Text 17: The sun illuminates both internally and externally by expanding its radiation; similarly, the Supreme Personality of Godhead, by expanding His universal form, maintains everything in the creation both internally and externally.
Text 18: The Supreme Personality of Godhead is the controller of immortality and fearlessness, and He is transcendental to death and the fruitive actions of the material world. O Nārada, O brāhmaṇa, it is therefore difficult to measure the glories of the Supreme Person.
Text 19: The Supreme Personality of Godhead is to be known as the supreme reservoir of all material opulences by the one fourth of His energy in which all the living entities exist. Deathlessness, fearlessness and freedom from the anxieties of old age and disease exist in the kingdom of God, which is beyond the three higher planetary systems and beyond the material coverings.
Text 20: The spiritual world, which consists of three fourths of the Lord’s energy, is situated beyond this material world, and it is especially meant for those who will never be reborn. Others, who are attached to family life and who do not strictly follow celibacy vows, must live within the three material worlds.
Śrīdharasvāmikṛtā Bhāvārthadīpikā Vyākhyā
To demonstrate the eternal liberation, he speaks of the meaning of immortality. He (sa), with the explanation of the immortality mentioned in the mantra, explains the word "annaṁ" with a variation in the case ending. From which he has transcended the mortal (martya), subject to death, food, the fruit of action. Therefore, not only is he all-pervading, but he is also the lord of his own immortality and bliss. If there is a doubt about how the one consisting of the universe can have eternal liberation, to dispel that, he explains the meaning of "etāvānasya." Mahima (greatness), the immortality and lordship even of the one consisting of the universe, this greatness is difficult to surpass because of not being overwhelmed by the universe. And by the mantra, saying "etāvānasya mahimā vibhūtiḥ sa tu jyāyān mahattara," this very meaning is stated. (17)
Thus, it has been said that the Lord is eternally liberated. Demonstrating the arrangement of bondage and liberation for the beings who depend on him, he explains the meaning of "pādo'sya viśvā bhūtāni." In the feet (pādeṣu), the three worlds, Bhūḥ, etc., are like feet, portions of him who presides over the state. In the worlds that are like portions, his feet, they know all beings, the living entities. However, in the mantra, the compounding of "pādo'sya viśvā bhūtāni" is explained with the intention of non-difference between the substratum and the substantive, and the singular "pāda" with the intention of generality. Showing the variety of results in beings, he explains the meaning of "tripādsyāmṛtaṁ divi." Of this Lord, the three-fourth immortal, eternal bliss, is in the divine higher worlds, not in the three worlds. Showing that very threefold nature mentioned in the Veda, he says: The head of the three worlds is Mahar-loka. Above that are the worlds of Jana, Tapas, and Satya. In them, immortality and so on are respectively bestowed. In the three worlds, happiness is only perishable. Although Mahar-loka is a place of gradual liberation, there is no imperishable happiness there because its inhabitants leave their abode at the end of a kalpa. In Jana-loka, however, there is immortal, imperishable happiness because they do not leave their abode as long as they live. But for the residents of Mahar-loka, when the three worlds are burning at the end of a kalpa, afflicted by the heat of the fire of Saṅkarṣaṇa, there is the sight of danger as they go to Jana at that time. In Tapo-loka, there is the absence of that, only safety. For it will be said: "When the three worlds are burning by the power of Saṅkarṣaṇa's fire, Bhṛgu and others, afflicted by the heat, go from Mahar-loka to Jana." And in Satya-loka, there is fearlessness, liberation, because of nearness to that. (18)
Explaining this very variety according to the difference in qualification, he explains the meaning of "tripādūrdhva." Aprajā means those who do not procreate in the form of children, etc., the celibate and the forest-dweller. Their āśramas are outside the three worlds. The householder, however, is inside because he is devoid of the vow of celibacy required for those of great vows. (19)
Showing that this difference in qualification is only due to the difference in the state of one person, not entirely different in regard to the subject, he explains the meaning of "tato viṣvaṅ." The puruṣa, the knower of the field, who moves (añcati) in various (vividha) ways (su), is viṣvaṅ. He used to move on the two paths, southern and northern. How are the two paths? Sāśanānaśane: the means of attaining enjoyment and liberation. Here, the qualification is repeated as the reason. Because one is in the form of ignorance and karma, and the other is in the form of upāsanā, the means of knowledge. (20)
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
He, the Supreme Lord, is the Lord of immortality, the master, the enjoyer, the one who feeds, the giver. To explain the distinction from heavenly nectar, it is said - He is the Lord of immortality, which is free from the fear of worldly existence, because He has transcended the food that is subject to death, the happiness that is temporary. The idea is that one who eats dead things does not relish chewing chickpeas. And if sometimes out of curiosity one chews, it is without attachment. It is the same for the inner controller as well. Statements like "I am the enjoyer and Lord of all sacrifices" should be understood as not contradicting this, based on scriptural evidence. In the Shruti statement "One of the two eats the sweet fruit while the other looks on without eating," not eating means being free from attachment. Thus the meaning of "He is the Lord of immortality because He transcends food" has been explained. 'Amṛtatvasya' has the fifth case-affix by Vedic license to express the meaning of the genitive. 'Annena' is used to mean 'anna' by the sūtra "A noun in the instrumental has the sense of a noun in the instrumental." 'Atirohati' means 'he surpassed'. For this reason, the greatness of the Supreme Person is unsurpassed. Thus the meaning of "Such is His greatness, and the Purusha is greater still" has been explained. (17)
Thus, having explained the threefold immortal lordship and the one-fourth mortal, he further explains His fourfold lordship. In the statement "All beings are in His feet," the word 'pāda', which means 'foot', refers to the foundation. The mortal lordships, which are based on the three guṇas (sattva, rajas, and tamas), are like the foundation for Him. His fourfold feet, which are His lordly enjoyments, contain all beings including His associates, showing them to be like feet, the basis. The immortality, well-being, and fearlessness are eternally established above, in the highest realms of Vaikuṇṭha, above the pinnacle of the three realms of sattva and so on. The idea is that the former (mortal) is one-footed, being constituted only of mortal food, while the latter (immortal) is three-footed, being constituted of the triad of immortality and so on. This illustrates the meaning of the statement "His one foot is all beings, while His three feet are the immortal in heaven." 'His foot' means that the three feet of His, which are immortal, are in heaven, in Vaikuṇṭha, while 'all beings' refers to the one foot. Here, the non-difference of the substratum and the substrate is expressed. This is the context.
However, Viśvanātha divides and explains His illusory and non-illusory manifestations in two ways. 'Sthiti' means sustenance of all worlds. 'Sthiti-pāt' refers to Him at whose lotus feet, which are part of Him, all beings, both bound and liberated souls, are said to exist in the illusory and non-illusory realms. Among them, above the head of the three realms constituted by the three guṇas is the region covered by prakriti, in the realms above it, in the supreme abode. 'Amṛta' means absence of death, 'kṣema' means absence of disease, and 'abhaya' means absence of fear caused by mutual enmity or offenses against the Lord. The absence of fear caused by time is implied by the word 'amṛta'. 'Adhāyi' means established. By that, it is understood that death, unrest and fear are established in the realms of the three guṇas, contrary to that. The impermanence of the material realm of the three guṇas and the permanence of the realm beyond the three guṇas, the supreme abode, will be explained later in this canto in the description of that abode, with statements like "time has no influence there," "where māyā does not exist," and so on. Thus the meaning of "His foot is all beings..." has been explained. Here, the oneness of the substratum and substrate is expressed by the intention of non-difference, using the singular 'pāda'. The general meaning is that the immortality belonging to His threefold manifestation is established in the three feet in all the realms above. This is the meaning.
