SB 2.7.41-45

 Text 41: Neither I nor all the sages born before you know fully the omnipotent Personality of Godhead. So what can others, who are born after us, know about Him? Even the first incarnation of the Lord, namely Śeṣa, has not been able to reach the limit of such knowledge, although He is describing the qualities of the Lord with ten hundred faces.

Text 42: But anyone who is specifically favored by the Supreme Lord, the Personality of Godhead, due to unalloyed surrender unto the service of the Lord, can overcome the insurmountable ocean of illusion and can understand the Lord. But those who are attached to this body, which is meant to be eaten at the end by dogs and jackals, cannot do so.

Texts 43-44: O Nārada, although the potencies of the Lord are unknowable and immeasurable, still, because we are all surrendered souls, we know how He acts through yoga-māyā potencies. And, similarly, the potencies of the Lord are also known to the all-powerful Śiva, the great king of the atheist family, namely Prahlāda Mahārāja, Svāyambhuva Manu, his wife Śatarūpā, his sons and daughters like Priyavrata, Uttānapāda, Ākūti, Devahūti and Prasūti, Prācīnabarhi, Ṛbhu, Aṅga the father of Vena, Mahārāja Dhruva, Ikṣvāku, Aila, Mucukunda, Mahārāja Janaka, Gādhi, Raghu, Ambarīṣa, Sagara, Gaya, Nāhuṣa, Māndhātā, Alarka, Śatadhanve, Anu, Rantideva, Bhīṣma, Bali, Amūrttaraya, Dilīpa...

Text 45: Saubhari, Utaṅka, Śibi, Devala, Pippalāda, Sārasvata, Uddhava, Parāśara, Bhūriṣeṇa, Vibhīṣaṇa, Hanumān, Śukadeva Gosvāmī, Arjuna, Ārṣṭiṣeṇa, Vidura, Śrutadeva, etc.

Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā

He elaborates on this. nāntam iti (not the end). I do not know or understand the end of the māyā (illusory power) of the puruṣa (supreme being). Even Śeṣa, who has a thousand heads, cannot reach the end while singing his qualities. || 41 ||

If no one knows, then how can they be liberated? He says it is by his grace alone. yeṣām iti (of those). He would show mercy. And if they sincerely take refuge at his feet, they cross over even the insurmountable divine illusion, and by extension, they also know the glory of māyā. Or the reading could be atha (then). He says their transcendence of māyā is directly evident. naipām iti (not of these). In the bodies that are food for dogs and jackals. || 42 ||

Even in the absence of inner knowledge, the knowledge that "this is māyā" exists in many due to his grace, he says in three verses beginning with vedāham iti (I know). yūyam iti (you all). The plural includes Sanaka and others. Prahlāda, the best among demons; Manu Svāyambhuva; his wife Śatarūpā; and their children - two sons Priyavrata and Uttānapāda, and three daughters. The visarga drop in prācīnabarhi is Vedic. || 43 ||

Śatadhanu and Anu. The sandhi is archaic. The reading rantideva is also straightforward. In one reading, it means Devarata along with these. || 44 ||

Upendradatta is Śuka. Vibhīṣaṇa and others are the chief ones among whom they are foremost. || 45 ||

Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā

In atitaranti, there is also a reading of taranti in the meaning. || 42 ||

O Aṅga. || 43 ||

The meaning is: From Māndhātṛ up to Rantideva and Devarata, it is in one reading. || 44 ||

Instead of saying Uttaṅka, Utaṅka is archaic. Sārasvata is the name of a certain sage like Vasiṣṭha, and he is the son of Sarasvatī. His story should be understood from the Bhārata. Indeed, those of his lineage are called Sārasvata-gotra, but not Sārasvata by name. The Brahmins named Sārasvata are only those living in the Sarasvata region. "The Matsyas, the Sārasvatas then" - thus in the First Canto, the Sārasvata region is also mentioned. In some books, there is also a reading śāradvata-udbhava. There, śāradvata means the descendant of Śaradvat, understood to be Kṛpācārya, as it is said: "Making Śāradvata the guru, the gods became visible." || 45 ||

Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā

māyābalam iti (the power of illusion). The meaning is the greatness of māyā. This is a brief explanation. || 41 || || 42 || putrau iti (two sons). Priyavrata and Uttānapāda, these two. kanyāś ca iti (and daughters). Ākūti, Devahūti, and Prasūti, these three. || 43 ||

[Aila is Purūravas. Nāhuṣa is Yayāti. The word ādi (etc.) refers to Yadu and others.]

sandhi iti (euphonic combination). In śatadhanu, the dropping of visarga in sandhi is archaic. Here, the author of Bālaprabodhinī says that in śatadhanvā anuś ca, the dropping of a-kāra is archaic. ekapaye iti (in one reading). In the reading with ā-kāra in rantideva-devarata. || 44 ||

[sārasvata iti (Sārasvata). Sārasvata is Dadhīci.] || 45 || || 46 ||

Śrīmad Vīrarāghava Vyākhyā

Having thus spoken about the qualities and purposes of avatars, he says "neither I nor you". He concludes what was previously stated with "not". I, the four-faced one, do not know the limit of the form and nature of the supreme person, who has amazing strength and power, whose strength is the army or whose retinue is called prakṛti (nature). Your offspring, Sanaka and others, do not know. How could others know? Moreover, he who has a thousand faces, a thousand mouths, the primordial god Śeṣa, even now singing the infinite qualities with two thousand tongues, does not reach or comprehend the limit of this Lord. [41]

Now, if the limit of his form and nature is not known by anyone, how can one be liberated by worshipping him? Anticipating this doubt, he says "for those" - knowledge of the unlimited object as unlimited itself is the means of liberation, not knowledge of it as limited, because that would be a different kind of knowledge. Therefore, those who know the supreme self's nature as unlimited and worship him are indeed liberated. Sincerely, without fault, if one takes refuge in him with one's whole being, with the understanding that he is both the means and the goal, this Lord would show compassion to them. Those who are objects of the Lord's compassion cross over the insurmountable māyā (illusion) of god Viṣṇu completely. The "and" implies that they also know his true form, nature, etc. as they actually are. Thus, for those who have completely surrendered to the Lord, even the delusion of identifying with the body ceases, as stated in "we consider them equal to ourselves". He says "not for them" - for these who have taken complete refuge in the Lord, there is no notion of "I" and "mine" in the body fit to be eaten by dogs and jackals, no idea of self in the non-self, no thought of "mine" in weapons, as mentioned in the Sthāna text. [42]

Are there such people completely surrendered to the Lord? He answers "I know". O Nārada, I know the Lord (is implied). I will cross over the divine yogamāyā (illusory power) of the supreme Lord, the prakṛti (nature) which creates diverse creations, which is said to be composed of guṇas (qualities), which is united with one's own body, senses, etc. (is implied). "You" and the following are connected with "know" and "cross over" in the next verse. "You" is in plural, referring to Sanaka and others. Bhava means Rudra, "lord" is an adjective for Rudra, the best of demons is Prahlāda, Manu's wife Śatarūpā, and he himself, Svāyambhuva Manu. [43]

Aila is Purūravas, Nāhuṣa is Yayāti, Devavrāta is Bhīṣma. [44]

Vibhīṣaṇa and others who are foremost and chief among them. [45]

Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā

He establishes the infinity by saying "no end". "I know" is said with a change in the verbal form. To remove the doubt that Śeṣa has more knowledge than the four-faced Brahmā, since Śeṣa is described as having a thousand mouths, it is said "does not comprehend". According to the Vaijayantī lexicon, śeṣa in "strīśeṣa" means the offering of garlands, unbroken rice, etc. To dispel the doubt that Śeṣa might be some male who pronounces blessings with unbroken rice, etc., it is said "having a thousand faces". To clarify that this is not just some other nāga (serpent), it is said "primordial god". Some modern commentators cite the Ṛgvedic verse "I have proclaimed the heroic deeds of Viṣṇu, who measured out the earthly regions" to explain these two verses. [41]

If this is so, one might worry that no one can attain the goals of human life due to lack of protection. To address this, he says "for those", indicating that everything is easily attainable by His grace. That infinite Lord Himself shows compassion to whomever He wishes. They know the divine māyā (illusion), which is His essential power and the cause of worldly existence. One crosses over māyā (illusion) like crossing over duckweed. If He showed compassion without any means, it would lead to partiality and cruelty. Therefore it is said "with one's whole being". He explains the nature of this in "not for them". For those servants who have no notion of "I" and "mine" in the body fit to be eaten by dogs and jackals, meaning they should be free from identification with the body. The word "or" indicates that His grace varies according to one's qualifications. [42]

Now, who are qualified for His grace? He answers this in "I know". The word "hi" (indeed) alludes to the Vedic text "He saw that extended thread of order withdrawn in created beings". It either reminds us that the four-faced one, being mentioned first, knows more than all others, while others know according to their capacity; or it indicates that Bhava (Śiva), being called "lord", has superior knowledge to Nārada and others. By saying "atha" (now), he indicates the purity of Prahlāda's knowledge among the demons. Aṅga is the father of Vena. [43]

Aila is Purūravas, the son of Ilā. Nāhuṣa is Yayāti. [44]

The association of Hari's essential parts like Upendra and Datta with the eternally bound qualities is for the purpose of deluding evil people. [45]

Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā

Then, anticipating the question "How can people cross over if there is a complete lack of knowledge of the illusory powers that are to be crossed and the non-illusory powers that are the means of crossing?", he answers with "yeṣām" (to whom). Or, therefore, abandoning attachment to that knowledge, one should worship with pure devotion - this is what he says with "yeṣām". And from the word "ca" (and), they also know it as infinite. (41)

Now, how is it possible to cross over even the illusory powers due to their infinity? It is said: Only by His grace. Establishing the conclusion that by knowledge of the truth, the superimposition is abandoned, he gives examples of those who are qualified for this in the three verses beginning with "vedāham" (I know). (42)

Or, "veda" means: I and others know yogamāyā (divine illusion) and aiśvarya (divine opulence) according to our own qualifications, in proportion to the gradations of His mercy. (43-45)

Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā

He elaborates on this with "nāntam" (no end). The meaning is: I do not know the end of even the strength of the māyāśakti (illusory power) of the Supreme Person, what to speak of His cic-chakti (spiritual potency). Singing about His qualities, both material and spiritual, one does not reach the end, does not attain it. (41)

Now, if even you and others do not know Him, then the experience of Him would be without basis - thinking thus, he says: To whom He would show mercy (dadyāt) or be merciful (dayet). By the grammatical rule beginning with "adhīgartha", the meaning is that He would compassionately accept "Let these know Me". As per the śruti: "This Self cannot be attained by instruction, nor by intellectual power, nor by much learning. He is attainable only by the one whom He chooses; to such a one, the Self reveals His own form."

When asked by what characteristic His mercy should be known, he says: If they become sarvātmā (completely devoted), with their feet firmly planted in devotion to the Lord, free from deceit (nirvyalīka), meaning without desire, independent of knowledge, action, etc. The primary function of His power of mercy is pure devotion, and that operates among people only through His devotees - this is the meaning. And from the word "ca" (and), they also know Him. When asked by what characteristic the crossing over māyā and the knowledge of Him should be known, he says: They would not have the conception of "mine" and "I" in relation to the body of son etc. which is food for dogs and jackals, and in their own body. (42)

Now, those very ones who are free from ego and possessiveness are the ones in whom the characteristic of the Lord's mercy is to be seen and observed - saying this, he enumerates them with "vedāham aṅga" (I know, dear one). The meaning is: I say this with the agreement of the knowledgeable devotees that "I know the Lord's mercy is upon me", but my own experience I have already expressed earlier as "I do not know the end". Daitya-varya is Prahlāda. Patnī is Śatarūpā. Manu is Svāyambhuva. His children are Priyavrata, Uttānapāda, Devahūti, etc. Prācīnabarhi is with Vedic elision of visarga. (43)

Śatadhanu and Anu - here there is Vedic elision of 'a'. Devarata (Bhīṣma) along with Māndhātā and others. There is also the reading "Rantideva". (44)

Upendradatta is Śuka. (45)

Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ

In that regard, by the principle of a fortiori, he says: I, the four-faced one, do not know the limit of the qualities, nature, etc. of that Supreme Person, whose power is the prakṛti (nature) called māyā (illusion), which is the potency for creation, or whose power is from māyā, the prakṛti. Your elder brothers, Sanaka and others, do not know. How can others know? The thousand-headed Śeṣa, singing the qualities of this Hari even now, does not reach the end or ascertain the limit. || 41 ||

Now, how can there be liberation without knowledge? To this, he says "for whom". If that limitless, immeasurable Lord would show mercy to whomever, by that mercy they become completely devoted without offense, attaining bhakti (devotion) characterized by special love. Thus says the revered previous teacher: "O Prajāpati, by which there would be bhakti characterized by special love for the Lord who has no other master, through mercy, humility, etc. - that supreme bhakti is the highest means to the Supreme." They cross over the insurmountable māyā of Lord Viṣṇu, which takes the form of cause and effect. And by the word "ca" (and), they thus attain. He states the characteristic of those who take sole refuge in His feet: In this body, which is food for dogs and jackals, they do not have the notion of "I" and "mine". For those who know the body, which is the effect dependent on the Lord's will, as consisting of māyā, there is no notion that "this body is mine" or "I am this body" - this is the meaning. || 42 ||

Now, who are those who do not have the notion of "I" and "mine" in the body which is the effect of māyā, who know māyā as related to the Supreme and distinct from the self, and who cross over it? To this, he says in four verses: O Aṅga Nārada, I know the yogamāyā (divine illusion) of that supreme Mādhava, whose māyā is supreme - yoga means will, the māyā dependent on that - the prakṛti and also the supreme God. You, my sons - you and others know and cross over the divine illusion, as stated in the fourth verse. The great demon Prahlāda; Śatarūpā, the wife of Svāyambhuva Manu, and that Manu; and their children, two sons and daughters; Prācīnabarhi (the final 'sa' is Vedic). || 43 ||

Nahuṣa, Yayāti, and Śatadhanu; and Anu (the sandhi is ārṣa). || 44 ||

Upendra, Śuka, Vibhīṣaṇa and others who are foremost among whom they are chief. || 45 ||

Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā

Thus, the qualities of the great are so numerous that they cannot be comprehended by an unsettled mind. This is why dharana (concentration) is recommended. Dharana is performed by somehow focusing the mind. Since even dharana of the great leads to perplexity, it is said that greatness is described as follows - "I do not know the end." I, Brahma, am always the creator of the world that manifests the qualities of the Lord. Even while performing actions throughout my lifetime and having them performed through my sons, I do not know the end of my own or others' engagement when I disappear. The sages are also like this. Even yoga accomplishes only the results within me. How much more so my sons, your sons, like Sanaka and others, or Marichi and others. They, being parts of me, comprehend only a small portion compared to me.

