Text 6: A pure devotee of the Lord whose heart has once been cleansed by the process of devotional service never relinquishes the lotus feet of Lord Kṛṣṇa, for they fully satisfy him, as a traveler is satisfied at home after a troubled journey.
Text 7: O learned brāhmaṇa, the transcendental spirit soul is different from the material body. Does he acquire the body accidentally or by some cause? Will you kindly explain this, for it is known to you.
Text 8: If the Supreme Personality of Godhead, from whose abdomen the lotus stem sprouted, is possessed of a gigantic body according to His own caliber and measurement, then what is the specific difference between the body of the Lord and those of common living entities?
Text 9: Brahmā, who was not born of a material source but of the lotus flower coming out of the navel abdomen of the Lord, is the creator of all those who are materially born. Of course, by the grace of the Lord, Brahmā was able to see the form of the Lord.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
Thus, having revealed his eagerness to hear, he asks about uncertain meanings. For this worldly self, the soul devoid of connection with the elements, how is the body formed from the elements which are not its inherent nature? Is this by chance without cause, or with a cause like karma, etc.? The devotee knows this accurately, so please explain - this is the remaining part. [7]
That Lord is also said to have a body similar to this. So what is his distinction? With this intent he asks with one and a half verses. The arrangement of the worlds, their structure, that itself is the form whose characteristic it is - the lotus comprising the three worlds which was in his abdomen. That Lord, endowed with limited parts, is said to be of the same extent, with the same number of parts, as this worldly person. And he is spoken of as if having parts. So what is his distinction? [8]
And the distinction must certainly be stated, he says. The unborn Brahmā is the soul, the controller of beings, of individual conditions, because of his universal condition. And by his grace, his form was seen. This is recounted as stated: "By the mere glance of that seer Lord, the immutable soul of all, I who was created was impelled to create what was to be created." This will be clarified later. [9]
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
But it is seen that even he returned home after some days to earn wealth etc. To this he says - freed, given up is the affliction characterized by earning wealth etc. by whom, he is thus. And from entering Śrī Kṛṣṇa's heart - "shelter and home are synonyms" according to Amara. [6]
They hold, they support everything, thus they are elements. The suffix tu is aiṇādika from the root dhā. [7]
Therefore, because of having a body similar to the jīva, of that Lord. [8]
By which Lord showing grace, of that very Lord. And this incident of seeing the Lord's form is recounted, retold later in the ninth chapter. [9, 10]
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
"Aja" - Here the word aja is established in [the sense of] Brahmā according to the authority of the Medinī lexicon. [It means] birthless like us, due to absence of birth from the union of prakṛti and puruṣa, or it is etymological. "Tasyāpi" - This is the 17th verse of the 5th chapter of this Skandha. [9]
Śrīmad Vīrarāghava Vyākhyā
Then he says how one becomes fulfilled with "dhautātmā". Dhautātmā means a person of purified mind does not leave Kṛṣṇa's feet, that is, he remembers only that - this is the meaning. How does he not leave? Being freed from all afflictions - freed are all afflictions like attachment and aversion by whom, he is thus. Just as a traveler returned from a journey does not leave his own shelter, his home - this is the meaning. [6]
Thus, having revealed his eagerness to hear, he asks about uncertain meanings to be asked in order, which will be stated next, with "yad". O Brahman, for this soul which is without elements, i.e. inherently free from material faults, that the body is formed only from elements is indeed known - this is the meaning. But this is the subject of doubt, he says. And is this formation of the body by chance, i.e. without cause, or with cause, i.e. with a cause? This is the meaning. The devotees know this accurately, so please explain - this is the remaining part. [7]
That which is the Lord, he too is said to have a body similar to the jīva's body. So what is his distinction, since it is said that from worshipping him there is liberation at every step? With this intent he asks with "āsīd". With one and a half [verses]. The arrangement of the worlds, their structure, in which that is the characteristic form, meaning having the form of the world - the lotus comprising the three worlds which was in his abdomen. With distinct separate limited parts, this person, this worldly person, of whatever measure, of whatever size, that Lord is said to be of the same extent. He is not said to be limited - this is the meaning. Like "those waters" etc., this indication is like [saying] "with parts that are his own arrangement" - the bound transmigrating soul is limited, like that - this is the meaning. Therefore the distinction between the jīva and the supreme must be stated - this is the meaning. [8-9]