It means that since it consists of the three guṇas, it is connected with them. There, in the seven worlds, because of its proximity to that (immortality), and because of the proximity of liberation. Just as one who has come to the banks of the Ganges is said to have reached the Ganges, similarly here too, even though liberation is near, it is spoken of as liberation. It means that for those in Satyaloka, liberation exists through contemplation on the Vedas and Svayamprabha. Alternatively, because the Smṛti also mentions their liberation, as in the statement "All those who are with Brahmā, upon reaching the end of the kalpa, enter the supreme abode with perfected souls." This is the context. (18)
Now, in the context of the four-legged nature, he presents an alternative view to the arrangement of the three worlds. The word "pāda" and the word "ca" mean the aggregation of what has been said. Outside of the manifestation, there were three legs, and even with the intention of dividing the fourth leg, which is of the nature of manifestation, there were three other legs outside the three worlds. Thus, even in the mantra, the word "again" is used in the same way. What are those worlds attainable by those who are celibate, forest-dwellers, and renunciates? Therefore, all four have a three-legged nature due to the attainability of the three dharmas. The fourth, however, is different. The leg within the three worlds is the householder, and that which is attainable by him, because he is not one of great vows, is like that, meaning devoid of celibacy. Viśvanātha specifically shows the meaning of "all beings are in the legs". Beyond the covering of prakriti mentioned by the word "bahis-trimuddha", there were three legs referred to by the word "parama-vyoma". And by the word "ca", even those legs which are situated within the manifestation in some places, such as Mathura and Ayodhya, etc., are the abodes of those who are not born excessively, meaning the liberated souls. The eternality of the abodes and the abode of the abodes is contradicted. It has been previously stated, "immortal, secure, fearless". However, this fourth leg is different from the three worlds consisting of the three gunas, meaning prakriti. Where there is a householder, meaning a person engaged in actions. What kind of person? One who is not of great vows, meaning devoid of devotion to the Lord, devoid of devotion to the Lord. And if he were ever to become a devotee, then his place would also be the three-legged opulence. Thus, the meaning of the Śruti, "The puruṣa rose up three-legged, and one leg of his remained here again", is explained. And the Smṛti passage beginning with "of the three-legged opulence" and ending with "covered by Śrī and the earth" should be remembered here in context. (19)
He says that the soul alone attains the single-legged and three-legged opulences characterized as mentioned. The word "viśvam" means the soul. It moves on the paths of single-legged and three-legged opulences. What kind? Those that are the means of attaining enjoyment and liberation. In the state of ignorance, it attains single-legged opulence, and in the state of knowledge, it attains three-legged opulence. However, with the cessation of knowledge, it is to be accepted with the single devotion attained, as stated by the Lord, "I am to be accepted by single devotion". The Supreme Lord, on the other hand, is the basis of both ignorance and knowledge, which are the functions of māyā. The two paths are dependent on Him because He is their master. Thus, the meaning of "tato viṣvaṅ vyakrāmat sāśanānaśane abhi" is explained. (20)
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
"And also the lord of immortality, because he grows by food (2)" - this is from the half-verse. Sāyaṇa's commentary is as follows: And also. This one is the lord, the master of immortality, of divinity. Because, for which reason, by food, by the food to be enjoyed by living beings, by means of it, he grows, transcending his own causal state, he attains the visible state of the world. Therefore, for the enjoyment of the fruits of action by living beings, this food is his reality in the states of the world, this is the meaning (2).
"So great is his greatness, and the Puruṣa is greater than that (3)" - this is from the half-verse. Sāyaṇa's commentary is as follows: The world, which exists in the form of past, future, and present, so great is all this greatness, the special ability of this Puruṣa, but not his real nature. The real Puruṣa is greater than even this greatness, superior in excellence. (3). (18)
"All beings are a quarter of him (3)" - Sāyaṇa's commentary on this is as follows: All beings, the creatures existing in the three times, are a quarter, a fourth part of this Puruṣa (3).
"Three-quarters of him is immortal in heaven (3)" - Sāyaṇa's commentary on this is as follows: The remaining three-quarters of this Puruṣa, being immortal, free from destruction, abides in heaven, in the self-luminous nature, this is to be supplied. Although it is not possible to ascertain the four quarters of the supreme Brahman, who is declared as truth, knowledge, and infinite, still, the mention of a quarter is made with the intention of conveying that this world is small compared to the nature of Brahman (3).
The worlds above it - The worlds of Jana, Tapas, and Satya, this is the meaning. Then, by going there - In that world of Jana, this is the meaning. In the three worlds - This is the twenty-ninth verse of the eleventh chapter of the third book. (19)
"The Puruṣa rose upwards from the three-quarters, and a quarter of him became here again (4)" - this is from the half-verse. Sāyaṇa's commentary is as follows: That Puruṣa who is three-quarters, untouched by the contact with saṃsāra, of abundant nature (the nature of Brahman), he has risen upwards. Being outside of this saṃsāra, which is the effect of ignorance, he remains established with excellence, untouched by the supreme qualities and faults. That quarter of him, that part, that has become here again in māyā. It comes again and again through creation and dissolution. The supreme self being a part of this entire world has been stated by the Lord also. "I stand pervading this entire world with a single part of myself." (4).
Permanent celibate student - A celibate student is of two types, as follows - The celibate student who serves and the permanent one who is devoted to the reality of Brahman. One who, having studied the Vedas according to the rules, enters the stage of a householder is to be known as a serving one. The permanent one lasts until death. Thus, in Kaum 2 Adhyāyaḥ.