He states the reason for their desire to count being ceased - "Of the power of maya (māyā)." Because even maya, which is capable of creating billions of universes in a moment, has power from Him. Moreover, of the puruṣa (puruṣa) who is the master of maya. For she generates only the energy bestowed by the Lord. How much less then others like Time, etc. Because they too are forms of the Lord's will. Or us and others. In relation to the puruṣa, Time etc. are lesser. But in relation to themselves, we and others are.

Even though we and others cease from knowing endlessness from the beginning, the remaining deity presiding over the Vedas, with a thousand mouths, is able to speak about one object in a thousand ways. Therefore he is the primordial god. Indeed, all gods are explained by him. Śeṣa (śeṣa) embodies all forms other than the Lord. Since creation is beginningless, even if counting from then until now, the end is not reached, as there are still more to be counted. Because of the endlessness of creation in the future as well. Therefore he says - "There is no limit to this." To this quality. Or to the Lord. Or having started to count many qualities, he did not reach the end of even one. Thus, having described the greatness of the Lord in every way, since dharana is impossible, "as much as" has been described. (41)

Now, if the Lord is like this, there would not be dharana even for a moment - anticipating this objection, he says - "For those." Since the Lord, who initiates all paths, is the giver of liberation, dharana must be initiated. He states the fitness for dharana of those special persons whom He accepts as His own - "Out of compassion." For them too, it is not by making them qualified as means, but only out of compassion. "He is indeed the Lord." He who initiates all paths. Not the actions of gurus and others. Being the Lord, He acts thus by His own will.

By acting irregularly, being distressed and pitiful, He engages those very ones out of compassion - thus compassion is the instrument. And there is compassion for all due to endlessness. If it were so, due to the destruction of other qualities, with the liberation of all, creation would become finite and the Lord's infinity would be broken.

Now, thinking "For such ones, why not give the result Himself just by dharana?", he instructs the means, saying that the Lord does everything only through means - "By taking refuge with one's whole self in His feet." Dharana is the indicator of the Lord's compassion. When that exists, other means will attain success in accordance with the Lord's wish. Therefore, one should take refuge in the Lord with one's whole being. He states this: "Those who have taken refuge in His feet with their whole self." Vyalīka (vyalīka) means deceit or connection with results. Since even worship for results is obtained by taking refuge with one's whole self, "without deceit" negates that.

He states the attainment of results for them - "They cross over." After taking refuge. Because it was difficult to cross even before, the word "then" is mentioned in the middle. Or: They cross over the difficult deluding maya. Then devotion to the Lord and attainment of knowledge occur. Then afterwards. They cross over the divine maya, which is for the Lord's manifestation as a deity or for play, etc. Meaning they attain absorption in the Lord.

Now he states the sign of their crossing over - "For them." For them, "This is not mine" regarding what is to be eaten by dogs and jackals. This is the sign in crossing over. It should be known that he alone will cross over. One who does not have the wickedness of "I" and "mine" regarding the body, etc. Indeed, in all great works, engagement is only through signs. As stated in "I will ordain faith."

"To be eaten by dogs and jackals" is said to determine it belongs to others, as that is its ultimate result. Other results are intermediate. Similarly, one's own use of the body is only an intermediate result. Therefore, even one's own use of the body, etc. is not the main result. Thus, the reason that effort should not be made for results is also indicated. "Dogs and jackals" indicate eaters in villages and forests. Thereby all those dependent on where this body stays are included. Thus fish and others are also included. Or: For such a one, there is no possibility of untimely death, so only those two eaters in villages and forests are mentioned. Due to their obstruction, crows and others do not enter. Since many uses are possible, it is indeed a figure of speech - this is certain. (42)

Thus, "as long as one remains in mental concentration" has been well explained. "One should meditate on each limb with the mind" is explained by the four verses beginning with "I know the limbs". There, three types of devotees are summarized in three verses. The devotees of devotees are in one verse. Indeed, the Lord is the bearer of parts. In such a state, the attainment of holding one part is achieved. After completing the previous qualification, effort should be made for the next qualification. First is Brahmā. Last is the bird Śuka. There, first when Śuka's qualification is completed, then in order the qualifications up to Brahmā occur. This itself is called being from the feet upwards. Or alternatively, service to the feet is accomplished by Brahmā alone. He indeed, having performed worship by washing His feet etc., produced the Ganges. Śuka and others are the varied forms of the smiling Lord. There, first the supremely sattvic ones are described. After that the rajasic and tamasic ones. Because of the primacy of the path of devotion in knowing the Lord, only the devotees are counted. There, at first glance, I know something of the essential nature of the supreme Puruṣottama (Supreme Person). Yogamāyā (divine illusory power) is the māyā (illusion) commanded for the purpose of creating the world. Indeed, she is foremost the executor of commands. When her essential nature is known, the Lord becomes known. For only through her does the Lord manifest in the world. In "Brahmā knows", the reason that Brahmā does everything for the accomplishment of the guṇas (qualities) is indicated by the word "hi" (indeed), because the guṇas are the cause of creation. The word "yoga" is for indicating the divine nature of māyā. Some say it is for indicating the spiritual nature. "You" refers to Marīci and others along with Nārada. And "Bhava" is Mahādeva. These three are the sattvic and other types. Bhava's divinity is for avoiding the understanding of non-devotion of one whose conduct is opposed to devotion. He counts the knowledge-devoted ones like Sanaka with the words "and then the best of demons". By this it is considered that the best of demons is indeed Sanaka etc. Otherwise he would be counted among the rajasic ones. The best of demons is Prahlāda. "Now" indicates a different sequence is obtained. Because of the primacy of devotees. Manu's wife Śatarūpā is described. In "body" the feminine gender is indicated first. The "ca" (and) words everywhere include their associates. Their offspring are Priyavrata, Uttānapāda, and those born of Ākūti and Devahūti. Ṛbhu is well-known in the Viṣṇu Purāṇa. Aṅga is Vena's father. "And" indicates Dhruva's perfection is clear. Ikṣvāku and others are rajasic. Nahuṣa is Yayāti. Yadu and others are indicated by the word "ādi" (etc.). Devavrata (Bhīṣma) along with Māndhātā and others up to Antidevā. The neuter gender is used for unity. Saubhari and others are subsequent to that. Their nature is thus due to association with fish etc. Utaṅka is well-known in the Bhārata. Pippalāda is someone. Sārasvata is Dadhīci. Upendradatta is Parīkṣit. Pārtha is Arjuna. And others are well-known accordingly. (43-45)

Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ

nāntam (end) is not mentioned here as belonging to the Lord. Now, if there is a question about the omniscient knowledge of sages through yogic powers, they say "yogopi" (even yoga) and so on. Now, if there is a doubt that "māyayā balaṃ yasya" (whose strength is through illusion) should be a bahuvrīhi compound in the sense of the sixth case, they say "kiśca" (moreover) and so on. Yāvad (as much as) means "determined". By this, it means that even though the greatness of the Lord exists, due to His being the possessor of such qualities, why does the mind not always remain fixed on Him - this doubt is removed. (41)

In "yeṣām" (of whom), it is not accomplished as a means, nor is it grasped as one's own as a means of path progression. Kriyā (action) means prayer and other actions. Just as kings themselves engage in hunting even when there are people to be employed, similarly, since the Lord is the initiator of all paths and is divine, He naturally shows compassion - this is the meaning. Now, if action is the instrument of desire, why is compassion said to be so? To this, they say "śraniyamena" (by the rule of hearing) and so on. Even though the necessity of practicing retention arises from the knowledge that it is the cause of fulfilling one's purpose, due to the knowledge of the Lord's infinite qualities, the realization of its impossibility arises. Therefore, their being so is thus, meaning that is how it is - this is the meaning. Now, if this is so, why doesn't He show compassion to all? To this, they say "sarveṣu" (in all) and so on. Thus, even here, desire alone is the cause - this is the meaning.

"Tathāvidhānām" (of such) means of those worthy of compassion. "Sādhanamupadiśati" (instructs the means) means Brahma himself instructs the means to the result. "Sarvātmanā āśritaḥ pādau yaiḥ" (by whom the feet are fully surrendered to) is not a compound sentence, but an explanation of the intended meaning. The compound is "āśritaḥ pādo yasya" (whose feet are surrendered to), that is "āśritapad" (one whose feet are surrendered to). If so, those to whom He shows compassion, they are fully surrendered to His feet, thus they cross over the insurmountable divine illusion - this is the construction.

The purpose of recognition and its intended meaning in the scripture is stated in "sarvatra" (everywhere) and so on. "Hetu" (cause) means in sincere surrender. "Tādṛśasya" (of such a one) means of one who practices the aforementioned retention. By this very means, even the first view is shown to be discordant. "Bahudhā" (in many ways) and so on. From statements like "dehaḥ kimennadāturve" (indeed, what is the body of the food-giver), it is appropriate to say "tathā" (thus) - this is the meaning.

"Sunirūpitam" (well-determined) means those in whom the Lord's compassion causes sincere surrender to the Lord, they are free from ego and possessiveness everywhere, with well-established minds, they practice complete retention solely through the Lord's greatness - thus mental steadiness and complete surrender is the method, and the Lord's greatness alone is the means for that. The root cause is the Lord's compassion, and the Lord's desire is auxiliary to that. As long as it is so, retention is accomplished. If it is otherwise, there is mental instability due to the Lord being uncontrollable. Therefore, in the absence of such, one should always meditate on one's own deity - this is thoroughly determined by the three verses - this is the meaning.

"Vedāham" (I know) here means "ekaika" (each one) and so on. In the absence of the previously mentioned qualification, it determines the method for those qualified for retention of each limb through the face of determination - this is the meaning. "Tatra" (there) means even in complete surrender, due to having ego and possessiveness, it is the lowest qualification. "Bhagavataścitrarūpā" (the Lord's variegated forms) means from statements like "by whom peacocks are made colorful and parrots are made green", they have those forms, or from statements like "the creation of those birds is wonderful". "Mukhadharmarūpā" (having the nature of facial expressions) means having the nature of smiling - this is the meaning. By this, it appears that those mentioned in "āruhya ye drumabhujān" (those who have climbed the arms of trees) have such a qualification. (42)

Moreover, for the prevention of this, as it is the qualification of one in whom devotion has arisen, when such a one attains this state, mental service as stated in "cetastatpravaṇaṃ seve" (I serve with a mind inclined towards Him) is accomplished. Even there, in the absence of the main qualification, either a body suitable for service or the result indicated by "vaikuṇṭhādi" (Vaikuṇṭha etc.) occurs according to one's qualification - this also appears to be the case. (43)

Śrī Giridhara-kṛtā Bāla Prabodhinī

I do not know the end of the Supreme Person, the Lord, and the power of His māyā. Similarly, those foremost sages like Sanaka and others do not know, and even the primeval Lord Himself does not know. What more can be said? He who has a thousand faces, with those bifurcated tongues, singing His qualities from the beginning, even now does not reach the end of the Lord's qualities. How then could others more recent than us ever reach it? It should be understood that those who claim to be omniscient are merely fools. [41]

Now, if no one knows, then how can they be liberated? As the śruti states: "Only by knowing Him does one transcend death. There is no other path for liberation." Thus, it is established that only the knowers attain liberation. Anticipating this doubt, he says that even in the absence of internal knowledge, the understanding that "this is māyā" and crossing over it leads to freedom from saṃsāra for many, by His grace - in "For those".

The word "eva" excludes other deities. He gives the reason for this in "Infinite", meaning unlimited by space, time or object. Other deities are not like this, that is the idea. For those upon whom that very Lord may have compassion, thinking "Let these know My truth and cross over māyā" - they, who have become vessels of the Lord's grace, cross over completely the māyā of the Lord, which is His power, insurmountable for others. The "ca" implies they also know the Lord's truth. There is an alternate reading "atha". As the śruti says: "This Self cannot be attained by instruction, nor by intellect, nor by much learning. Whom this Self chooses, by him alone is It attained. To him this Self reveals Its own form."

In response to "Upon whom does He bestow such compassion?", he says "With their whole being". If they take refuge in His feet sincerely, without deceit, without desire for results, and thus in a way that is truly beneficial, therefore with their whole being, with focused mind - that is the meaning.