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
The result of that is explained in "dhautātma" (purified soul). pānthaḥ (traveler) means a wayfarer. svaśaraṇam (one's own shelter) means one's own home. śaraṇam (shelter) means protection of the house, according to the dictionary. [6]
After stating that hearing the narration of the Bhagavata's meaning, etc. is the cause of human goals, he asks about the cause of the body's connection to the inherently conscious self in "yadi" (if). For this eternally living being, which is adhātumataḥ (without elements), inherently free from connection with elements like prakṛti (primordial nature), etc., what is the reason for the beginning of the body with elements like prakṛti, etc. as the material cause? Is it by chance, merely by God's will as the efficient cause, or by some other cause like karma (action)? Here, God's will alone is the cause, without which there is no other cause - this is the intent of the question. "Tell us how you understand this correctly," is the rest. Since there is no eternal connection with elements, it is said to be adhātumataḥ (without elements). According to the dictionary, dhātu (element) means air etc., sound etc., red ochre etc., skin etc., in the great elements and senses, and in sound, origin, and nature. [7]
To obtain the authority of the Puranas, after asking about the cause of bondage for living beings, he repeats the heard meaning in "āsīd" (there was). In the beginning, during the great dissolution, that Narayana, lying down with Sri as his companion, desiring to create, descended as the supreme person, created the cosmic egg after creating the elements, entered the egg along with those elements, and while lying on the bed of Shesha even inside the egg, from his navel arose a lotus in the form of the arrangement of fourteen worlds, which is the characteristic of loka (world). This is to say that he descended as the one called Vairaja inside the egg. This person, the sheath of the egg, is called puruṣa (person) because it is presided over by the form of the Lord in the shape of a person. How large this Vairaja Vishnu is said to be, with so many limbs like Patala, etc., limited by so much, that large, of that measure - even though different from that, being situated inside it, it is as if having such limbs, this is the connection. With "vā" (or), he indicates the scriptural authority of the stated meaning and also suggests the sinfulness of the misinterpretation that this adhyātmika (microcosmic) body of ours with head, hands, etc. is of such a measure with so many separate limbs, and that adhidaivika (macrocosmic) Virat is also of that measure. And in the combination, even in sin, for the beginning of the sentence and for fame, thus it is said. [8,9]
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
In "dhautātma" (purified soul). By connection with that, even another person becomes pure-hearted, this is the meaning. Thus, unlike karma (action), jñāna (knowledge), etc., there is no abandonment of it after achieving its purpose, but it is inherently supremely blissful - this is stated. [6]
Thus, having revealed the eagerness to hear that narration and his own dedication, he asks about other meanings proclaimed by this with the predominance of the Lord, which might be useful for others for the ease of understanding that, with "yadi" (if), etc. Here, to indicate the eternality, etc. of the Lord's divine body as an example for the question, he also asks about the individual soul's body with "yadi" (if). [7]
In "āsīd" (there was) with one and a half verses. Here, the causal and effectual nature of the Lord and the individual soul's bodies is shown. Therefore, there is no question in that aspect, but only in the essential aspect - this should be discerned. [8]
By which accepted cause he saw. Hence, since mere grace is the cause in that vision, there is indeed a peculiarity - this is the idea. [9]
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
A pure-souled person has a purified mind. Krishna mentions the sign of a pure soul. Therefore, it should be understood that a yogi who abandons Krishna's feet is only considered pure-souled, but not actually pure-souled, as stated by Kapila: "Even that hook of the mind gradually detaches." Just as a traveler returning from a journey does not leave his shelter, his home. But it is seen that even he leaves his home after some days to earn wealth, etc. So it is specified: one who has abandoned all troubles characterized by earning wealth, etc. (6)
Thus, having revealed eagerness in hearing Krishna's stories, which is the first part of pure devotion as desired, he asks about all the purposes that can be fulfilled through both nirguṇa (without attributes) and saguṇa (with attributes) devotion, as far as possible for one qualified in that devotion, to accomplish the desired goal, from "yadadhātumata" until the end of the chapter. And wherever even a trace of devotion is possible, one should remain without offense, otherwise there will be displeasure of the glorious goddess of devotion. Having established this, for the prosperity of devotion, he also expresses that even those established in the sweet hearing and chanting etc. of pure devotion should inquire about various examples and counter-examples of devotion.