Gṛhamedha - One whose intellect is in the house itself is gṛhamedha, thus in Bālaprabodhinī. (20)
Śrīmad Vīrarāghava Vyākhyā
While explaining the non-enjoyership and liberation-granting nature of the Supreme Person, even though he dwells within living beings, he states the meaning of "utāmṛtatvasyetya" with "sa iti". Because there is no fear from him, he is the lord and giver of liberation, which is immortality. If because he remains stationed beyond, without partaking of the mortal, impermanent food, which is the result of karma, then the Supreme Self grants liberation, as he is devoid of any connection with the results of karma, as stated in the scriptures "anaśnanyo abhicākaśīti". When there is doubt about the justification of the difference between the embodied soul and the Supreme Self, as mentioned at the end of the scripture using the irregular third case in place of the second, he explains the meaning of "etāvānasya mahima" with "mahimeti". This is the glory of the Supreme Person, who pervades everything inside and outside the entire universe consisting of sentient and insentient entities, making everything subject to his governance. The glory of being the lord of immortality is difficult to surpass. Even though he is present as the entire universe, his nature remains untouched by the defects present in the universe, and his lordship over immortality - this is unjustifiable, yet it becomes justified by his glory. This is the purport. || 17 ||
While explaining his immeasurable glorious nature, he states the meaning of the sentence "pādo'sya viśvābhūtāni" with "pādeṣviti". The worlds such as Bhūḥ, where living beings reside, are like his feet, i.e., parts. In those parts, which are his feet, all beings - the four types of entities such as gods, etc. - are known. By this, it is explained that in the mantra "pādo'sya viśvabhūtāni", the apposition and singular usage of "pāda" convey the non-difference between the substratum and the superimposed, from a general perspective. He explains the meaning of "tripādsyāmṛtaṃ divi", which describes the destinations to be reached by the bound and the liberated as his manifestations, with "amṛtamiti". The threefold immortal bliss of this Lord is in heaven, beyond the realm of primordial matter, according to the scriptures. Here, showing the threefold nature mentioned in the Vedic meter, he says: Amṛta is the absence of mortal changes, abhaya is the absence of fear caused by that, and kṣema is the attainment of unsurpassed bliss in the form of desired objects. The eightfold qualities such as freedom from sin, which manifest in the form of liberated sovereignty, are included here in the three categories of amṛta. The meaning of the words "viraja" and "amṛtyu" is stated with "kṣemamiti". The continuation of "satyakāmatva", etc. is mentioned with "abhayamiti". Sin, which is the cause of fear, is indicated by the words referring to the absence of sorrow, etc. "Bhayamiti" denotes all sorrows such as grief, etc. Thus, the threefold liberated sovereignty is established above the three heads, like in the scriptural statement "tamasaḥ parastāt". Beyond the divine play, the immortal and fearless bliss is placed. If the reading is "mūrdhasthiti", it means above the three feet. || 18 ||
The following describes the multitude of liberated souls free from bondage, the infinitude of their attainable abodes, the expansiveness of both, the fewness of the bound souls, the expansiveness of their attainable abode, and the meaning of terms like Tripād Ūrdhva. The Supreme Person, who has three quarters (Tripād), has risen above (Ūrdhva) Prakriti and its evolutes, assuming a divine, auspicious form of his own will, and exists as the enjoyer of all eternal liberated souls. Here, the word Pāda refers to portions. Thus, He in whom the liberated souls and their attainable abodes constitute three quarters (Pāda) in an expansive sense, is the Tripād. The mention of the liberated and their abodes being three parts, in comparison to Him, implies infinitude. One quarter (Pāda) of this Supreme Person, a portion of His expanse, exists here in the realm of Prakriti in a bound state. The attainable abodes also exist as a portion. The universe, with its variegated divisions, is a mere part of a part of that portion, as described. This is the meaning of the Shruti. This very point is elaborated: The three quarters (Pāda) were outside Prakriti and its evolutes. Those Pādas of His are the refuge, the attainable, for the unborn, liberated souls. The externality of one (Pāda) is stated: The lower (Avara) Pāda, which is attainable by the transmigrating individual souls, is within the three worlds. That Pāda is further qualified: Grihamedha refers to one endowed with ego, possessiveness, etc., and associated with the stages of life. Brihadvratha means being bound by Karma. The attribution of attained and unattained qualities is figurative. (19)
Having thus established the Lord's immeasurable greatness, the following verse ("Vishvang", etc.) incidentally describes the two paths—the expansive three-quarter portion and the mundane portion—that are the means for the seekers of enjoyment and liberation to attain the Lord's pastimes. It is explained in the phrase "Sriti". Vishvang refers to the individual soul who perceives diversely. Sriti is the path of light, etc. Vichakrame means "traversed, ventured". How is this Sriti? Āshana refers to enjoyment. The two paths are characterized by the presence and absence of enjoyment. The means of attaining the two paths characterized by the presence and absence of enjoyment is stated: Yad refers to the two paths. Avidyā and Karma, which are mentioned together, are inappropriate. Karma-based ignorance (Avidyā) is the means to attain the path of smoke, etc. The other is knowledge (Vidyā), the means to attain the path of light, etc., in the form of meditation on the Supreme Soul. The individual soul (Purusha) is the basis of both and engages in the two practices. As the Shruti states, "He undertakes both Vidyā and Karma together." (20)
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
Thus, he illuminates and sees all objects without exception, including Viraja, the realm called Virat, those within the universe, those outside the universe, and those beyond the primordial nature of particulars. While seeing, his body is his own abode. According to the statement, he sees even the external objects in this way, seeing everything inside the universe and outside. If it is asked, how is it possible for the liberated world to be different from the unliberated world? In response to that, it is said, "He." He, the person, is the lord of the immortal, fearless (free from the fear of birth, etc.) infinite liberated assembly, capable of granting all desires. The self's food, the object of enjoyment, the principle of Lakshmi free from restraint, the insentient unmanifested imagined by it, its effect, the assemblage of all living beings including Brahma and others who identify with the principles of Mahat, etc., which are perishable due to the destruction of the mortal body—he has transcended them from beginningless and endless time. (17)
With the idea that this reason is not one-sided, it is said, "Greatness." The principle of Brahma, etc., is included in the other side. That which is said to be beyond the unmanifested, superior to the mind, and beyond the perishable Mahat, etc., is indeed Vishnu. Therefore, according to the scripture, since the living beings are his supreme part, how can they be difficult to transcend due to his greatness? In response to that, it is said, "Foot." There are two types of parts of Hari: the essential part and the separate part. Among them, all beings, all living entities, are the separate part, the foot of this person. Those who know the true state of everything understand this. Therefore, even though a firefly is a part of the fire of time, it does not have the difficulty of transcendence due to its greatness, because it would contradict the evidence. Similarly, it is the same with the living beings. (18)
Then, who are the essential parts and where do they reside? In response to that, it is said, "Immortal." The three cities—the immortal called Anantasana, the Vaikuntha called Kshema, and Shvetadvipa called Abhaya—are upheld by the three heads of Hari in a different form. If it is asked, how does this answer the question? The answer to this is as follows: The living beings of the three cities are sustained by him, therefore he is called Trimurdha (three-headed). His form in Ananta is called Anantasana, as it is the abode of the immortal. The wise know Ananta as a single syllable, according to the Ekaksharamalika. The abode that destroys the misery of death, known as Vaikuntha, is called Kshema. Since it is derived from the root "bhā" meaning "to shine," and it is opposed to shining, it is called Abhaya, the abode of Narayana, as it attains or takes shelter of the waters. These three forms—Anantasana, Vaikuntha, and Narayana—reside in these three excellent heads, which are dependent on the supreme ones. Therefore, it is understood that the essential parts like Anantasana, Vaikuntha, and Narayana reside in those realms. It has been said, "It is accepted that there are two types of parts: the essential part and the separate part," and "The three-headed Hari upholds the three heads" and so on. The interpretation that the three heads refer to Brahma, Vishnu, and Maheshvara, and the three forms—Amrita, etc.—are upheld in their abodes known as Satya, Vaikuntha, and Kailasa, which are just different names for them, is rejected.