What are the characteristics of those who, by the Lord's grace, have crossed over māyā through knowledge of truth? In anticipation of this question, he says "These do not". They do not have the notion of "I" and "mine" in the body, which is food for dogs and jackals. Here, the ignorant and base have the notion of "I" in the body, due to lack of knowledge of the self as distinct from it. The middling, who have scriptural refinement, even though they have knowledge of the self as distinct from the body, still have the notion of "this is mine" in relation to the body. But for the highest, whose ignorance has been removed by knowledge of truth through the Lord's grace, there is neither type of notion - "I" or "mine". Rather, they have the understanding that all, moving and non-moving, is indeed the Lord. As stated in the Gītā: "At the end of many births, the man of wisdom takes refuge in Me, realizing that Vāsudeva is all; such a great soul is very rare." [42]

He shows who are such in response to the expectation - with three verses beginning with "I know":

The address "O Aṅga" indicates affection. I know the yogamāyā (divine illusion) of the Supreme. "You" is in plural, referring to Śaunaka and others. The Lord is Bhava (Śiva). The best among demons is Prahlāda. Manu's wife is Śatarūpā. And he is Svāyambhuva Manu. His children are the sons Priyavrata and Uttānapāda, and the daughter Devahūti. Aṅga is Vena's father. The word "uta" means "also". The visarga dropping in Prācīnabarhi is according to Vedic usage. [43]

Aila is Purūravas. Nāhuṣa is Yayāti. The word "ādi" refers to Yadu and others. Śatadhanvā and Anu - here the dropping of "a" is archaic usage. The reading "Rantideva" is easy to understand, but in one verse it means Bhīṣma, son of Devavrata, along with these. [44]

Sārasvata is Dadhīci. Those who have Vibhīṣaṇa and others as their foremost. Upendradatta is Śuka. [45]

Hindī Anuvāda

The māyā (illusion) that creates and destroys the entire creation is one of their powers. I do not know the nature of their form, which is the shelter of such infinite powers, nor do your elder brothers Sanaka and others; what to say of others. The primordial god, Lord Śeṣa, has been singing their virtues with a thousand mouths, but even now he has not been able to imagine its end. [41]

Those who selflessly offer their all and themselves at their lotus feet, the infinite Lord himself shows mercy to them on his own accord. Only the recipients of his mercy know the nature of his insurmountable māyā and can cross over it. Indeed, such men do not harbor the feeling of "I" and "mine" in their own bodies and those of their sons, etc., which are merely food for dogs and jackals. [42]

Dear Nārada! I know that yogamāyā (divine illusion) of the Supreme Being, and you all - Lord Śaṅkara, the ornament of the demon clan Prahlāda, Śatarūpā, Manu, Manu's son Priyavrata and others, Prācīnabarhi, Ṛbhu, and Dhruva - also know it. [43]

Besides these, Ikṣvāku, Purūravā, Mucukunda, Janaka, Gādhi, Ambarīṣa, Sagara, Gaya, Yayāti and others, as well as Māndhātā, Alarka, Śatadhanvā, Anu, Rantideva, Bhīṣma, Bali, Amūrtaraya, Dilīpa, Saubhari, Uttaṅka, Śibi, Devala, Pippalāda, Sārasvata, Udbhava, Parāśara, Bhūriṣeṇa, and Vibhīṣaṇa, Hanumān, Śukadeva, Arjuna, Ārṣṭiṣeṇa, Vidura, and Śrutadeva and other great souls also know it. [44] [45]

SB 2.7.36-40

 Text 36: The Lord Himself in His incarnation as the son of Satyavatī [Vyāsadeva] will consider his compilation of the Vedic literature to be very difficult for the less intelligent persons with short life, and thus He will divide the tree of Vedic knowledge into different branches, according to the circumstances of the particular age.

Text 37: When the atheists, after being well versed in the Vedic scientific knowledge, annihilate inhabitants of different planets, flying unseen in the sky on well-built rockets prepared by the great scientist Maya, the Lord will bewilder their minds by dressing Himself attractively as Buddha and will preach on subreligious principles.

Text 38: Thereafter, at the end of Kali-yuga, when there exist no topics on the subject of God, even at the residences of so-called saints and respectable gentlemen of the three higher castes, and when the power of government is transferred to the hands of ministers elected from the lowborn śūdra class or those less than them, and when nothing is known of the techniques of sacrifice, even by word, at that time the Lord will appear as the supreme chastiser.

Text 39: At the beginning of creation there are penance, myself [Brahmā] and the Prajāpatis, the great sages who generate; then, during the maintenance of the creation, there are Lord Viṣṇu, the demigods with controlling powers, and the kings of different planets. But at the end there is irreligion, and then Lord Śiva and the atheists full of anger, etc. All of them are different representative manifestations of the energy of the supreme power, the Lord.

Text 40: Who can describe completely the prowess of Viṣṇu? Even the scientist, who might have counted the particles of the atoms of the universe, cannot do so. Because it is He only who in His form of Trivikrama moved His leg effortlessly beyond the topmost planet, Satyaloka, up to the neutral state of the three modes of material nature. And all were moved.

Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā

The incarnation of Vyāsa is described. Those whose intellect is contracted in each yuga, whose lifespan is short and limited, for them their own scripture, the mass of Vedas, alas, has become difficult to reach the end of - considering this, he appeared in Satyavatī as Hari himself, manifesting through branches like a tree. (36)

The incarnation of Buddha is described. For the demons firmly established on the Vedic path, from whom arises delusion of the mind due to invisible cities powered by their strength, and from whom arises improper acceptance of the mind, he assumed the guise of a heretic and spoke much about heretical dharma. (37)

The incarnation of Kalki is described. When there will be no stories of Hari even in the homes of the good, when there will be heretics of three varṇas (social classes) and śūdras will be kings, then he will become the punisher of Kali in the form of Kalki. Here, Varāha and others are future incarnations before the dialogue of Brahmā and Nārada. The Manvantara incarnations are past and future. Dhanvantari and Paraśurāma exist then. Śrī Rāma and others are future, but sometimes past tense is used poetically. (38)

The incarnations and manifestations of the guṇas (qualities) of māyā (illusion) are described according to the different functions of creation, etc. In creation Brahmā, in maintenance Viṣṇu, dharma, sacrifice, Manus, gods and kings, at the end in dissolution Hara (Rudra), snakes controlled by anger - these are the illusory powers of the multi-potent Lord. (39)

This has been stated briefly by me; no one is capable of stating it in detail, he says. Who indeed is able to count the prowess of Viṣṇu, who measured even the atoms of the earth? Of what kind of Viṣṇu? Who propped up the three-backed world of truth (satyaloka). Why did he prop it up? Because in his three strides, with his irresistible speed, he made the abode of the three qualities tremble greatly, starting from there. Or, because of this reason he propped up the three-backed world. The meaning is he supported everything, pervading even satyaloka. Thus the mantra: "Of Viṣṇu indeed" - its meaning is "Who can proclaim the prowess of Viṣṇu?" He who measured even the earthly particles, that Viṣṇu striding in three steps supported the highest world. Of what kind? Existing together with the gods dwelling there. (40)

Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā

By their strength, by the power of standing on the Vedic path. The guise of a heretic, a dress not prescribed by scripture, characterized by covering the face with a cloth, etc. By that guise, the false dharma is the doctrine of heretics, propounding criticism of Vedas, Brahmins, worship of gods, etc. Thus - everything is momentary, momentary. There, momentariness of blue and other moments should be inferred as existent. What exists is momentary, like a mass of clouds. All of saṃsāra (worldly existence) being of the nature of suffering is accepted by all Tīrthaṅkaras (founders of Jain sects), otherwise they would not engage in means to cease it. Therefore, everything should be contemplated as suffering, suffering. If asked "What is it like?", an example cannot be given, as the momentary unique characteristics have no similarity, so nothing else can be said to be like it. Therefore, one should contemplate "unique characteristic, unique characteristic". Similarly, one should contemplate "emptiness, emptiness". Thus Buddha taught his disciples in four ways. There is much to be said here, so we stop. As Ciraṃjīvibhaṭṭa also showed that view in Vidvanmodataraṅgiṇī: "Where is heaven, where is the abode of gods, where indeed is rebirth?" etc. It can be understood from there and elsewhere. This is the meaning. Here also there is Vedic elision of syllables. (37)

Traivārṇikas (members of three varṇas) means Brahmins, Kṣatriyas and Vaiśyas. (38, 39)

Due to being possible, he says "by shaking". Yāna means going, that is, falling. Thus, from the form of shaking. This is the meaning: Starting from the cover of pradhāna (primordial nature) up to satyaloka, he restrained the trembling universe with just his foot. Here he gives evidence - Thus: "Who can proclaim the heroic deeds of Viṣṇu? Who propped up the earthly regions, who in his three strides measured out the lofty dwelling place?" This mantra has been explained by Swami's feet themselves. The break in meter is for the sake of meaning. The reading svaraṃhasa is correct, as "raha means solitude and speed" according to the lexicon. The reading without anusvāra is also correct, as it is seen in many manuscripts. (40, 41)

Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā

For one's own purpose, y is added. For caturvarṇa (four castes) and others, in one's own meaning, there is inclusion according to Pā. 1.3.31 vā. (37)

Pākhāṇḍinas (heretics) are those who act even slightly against the Vedic path. They are indeed known as pākhāṇḍinas, criticizers of the meaning of the Vedas, as defined. (Vṛṣalās are mlecchas (barbarians) who destroy dharma.)

Svāhā etc.: By the words svāhā and vaṣaṭ, an offering to the gods is meant; that indicates yoga, yajña, etc. By the word svadhā, an offering to the ancestors prepared with mantras is meant; that indicates ancestral offerings, śrāddha, etc. The meaning is when these do not exist. This is a brief explanation. Svāhā and vaṣaṭ are used in rituals for gods, svadhā in rituals for ancestors. When both types of rituals are absent, those words are not heard. This is according to Bālaprabodhinī. (38)

Asuras etc.: By "etc." are meant bhūtas, pretas, piśācas, and other cruel-natured beings. (39)

In the three strides: Meaning in taking three steps. Svaraṃhasā: Here the break in meter is archaic. Trisāmyarūpam means the foundation characterized by the equilibrium of the three guṇas, i.e. prakṛti (primordial nature). Adhiṣṭhānam means the foundation of everything as a covering. Yānam means falling, according to the brief explanation. Yasya vā means "of which", i.e. of satyaloka. Urugāya means "of wide fame". The one who propped up, of that Viṣṇu, is the connection. Uttaralokam means satyaloka. (40)

Śrīmad Vīrarāghava Vyākhyā

He describes the incarnation of Vyāsa in "kālena". In time, for men with contracted intellects and short lifespans, their own Veda became, alas, difficult to traverse. Considering this, Hari, manifested in Satyavatī, will divide the tree of Veda into branches according to each age. (36)

He describes the incarnation of Buddha in "devadviṣām". To destroy those established in the Vedic path, with invisible, swift-moving cities created by māyā (illusion), for the demons who hate the gods, causing delusion and temptation of the mind - adopting such a guise of heresy, he will speak much about a semblance of dharma, a heretical dharma. (37)

He describes the Kalki incarnation in "yada". When even in the homes of the good there are no stories of Hari, when twice-born become heretics, kings become śūdras (lowest caste), and when in the homes of the three upper castes the words svāhā, svadhā, and vaṣaṭ (ritual exclamations) are not heard - svāhā and vaṣaṭ indicate rituals for gods, svadhā for ancestors - then at the end of the Kali age, the Lord will be the punisher of Kali. This is by the Kalki incarnation. (38)

Here, from the dialogue of Brahmā and Nārada, the earlier incarnations like Varāha and the Manu-period incarnations are past and future. Dhanvantari and Paraśurāma are contemporary. Śrī Rāma and others are future. Sometimes the indication of past etc. should be seen as archaic usage. Here's the truth: the Lord's incarnations are of two types - entering into others and incarnating in his own form. The term 'incarnation' is used for both due to non-distinction in being the cause of action. His form is also twofold - one made of material elements, another of pure sattva (goodness). The form with sixteen parts, great ego, subtle elements, and senses, residing in deities, is the primeval form, called Aniruddha, described as "the first incarnation, the supreme person with thousands of legs, arms, eyes". The entering incarnation manifests his knowledge and power in beings, also called partial incarnation. It's further divided into secondary, powerful, and possession types. Among the mentioned incarnations, Varāha, Nārāyaṇa, Hayagrīva (who blessed Dhruva), Matsya, Kūrma, Nṛsiṃha, Hari, Vāmana, Haṃsa, Vaikuṇṭha, Ajita, Rāma, Kṛṣṇa, and Kalki are incarnations in his own form. Others are entering incarnations. Moreover, the Lord's powers differ based on creation etc. In creation: contemplation, Brahmā, Prajāpatis, nine sages like Marīci, amazing powers. In maintenance: dharma, sacrifice, Viṣṇu (sacrifice implies power suitable for maintaining Viṣṇu's dependents), Manus, Rāma, Candra, kings. In destruction: adharma, Hara (Rudra), anger-controlled serpents, Asuras, beings with immeasurable power. These are the Lord's amazing powers. (39)

He says that no one is capable of fully describing the Lord's incarnations and their deeds in "viṣṇor". What poet or wise man who has measured the earthly dust particles is able to count Viṣṇu's heroic deeds? None can, is the meaning. The Lord, from whose swift placement of his foot, without obstruction, seeing beings falling from their abode trembling excessively, supported the triloka (three worlds) including satyaloka (world of truth). This is explained in the Vedas: "I shall proclaim the heroic deeds of Viṣṇu, who has measured the earthly realms, who propped up the upper region, striding widely in three steps." This means: striding in three ways, placing his feet, the far-striding Lord, along with the devas (gods) who are called stha (standing), supported the upper satyaloka. Who can fully describe the prowess of such an all-powerful, limitless being in form and nature? (40)

Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā

Considering that for humans with short lifespans, whose eyes are closed by the power of time and whose knowledge has perished, the Veda, which is about the self, is difficult to comprehend, that Viṣṇu, out of compassion, will be born to Satyavatī and divide the Veda into branches and sub-branches. In which era? It is said "in every era". This means in the 3rd, 7th, 16th, 25th, and 28th Dvāpara ages, and in previous ones with other Vyāsa names, he will divide it, and in the 28th, he himself will divide it. The statement "in the 3rd, 7th, and 16th" etc., is understood with the word 'tu' (but) indicating specificity. The mention of Vyāsa's incarnation after Kṛṣṇa's incarnation is not contradictory, as Vyāsa's incarnations exist in later Manvantaras too, as is well-known in the Purāṇas. (36)

Nārāyaṇa, taking the form of a child to confuse the intellect of the enemies of the gods, spoke the scripture that establishes false dharmas, which are highly alluring and deceptive to the mind. Who are these asuras (demons)? Describing their previous birth and karma, it is explained: Those who in their previous birth, not following the rules, destroyed worlds with their three cities, were killed by Rudra, then obtained rebirth as brāhmaṇas. Following Vedic practices, they became firmly established in performing special rites like yajña (sacrifice). His form being invisible and unknowable to the daityas (demons), it should be understood that he was made visible and beseeched by the gods to divert them from the Vedic path. The scripture spoken by Buddha, establishing dharma outside the Vedas, is from the perspective of ignorant people. "The Veda is the authority" etc., being the very meaning propounded by the Vedas as "Viṣṇu is the authority" etc., was spoken by Hari to the gods along with Praśānta, meaning he also composed commentaries on his own sūtras. (37)

When, in which era, there will be no stories of Hari even in the abodes of the good, when twice-born people will follow false doctrines, when human-gods will be vṛṣalas (those who destroy dharma), when there will be no utterances like svāhā etc., and when there is no utterance, there is no remembrance either - then, at the end of that Kali age, the Lord will become the chastiser (of the wicked), is the meaning. The word 'iti' indicates the end of the description of the incarnations. (38)

Sarga (creation) is said to be māyāvibhūti (illusory manifestation). I, who am four-faced, and the sages known as Kardama, and the nine Prajapatis beginning with Marichi - all of them, at the time of creation, become fully empowered as the māyāvibhūti of Hari. Then Dharma, the sacrifices, the fourteen Manus, the fourteen Indras who are the lords of the immortals, and the earthly rulers beginning with Priyavrata - all of them, when the time of preservation arrives, become the māyāvibhūti of Vishnu for protection. Adharma, Hara (Shiva), Rudra, and those under the sway of anger like Manyu, Asuras, and others - all of them, at the end, when the time of dissolution arrives, become the māyāvibhūti of Hari for destruction. This is the connection.

