones) and so on. The reason is given as "yata" (because) and so on. The word "iti" (thus) in the phrase "tajjanitam iti" (thus born of that) indicates the reason.

However, if it is contended that in their case (the virtuous ones), grace was directly visible, then it should be ascertained that the fruit arises from that (grace). In that case, by propitiating that (grace), the prescribed actions should be performed. What is the need for prayer? To this, they say "tathā" (thus) and so on. The idea is that just as direct perception is the means there, for the different forms of attaining that grace, verbal testimony is the means. When there is a contradiction between these two means of knowledge, in performing the prescribed actions, verbal testimony cannot override direct perception, as it (verbal testimony) derives its significance from the latter (direct perception). Since verbal testimony is based on inference from circumstances, it cannot contradict that (direct perception). To reconcile the equal strength of both, it is ascertained that the means to attain the essential nature (of grace) and other means are not merely of that measure.

Now, if that were so, they (the virtuous ones) would have understood the absence of that mere measure, and then they would not have prescribed it. To address this, they say "te svam" (they, their own) and so on. The idea is that even then, since they did not consider any single means as sufficient, and in the absence of any authority to determine which means leads to grace, prayer itself is appropriate out of uncertainty.

Keeping this in mind, they say "tasmāt" (therefore) and so on, meaning that since there is no certainty about any particular means being beneficial for attaining grace. Stating the conclusion, they say "tasmāt prārthanāyām" (therefore, in prayer) and so on, meaning that after considering scriptural texts and reasoning, prayer itself is determined as the means. (19)

Regarding "śriyaḥ patiḥ" (the Lord of Śrī): To ascertain those qualified for praying for grace, they introduce the general principle with "yadi prārthanāyām" (if for prayer) and so on, for the sake of generality. The phrase "ityādi" (and so on) is an explanation of the same, as no other (category) is intended to be prayed for. "Rūpam" (form) refers to the attribute of the object to be prayed for, as explained in "tadyeṣām" (those for whom that) and so on.

Thus, those who do not seek the Lord as their refuge are ineligible. It is only for such (ineligible) ones that praying for grace would be improper, not for others. To clarify this, he speaks of the three categories of eligibility in order, beginning with the lowest. Among them, he first describes the "mandam" (lowest) as "patiḥ" (the Lord).

"Bhagavatpatitvajñāpakam" (indicative of the Lord's supremacy): It indicates that the Lord is the supreme ruler of all sacrifices. After understanding this, there is no impropriety in praying to the Lord.

In the reading "yatkāmayeta" (whatever one may desire), since "tat" (that) is always connected to "it" (this), "tat" is treated as an upāhāra (resumed reference).

"Alpaviśeṣaiḥ" (with minor distinctions): Those endowed with distinctions like being born in a noble family and possessing superior qualities.

"Phalamukhatā" (the primary result): Prayer being the primary means, either for one's own attainment or for attaining objects of enjoyment.

"Tatra gamakam na hi" (for there is no means to that) and so on: "Svatantra" (independent) means indifferent.

"Kriyārūpopi jāta" (even if born in the form of action): This refers to the incarnations of the Lord after which even ordinary people like Sātya and others, as mentioned in Indian texts like "sauvirārajamahiṣīm bhojām nāma haradvalā" and so on, are described as displaying valor.

"Śrata" (heard): Because of the Lord's compassionate acts.

"Kriyāsādhyarūpa" (whose form is to be attained through action): Whose form, which is the result to be obtained.

"Guṇeṣu" (in the qualities): In the Lord's qualities and divine plays.