And those realms are indeed situated outside the three worlds. This is stated in "Feet." The feet, which lead to the self, are the realms and the essential parts residing in them. They are the shelter of those who are childless, devoid of pride, and of the gods including Brahma. They are indeed situated outside the three worlds of earth, etc. However, the evidence for this has not been indicated here, such as "The cities of Anantasana, Vaikuntha, and Narayana" and so on. (19)
From that same three-fold Vishnu, he speaks of the third part that is within the three worlds as "antara". By "brihat". That same Vishnu, who is primarily focused on existence, is beyond the interior of the three worlds, known as the Yajna Purusha, by householders through household rituals. It is to be understood that he resides, having been offered with the idea of offering to Brahman, in the form of Brahman. The word "tu" suggests the proximity of that place to Indra's world, as it is said, "He himself, in another form, is near Indra's world," and so on. He is not only worshipped by those residing in the world near Indra's world but also by those residing in the worlds within the three worlds, such as Bhuva. The word "api tu" is used to convey this meaning, as it is said, "For the ascetics, he resides in Dhruvā world; for those on earth, he is in the middle of Meru," and so on. To determine that all these three are also forms of himself, he describes the manner of their presence in all living beings, such as gods, like his original form, in the parts that are different. By "mritī". The three-footed Lord Ananta, also known as Vaikuntha Narayana, is referred to as Brahmavidya and Avidya. Both are different, being characterized by opposite qualities, and are referred to as gods and humans. He traverses the two paths, the ways of departing, in all directions. But how did the two, known as gods and humans, originate? To that, he says, "sāśanānaśane". Those with food are humans, and those without food are gods, as it is said to be the opposite of that. Alternatively, these two paths are those with and without knowledge, and by saying "traversing them," it refers to the people possessing them. It is said that the same three-footed Lord is present in all living beings, in the wise ones without food, and in the other gods. Now, has Hari become dependent by being under the control of these two? To this, he says, "purusha". Purusha, Vishnu, is the basis, the foundation of both. The word "tu" suggests that other forms of himself, such as Matsya, are also all-pervading. He describes the origin of the four-faced one, who pervades the universe. By "tasmād". Previously, for the creation of Mahat and others, the egg that Hari created from that egg, Brahma, known as Virat, was born. He specifies him as the one pervading the egg, by "bhūta". He is the basis, the foundation of the elements like earth, or of the living beings, of the senses like ears, of the qualities, of the objects like sound, of the deities like directions who assist in the experience of the objects. Alternatively, from that egg created by him, Vishnu, known as Virat, was born or manifested in the form of resting on Shesha. Moreover, from the navel lotus of that Shesha-reclining Hari, who was manifested from the egg, Virat Brahma, the shelter of the elements, senses, and qualities, was born in another form. This verse conveys the same meaning as "tasmād dharer anda-bhūtād api caturmukha" and so on. (20, 21)
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
The Supreme Person, Śrī Bhagavān, who is praised as the illuminator and is shining forth, illuminates the inner triple-footed opulence and the outer single-footed opulence in this way. (17)
In the Uttara-khaṇḍa of the Padma Purāṇa, His opulences are described:
"The worlds of the triple-footed opulence are said to be innumerable. They are all made of pure sattva, and are blissful with the joy of Brahman. They are all eternal, unchanging, devoid of attachment and aversion. They are all golden, pure, shining like millions of suns. They are all divine, consisting of the Vedas, devoid of lust, anger, etc. They are all served with single-minded devotion to the lotus feet of Nārāyaṇa. They are all endowed with continuous, complete happiness through the singing of Sāma Veda. They are all the embodiment of the Upaniṣads and the glory of the Vedas." And so on.
Here, the term 'triple-footed opulence' refers to the world beyond the material universe, and the term 'single-footed opulence' refers to the material universe. As stated in the same scripture:
"The triple-footed extension is in the supreme abode, and His single foot manifested here again. The triple-footed opulence is eternal, while the single-footed, belonging to the Lord, is temporary. The eternal, auspicious form of the Lord is situated in the supreme abode, infallible, perpetual, divine, always youthful, eternal, always enjoyable, endowed with sovereignty, prosperity, and the earth."
Therefore, it is also similarly stated in the second chapter here. It is said, "He is the lord of immortality." The two terms, immortality, etc., are also indicative of the well-being that will be mentioned as the third. In the Śruti, where it is said "the lords of immortality," immortality is indicative of both of them. Here, the indication is primarily of righteousness. In the Śruti, even though only righteousness is mentioned there, the purport is the same.
There, immortality - as stated in accordance with "Praised by persons who have seen it themselves," and so on, it is supreme bliss. Therefore, it is also synonymous with "the immortal abode of Viṣṇu." Fearlessness - as stated in accordance with "and not subject to the vicissitudes of time," and so on, it is the total absence of fear. Therefore, it is said, "the twice-born ones attain the abode free from fear." Well-being - it should be understood as being the basis of auspiciousness in the service of Bhagavān, due to the absence of association with the qualities that arise from turning away from Bhagavān, as stated in "where there is no illusion," and so on. As stated in the Nārada Purāṇa:
"O best of the twice-born! May you always have unwavering devotion to Me, which is the crest-jewel of all auspiciousness and is full of complete bliss."
Therefore, it is said, "they attain well-being, My abode." There, by denying the meaning of the human world, etc., through the eightfold indications, He states the reason using the word 'tat.' Because it transcends the mortal, which is subject to death, as per the maxim "Even Brahmā, whose lifespan is two parārdhas, is afraid of Me," and food, which is the result of karma, the three worlds, etc. Therefore, He shines there. He is endowed with such opulences of immortality, etc. He is difficult to attain, impossible for anyone to grasp even with the mind, through celibacy, etc. (18)
Thus, he further explains the four-footed glory, with three parts being immortal and divine, and one part being mortal: "In the feet are all beings." All beings abide here, so the mortal glories are like feet, serving as the foundation. He shows the feet. The head of the three, like a fool, is the primordial nature of the sāttvika and other objects. On his heads, above that, in the shining abodes of Vaikuṇṭha, nectar, safety, and fearlessness are always held and established. That is the meaning. Therefore, the former, being merely mortal food, is one-footed. The latter, consisting of the triad of nectar and so on, is three-footed. This is the idea. By this, the meaning of "One foot of his is all beings; three feet of his are the immortal in heaven" is shown. The three feet of his that are the immortal and so on in heaven, in Vaikuṇṭha itself, are the universe of beings. That is the meaning. Here, the unity of the foundation and the founded is expressed. (19)
Now, he presents another view regarding the four-footedness, like the arrangement of the three worlds. The word "and" means the aggregation of what has been said. Apart from the emanation, there were indeed three feet. However, with the intention of describing the division of the fourth foot itself, which consists of the emanation, apart from the three worlds, there were three other feet. Indeed, in the mantra as well, there is the word "again." What are they? The stages of life to be attained by those without offspring—the celibate students and the forest-dwellers. For that very reason, because of the attainability of the three virtues, even all four have three feet. The other, the fourth, is the foot within the three worlds. The householder is the one who attains that, because he is without the greatness of celibacy. (20)
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