During the times of creation, preservation, and dissolution, He becomes manifold by His own will through māyā (illusion), and dwelling in us and others, performs creation, preservation, and dissolution. Or, by māyā, which is the will of the Lord, we and others always become vibhūti (manifestations). Thus, we and others are the māyāvibhūti of Hari, not His inherent vibhūti. This distinction is indicated by the word, as stated in the smṛti (scripture): "By Hari's will, vibhūti always belongs to Brahma and others, or by His will, Vishnu Himself is variously situated in them. Therefore, their status as māyāvibhūti is accepted, while Matsya and others are Himself." ||39||

Now, if the extent of the vibhūti through inherent māyā is this much, then this knowledge would be easily attainable. Anticipating this doubt, it is said that even with endless life, the enumeration of the vibhūti is not easily possible, as stated in "viṣṇor nu" (of Vishnu indeed). He who, from His abode of three heights, seeing me falling, shaken by His forceful three-step stride, steadied and supported the tottering Satyaloka - for that Vishnu, which poet is capable of enumerating the heroic deeds, counting the vibhūti-characterized greatness? None is able. This is the connection. Even the first poet is not capable, as stated in "pārthivāni" (earthly). That poet, though endowed with special creative power, even Brahma, who counted the earthly dust particles, even he is not able. This is the remaining connection. "Yad" (because) is used in the sense of reason. Because they are ananta (endless). ||40||

Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā

He speaks about the avatar in Kali age, the Buddha. "Of the enemies of the gods" - in this Kali age, because such enemies of the gods are not heard of. (37)

When there are no stories of Hari in the dwellings and āśramas (hermitages) of the virtuous who follow the practices of the four varṇas (social classes). Therefore, in those places, the members of the three upper varṇas will become heretics. And the kings will be śūdras (lowest class) and mlecchas (foreigners) - this is the meaning. (38)

"Creation" - here the reading "of Viṣṇu" is also found, from the perspective of mere designation. Because of statements like "I create, being appointed by Him", etc. (39)

Now, having considered in the previous verse that Viṣṇu might be equal to others due to being an illusory manifestation, he refutes that by saying "Of Viṣṇu". The idea is that He indeed possesses infinite supreme lordship, not separate from that which extends to prakṛti (primordial nature). (40)

Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā

He speaks of the Vyāsa avatar. Considering that "For those whose intellect has been contracted by time, and moreover who are short-lived, the ocean of Vedas composed by himself has a far shore", in every yuga, in every kalpa. The word "yuga" here should be understood as referring to kalpa (or kāla). That very Hari, having appeared in Satyavatī, [divided the Vedas] into branches. (36)

He speaks of the Buddha avatar. Of the enemies of gods, the daityas (demons), who are established, firmly situated. With cities. With unseen opponents of imperceptible speed. Creating delusion and temptation of the mind of those people, assuming the guise of a heretic, he will speak much about that which is contrary to dharma (heretical doctrine). The suffix dhyan is used in the sense of "one's own". (37)

He speaks of the Kalki avatar. Vṛṣalas means śūdras, nṛdevas means kings. "At the end of Kali age" - a partial connection should be understood here. Here, before the dialogue of Brahmā and Nārada, Varāha and others are past avatars. The Manvantara avatars are both past and future. Dhanvantari and Paraśurāma exist then. Śrī Rāma and others are future. The indication of past etc. here should be seen as a Vedic usage. (38)

He speaks of the manifestations of the avatars of the guṇas (qualities) of māyā (illusion) according to the different functions of creation etc. in "In creation". In maintenance: dharma, sacrifices, Manus, immortals, and kings of the earth. At the end, in dissolution: those controlled by anger, like serpents, etc. (39)

He says that no one is capable of fully describing the līlās (divine plays) of Hari's avatars. "Of Viṣṇu" - the rest of the sentence is "to count". That Viṣṇu who, by his own speed in his three strides, without stumbling, supported and made firm the triṣpṛṣṭha (triple back), the shell of the three worlds. What kind of triṣpṛṣṭha? From which very own speed, from the abode of the equilibrium of the three [guṇas], beginning from the covering of prakṛti, greatly shaking. And thus the mantra: "Who can proclaim the heroic deeds of Viṣṇu, who measured out the earthly realms, who propped up the upper dwelling place, striding widely in three steps, the far-going one?" The meaning of this is: Who can proclaim the heroic deeds of Viṣṇu? He who measured even the earthly realms. That Viṣṇu who, striding in three steps, propped up the upper world. What kind? Existing together with the devas (gods) who stand - stha means devas, existing together with them, sadha is substituted for saha. (40)

Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ

The incarnation of Sri Vyasa is described as follows: In time, the intellect of the people of three varṇas (social classes) whose understanding had become dull and whose lifespan had become short, their own Veda became distant and incomprehensible. Considering this, the Lord, born of Parāśara in Satyavatī, will divide the tree of the Veda into branches according to each age. (36)

The incarnation of Buddha is described as follows: For those firmly established on the path of the Veda, he will create invisible, swift cities to delude the minds of the enemies of the gods (asuras). Adopting the guise of a heretic, he will speak extensively about false dharma. (37)

The incarnation of Kalki is described as follows: When even in the homes of the virtuous there are no stories of Hari, when the twice-born become heretics, when the śūdras become kings, when the utterances "svāhā," "svadhā," and "vaṣaṭ" are no longer heard, then at the end of the age, the Lord will appear as Kalki to punish Kali.  (38)

Furthermore, these are the vibhūtis (manifestations) of the Lord who possesses many powers, in the realm of māyā (illusion): In creation, penance and others; in preservation, dharma and others; Viṣṇu in the form of sacrifice; and at the end in destruction, adharma and others, including Hara (Śiva), snakes, and asuras, who are under the control of anger. (39)

The deeds of the Lord are described briefly, for no one can describe them in full: Which poet among poets here can enumerate the heroic deeds of Viṣṇu? He who measured the earthly dust particles, even he cannot. Viṣṇu, with his unobstructed swift motion, supported the highest abode (Satyaloka) from the primordial matter, which is the abode of all bound souls, up to the triple heaven which he made tremble.

As stated in the mantra: "I proclaim the heroic deeds of Viṣṇu, who measured the earthly regions, who supported the upper dwelling place, striding widely in three steps." The meaning of this mantra is: Who can proclaim the heroic deeds of Viṣṇu, who even measured the earthly dust? Viṣṇu, widely-striding, taking three steps, supported the upper world inhabited by the gods. (40)

Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā

Thus, having described the great grace, he now describes the thoughtful one - kālena (by time). Indeed, the Lord's thought takes the form of Vyasa. For Vyasa, having ascertained the meaning of all the Vedas through contemplation, teaches the nature of the Bhagavata to the people. Those whose vision is closed or covered by time such as the Dvapara age. He himself appeared as his own scripture was difficult to comprehend. Anuyugam (in every age) is connected with the statement that he will divide the Veda tree into branches. The division of the Vedas occurs at the end of each Dvapara age, hence it is indicated that the Puranas also describe the arrangement of one caturyuga (four ages). Viṭapaśaḥ (into branches) is used to remove the doubt of artificiality in the division of the Vedas. The nature of the branches is described in the treatise. A branch is the collection of Vedas that expounds the nature of a single form of the Lord. The tree-like nature of the Veda has been described earlier. Sma indicates that it is well-known. Therefore, not much needs to be said here. (36) 4 4

Now he describes this - devadviṣām (of the enemies of the gods). This (?) Buddha is presently existing. His nature is exactly as it is now. By this, it is indicated that 'even for Brahma, the time of description is indeed Kali'. Those who act in opposition to the Vedic path, even by their actions, they should be known as heretics, detractors of the meaning of the Vedas. Devadviṣām (of the enemies of the gods) refers to the demons. They indeed hate the gods. By this, it is suggested that the Buddha incarnation is for the purpose of deluding the demons through prayer to the gods. Of those established in the Vedic path, of those situated in the path propounded by the Vedas. Although many methods for deluding the demons are described in the Veda itself, this incarnation is generally for the purpose of turning away from the Veda. Dhiṣṭhitā means those who are established. The meaning is that they delude those who come, having made themselves known as Vedic, for the purpose of deluding people thinking "We alone are the promoters of the Veda". Pūrbhiḥ (by cities) refers to the form of Tripura. Adṛśyamūrbhiḥ (by invisible forms). Mūr means māyā (illusion). Therefore, according to the rule "striyāṃ tanni", it becomes mūrbhiḥ. The meaning is some effect of māyā. Adṛśyamūraḥ (invisible forms) are those whose forms are invisible, by those pūrbhiḥ (cities) of Tripura. Indeed, they were made or impelled by Maya. By this, it is suggested that they destroy both paths - the Vedic and the worldly. By this, the reason for the Lord's incarnation is described as the need to destroy them completely. Moreover, not only the destruction of people is hostility to the gods, but also by teaching non-performance of sacrifices etc., making oneself Vedic and conducive to godhood. Thus, an improper creation is described. When those two are destroyed in their essential nature, they become so again, hence only delusion of intellect should be done. Therefore, he caused delusion of the mind where there is extreme temptation. He created a scripture describing great fruits for little practice! Veṣaṃ (disguise) refers to the Buddha's appearance. Having declared himself as omniscient, speaking their heart's desires, generating trust, and then giving contrary instructions is the delusion of the mind. Or it is enticement of the mind accompanied by delusion. In that case, it means either transforming the existing mind or producing a non-existent mind that serves as a path. Aupadharṃyaṃ refers to heretical dharmas. (37)

Thus, having described the Lord, he describes Him when He is in the abodes as well. Outside everywhere, the stories of the Lord remain in other yugas. Then in Dvāpara and other yugas, they are in the abodes of the saintly. In the abundance of Kali, there will be no stories of Hari even in the abodes of the saintly, then the Lord will appear in the form of Kalki. At the very beginning of Kali-yuga, the Lord entered Parīkṣit and subdued Kali. Still, Kali was not fully subdued, due to the prevalence of the Lord's dharmas. They indeed destroy the impurities of Kali. He describes that not only is there an absence of the Lord's dharma, but even Vedic dharma is gone. For dharma is produced by Brahmins and protected by kings. Both of these have perished. The twice-born have become heretics. They only perform and teach heretical dharmas. The kings, the gods among men, have become śūdras. Even among them, they are vṛṣalas who destroy dharma, that is to say mlecchas. They themselves seize dharma to destroy it. Or they do so to destroy authority. For they are the gods to be worshipped by men. This indicates that both the protected and the protectors have become corrupt. Moreover, even the semblance of dharma is gone. Everywhere they perform only imitations of dharma in the form of deceptive rituals. There, due to the absence of gods and others, even without sacrifice, the words svāhā etc. are heard. When even those are not heard, then the Lord has descended, thus he says - svāhā svadheti. Svāhā refers to homas, svadhā to śrāddhas, vaṣaṭ to yajñas. These are rājasic, tāmasic and sāttvic respectively. Sma means well-known. Giraḥ means lack of meaning. Where in homes or in the country. Thus there are three reasons for the Kalki avatāra: absence of devotion, absence of dharma, absence of semblance of dharma or absence of Veda. By this it is indicated that in Satya-yuga He will establish these three. At the end of the yuga, at the completion of the four yugas. Bhagavān means in that avatāra there will be the manifestation of all the Lord's dharmas. (38)

Having thus considered the inner controller with all dharmas in terms of creation etc., he now considers the section "He remains through retention as much as possible", describing the greatness of the Lord in three verses beginning with "In creation, I am tapas". The cause for the mind's stability in meditation on such a form of the Lord is the Lord's greatness. For the great does not remain for long. Or the great cannot be contemplated by an unstable mind, as there would be offense due to lack of proper manifestation. And from holding onto the great, there is bewilderment. Thus the description is in three ways. There, first, as to why the great does not always remain, in response to that expectation, he says that He is indeed not always of one form, becoming manifold through His qualities according to differences in time, thus He does not remain in one form always. He states this. In creation, for the purpose of creation, the Lord makes these many forms, he says. Tapas. I am Brahmā. The nine sages like Marīci. Those who are Prajāpatis, capable of producing offspring. Creation is through the three guṇas, thus three are described. Ṛṣis may also mean the Vedas. In that case, "He creates through four forms". There, tapas is Vāsudeva, as it is said "whose tapas consists of knowledge". The Prajāpatis are forms of Saṅkarṣaṇa, for sovereignty is established there. For maintenance more functions are required, so he describes five forms there. For maintenance, for protecting boundaries. Atha indicates a different sequence. Dharma is first, Aniruddha. Makha is yajña. Dharma here means conduct, the activity that follows immediately after hearing the words of authority. Makha is the form of the Lord manifested through effort, of infinite forms. The meaning of the Veda grasped at creation is grasped here at sāno. Manu is the promulgator of dharma, as his inner nature is true dharma. Amaras are gods, they are the protectors of heaven. Avanīśas are kings, protectors of the earth. For destruction, as even more is required, he describes briefly - ante. For destruction, adharma. Hara is the opposite of yajña. Manyuvaśāḥ are serpents etc., opposites of Manu. Asadrūpāḥ are asuras, opposites of gods. The word ādi includes destroyers on earth like thieves, tigers etc. As they side with the asuras, they are listed with them. How can there be such manifold forms of the Lord? To this he says - māyāvibhūtaya. Powers of māyā, in māyā, of māyā, or through māyā. Māyā was described earlier. This is the cause of the world. When He becomes the form of the world, or assumes the role of efficient cause for the Lord, then for granting that form. Or for serving the Lord, it produces excellent means. Or in the world created by the Lord, it assumes the role of instrument. Then for that purpose the Lord makes these many forms. Otherwise its role as instrument etc. would not be possible. When these come together, how can its effect occur? To this he says - puruśaktibhāja. As the potency of māyā capable of all manifestation exists fully even in a single effect, all effects would occur simultaneously, as there is no cause for delay. Even if the Lord's desire is the cause, as it is of an unseen nature, these forms are its regulators, or indicators. As these have fixed capacities, the aforementioned fault does not apply. (39)

