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 2.7.41-45