He gives this example. That vital breath, the life-giving air, resides within the body, heating it up with the breath, making it endowed with heat, and thrives externally as well. Residing as the inner controller, it heats up and makes one endowed with heat, with the power of knowledge and action, and thrives both internally and externally. (17)
That Supreme Lord is the lord, master, and enjoyer of immortality, the giver and the feeder, so to speak. To express the exclusion of heavenly nectar, it is said, of the fearless, devoid of worldly fear. The reason for being the lord of immortality is that he has transcended the food, the worldly happiness, which is subject to death. The idea is that one who eats dead things does not relish chewing chickpeas. And if, out of curiosity, he sometimes chews them, it is without attachment. In the same way, even for the inner controller, the occasional designation of being the enjoyer of all sacrifices and the master as well, as seen in statements like "I am the enjoyer and master of all sacrifices," should be seen as transcending that food. In the scripture, when it says, "One of them eats the sweet fruit, the other looks on without eating," the state of not eating is explained as the absence of attachment to food. And thus, the meaning of "the lord of immortality, in that he has transcended food" is explained. The word "anena" in the sense of "through food" is formed by the grammatical rule "supāṃ supo bhavanti." "Atirohati" means "he transcended." Therefore, this glory of the Supreme Lord, the purusha, is insurmountable and boundless. And thus, the meaning of "the purusha is greater than this, so great is his glory" is explained. (18)
Now, distinguishing between his illusory and non-illusory manifestations, he shows them in two verses. Existence, the sustenance of all worlds, is from the foot, the lotus feet, etc., of him. In his feet, in the illusory and non-illusory realms, all beings, bound and liberated souls, are known. And there, the three-headed one is like the head of the abodes consisting of the three gunas, residing in the higher realms, in the supreme sky. Immortality is the absence of death, well-being is the absence of diseases, etc. Fearlessness is the absence of fear caused by mutual enmity and offenses against the Lord. The absence of fear caused by time should be understood to be prevented by the word "immortality" itself. It is established below. Thus, it is taught that in the abodes of the three gunas, the opposite - death, lack of well-being, and fear - is inherent, while the realm beyond the three gunas, the supreme sky, is eternal. And it will be said later in the description of that abode, "Where time does not transgress due to māyā," etc. And thus, the apposition in "his foot is all beings." The singular "foot" is used with the intention of non-difference between the substratum and the substrated, with the general purport being that immortality is in heaven, in the upward realm, residing in the triple-footed manifestation. (19)
He specifically describes the eternal abode of all beings in relation to the feet. Beyond the covering of material nature, which is indicated by the word "Bahitrima" (external), there were three feet, referred to by the word "Paravyoma" (spiritual sky). From the word "Ca" (and), it is understood that in some places within the material manifestation, there are also abodes known by names such as Mathura and Ayodhya. Those feet are the abodes or dwelling places of the liberated souls who do not take birth again due to their excellence, hence they are called "Aprajah". The eternal nature of those abodes and the dwelling places within them is being conveyed. As mentioned earlier, the immortal, auspicious abode beyond the three worlds consisting of the three modes of material nature is the fourth foot. "Yantram" means household life or worldly entanglement. How is it described? "Abrhad-vratah" means devoid of devotional vows to the Lord, in other words, a devotee of the Lord. The implication is that if such a person ever becomes a devotee, then even for him, the three-fourths opulence is his abode. Thus, the meaning of the Vedic statement "Tripadurddha udait purushah pado 'sye habhavat punah" is concluded. The Smriti also states: "The innumerable abodes of the three-fourths opulence are all described as being composed of pure goodness, filled with the bliss of Brahman. They are all eternal, unchanging, devoid of material attachments and aversions. They are all golden, pure, and radiant like millions of suns. They are all composed of Vedic knowledge (or divine illusion), divine, free from lust, anger, etc. They are served with single-pointed devotion to the lotus feet of Lord Narayana. They are eternally filled with the happiness of continuous Sama Veda chanting. They are the embodiment of the Upanishads and possess the splendor of the Vedas (or divine splendor)." The word "Tripad-vibhuti" refers to the transcendental abode beyond the material manifestation, while the word "Pada-vibhuti" refers to the material realm. As stated in the same scripture, "The three-fourths manifestation is the supreme abode, and His one-fourth became manifest here again. The three-fourths opulence is eternal, while the one-fourth, the material realm, is temporary. That eternal form of the Lord is the auspicious supreme abode, infallible, ever-existing, divine, always youthful, eternally enjoyable, covered by opulences and the goddess of fortune (or the earth)." This is quoted in the Sandarbha and the Padma Purana, Uttara Khanda. Among them, the three peaks are the Maharloka, and in those peaks - Jana, Tapas, and Satya - immortality, auspiciousness, and fearlessness are respectively situated. Those three feet are the abodes of the brahmacharis, vanaprasthas, and sannyasis. In the three worlds below Maharloka, the householder who is devoid of brahmacharya resides. Thus say the venerable commentators. (20)
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
Showing that the Lord grants liberation and is independent of the fruits of actions, he explains the meaning of "He is the Lord of immortality, which he surpasses with food," saying "He is of immortality." He, the person, is the Lord of fearlessness, of immortality, of liberation, from which there is no fear. He alone is capable of granting liberation. This means that Vishnu alone, without a doubt, is the granter of liberation to all, according to other scriptures. Because the mortal, impermanent food suitable for living beings, the fruit of actions, he has surpassed. The Supreme Soul, the controller of the living beings who enjoy the fruits of actions, is independent of the fruits of actions. According to the scripture, "Two birds, companions, cling to the same tree. One of them eats the sweet fruit, while the other looks on without eating." Having stated this with "He pervades this universe, which is covered by him," and having said "He is the Lord of immortality, of fearlessness," etc., if one doubts how he can grant liberation and be independent of the fruits of actions, in order to strengthen that, he explains the meaning of "Such is his greatness, and the Person is greater still," saying "Greatness." O Brahman Narada! The ability to grant liberation, being untouched by the fruits of actions, etc. - this is the greatness of the Person. For that reason, the Person is greater, infinite, and difficult to overcome. The word "greater" means eternal. The subject "Person" is to be supplied from the mantra itself. The word "his" in the mantra is explained as "of the Person," and the word "greater" is explained as "difficult to overcome." The subject word "Person" is to be supplied by implication from the mantra and connected. (17)