Thus it has been said that due to the Lord's various forms changing every moment, a single-minded concentration cannot be maintained. In this way, it has been explained that even the great one cannot remain for a long time. Now, to clarify the view that the great one cannot be contemplated with an unsettled mind, it is said: "Who can count the mighty deeds of Viṣṇu?" It is said that due to everyone having an unsettled mind, who is capable? It is stated that due to the mind's inability in this matter, there is also no aptitude. Even with an increase in the jīva's (jīva) [individual soul] capability through austerities, yoga, etc., or with an abundance of mental aids, due to the non-cessation of its natural qualities, even Brahmā is ultimately not capable - this is indicated by the word 'tam'. Although there is capability in creating the world, etc., it is said that there is no capability in comprehending all aspects of the Lord - this is expressed by "iha" [here]. Now, one might think that since knowledge is generated by the mind in this form, there would be capability in understanding definite objects, to which it is said "nu" [indeed]. This too is said with uncertainty, not with certainty. The reason for capability is stated: "yaḥ pārthivāni" [he who (created) the earthly]. In the enumeration of capable beings in creation, (it refers to) Brahmā who presides over creation. Where the elements attaining assistance generate the universe, he is the presider over the quality of rajas (rajas) [passion]. Therefore, the living beings previously produced in this universe, their enjoyment being refined by unseen forces, the great mass of atoms, through direct knowledge of the material cause of the universe and by the Lord's will alone, such a capable one produces the universe - thus due to the ability to count atoms and knowledge of distinctiveness, it refutes the suspicion of him being so. The word "kavi" [poet] is for analysis. "rajāṃsi" [particles] are difficult to perceive due to their subtlety. The reason for the incapability even of such a one is: "caskambha" [he propped up]. Indeed, qualities with finite measure can be counted or analyzed. But even a single quality of the Lord is without measure. Due to the mind's grossness, indivisibility, and non-attachment. This is stated. Pervading the three-backed world of Brahmā. "Askhalatā" means with unwavering or extraordinary speed, or with a pace unattainable by all. "Urukampa" means trembling greatly in the vehicles, such is the three-backed and all. From there, from the abode of the equilibrium of the three qualities, from Satyaloka, meaning everything. Or "urukampayānaṃ" means he propped up, supported above. Therefore, protection by the fallen quality is impossible, so due to the mind's inability to comprehend, there is absence of measure. The absence of numerical limitation will be stated later. (40)

Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ

In this context, "kālena" (by time). Considering Vyāsa's nature as contemplation, "cintāmayam" (made of thought) here indicates abundance with the affix mayaṭ. || 36 ||

Here, "deva-dviṣām" (of the enemies of the gods) is explained by "anena" (by this). At the time of examining this word, by describing the Buddha incarnation born in the Kali age, it is understood that "pratibhāti" (it appears) is implied. "Kali" refers to the Kali age preceding the twenty-eighth Dvāpara age, otherwise there would be a contradiction with the future tense usage of "kariṣyati" (will do) etc. mentioned in the previous verses. In response to the question "Who are the enemies of the gods?", their nature is stated in the verse beginning with "veda" (Vedas). To prevent even accidental opposition, they specify "vedārthasya vinindakāḥ" (those who criticize the meaning of the Vedas). The specific meaning of criticism is the deliberate assertion of falsehood. Thus, there is no contradiction anywhere. Hence, from the root "muh" meaning to delude. "By this path" refers to the two specific attributes of the city. If so, why were they not killed by incarnations like Nṛsiṃha, just as by Buddha? To this, they say "tayoḥ" (of those two) etc. For the purpose of those two tasks, namely the destruction of the world and the Vedas, there is no killing in anger for their destruction. If not liberated, they would return to the same state like Kālanemi and others. To prevent this, it is done in that way. || 37 ||

Here, "ālayeṣu" (in the abodes) means "vidhicchalārūpeṇa" (in the form of a deceptive injunction). Accepting the scripture as pertaining to the individual soul, stating the intention of the injunction for action through the path of smoke is in the form of deception. This is the meaning. || 38 ||

Here, "sarga" (creation) means "evaṃ sarvam" (thus everything) etc. In this context, when considering the origin of the inner controller with all attributes, the words denoting various incarnations etc. denote their respective limbs etc. The sentences indicate their respective limbs etc., and through that, they pertain to the Supreme Lord. Thus, knowledge, listening, etc. are accomplished. Since it is impossible to see all the limbs of such a being, to teach the method of concentration, the greatness is described. This is the meaning. If one asks what is the purpose of describing the greatness in the part to be contemplated, they say "etādṛśa" (such) etc. "Avasthāna" (abiding) means steadiness. If so, why doesn't the mind always remain fixed on the Lord? In response to this expectation, they state the purport of the three worlds, saying "na hi" (indeed not) etc. "Anyavasitamanase" (with a mind fixed elsewhere) is a karmadhāraya compound. "Vaiklavyam" (distress) means distraction due to inability to concentrate. "Nirūpaṇam" (description) means that even when factors impeding concentration are present, the possibility of concentration is solely due to greatness. This is to indicate that the description of greatness is what establishes the mind. Thus, in the text to be examined, as three aspects - time, action, and mental stability - are described by words like "yāvat" (as long as) etc., three verses are for contemplating these. This is the idea. "Svaguṇaiḥ" (by one's own qualities) means by self-generated sattva and other qualities. "Tatra" (there) refers to the view of four forms. Here, Brahmā should be understood as Pradyumna, the Vedas as Aniruddha. With the idea that protection is solely Aniruddha's function, they say "dharmaḥ prathama" (dharma is first) etc. "Pravṛtti" (activity) means a specific mental operation. "Utpattau" (in creation) refers to the fifth chapter where it says "nārāyaṇaparā vedāḥ" (the Vedas are devoted to Nārāyaṇa). "Bhūmau nāśakāḥ" (destroyers on earth) means they are opponents of the earthly rulers. Now, if two māyās were previously described, which of them is this? In response to this expectation, they say "iyam" (this) etc. The four compounds here are intended to show different creations in different kalpas. Explaining this, they divide it saying "sā hi" (indeed she) etc. Thus, in the first view, according to the statement in the eleventh skandha "prakṛtir hyasyopādānam" (nature is indeed his material cause), it becomes the form of the world. Then, these divine manifestations are for māyā to accomplish the functions of creation, maintenance, and dissolution as the efficient cause. In the second view, when she is the efficient cause, the divine manifestations are her assistants. In the third view, she is the agent and they are the instruments. In the fourth view, she is the instrument and they are the operations. This is the meaning. This fourfold description of creation and its accessories is to summarize all the views raised by the king in the "rājapraśna" (king's question) "tadātmānaṃ krīḍayan krīḍan karoti vikaroti ca" (playing, he creates and modifies himself), as all views are established by evidence. "Niyāmikāni" (regulating) means in the form of visible doors. "Bodhakāni" (indicating) means indicating the existence of other doors as well. "Pratikṣaṇaṃ nānārūpatvāt" (due to various forms every moment) means that although these are well-known at the time of creation etc., due to the difference in counterparts, various subsidiary functions occur simultaneously. This is supported by the story of the outcaste woman becoming a Brahmin within an hour, equivalent to sixty years, as narrated in the chapter praising māyā near the end of the Brahma Purāṇa. || 39 ||

In "viṣṇor nu vīrya", "avyavasthitamanase" means "with an unsettled mind". Here, to express that in counting the Lord's heroic deeds, which one is suitable and others are unsuitable by the a fortiori argument, the word "katama" is used due to its established meaning in alternatives and its connection to the eminent Prajapati. Those wishing to explain the word "katama" in two ways state the purpose of the first view as "sarveṣām" etc. It is said by using the word "katama". They also state the implied meaning as "manasa eva" etc. It is said, meaning the word "arhati" is used, otherwise it would use a different word. They state the purpose of the second view as "jīvasya" etc. "Natural qualities" refers to being a living entity and mental fickleness. "Even Brahma extremely" means the object of the word "katama" is also the one identifying with rajas quality or mahat principle. They state the reason for inability in counting heroic deeds as "jagadādi" etc. Thus, here "katamo'rhati" is to be connected by repetition. Therefore, knowledge being the cause of counting heroic deeds, and concentration being the cause of that, in their absence there is inability. If so, what is the basis for possibility, they state "nanvevaṃ rūpeṇa" meaning in the form to be stated as the instrument of direct knowledge regarding the material cause of the universe. "Even there" means even in holding all aspects. "This" refers to the capability which is the seed of possibility. They clarify the seed of possibility saying "sāmarthye" etc. Here "rajāṃsi" indicates the subtle creation becomes gross. If such capability exists, why is the ability of concentration etc. negated, to this expectation they say "tādṛśasya" etc. There, stating the reason for inability of mind and individual soul, they explain the meaning of the word "viṣṇu" as "manasopi" etc. "manasa" is in the fifth case. Though it is atomic, it pervades in essence, and its pervasiveness is well-known in the dialogue between Sanatkumara and Narada in the Chandogya Upanishad. The Lord is greater even compared to that. Thus, considering the first among these, the mind lacks the ability to grasp it; considering the third, there is absence of even contact with it as per the statement "which the mind, intellect, senses and life airs do not touch or know". Considering the first and second, even stating the speed is impossible, with this intention they state the absence of limitation. Due to absence of the word "sarva" in the original, they state the basis for grasping everything as "tata" etc. "Arthāt" means from the limit as the boundary. Even then, if one doubts there will be a limit due to number etc. applying to qualities, they state "saṅkhyā" etc. "śragra" refers to the next verse. Thus here, by establishing the necessity of mind control, concentration is accomplished. Here the word "nu" indicates remoteness intended in the original, so there is no fault in giving up its own meaning. (40)

Śrī Giridhara-kṛtā Bāla Prabodhinī

Vyāsa's incarnation is described - In time. Considering that in time, for humans with contracted intellects, their own Vedic collection became extremely difficult to traverse, that very Hari, being born to Satyavatī, will divide the Veda tree into branches according to each era. Now, even for those with contracted intellects, through long practice, won't the Veda become easy? What's the need for division into branches? Anticipating this question, he says - For those with short lives. For those with short lifespans, long life itself is not possible, so how could there be Vedic study? This is the meaning. Indicating the wonder of the Lord's play, he says - Smiling. (36)

The Buddha incarnation is described - For the enemies of the gods. For the enemies of the gods (demons) firmly established on the Vedic path, he will speak much more, creating confusion in the Vedic way, enticing the mind to another path with the certainty of great results through little effort, assuming a heretical guise that causes such delusion and enticement. Heretical dharma means dharma opposed to the Veda. Now, by saying "enemies of the gods," suggesting partiality to the gods' side through prayer to them, it's improper even for the Lord to shake those established in the Vedic way through delusion, etc. Anticipating this objection, he says - With invisible cities created by Maya, the demon architect, killing living beings with weapons. Perceiving their strength from being established in the Vedic way and the destruction of beings because of it, he acted thus to stop that - this is the meaning. (37)

Yājñavalkya's incarnation is described - Where. In the beginning of Kṛta Yuga, there are stories of Hari everywhere. At the start of Dvāpara, there may not be stories of Hari in all homes. The twice-born there would be heretics, defined as "Those who act even slightly against the Vedic way are known as heretics, denigrators of the Vedic meaning." The human gods (kings) would be mlecchas (barbarians). When even in the homes of the three upper classes, the words "svāhā," "svadhā," and "vaṣaṭ" are not heard - "svāhā" and "vaṣaṭ" are used in rituals for gods, "svadhā" in rituals for ancestors; due to the absence of both types of rituals, these words are not heard - then at the end of the Kali Yuga, the Lord, as the chastiser of Kali in the form of Kalki, will appear. Here, Varāha and others are prior incarnations from the dialogue between Brahmā and Nārada. The Manvantara incarnations are past and future. Dhanvantari and Paraśurāma exist then. Śrī Rāma and others are indeed future. The occasional indication of past, etc., should be understood as a seer's usage. This should be understood here - The Lord's incarnations are of two types: entering incarnations and incarnations in his own form. Due to the non-difference in being the cause of action, the word 'incarnation' is used for both. There, an entering incarnation means manifesting one's own knowledge, power, etc., by entering into living beings. This is also called a partial incarnation. These incarnations are Pṛthu, Paraśurāma, etc. Nṛsiṃha, Rāma, Kṛṣṇa, etc., are direct incarnations. (38)

The Lord's manifestations are described according to the different functions of creation, etc. - In creation. In creation, the well-known manifestations of the Lord of unlimited inconceivable power are: penance, I (Brahmā), the nine sages like Marīci, and other Prajāpatis like Dakṣa. These are manifestations created by māyā (divine illusion) at will. In maintenance: dharma, sacrifice, Viṣṇu, Manus, gods, and earthly rulers are māyā manifestations. At the end, in universal dissolution: adharma, Hara (Rudra), serpents overcome by anger, demons, and other fierce beings are these māyā manifestations. (39)

The Lord's incarnations and their deeds have been briefly described by me. To describe them completely, no one is capable - this is stated: Of Viṣṇu. In this world, which wise poet, even if he has counted the particles of dust related to the earth, is able to count the prowesses of Viṣṇu? No one. Showing His greatness, it is specified: Viṣṇu, who, pervading the three-backed Satyaloka, supported everything. Why did he support it? In response to this, it is said: Because in His three strides, with His unobstructed own speed, He shook greatly everything from the chief abode, which is the basis of all as a covering, resembling three backs, causing it to fall - for this reason He supported it. Thus the mantra: "Who can declare the prowesses of Viṣṇu, who measured the earthly regions? Who propped up the upper dwelling place, striding widely in three steps, He of vast movement." Its meaning: He of vast fame, striding in three ways, placing His feet. Sadha is substituted for saha. Stha means 'living beings'. Sadhastham means 'existing together with the gods and others there'. He propped up the upper Satyaloka. Which wise one, even if he measured the earthly particles, could declare the prowesses of that Viṣṇu? This is the meaning. (40)