"Aupacārikam" (formality): Because of the Lord's distance and lack of anger despite being prayed to and offered gifts, it is considered a formality. (20)

Śrī Giridhara-kṛtā Bāla Prabodhinī

He bows down, saying: "Even though seekers devoid of devotion may attain some temporary fruit through various practices, since they do not attain the imperishable supreme fruit, all their practices are indeed fruitless." Those ascetics who are engaged in severe austerities like the cāndrāyaṇa vow, the illustrious builders like those who construct wells and gardens, the masters of the mind who strive to control the senses like the mind, the knowers of mantras who are devoted to chanting mantras, or those who perform rituals like sacrifices due to their knowledge of mantras, the auspicious ones and others who are devoted to their own conduct – all these do not attain the highest fruit of their austerities, etc., without dedicating them to that most glorious one. Homage, homage to that glorious one. The word suśravas is used here to indicate the pre-eminence of hearing about the Lord, etc. (17)

What more is to be said? The devotees of the Lord, having purified themselves, attain the Lord. Thus, he says: Even the degraded ones like the hunters and other sinners who cannot be purified even by expiations, when they take refuge in the Lord who is the refuge of the fallen, become pure, free from the obstacles to liberation, and are liberated. Salutations to Him! To dispel any doubt about His capability, he clarifies: "To the supremely capable one..." (18)

Having offered obeisance to the Lord in this way and praying for the continuation of that obeisance, he entreats for the Lord's grace to narrate the story asked by the king, with the words beginning "He..." The meaning is: "May that Lord whom I have bowed down to previously be gracious to me." To dispel the doubt, "Why do you entreat Him alone, abandoning other deities?" he states that the Lord alone is to be worshiped in various forms: "For the self-realized souls who see the non-difference from Brahman, He is to be worshiped as the Self; for the yogis, as the Supreme Lord; for those devoted to study, etc., as the three Vedas in the form of Ṛg, Yajus, and Sāma; for those engaged in sacrifices, etc., as Dharma; for the ascetics, as Austerity itself." Anticipating the doubt, "How can the one Lord be worshiped in many forms?" he says: "Whose form, even for Ajā, Śaṅkara, and others, is a matter of reasoning..." To address the potential objection that worshiping the Lord through reasoning would be fruitless, he says: "For those free from the faults of false imagination, fraud, and deception..." The idea is that the reasoning of great souls who are faultless is indeed authoritative. (19)

Remembering that the Lord is the protector of all, he entreats His grace upon himself, thinking it is indeed proper, with the words "Śriyaḥ patim..." "The lord of Śrī (Lakṣmī)," the protector of sacrificial rites, the progenitor of all beings from Brahmā down to the immobile, the lord of intelligence who controls all intellects, the lord of the worlds including the fourteen worlds from Pātāla and others. Although the earth is included among the worlds, to indicate that He protects it in a special way by incarnating as Rāma, Kṛṣṇa, and others again and again, he says: "The lord of the earth..." He is the lord and the ultimate resort of the Yadus like Andhaka and others. Even though His devotees are included among His subjects, to indicate that His incarnation is specifically for their protection, as stated in the words "For the deliverance of the virtuous, I manifest Myself," he says: "The lord of the virtuous." May that Lord be gracious to me. (20)

Hindī Anuvāda

Great ascetics, charitable souls, illustrious persons, masters of the mind, virtuous ones, and knowers of mantras do not attain welfare until they surrender their practices and themselves at His feet, whose glory is such that self-surrender to Him is essential. Repeated obeisance to that Lord of auspicious glory. (17)

The degraded castes like the Kirātas, Hūṇas, Āndhrās, Pulindās, Pulkasas, Ābhīras, Kankas, Yavanas, and Khasas, as well as other sinners, become purified when they take refuge in the all-powerful Lord whose devotees they surrender to. Repeated obeisance to that all-powerful Lord. (18)

He is the Self for the wise, the Lord for the devotees, the embodiment of the Vedas for the ritualists, the embodiment of Dharma for the virtuous, and the embodiment of Austerity for the ascetics. Great deities like Brahmā and Śaṅkara contemplate His form with their pure hearts and remain astonished. May He shower His grace upon me. (19)

He who is the husband of the goddess Lakṣmī, mistress of all wealth, the enjoyer and bestower of fruits of all sacrifices, the protector of subjects, the indweller of all, the ruler of all worlds, the lord of the Earth, who incarnated in the Yadu dynasty and protected Andhaka, Vṛṣṇi, and the Yadu clan, being their sole refuge – may that Lord Kṛṣṇa, affectionate to devotees and the whole and sole belonging of the virtuous, be gracious to me. (20)