Showing that you are indeed greater, he explains the meaning of "His foot is all beings," saying "In the feet." The worlds such as the earth, which exist like leaves, are like feet, portions of him. He is the abode of existence, the abode of the worlds such as the earth. In the feet of the Person, in the worlds such as the earth, all beings are known. In the mantra, however, "foot" is in the singular. The apposition "His foot is all beings" should be understood with the intention that no rivalry in form, etc., should be shown towards the beings mentioned in the mantra as non-different from the feet of the Lord. The duties of the stages of life are twofold: those leading to rebirth in the world and those leading to the supreme abode. And those leading to rebirth in the world have been shown by Sri Parasara, beginning with "The duty of procreation for Brahmins" and ending with "Renunciation is declared for ascetics." Those leading to the supreme abode have been shown with "For the single-minded yogis who always meditate on Brahman, that supreme abode which the suns indeed see." Then, showing the fruit of the duties of the stages of life that lead to rebirth in the world, he explains the meaning of "The immortal three-quarters are in heaven." Three-quarters of this Person mentioned in the Purusha Sukta, the immortal happiness in relation to heavenly pleasure, exist in heaven, in the three worlds beginning with Jana. This is the meaning of the scripture. He says this: The head of the three worlds beginning with the earth is the world of the day. Above that are the worlds beginning with Jana. In each of those, immortality, security, and fearlessness are successively established. In the Jana world, immortality, the happiness attained through the duty of lifelong celibacy, is to be enjoyed for a long time due to its stability compared to the three worlds. The Kumaras, however, remain there to favor those desiring liberation, not to enjoy the fruits of actions, as Aniruddha does in Shvetadvipa. This is elaborated elsewhere. In the Tapo world, security is established when the three worlds are being burned by the fire of Samkarshana. "The sages such as Bhrigu, afflicted, go from the scorching world of the day to Jana," according to the method to be stated. By the passage of Bhrigu and others to the Jana world, it is seen that there is insecurity. In the Tapo world, even that is absent. In Satya, there is fearlessness, the absence of defeat caused by pride in the happiness of the thirteen worlds. In the Tapo world, however, there is no fearlessness, as there is the possibility of fear caused by the residents of Satya. Even the residents of Satya return: "The worlds up to Brahma return, O Arjuna," as stated by the Lord. Brahma, too, remains there only for the welfare of the world, as he does not deserve to fall, being the son of the Lord. Enough elaboration. (18)
Explaining this threefold division, he explains the meaning of the phrase "Purusha rose upwards with three feet" - he who has three parts, like feet, called people, austerity, and truth, is the three-footed Purusha, the giver of the fruit of the dharma of the naishthika (lifelong celibate), vanaprastha (forest-dweller), and sannyasin (renunciate). He rose in the three upper worlds with that part called the three feet. This is the meaning of the Shruti. He explains this very thing, saying "he is not born" - in the form of son, etc. - he is birthless. Those whose [semen] flows upwards, the naishthika, vanaprastha, and sannyasin - their abodes, the places of living, the lands for enjoying the fruits of their ashrama dharmas, were outside the three worlds. Showing the fourth foot, the basis for enjoying the fruits of the householder ashrama dharma, he explains the meaning of the phrase "his foot became here again". The foot, the part of this Purusha, became here in the form of the earth, etc. This is the meaning of the Shruti. The other, different from the birthless ones, is the one with offspring. How? Devoid of the vow of brahmacharya, whose sacrifice is in the house itself, he is the householder. In the middle of the fourth foot, which is the three worlds, the householder himself obtains happiness, the fruit of his ashrama dharma in the three worlds, lasting for a short time. It should be understood that this is the destiny even for the varna dharmas. || 19 ||
Thus, in the text beginning from the first chapter of the second canto up to "abrihadbrata", the qualification of the seeker of liberation has been explained in detail as what is to be accepted, by statements such as "O king of kings, the all-pervading Lord Hari, the Supreme Controller, is to be heard about", and the qualification of the seeker of enjoyment has been explained in detail as what is to be rejected, by statements such as "O king, there are thousands of things to be heard, etc. by men". And both qualifications have been explained with regard to the two paths by the statement "These two paths, O king, are sung of in the Vedas". And the results suitable for both qualifications have been described by the two verses "By that, the peaceful one attains the blissful self by the self at the end, not in the feet of all beings". There, the distinction is that the results such as attainment of bliss for the seeker of liberation who has gone by the path of light, etc. are in the worlds up to Satya loka such as heaven, immortality, happiness, and freedom from disease, while for the seekers of enjoyment who have gone by the path of smoke, [the results are in the three worlds] such as earth, etc. And that distinction in qualification should be known as a difference in the state of the same person. The Shruti also states this: "Those two, action and knowledge, adhere to him" - action and knowledge, the means of enjoyment and liberation, properly adhere to that person according to the difference in state. When the desire for liberation arises, there is adherence to knowledge, but when the desire for enjoyment arises, there is adherence to action. This is the meaning of the Shruti. Illustrating this very point, he explains the meaning of the phrase "then the individual soul" - the individual soul, which moves well in various ways. On which two paths? On the paths of smoke, etc. and light, etc. How are those two paths? They are the means of attaining enjoyment and liberation, with eating and not eating. He states the two means obtained by the good path: "When there is ignorance and knowledge". When, on those two paths, ignorance characterized by action, and knowledge, which is a synonym for understanding, meditation, etc., are respectively the means. But the qualified person is only one, with a difference in state, as he says: "But the person is the basis of both". || 20 ||
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
Having thus spoken of self-luminosity and unlimited nature, and having established his Brahmanhood thereby, in order to establish his being the bestower of the fruits of worldly life and release, he speaks of his lordship over both in the passage beginning with, "He is the lord of immortality." For that Person is the lord, the master of immortality, eternal bliss, and of fearlessness, the bliss of liberation. The meaning is that he is able to bestow both. He states his ability to bestow both in the passage beginning with, "Of the mortal food." He is established transcending the m, the body of Virat which is of the nature of death. Therefore, he is able to bestow immortality. Food is that which eats and is eaten by beings, or it is death or the results of actions. He is the lord of fearlessness as he is established transcending that. By this, the meaning of the half-verse, "Or the lord of immortality" is explained. There, "He is not concealed by food," he does not attain concealment due to the cause, food. For all attain concealment due to death or actions. But he is not so, this is the meaning. If it be said that he who is everything is not different from everything, and he who is not everything or who is different is not everything, there is no room for a twofold definition of the world; in that case, he cannot be the lord of his own bliss. Therefore, due to the impossibility of reconciliation in the manner of freedom from contradiction, as he has the characteristics of mutually contradictory attributes, there can be no non-difference, suspecting thus he says, "This is the greatness of that Brahman." That is the greatness of the Lord due to his having contradictory attributes. For difference of substratum cannot be brought about by opposite attributes as both occur in the same substratum. But the mutual contradiction among the attributes, being incapable of producing the effect as in the world, makes known the greatness of their substratum. He is capable everywhere, but when he is incapable in regard to a particular thing, then some greatness exists in him by which he is restrained and is unable to produce his own effect. This is established. Therefore, this itself is greatness, namely, the fact of being the substratum of contradictory attributes. The ability of that attribute to produce an effect, which is established by nothing else, is not established anywhere. So the restraining nature of greatness is not proper. And there is no contradiction because of not being higher than everything. For the contradiction is merely verbal. Therefore, being the substratum of contradictory attributes is itself greatness, because it is supernatural. And that greatness is difficult to be transgressed; it cannot be transgressed by anyone through intelligence or action, nor can anyone bring about freedom from contradiction or sublation of a single attribute or a limitation of space, time etc., as both the effects are seen in the world, O Brahman. The address "O Brahman" is for the sake of declaring the greatness of the Lord. But in the Sukta, having taught so much of greatness, the greatness of the Person is stated with that, for greatness becomes excessive through magnitude. For that itself is the meaning of "difficult to transgress". (17)