Hindī Anuvāda

With the passage of time, people's understanding diminishes, and their lifespan also starts to decrease. At that time, when the Lord sees that now these people are becoming unable to understand the Vedic speech that explains His essence, then in each kalpa (eon), appearing in the form of Vyasa from the womb of Satyavati, He divides the Veda-like tree into various branches. || 36 ||

The enemies of the gods, the demons, will also take refuge in the Vedic path and, living in the invisible fast-moving cities built by Mayadanava, will begin to destroy people. Then the Lord, assuming a form that creates delusion and extreme greed in people's intellect, will teach many pseudo-religions in the form of Buddha. || 37 ||

At the end of Kali Yuga, when there will be obstacles even in the homes of righteous people for discussions about the Lord; when Brahmins, Kshatriyas, and Vaishyas will become heretics, and Shudras will become kings, to the extent that the sound of 'svāhā' (offering to gods), 'svadhā' (offering to ancestors), and 'vaṣaṭkāra' (a Vedic exclamation) - even the mention of sacrifices for gods and ancestors - will not be heard anywhere, then the Lord will take the avatar of Kalki to rule over Kali Yuga. || 38 ||

When it's time for the creation of the world, the almighty Lord's māyā (illusion) - vibhūti (manifestations) appear in the form of penance, nine Prajapatis, sages like Marichi, and in my form; when it's time to protect the creation, they appear as dharma (righteousness), Vishnu, Manu, gods, and kings; and when it's time for the dissolution of creation, they manifest as adharma (unrighteousness), Rudra, and serpents named Krodhavashas and demons, etc. || 39 ||

Even after counting each dust particle of the earth with the power of one's intellect, who in this world can count the powers of the Lord? When He, taking the Trivikrama avatar, was measuring the three worlds, at that time, due to the irresistible speed of His feet, the entire universe from the last cover of nature to Satyaloka started trembling. Then He Himself stabilized it with His power. || 40 ||

SB 2.7.31-35

 Text 31: Lord Kṛṣṇa saved His foster father, Nanda Mahārāja, from the fear of the demigod Varuṇa and released the cowherd boys from the caves of the mountain, for they were placed there by the son of Maya. Also, to the inhabitants of Vṛndāvana, who were busy working during daytime and sleeping soundly at night because of their hard labor in the day, Lord Kṛṣṇa awarded promotion to the highest planet in the spiritual sky. All these acts are transcendental and certainly prove without any doubt His Godhood.

Text 32: When the cowherd men of Vṛndāvana, under instruction of Kṛṣṇa, stopped offering sacrifice to the heavenly King, Indra, the whole tract of land known as Vraja was threatened with being washed away by constant heavy rains for seven days. Lord Kṛṣṇa, out of His causeless mercy upon the inhabitants of Vraja, held up the hill known as Govardhana with one hand only, although He was only seven years old. He did this to protect the animals from the onslaught of water.

Text 33: When the Lord was engaged in His pastimes of the rāsa dance in the forest of Vṛndāvana, enlivening the sexual desires of the wives of the inhabitants of Vṛndāvana by sweet and melodious songs, a demon of the name Śaṅkhacūḍa, a rich follower of the treasurer of heaven [Kuvera], kidnapped the damsels, and the Lord severed his head from his trunk.

Texts 34-35: All demonic personalities like Pralamba, Dhenuka, Baka, Keśī, Ariṣṭa, Cāṇūra, Muṣṭika, Kuvalayāpīḍa elephant, Kaṁsa, Yavana, Narakāsura and Pauṇḍraka, great marshals like Śālva, Dvivida monkey and Balvala, Dantavakra, the seven bulls, Śambara, Vidūratha and Rukmī, as also great warriors like Kāmboja, Matsya, Kuru, Sṛñjaya and Kekaya, would all fight vigorously, either with the Lord Hari directly or with Him under His names of Baladeva, Arjuna, Bhīma, etc. And the demons, thus being killed, would attain either the impersonal brahmajyoti or His personal abode in the Vaikuṇṭha planets.

Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā

From the noose of Varuṇa (Varuna), from which there is fear, he will free [them]. By the son of Maya, named Vyoma, during the day roaming, busy, engaged in activities, at night sleeping - thus the absence of means for attaining Vaikuṇṭha (Vaikuntha) is shown. He will lead, will bring the people living in Gokula. Sma [indicates] wonder. [31]

When the god Indra [is] wishing to protect the animals, that is the meaning. The sinless one, without fatigue, in one hand only, playfully, as if so, will hold up Mahīghra (Mahighra, the mountain lifter) Govardhana, like an upraised mushroom. He whose age is seven years. [32]

At night, in the moonbeams, in the white forest, playing, where there are sweet, melodious notes, and that extended, long, fainted, with special intonations, song, by that inflamed, Smara (Cupid) indeed [is] the longing of those gopīs (gopis, cowherd girls), of their stealer Śaṅkhacūḍa (Shankhachuda), he will take the head. [33]

And those Pralamba and others, they all, with Hari (Krishna) as the cause, his abode's sight, sight-worthy Vaikuṇṭha (Vaikuntha), enough, will go - this connects with the next [verse]. Khara is Dhenuka. Dadur like dardura is Baka. Ibha is Kuvalayāpīḍa (Kuvalayapida). Kuja is Naraka. Kapi is Dvivida. [34]

And those who in battle, having taken up bows, in assembly, in war, praise, boast, they [are] assembly-proficient. Indeed Pralamba, Khara, Kapi, Balvala, Rukmi, and others [were] killed by Balarāma (Balarama). And Kāmboja (Kamboja) and others by Bhīma (Bhima), Arjuna, etc., Śambara (Shambara) by Pradyumna, Yavana by Mucukunda (Muchukunda), but not by Hari (Krishna), to that he says. Bala, Bhīma (Bhima), Pārtha (Partha), etc. [are] false names, deceitful names of whom, by him indeed the seven oxen will be tamed, in course of time will go - this is the meaning. And all this action indeed [is] divine, and that should not be otherwise - this indeed connects with the previous [verse]. [35]

Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā

"They indeed were led to brahma-hṛdam (Brahma's lake)" - according to what will be said in this manner, to the Akrūra pilgrimage site, or eternally indeed the state of being engaged in love for Śrī Kṛṣṇa, for that purpose after various efforts, and the state of being absorbed in that alone, "For whose abode, for the sake of friends, for the sake of loved ones, for the sake of sons, life, and hopes, for your sake" - from this statement of Brahmā. "Thus Nanda and other gopas (cowherd men), joyfully engaging in talks about Kṛṣṇa and Rāma, and enjoying, did not experience the pain of worldly existence" - and from this statement. In the view of absorption in Brahma, for the sake of searching for Śrī Nanda alone, on that day due to the fatigue of activity, at night only in sleep, seeing him thus - the state of being subject to the desire of devotees is shown. Here at the very end, the attainment of Goloka which is indicated, that too is suggested by this alone, like the pastimes of drinking the forest fire. [31]

That is the meaning, thus. The dropping of syllables is according to Vedic usage. Everywhere, the connection should be made by supplying 'yat' and 'tat'. [32, 33]

In Baka, indeed the similarity to dardura (frog) is the state of being with eyes closed. By the first word, pīṭha (seat) and others should be understood. [34]

Here he objects, "Indeed". "In course of time will go" means their subduing alone was done by Hari (Kṛṣṇa), but they were not killed. Therefore, due to the influence of Hari's touch alone, even after the fall of their bodies in course of time, their attainment of Hari's feet alone will happen - this is the purport. [35, 36]

Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā

Facing towards rāsa (rasa) means rāsa (rasa) is a special type of dance with many female dancers, as stated by Swami in the commentary on the second verse of the thirty-third chapter of the tenth canto. The meaning is facing towards that play. Vrajabhṛd-vadhūnām (of the wives of the cowherd men) means: vrajabhṛt is the protector of the cow pen, of their wives - this is the meaning. [Regarding Śaṅkhacūḍa (Shankhachuda): The killing of Śaṅkhacūḍa (Shankhachuda) is described in the thirty-fourth chapter of the tenth canto.] [33]

Dardura means: dadura is baka (the crane demon), due to similarity in living in water. [Ariṣṭa (Arishta) etc.: Ariṣṭa (Arishta) is the bull demon. Mallas are Cāṇūra (Chanura) and others. Yavana is Kālayavana (Kalayavana). Pauṇḍraka (Paundrika) is the false Vāsudeva (Vasudeva). By the word ādi (etc.), Kāśirāja (Kashiraja) and others are included. Śambara (Shambara) etc.: Śambara (Shambara) is a demon, Vidūratha (Viduratha) is Dantavaktra's brother, Rukmī (Rukmi) is the brother-in-law who is chief among whom are Vinda, Anuvinda, and others.] [34]

Saptokṣāṇa means: seven bulls - this is the meaning. Kālāntare (in course of time) means after death - this is the meaning. Although these died in course of time, nevertheless due to the influence of that connection alone, after death they will go to Vaikuṇṭha (Vaikuntha) - this is the idea. [35, 36]

Śrīmad Vīrarāghava Vyākhyā

Moreover, he will free Nanda, his father, from the fear of Varuṇa's noose, and will release the cowherds hidden in caves by Māyāsunu, the demon Vyoma. Furthermore, seeing the people of Gokula, exhausted by excessive work during the day and sleeping at night, out of compassion generated by their devotion, he will lead them to Vaikuṇṭha, the eternal world of unsurpassed bliss. 'Sma' indicates wonder. [31]

When the sacrifice, Indra's yajña, is obstructed, to prevent calamity, when the god Indra rains to destroy the Govardhana mountain worship, desiring to protect the animals out of compassion, being seven years old, he will hold the mountain named Govardhana in one hand effortlessly, like an umbrella, for seven days. 'Anagha' is an address to Nārada. 'Ucchilīndha' means a raised mushroom. [32]

Playing in the forest on a moonlit night, singing sweet verses, he will excite the pain of love in the wives of the cowherds (gopīs). He will take the head of Śaṅkhacūḍa, the follower of Kubera, who steals from them. [33]

Pralambādi (Pralamba and others) will all, due to Hari, attain the unseen Vaikuṇṭha abode, beyond the reach of material senses. Enough with describing that, as his deeds are endless and I am not capable of describing them. Khara is Dhenuka, Dardura is Baka, Ibha is Kuvalayāpīḍa, Kuja is Naraka, Kapi is Dvivida, Saptokṣāṇa (seven oxen) are bulls. [34]

In battle, the bow-wielding kings skilled in warfare, the rulers of Kamboja and other lands - indeed, Pralamba and others were killed by Balarāma, Kamboja and others by Bhīma, Arjuna, etc., Śambara by Pradyumna, Yavana by Mucukunda, not by Hari - to this he says: with Balabhīmārtha (Balarāma, Bhīma, Arjuna) etc. as disguises, names, it means that Hari himself, in the form of Balarāma etc., is the destroyer of all. The seven oxen, subdued by him, will attain [liberation] in due course - this is the idea. All these actions are divine-like and should not be considered otherwise - this connects with the previous [statement]. [35]

Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā

From fear of the noose, lying in ignorance, covered by jalpī (prattle) which is the cause of false knowledge. As it is said, "The cause of false knowledge, that speech is called jalpī." Therefore, tormented by excessive fatigue, the worldly affliction, he will establish Gokula in the Vaikuṇṭha world. [31]

In the sacrifice intended for himself, when the god Indra [causes] destruction of the cowshed by flood for the ruin of Vraja, desiring to protect, he will effortlessly hold the Govardhana mountain. Ucchilīndha (mushroom). [32]

On a night made white by the moon's rays, Sri Krishna, inclined towards rāsa-krīḍā (dance of divine love), playing in the forest, with sweet verses and extended, elaborate singing with seven notes combined, as it is said "The combination of seven notes is called mūrcchita", igniting the disease of love in the wives residing in Vraja, he will take the head of Śaṅkhacūḍa, the follower of Kubera (the god of wealth), who steals from them. This also fits with his being Viṣṇu, not otherwise. [33]

Pralamba and others, made invisible by Hari known as Krishna, and others like Jarāsandha, and those who came with the Kuru-Pāṇḍava armies like Kamboja and others, all of them who were caused to die by Hari under the guise of names like Bala, Pārtha, Bhīma, Droṇa, Aśvatthāma, etc., go to his abode. The meaning is: There are three types of souls - the hateful, the indifferent, and the devoted. Among them, the hateful go to dense darkness where they are utterly dissolved; the indifferent go to niraya (hell); the devoted go to Vaikuṇṭha etc., where they attain the desired bliss of the desireless. And all this is the existing abode of Hari. As it is said: "The hateful, the indifferent, and even the devoted, without doubt, go to Hari's abode. It is clearly accessible to the devoted. From the beginning of darkness to liberation, because it is Krishna's abode. Due to the imperceptible nature of Hari's world, others have different worlds." The names like Rāma, Bhīma etc. are primarily of Hari himself, because Hari is primary in the power functions of pleasure, fearlessness, color etc., and secondary in others, being designated for the purpose of worldly dealings. That too is said: "Rāma, Bhīma, Arjuna etc. are all names of Viṣṇu. Pleasure, fearlessness, color etc. are indeed the causes of word function." From the root "rayagata", "ra" and "la" are non-different. Niraya means downward state, low condition, or darkness. As in "nir-nyag-bhāva-nikāmayoḥ". [34] [35]

Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā

The fear that comes from Varuṇa's noose is not directly related to the noose itself. As for those who sleep at night without bathing, they are considered to be brahma-hṛd (killers of Brahman). In the view of Akrūra tīrtha, it should be understood that there is a constant state of Kṛṣṇa-prema (love for Krishna) and various efforts for that purpose, followed by singular absorption in Him. Alternatively, according to Śrī Brahma's words: "For your sake, wealth, friends, beloved, self, children, and life's abode." Also, as per Śrī Śuka's statement: "Thus Nanda and other gopas, joyfully engaging in discussions about Kṛṣṇa and Rāma and enjoying themselves, did not experience the pain of material existence." According to another interpretation in the commentary, in the view of brahma-samādhi (absorption in Brahman), it should be understood that on that day, the activity was solely for the purpose of searching for Śrī Nanda, and due to that fatigue, there was sleep at night, and the vision of Him occurred during that sleep. Thus, the devotees' desire to conceal is shown. Here, it is also indicated that attainment of Goloka is achieved through this, just like the pastime of drinking the forest fire.