Thus, by describing the greatness of the Lord through His unlimited nature, His ability to grant both fruits (worldly enjoyment and liberation) has been established. To reveal this in the world, which would otherwise be futile, He describes the division of persons and the difference in fruits - "All beings are in His feet." The meaning is that all beings are in His feet, i.e., in the worlds starting from the earth. By this, it is indicated that there will be a difference in fruits based on the difference in location. If it is argued that since all the worlds have been described in all His limbs, how can all the worlds be only in His feet? To this, He says - "The feet of the Purusha are the abode." The worlds starting from the earth, which are denoted by the word "abode," become the abodes where He resides. He whose feet are the abodes is the one with abode-like feet. Indeed, all the worlds are like feet in relation to the other limbs of the Lord. Because the Lord stands, presiding over each respective place. Here, He states the evidence - "They know." To express the greatness of the Lord, it is said that even all the beings are one foot, as in "His foot is all beings." Alternatively, the feet and the persons situated in the feet are all beings, according to the maxim "Because of residence, they are designated as that." The singular number is used in a generic sense. Thus, having stated the presence of all living entities in the limbs of the Lord, He describes the presence of the enjoyable fruit - "Nectar." In the Lord, there is happiness of four kinds - one temporary and three eternal. Those three eternal kinds of happiness are called nectar, safety, and fearlessness. He states their location - "Placed above the head of the three worlds." Above the head of the three worlds is the Mahar-loka. In its head, i.e., in the Jana, Tapas, and Satya lokas, all three kinds of happiness are established. The arrangement here is as follows: In the three worlds, there is only temporary happiness. Even in Mahar-loka, unhappiness in the form of leaving one's abode exists. From the statement "They go to Mahar-loka by non-violence," it is understood that even there, happiness is mostly temporary. Therefore, in Jana-loka, there is immortal happiness because it is not destroyed either in nature or location. In Tapo-loka, there is safety because there is no sight of pride. In Jana-loka, there is the sight of unhappiness in the form of seeing those who have fled from Mahar-loka and arrived in distress. But those situated in Jana-loka do not go to Tapo-loka at all. Therefore, the happiness there is only safe. In Satya-loka, there is fearless happiness because of its nearness to liberation. Thus, eternal happiness exists in all three worlds. It is this fearless happiness that the wise and renounced attain. That will be described later. The meaning of "The immortal three feet of His is in heaven" is also the same. The three feet of His immortal happiness is in heaven, meaning in the upper worlds. The word "heaven" is used with reference to the three worlds. (18)
He describes the enjoyers of these kinds of happiness - "Three feet were external." The four castes are the four feet of the Lord because the Lord presides over them. Among them, the three feet are the celibate student, the forest-dweller, and the renunciant. Those three were external to the three worlds, and by the word "ca," internal also, by their own will. For those three transcendentalists, He states one common characteristic - "Which are the āśramas of the non-procreating." Non-procreating means those apart from householders, not procreating in the form of children. Their āśramas, by the nature of āśrama dharma, do not procreate; they are not impotent though. In other words, they are the enjoyers of the three kinds of happiness. He describes the enjoyer of temporary happiness - "Within the three worlds is the inferior." Within the three worlds, the inferior one is the householder. The external fault is that his intellect is only in the home. The internal fault is that he is not of great vows, meaning he does not have the great vow characterized by sublime celibacy. (19)
And having stated the nature and result of the four classes, he explains the reason for their distinction - "He strode differently all around." For they are not born in such a way by their own nature. Rather, the Lord himself moves in two ways. In accordance with that, the people also follow him. He says that. Sṛtī means path. Vicakrame means he strode specially. Viśvaṅ means all around. Even on one path, not even one part is untraversed, that is the meaning. Therein, he states the distinguishing factor - "both with food and without food." One is the path with food. Sāśana means accompanied by food, accompanied by the enjoyment of the fruits of action. And one is the path without food, devoid of the enjoyment of the fruits of action. Those two. But there is no determination of the other two here. If it is asked, why does the Lord move in two ways? Regarding that, he says - "both ignorance and knowledge." The Lord's movement has two powers, ignorance and knowledge. Of those, ignorance moves only on the path with food. But knowledge moves on the path without food. The Lord, however, relying on both, moves in both ways in accordance with that. Otherwise, those two would not have the nature of being the Lord's powers. From the use of "and," the collection of their effects also does not go on the other path, that is the meaning. (20)
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
In the phrase "so'mṛtasyetyatra," the meaning is that both have ownership. The word "yatparamityasya" is in the sense of being the latter part of "āhetyarthaḥ." By the word "iti," it is conveyed by this Śruti. When there is a desire to know how it is stated, it is said "tatretyādi tatre" in half a verse. And thus, even the word "uta" in the Śruti has a meaning, and since the meaning conveyed by it and the meaning of the throat is taught with a cause, the idea is that it is stated. In the first half, what was said is doubted in "nanvityādi." "Tathāsati" means when there is no upper limit in the form of manifestation. "Tasmāditi" means because of stating the lordship of bliss above, with respect to manifestation. "Na syāditi" means it would not be appropriate. "Lokavatkāryamiti" means difference in the substratum, like in the world. "Iti siddhamiti," thus, by this reason, the greatness is indeed established. In this way, "ato jyāyāṃśca puruṣa" has been explained. Therefore, they explain the portion "parametāvā- nasya mahime" as "tasmādeṣa," etc. They derive the greatness of this by "tasyetyāti." It is not proper for greatness to obstruct, meaning the obstruction of contradiction caused by being the substratum of opposing qualities is not proper for greatness. "Śrasamordhvatyādi" - just as a lotus bud is expanded at the base and small at the end, and just as moonlight is small at the source and expanded at the base, similarly, being the substratum of opposing qualities is also small in worldly things, and above that, even more so. And thus, in the lower part, due to the absence of contradiction of qualities, the absence of greatness caused by it is also so, meaning there as well. "Uktimātraviruddha- svāditi" means just by mere statement, it is contradictory. "Ana iti," because non-contradiction is impossible to state. "Ubhayakāryadarśanāditi," because the effect of being the object of knowledge in the form of existence and the effect of being a distinct form with the attainment of results through meditation, etc., are experienced by all. "Sa eveti," that very greatness of having an unconditioned, indescribable nature is itself so much, meaning the essence. || 17 ||