Here, as before, the description of the Holi festival is combined with the rāsa-līlā (dance of divine love). (31-32)

    The pair of verses beginning with "ye ca" (and those who).

Through the phrase "bala-pārtha," it is indicated that He enters into them with His unique power characterized by granting liberation to demons. However, where there is no direct involvement in the killing of Dvivida and others, it should be understood as such. In the case of direct presence, the mere sight of Him is the primary cause. As stated by Śrī Bhīṣma: "Those who saw Him here were killed and attained their true form." Some consider this as the dissolution into Brahman, while others interpret it as reaching His abode. (34-35-36)

Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā

The fear of Varuṇa's noose is the forbidden time-protector. Nanda's fear that "Varuṇa will bind me with nooses and establish me in his world." In reality, Nanda was not bound by him; for the sake of seeing Kṛṣṇa, he was placed in his world for just a moment - this is the truth. By Māyā's son Vyoma, during the day, filled with the sorrow of separation between Śrī Nanda and Kṛṣṇa, engaged in various activities to search for them, and at night, lying down due to that fatigue. Vikuṇṭha means Vaikuṇṭha. [31]

The god Indra. Rirakṣuḥ (desiring to protect). Dhartā (will hold) ucchilīndhra (like a raised mushroom). In one hand, without effort. [32]

At night, which has become white with the moon's rays. Inclined towards rāsa (divine dance), he will play. The killing of Śaṅkhacūḍa, which happens on another day, is not mentioned here in the context of rasa, due to its proximity. Kala (sweet) verses, extended and mūrcchita (elaborate) with mūrcchanā (modulation). He will take the head of Śaṅkhacūḍa, the abductor of the wives of the gopas (cowherd men) who inhabit Vraja. Or, after killing Śaṅkhacūḍa on that very night, at midnight he will perform rāsa, hence "inclined towards rāsa" is said. [33]

Thus, having briefly described some of the extremely sweet Vṛndāvana pastimes, he concisely indicates other demon-slaying pastimes in two verses. Those like Pralamba and others, all of them, with Hari as the cause - some will attain sāyujya (complete absorption), which is excessive invisibility, and some will go to his abode Vaikuṇṭha, as connected with the next verse. Khara is Dhenuka, Dardura is another name for Baka. Ibha is Kuvalayāpīḍa, Kuja is Naraka, Kapi is Dvivida. [34]

Samitiśālinaḥ means those who excel in battle. Now, Pralamba, Khara, Kapi, Tṛṇāvarta, Rukmi, and others were killed by Balarāma; Kamboja and others by Bhīma, Arjuna, etc.; Śambara by Pradyumna; Yavana by Mucukunda - not by Hari. To this, he says: By him who has Bala, Pārtha, Bhīma, etc. as his names in disguise. The seven oxen were subdued by him, meaning they will go [to his abode] in due course. Here, it should be discerned that Pralamba, Khara, and others will attain sāyujya, while Pauṇḍraka, Dantavaktra, and others will go to Vaikuṇṭha, according to the reasoning that will be explained later. [35]

Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ

And moreover, he will free his father Nanda from the fear of Varuna's noose. The son of Maya, named Vyoma, will free the cowherds hidden in caves. During the day, the cowherd settlement is busy with activity. At night, it rests tired from labor. He will lead the people of Gokula, who have no other refuge, to his own abode Vaikuṇṭha (the spiritual world) - how amazing! (31)

O sinless Narada, when the cowherds obstruct Indra's sacrifice, and when the god Indra rains down on Vraja in anger, he who compassionately wishes to protect the animals, being seven years old, will effortlessly hold up with one hand the mountain named Govardhana, like an umbrella or mushroom. This shows the cruelty of those with desires, the sinlessness of the great desireless ones, the effortlessness of the hand holding the mountain, and the Lord's supremacy over time everywhere by equating seven days with seven years. (32)

Moreover, on a moonlit night in the forest, eager to begin the rāsa (dance) festival, he will playfully remove the head of Śaṅkhacūḍa, the abductor of the cowherd women of Vraja, who are agitated as if by the disease of love, aroused by his long, melodious song with sweet lyrics. (33)

Furthermore, because of Hari, Pralamba and the others will go to his abode Vaikuṇṭha, which is beyond material senses. These include Dhenuka the donkey, Bakāsura like a heron, Ariṣṭa the bull demon, Kuvalayāpīḍa the elephant, Bhaumāsura on earth, Dvivida the monkey, and the seven bulls. (34)

Or those who boast in battle, wielding bows - indeed Pralamba, Dhenuka, Dvivida and others were killed by Balarāma, and the Kāmbojas and others by Bhīma and others, Śambara by Pradyumna, and the Yavana by Mucukunda, not by Hari directly. But through Balarāma, Bhīma, Arjuna and others as his instruments, Hari indirectly caused their deaths. The seven bulls, however, were not killed by Hari, but by seeing him and receiving his grace, they will give up their lives at the time of death and go to his abode. Enough with describing Krishna's pastimes, as they cannot be fully described and I am fulfilled by describing this much. All of this is divine and should not be considered otherwise. (35)

Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā

Having thus described ullāsa (joy), he now describes bhru (eyebrow). The word bhru refers to the result created by the Lord. As stated in the phrase "tarbhāvijṛmmaḥ parameṣṭhidhiṣṇyam" (the abode of the Supreme Being). That result is in the form of absence of sorrow and presence of happiness. The extreme limit of sorrow is hell and such. The extreme limit of happiness is known as Vaikuṇṭha. The Lord creates both of these for those without means, thus His divinity is established through reasoning. Regarding that, he mentions two types of absence of sorrow - "He will free Nanda". From the fear in the form of a serpent, and from Varuṇa's noose. In both cases, Nanda was protected while engaged in a vow and journey. By this, other dharmas are non-self dharmas. Only the dharmas of the Lord are self-dharmas. Therefore the Lord is the Self. Hence He is undisputedly the Supreme Brahman. The word "ca" (and) in "Nanda ca" indicates that after delivering Yaśodā, He also delivered Nanda, thus showing the collective meaning of what was stated. Or Nanda alone was freed twice. From the fear of Varuṇa's noose.

He also mentions the removal of sorrow for others - "And the cowherds confined in caves by Maya's son". Maya's son is the demon Vyoma. He came in the form of a cowherd and took away the boys playing as sheep and placed them in a cave. There are holes in that path leading to the netherworld. Hence it is said "confined in caves". Or serpents and others may have taken them there, hence the word "bila" (cave). The word "ca" (and) indicates that other calamities not mentioned should be inferred.

Thus having mentioned the absence of sorrow, he now mentions supreme happiness - "ayāpṛtam". During the day (ahni) it was surrounded (āvṛtam) by worldly affairs. At night it was pervaded by deep sleep due to extreme fatigue. Thus day and night, without the means for attaining the other world, He will lead to His own Vaikuṇṭha, the all-pervading Vaikuṇṭha, nearby (upa). He removed the curtain of illusion near Himself and led them to that very Vaikuṇṭha. This act is not of yoga, not of māyā, not of time, not of jewels, etc. Therefore this is verily the act of Brahman. The reason for leading is "svam" (His own). The Lord accepted them as His own Self. (31)

Having thus described bhru (eyebrow), he now describes bhaṅga (breaking) - "Obstructed in the sacrifice by the cowherds". Here the breaking of previously established results is described. Sacrifice provides protection. Breaking of sacrifice causes distress. Pleasing the deities is also the result of sacrifice. Having ascertained its fixed result, its obstruction is mentioned. The cowherds always perform sacrifice. By those very ones, the Lord removed that sacrifice. When that was obstructed, due to lack of protection, when the deity rained, destruction of Vraja began. By this, it is ascertained that pleasing the deities is the result of sacrifice. It is indicated that boundaries should be expressed only when relying on the capable. Then out of compassion, the Lord became the protector. Then for seven days He held up the mountain Govardhana with one hand playfully. The vocative "anagha" (sinless one) is for instilling confidence in what was said. The supporter will support. "Like a mushroom" indicates absence of weight. During the rainy season, mushrooms appear. Due to the extraordinary nature of the year, Indra was informed of the extraordinary upheaval. For seven days, the seven-threaded sacrifice was obstructed, causing seven days of suffering. Wherever dharma is seen to be obstructed, seven days are mentioned. If the suffering is to be averted, then there is continuous suffering for seven days. After that, it ceases. If it cannot be averted, it occurs on the seventh day itself. He himself is also seven years old. He has passed through time divided into seven parts. Therefore, the breaking of the seven-threaded sacrifice and its alternative result. For the boundary is produced by the Veda with its auxiliary parts. There are six auxiliary parts. And the self is one. This year is Prajāpati, who is the initiator of the Veda with its auxiliary parts. Having transgressed that, he then transgressed the seven-threaded sacrifice. Due to the absence of time as a limiting factor for the Lord, the seven-year period is just the envelopment of the supreme dharma. And this dharma is the seventh, which is of the nature of breaking. He established one action power, as stated in "Let this sacrifice be accomplished by them." Otherwise, he would establish Govardhana in the same way. With ease. In reality, due to the absence of such nature in the sacrifice, and because it was accomplished by the Lord himself in that way, Govardhana remained by the Lord's will alone. The hand was merely shown for the sake of scriptural meaning. Even so, considering that suffering is inevitable through restraints and fasts, he performed this līlā (divine play) to remove that. That indeed takes the form of flute-playing. Filled with nectar through seven holes. In that case, there is the attainment of the fruit of the rise of life force and ultimate bliss. Therefore, the meaning is that the suffering of restraint or the suffering of fasting did not occur. (32)

Thus, having determined the breaking, he describes the indication - Playing in the forest at night. This indication of the Lord is for the purpose of revealing his true nature and fruit. And completeness also brings about the cessation of the undesirable. The gopīs (cowherd girls) are indeed an example of this. For they alone attained the Lord. The conduct related to them is indeed indicative of the fruit in the path of the Lord. In the forest means in Vṛndāvana. At night means during the night. When worldly and Vedic activities have ceased and people have also retired, then he plays. Therefore it is said - Playing in the forest at night. Devotion alone is the cause of that cessation. Therefore, it is the moon. Its rays are the forms of devotion. Due to this moon being of the nature of the mind, they are special desires of that. The world is colored by those rays, which is the cessation of everything. Such cessation alone is the cause of the Lord's play. Therefore, the Lord is eager for rāsa (divine dance). Rāsa means an object full of rasa (aesthetic flavor), devoid of connection with anything else. Upon consideration, it becomes a special dance performed by many women who are dear to him. Or enjoyment therein. Solely immersed in the śṛṅgāra rasa (erotic sentiment). Just as he is immersed in the beauty of the devotees' qualities. Being full of that internally, for the purpose of manifesting that rasa, he performed a prolonged modulation with gentle words. For that modulation creates an opening in others' hearts for the sake of rasa. And due to the absence of connection with the Lord in that opening, and the consequent lack of filling with rasa, smara (recollection) in the form of remembrance of the Lord entered for that purpose. Due to the absence of an object, that indeed resulted in a disease-like state. For all rasa-fillers, not attaining their own object, become disease-like, just like hunger, etc. Otherwise, it would not cause the destruction of the body or death. By this, their primary qualification is negated. Due to the non-entrance of desire related to the Lord into the Lord's dharma. Therefore, for such women, the deity presiding over desire is an obstruction to connection with the Lord. The brother of the deity presiding over wealth in the form of Kubera. Being younger, he too is like that. He became an obstruction for them. Even in this situation, the Lord proceeded by his own will, so he will remove the head of Śaṅkhacūḍa, the abductor of the wives of Vraja. Only for those immersed in the three guṇas (qualities of nature) does such disease-like desire exist and its obstruction occur, not for those attached to the Lord who are beyond the three guṇas. Therefore, he removed his head. Kalā means indistinctly sweet, conveying supreme bliss that is not fully manifest, in the form of śabda-brahman (the absolute as sound), which are musical notes. Their pada (position) is in songs, etc. Or words of such nature. Due to the non-applicability of sentence meaning there, the words alone have independence there. Āyata-mūrcchana means prolonged modulation. Mūrcchana is indeed well-known in music for notes. Its prolonged nature is the form suitable for entering all minds. And from the word mūrcchita (stupefied), it is indicated that other rasas or lack of discrimination, etc. will not arise. Inflamed just as fire burns, so by smara (desire) they became as if in that state. Therefore, the disease-like nature of smara. Bearing Vraja alone means their husbands do not have the role of protectors. Due to their being wives, it is indicated that there is no removal of obstruction due to their excessive feminine nature. Therefore, he became the abductor. Thus, even in the absence of primary qualification, the Lord gives the fruit characterized by himself. Therefore, the conduct related to the gopikās becomes indicative. (33)

Having examined the notification thus, he describes the multiform manifestation or the great grace with two verses - "ye ca pralamba" etc. All these Daityas and kings with portions of Daityas were slain by the Lord and went to His abode Vaikuṇṭha. And those who were slain by Balabhadra and others like Pralamba, among them also those who gave up their lives while looking at the lotus face of the Lord, and those who were purified by Pārtha's weapons and slain in righteous battle, they too went to Vaikuṇṭha. Others like Pralamba went to non-manifestation, meaning they merged into Prakṛti. Or, those mentioned in the first line went to the multiform Prakṛti itself. Its pervasiveness is indicated by the term "bhūri". Those in the second line went to the Lord. Or, both these groups of possessed beings went to Prakṛti. The proud ones went to His abode.

Khara is Dhenuka. Dardura is some other demon like Baka, or Baka himself due to living in water. Some say Dardura is Aghāsura in the reading "bakadardura". Ariṣṭa is Vṛṣabhāsura. The wrestlers are Cāṇūra and others. Ibha is Kuvalayāpīḍa. Yavana is Kālayavana. Or the Yavanas who came with Mucukunda and were slain in Mathurā. Kuja is Narakāsura. Pauṇḍraka is the false Vāsudeva. The word "ādi" includes the king of Kāśī and others. These were slain by nature itself, not strengthened by boons from other gods. So the qualification "strengthened by boons" distinguishes others. They are Śālva and others. Kapi is Dvivida. Though a devotee of Rāma, he was slain due to bad association despite association with devotees. Śambara was skilled in hundreds of illusions. Balvala may also be included here. He should be known as siddha by boons, as he was an obstacle to sacrifices and could not be conquered even by sages.

The seven oxen were Daityas who entered bulls. They were indeed slain by mere touch of the Lord. For this very purpose He took seven forms. Like Tripura, they could be slain in a single moment, otherwise they were invincible. Or the bulls themselves died later. Or there were seven other bulls. Vidūratha was Dantavaktra's brother. Rukmī was the brother-in-law who was chief among Vindānuvinda and others. These were slain one by one in battle with the Lord or His brothers and sons. (34)

Next he describes those slain in battle with the Lord as charioteer for another reason - "ye ve" etc. For these, liberation is appropriate due to fighting with the Lord Himself and due to enmity. But others were slain for different reasons, so "ye ve" indicates disregard. "samitiśālinaḥ" means valorous in battle. Hence "mṛdhe" (in battle) with bow raised. Righteousness is indicated. Kāmboja and others ending in "arṇa" are Kṣatriyas of those respective countries. Or Arṇas are Daśārṇas. Sṛñjayas are Pāñcālas. In the reading "sṛñjayādyā", it means Dhṛṣṭadyumna and others. They were slain one by one on both sides, otherwise there would be no liberation for those who died for the Pāṇḍavas' sake. First they went to non-manifestation. As long as the Lord stayed here, they remained here invisibly and then went with the Lord.

Here Pralamba and Khara were slain by Balabhadra. The wrestlers and Yavanas accordingly. Śambara by Pradyumna. And Rukmī by Balabhadra. Kāmboja and others by Bhīma and others. Here everywhere "balapārtha bhīmā" is the name of the Lord incarnate in them, but as a pretext. "balapārtha bhīma" are the pretexts by which He is called. This slaying is the Lord's activity, being His Self. Hence without mentioning slaying etc., going to His abode is described. "Born to slay Kaṁsa" etc. is either from the visible perspective or from another kalpa's perspective. (35)

Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ

Nanda and others should be known as described here (31) - the first half represents the true dharma form, while the latter half represents the protective form. In "gopaiḥ" (by the cowherds), bhanga refers to instability. Due to their protective nature, there is an absence of that. In the absence of sacrifice, due to its protective nature. By this, in countering the sacrifice, by describing the excessive rain caused by the gods. They clearly state the reason for the indication: "Then out of compassion" and so on. Thus, the meaning is by describing the protection provided by the Lord. "Tada" refers to the desire to protect. Thus Indra was made to understand. The meaning is that by performing actions contrary to the context, situation, means, etc., Indra was made aware of his own capabilities, not of his divinity, etc. That being the case, even in matters of rain, etc., "I alone am the instigator, while you are deluding yourself" - having made him understand this, they say he also made him understand other things by counting the days: "For seven days" and so on. They describe the manner of this: "Yatra" and so on. They state the significance of the number of years: "Svayam api" and so on. Hence, by the passing of that many years. "Anyathāphalam" means the result by exceeding the time limit. If so, why not do it in the seventh year itself - what is the purpose of exceeding this number of years? In response to this expectation, they say: "Maryādā" and so on. Thus, the meaning is that it was exceeded to show the superiority of the object of knowledge over the means of knowledge. If so, wouldn't it exceed the means of knowledge itself? What is the need for exceeding time? To this they say: "śrayam" means time itself. How is the Lord associated with seven years? To this they say: "Kālasya" and so on. Thus, the division found in the Vedas is attributed to the Lord, that is the meaning. If the reading is "saptadharma-veṣṭanam", it means adopting the seven dharmas. They state the relevance of mentioning the seven years in the present context: "śrayañca" and so on. Thus, the mention of seven years is to convey this much knowledge, that is the meaning. They state the significance of holding with one hand: "Ekām" and so on. The power of action is twofold, divided into left and right. Of these, the first is useful only for the object. The second is useful for the object in accordance with the means of knowledge. In the statement mentioned, since the power of action for protection is intended, he protected the first. If he had not intended even that protection, he would have established Govardhana by mere will. Therefore, holding with one hand is for protecting such power of action, that is the meaning. "Tathātvābhāvāt" means due to the absence of protectiveness. "śāstrārthatvāya" means for maintaining the scriptural limit that protection is indeed by the power of action. Thus, here the disruption in the form of true dharma is stated as non-difference. By that, it is established that the disruption of true dharma is indeed its existence in another form. Intending to explain the disruption in the form of lineage, and with protection already accomplished by Sri Govardhana itself, in response to the expectation of where is the use of līlā (divine play), they say "Tathāpi" and so on, since the disruption in the form of lineage is the seventh and that alone is intended. They state the indicator that the flute-playing līlā was performed then: "Sapta" and so on. Thus, since disruption is seventh and the flute has seven holes, the appropriateness of playing it there as līlā. Since Īśa's imitation is the līlā of dissolution, and the flute is also self-breaking, and flute-playing is also nectar-filling, it accomplishes the fruits of mortal nectar, worldly nectar, and supreme nectar, thus bringing about another form - that is the meaning. Thus, qualities like wretchedness, etc. take the form of presiding deities of creation, etc. Therefore, everything is well-established - this should be understood by his devotees. (32)

Playing always here. This means that the character related to the gopikās, which is of the nature of their true self, is the result; for that reason it is a proper indication. They explain the significance of "forest" and "night" in order as follows: "In the worldly" etc. That is: In the state of complete absorption of the living beings in God without distraction. To indicate that even the cessation of worldly and Vedic activities, if it is due to a special desire of God, becomes the cause of experiencing one's true nature, which is the fruit of devotion, they explain the significance of the night's attribute as "That which causes cessation" etc. "From hearing alone" means because it is for the purpose of teaching devotion, "colored" means all cessation is in the form of the aforementioned cessation. "From hearing alone" means due to the special characteristic of the desire arising from devotion. "There" means in such situations. They explain the significance of the word "eager" as "Only" etc. Thus, the compound is "eager due to rāsa". They elaborate on the effect of eagerness with "That" etc. "For the manifestation of that rasa (taste)" means for that purpose in them. "Due to absence of the object" means due to the absence of connection with God. Now, how does the connection with God result in a diseased state? To this they say: "For all" etc. "Destruction of the body" means lack of growth, that is, thinness. By this it appears that these are the ones who are described in the Bhramara-gītā as "Some died maintaining with great difficulty". "By this" etc., by describing remembrance as a disease. "Due to the absence of entry into God's attributes for them" means due to the absence of entry into God's attributes for those mentioned in the sixth chapter of the section on results. They state the indicator for this: "From hearing alone" etc. "Of such women" means of those with worldly desires. "Such" means in the form of the presiding deity of desire. If that desire is not of the nature of God's attributes, then why did God remove the obstacles? To this they say: "Even so" etc. Now, why would God voluntarily engage with those of lower qualification? To address this doubt, they say: "In the three guṇas (qualities)" etc. For those attached to the three guṇas or their effects; thus the meaning is that attachment to desire itself is the seed. "From the word mūrcchita (fainted)" etc., from the verbal meaning "mūrcchā means delusion and rising up", thus the meaning is "in that way". "From hearing alone" means because it is extremely tormenting. "Absence of removal of obstacles" means the absence of removal of desire which is an obstacle to primary devotion. "Due to absence of primary qualification" means in the absence of primary qualification which is the state of complete self-surrender. Thus, since in the Nirodha-skandha various types of unprescribed devotion are described, God removes obstacles like desire and greed even in this state and gives the result - this is indicated as the meaning of that section. By this it is also indicated that what to speak of the primary qualification. (33)

In "And those who", due to the absence of the action of attainment and the object in the first verse, and due to the inseparable nature of being Hari, there is no fault in describing both by mixing the two. With this intention, they state an alternative view: "Or great grace". Greatness is liberation, and that is abiding in one's true nature after abandoning other forms. Vaikuṇṭha is imperishable. Abiding in one's true nature while not identifying with the aggregate happens even for those liberated while living, just as for those merged in prakṛti (nature) as if in deep sleep. The only difference is that due to the absence of impressions and non-unity with the imperishable, there is diversity for that, hence greatness. For those who are graced, due to non-difference from the imperishable, it is only shelter, not a separate attribute of grace, as that is included in the previously mentioned attribute-qualified moment. But - anu - after greatness, gṛhṇāti means accepts as one's own, thus anugraha (grace). By this compound, it is only the shelter that is thus. Keeping this in mind, they divide: "These" etc. Due to dislike for this being contrary to the order of the world, they state an alternative view: "Or" etc. "Gone" means attained that state due to the knowledge being beyond the scope of distinction by the overpowering of darkness. If so, how is it greatness? To this they say: "Of that" etc. The meaning is that it is used thus even for the all-pervading, as in "great like space" etc. Although this accepts sequence, since "from that this is liberated" contradicts many statements like "That very form is free from sorrow" etc., and since the contradiction of mere sequential attributes is minor compared to that, they state an alternative view following the previously mentioned: "Or both" etc. In this view, the acceptance of the individual soul like the Mādhvas is the difference from the first view. It should be understood that granting even innate demons their own abode after removing their demonic nature by the strength of valid knowledge is a difference even from the Mādhva view. The difference in results for those with possession and pride should not be doubted, as God's ability to do otherwise without obstacles is naturally established. (34)

In "Or those who", "otherwise" means in the absence of hatred etc. which is the cause of liberation. To reconcile the sequential proofs of their liberation and non-perception, they state another meaning: "First" etc. "Due to being the self" means due to being the receiver, as per the etymology: "Because it obtains, receives, transcends objects here, and because its nature is continuous, therefore it is called the self." Now, what is the indicator that only receiving is intended here in the original? To this they say: "From hearing alone" etc. Here this should be understood: These - non-poverty etc. - are considered independently of each other; they will bear fruit when considered dependently. (35)

Śrī Giridhara-kṛtā Bāla Prabodhinī

And he will free his father Nanda from the fear of Varuṇa's noose in the form of being swallowed by the Sudarśana serpent. He will release the cowherds who were hidden and concealed in the cave of three mountains by the asura named Vyoma, son of Maya. And though the cowherds of Gokula are engaged in activities during the day and thus fatigued, sleeping at night, completely devoid of means to attain Vaikuṇṭha, he will still lead them to the eternal world of Vaikuṇṭha. This action too should be considered divine, not otherwise.

It indicates the wonderfulness of the Lord's actions with "sma". (31)

When the sacrifice to Indra was obstructed by the cowherds, and Indra was raining to destroy Vraja, out of compassion, desiring to protect the animals like cows and buffaloes, and the ignorant Vraja inhabitants who were like animals, though only seven years old, he will hold up the Govardhana mountain like an umbrella for seven days with one hand effortlessly, while engaged in playful activities like flute-playing and smiling. This action too should be considered divine, not otherwise. (32)

When playing in the forest on a moonlit night illuminated by moonbeams, ready for the rāsa dance, singing sweet and elaborate songs with intricate melodies, arousing desire which became like a disease for the cowherd women who nourish Vraja, he will cut off the head of Śaṅkhacūḍa, the follower of Kubera, who was stealing the gopīs. This action too should be considered divine, not otherwise. (33)

All the demons like Pralamba were killed by Hari. Some of them attained dissolution, while others went to his abode Vaikuṇṭha. This action too should be considered divine, not otherwise. Khara is Dhenuka. Darbura is Baka, due to similarity of residing in water. Ariṣṭa is Vṛṣabhāsura. The wrestlers are Cāṇūra and others. Ibha is Kuvalayāpīḍa. Yavana is Kālayavana. Kuja is Narakāsura. Pauṇḍraka is the false Vāsudeva. The word "ādi" includes the king of Kāśi and others. These were powerful on their own, not due to boons from other gods. Indicating this, it mentions those strengthened by boons - "Others". Kapi is Dvivida. The seven oxen were bulls tamed by him. Though they died later, they will go to Vaikuṇṭha due to their connection with him. Śambara is a demon. Vidūratha is Vaktra's brother. Rukmī is the chief among Vindānuvinda and others who are his brothers-in-law. (34)

Or those who bear bows and are thus praised in battle - the kings of lands like Kāmboja. To the doubt that Pralamba, Khara, Kapi, Balvala, Rukmī and others were killed by Balarāma, and Kāmboja and others by Bhīma and Arjuna, Śambara by Pradyumna, and Yavana by Mucukunda, not by Hari, it says - by him who has false names like Bhīma, Pārtha, etc. (35)

Hindī Anuvāda

They will save Nanda Baba from the fear of the python and from Varuṇa's noose. When Vyomāsura, the son of the demon Māyā, will imprison the cowherd boys in mountain caves, they will rescue them from there as well. The people of Gokula, who remain busy with their work throughout the day ॥ 32 ॥ and who are sinless and fall asleep at night extremely tired, even though they lack spiritual practices, they will take them to their supreme abode || 31

Nārada! When on Kṛṣṇa's advice the cowherds will stop Indra's sacrifice, then Indra will start raining from all directions to destroy the land of Vraja. To protect them and their animals from that, the Lord, overcome with compassion, will hold up the Govardhana mountain with just one hand for seven days during the torrential downpour, as easily as holding a mushroom, even at the young age of seven years ॥ 32 ॥

While wandering in Vṛndāvana, desiring to perform rāsa (circular dance), they will play a long, sweet melody on their flute at night when the bright moonlight will be scattered all around. When Śaṅkhacūḍa, the servant of Kubera, will abduct the gopīs who have come, overwhelmed with love, they will cut off his head || 33 ॥

And many other demons like Pralambāsura, Dhenukāsura, Bakāsura, Keśī, Ariṣṭāsura, wrestlers like Cāṇūra, the elephant Kuvalayāpīḍa, Kaṃsa, Kālayavana, Bhaumāsura, false Vāsudeva, Śālva, the monkey Dvivida, Balvala, Dantavaktra, King Nagnajit's seven bulls, Śambarāsura, Vidūratha and Rukmī, as well as kings from countries like Kamboja, Matsya, Kuru, Kaikeya and Sṛñjaya, and any other warriors who will come to the battlefield wielding bows, will all be slain by the Lord Himself under the guise of names like Balarāma, Bhīmasena and Arjuna, and will go to His abode || 34 ।। 35 ।।