In the phrase "pādeṣu," "sarve lokāḥ" refers to all living beings. Here, "sthā" is used in the locative case. It conveys the meaning of being situated. Thus, it is indicated that the word "sthiti" is commonly used in reference to the worlds. Śravayavā, śravaybhiḥ, etc. The meaning is that all the parts of the puruṣa, the embodied being, are also expressive of the Lord, distinct from their respective parts. If it is objected that here the worlds are mentioned as the location of the feet, while in the scriptural evidence, the worlds themselves are stated to be the feet, causing a contradiction, the intended meaning is explained in the phrase beginning with "bhagavanmāhātmye." It is for the purpose of conveying that contradictory attributes can be ascribed. There, the worlds being the feet is mentioned; otherwise, the singular word "pāda" would not have been used. Therefore, there is no contradiction. If it is argued that this is the subject matter of the phrase "mantravarnādi," where the jīvas are accepted as parts for the purpose of being feet, and thus it contradicts the other explanation, they offer an alternative explanation with the phrase beginning with "athavā." Accordingly, just as for lines and other things situated at the foot, there is no contradiction in being parts, and since the Lord is situated by presiding over them in the manner that will be explained, even the jīvas associated with bodies can figuratively or secondarily be considered as feet. Therefore, there is no contradiction. Since the meaning stated here is implicit, the figurative usage here is not a defect, as there is no abandonment of the primary meaning. "Tripādamṛtam" means that which is attained by three (tri) feet (pāda) and is immortal (amṛta), i.e., imperishable. ॥ 18 ॥
In the phrase "pādā," they explain the half-verse "tripādūrdhva" by saying "eteṣām." "Ta" refers to the jīvas associated with particular stages of life. "Vyutkrāntānām" means those who have abandoned their material bodies. Thus, the meaning of the scriptural passage is: The puruṣa, consisting of the three stages of life, is higher (ūrdhva). For the sake of immortal bliss in the higher realms, he has gone to the higher worlds of Jana, Tapas, and Satya. His foot, the householder stage, is repeatedly born here in the three worlds for the sake of worldly happiness. ॥ 19 ॥
In the phrase "sṛtī," they explain the cause of the difference while commenting on the half-verse "tato viśvaṃ vyakrāmat sāśanānaśane śrabhī." Although all jīvas are equal in terms of their conscious nature, the inherent differences that cause the distinction in results are the motivating factors. "Te ubhe" and so on is the meaning of the Vedic word "abhi." There, they state the meaning of the word "tata" from the scriptural passage in response to such a doubt. "Ubhayāśrita" means that in which both are situated. This conveys that ignorance and knowledge are the basis of the jīvas' ability to move. By this, it is also implied that since the jīvas are parts of the feet, the possibility of bondage and liberation mentioned in the Lord's statement "ekasyaiva mamāṃśasye" is established by their oneness with Him. "Anyathā" means not being dependent on the Lord. ॥ 20 ॥
Śrī Giridhara-kṛtā Bāla Prabodhinī
Explaining the ability of that (Lord) to grant liberation, he states the meaning of "the immortal" - "He". Where there is no fear, of that fearless, immortal, having the form of supreme bliss, liberation, which is the cessation of the sorrows of saṃsāra such as death and birth, the Supreme Lord alone is the giver, this is the meaning. When asked how, he says - because he has transcended the mortal, perishable food, the result of actions. To remove the doubt as to how the Lord, who is of the nature of the universe, can be eternally liberated and the giver of liberation, he states the meaning of the mantra "Such is his greatness and power, but he is greater than that" - "Greatness". Indicating that even you know the greatness of the Lord, he addresses, "O Brahmā", because even though he is of the nature of the universe, he is not overwhelmed by it. Therefore, this greatness of the puruṣa, being the abode of contradictory qualities, is insurmountable and boundless, impossible for anyone to know or change, this is the meaning. || 17 ||
Thus, it has been said that the Lord is eternally liberated, independent, and the giver of results such as liberation to the jīvas. Moreover, showing that the variety of results such as bondage and liberation for the jīvas occurs by the arrangement of different abodes, he states the meaning of "His feet are all beings" - "In the feet". The abodes such as the earth, where the jīvas reside, are called feet, as it were, the parts of him who has abodes as feet. The knowers of the mantras know all beings, all jīvas, to be situated in the feet, the parts, the worlds of the puruṣa. In the mantras, the singular "foot" in "His foot are all beings" is explained as being used to express the non-difference of the substratum and the substrate, and with the intention of generality. Showing the variety of results in beings, he states the meaning of "The immortal of the three-footed one is in heaven" - "Immortal". The immortal, eternal bliss, related to this Lord, exists in the three feet, in heaven, in the upper worlds, not in the three worlds, this is indeed the meaning of the mantra. Showing the threefold nature expressed by the word "three-footed", he says - the head of the three worlds, earth, etc., is the Mahar world, and above that head are the worlds above it, in them, respectively, the immortal etc. have been placed by the Lord, this is the connection. Among them, in the three worlds, happiness is only perishable; although the Mahar world is the place of gradual liberation, at the end of the kalpa, the residents there, tormented by the heat of the burning of the three worlds, leave their abode, so there is no imperishable happiness. In the Jana world, however, there is immortal, imperishable happiness as long as one does not leave one's own abode for life, but for the residents of the Mahar world, there is the perception of danger due to the torment of the heat of the burning of the three worlds when they go there at that time. In the Tapo world, however, there is only safety due to the absence of even that. It will be said - "When the three worlds are burning with the fire of Saṅkarṣaṇa's power, the heat from the Mahar world goes to the Jana world, O Bhṛgu and others." In the Satya world, however, there is fearless happiness due to the proximity to liberation, this is the idea. || 18 ||
Having stated the diversity of results based on the difference in abodes, he now demonstrates the same based on the difference in competence, saying - "Three feet above" - the meaning of this is explained in "Pādā iti". Those aforementioned three feet, the realms of Jana, Tapas, and Satya, exist outside the three worlds. They do not procreate in the form of sons, etc. for those without progeny. The ashrams, i.e., the abodes of the non-procreating, steadfast celibates, forest-dwellers, and renouncers, are verily within the home for one who has intelligence in the home. Only the householder dwells within the three worlds, that is implied. The reason for that is stated in "Apara iti", because he is inferior to them. The reason for that too is stated in "Abṛhadvṛta iti", meaning devoid of celibacy, etc. (19)
Showing that this difference in competence is due to the difference in the condition of the same individual and not an entirely different subject matter, he explains the meaning of "Tato viṣvak" in "Sṛtī iti". The person, the knower of the field, who goes variously and well, is viṣvaṅ. He traverses both paths. Anticipating the question "How are the paths?", he qualifies them as "Sāśanānaśane iti". One, associated with food, i.e., the experience of the fruits of actions, is the Southern Path. The other, without food, devoid of the experience of the fruits of actions, is the Northern Path. Further indicating the reason there, he states the meaning of "Taṃ vidyākarmaṇī samanvārabhete" in "Yad iti". Because ignorance and action constitute one path, and knowledge, which is of the form of meditation, the means to that, is the other path. The person, the individual soul, is the basis for both, abiding in the two means, that is the meaning. (20)
Hindī Anuvāda
O sage! He is beyond whatever is created by human actions and thoughts, and is the master of immortality and the state of fearlessness (liberation). This is why no one can fathom the extent of His glory. || 17 ||
All the worlds are but a fraction (a mere part) of the Supreme Lord, and all beings reside in a mere fraction of those worlds. Above the Bhūloka (Earth), Bhuvarloka (intermediate space), and Svarloka (heaven), lies the Maharloka. Further above, in the Janaloka, Tapoloka, and Satyaloka, there is an eternal abode of immortality, security, and fearlessness respectively. || 18 ||
In these three worlds - Janaloka, Tapoloka, and Satyaloka - reside the brahmacārīs (celibate students), vānaprasthīs (forest dwellers), and saṁnyāsīs (renunciates). Householders who lack long-term celibacy reside only within Bhūloka, Bhuvarloka, and Svarloka. || 19 ||
The scriptures describe two paths - one is the path of action rooted in ignorance, meant for those with desires, and the other is the path of knowledge in the form of worship, meant for desireless devotees. By taking shelter of either of these, a person travels either through the southern path that leads to enjoyment or the northern path that leads to liberation; but the Supreme Lord is the foundation of both paths. || 20 ||
SB 2.6.17-20