For the bodiless one, the elements are the beings. How is the body of this soul, devoid of connection with them, composed of elements? How this happens without cause or for some reason, as you know, please explain. Others (in essence, others) do not know this, so how should I ask them? This is the meaning. (7)
Moreover, it is said that even that Lord has a body similar to this. So what is his distinction? With this intent, he asks with "āsīd" etc. The arrangement of the worlds, their structure, this is the characteristic, the nature of which, this lotus, was from whose navel. With limbs as limited as this worldly person has, that Lord is said to be of the same size. Samsthā means the specific arrangement of appropriate thickness, height, etc. The limbs are hands, feet, etc. Even though the Lord's hands, feet, etc. are not inherently different from the soul's, he is said to be as if having them. So what remains distinct for him? This is the meaning. (8)
Certainly, a distinction (of limbs) must be stated, he says. Aja (unborn, Brahma) is the soul, the controller of the individual beings due to being the collective condition. He too, born from the navel-lotus, by whose grace creates beings - this is the connection. But shouldn't he be described as formless, since his form was seen by the unborn one? And he, though unborn, is born from whose navel-lotus. Therefore, is this Lord, who is equal in form to the illusory person even for Brahma, of illusory form or not? This too should be stated - this is the meaning. (9)
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
When asked what he does after entering the heart, he says "praviṣṭa" etc. Sri Krishna, having entered through the ear-hole by hearing of his activities, washes away the impurity, the dirt in the form of attachment etc. which is the cause of bondage, from the heart-lotus, the abode of devotees' emotions, just as water does in autumn - this is the analogy. It suggests that just as medicines other than those of autumn appear to remove water impurities, similarly austerities, vows, charity, meditation etc. without connection to Krishna appear to remove impurities. (6)
He states the fulfillment of a Krishna devotee whose impurities have been removed by Sri Krishna in "dhautātmye" etc. One with a purified soul, whose mind has been cleansed by Sri Krishna, whose object of meditation is Krishna's feet, who has abandoned all troubles like attachment and aversion, like a traveler returned from a journey does not leave his shelter, his home. (7)
Thus, having revealed eagerness in hearing, he asks about doubtful matters with "yad" etc. When the body composed of its own elements disintegrates, or in space, the soul does not disintegrate there - in this context, for the bodiless one, the elements are the beings. How is the body of this unborn soul, different from them, composed of elements as indicated? Is this by chance, without cause, or for some reason? As you know this accurately, please explain. (8)
When it is said "He is the lord even of those seeking liberation," the Lord's bestowal of enjoyment and liberation seems impossible for one with a body similar to bound souls. With this intent, he asks with "āsīd" etc. From whose navel was the lotus containing the arrangement of the worlds. That Supreme Soul is said to be separate, having limited parts like an ordinary person has a certain number of limbs. The word "iti" indicates reason, therefore he too has arrangement and limbs like an ordinary person. So the distinction of the Supreme Lord from the individual soul should be explained in detail - this is the meaning. (9)
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
When the inner organ becomes free from all faults, then the healthy person does not leave the root of Kṛṣṇa's feet. Indeed, no healthy person ever abandons eternal bliss. The recipient of that is only the healthy self, just like hunger is for food. Therefore, the Lord has given the name 'self' to the inner organ. Hence, it alone is the recipient of that. Due to faults, it grasps other things, like the eye. Then, following the path of devotion, the mind grasps objects, hence the term "root of Kṛṣṇa's feet". By the word "root", it indicates that all this manifestation has its origin in that. Then, in the all-pervading Vaikuṇṭha (paradise), satisfied with the nectar of the essence of Śrī Kṛṣṇa's lotus feet, one dwells happily - this is the result. There is no fear of return due to freedom from all afflictions. Due to ignorance and other factors, even those who have gone to Brahmaloka for a day return. The word "pari" (complete) removes the doubt of affliction even there. The word "sarva" (all) removes even the slightest affliction by the accomplishment of one's desires. The path is merely a guide. Refuge is home. The word "śva" (dog) removes affliction dependent on others. The doubt of affliction due to dependence on God is removed by an example. (6)
Thus, having asked about the method of focusing the mind for one's own purpose, he asks about other doubtful common things for the sake of eliminating improbability - with "yadadhātumata" and so on. Here, three subjects have been described earlier: the two forms of the Lord for the sake of results, and the individual soul. Regarding the soul, there is one question. In the subtle form of the Lord, as the objects have been described without doubt and are especially beyond the reach of intellect, no doubt arises. But in the gross form, all questions reveal its true nature. Therefore, there are two questions. Hence, in the answer, there are only two chapters. There, due to doubt about the soul, he asks - "yadadhātumata". This soul is essentially without elements, devoid of connection with elements. The elements that compose the previous body have been described. It has no connection with them through unseen factors. In the first creation, due to their absence. In beginninglessness, due to contradiction with the Lord's scriptures. Moreover, according to the scripture of non-attachment, it is not essentially connected. In the case of the Lord's will, there are faults like not doing good. Therefore, as it is impossible to describe the connection with elements by any means, there is a question. The address "O Brahman" is for the knowledge that cuts off that material cause. The beginning of the body of this soul. By chance, by the Lord's will. Or suddenly. Or by a cause like beginningless ignorance. The conclusion should be stated here - this is the meaning. In ultimate reality, for this soul devoid of connection with the many conflicting views, the beginning of the body with elements - as you know whether this happens without any cause or by some cause, please tell. Others (or in reality, others) do not know this, so how should I ask them - this is the idea. (7)
Moreover, that Lord is also said to have a body similar to this, so what is his distinction - with this intention, he asks with "āsīd" and a half more. The arrangement of the worlds, their structure, this is the characteristic, the nature of which, this lotus, from whose navel it arose. Limited to this extent, with his own limited parts, this worldly person, as great as he is, endowed with such parts, apart from that, that Lord is said to be of the same size. Saṃsthā means the special arrangement of appropriate thickness, height, etc. The parts are those endowed with that, like hands and feet, as if endowed with those. Although the Lord's hands and feet are not inherently different from the individual soul, he is said to be as if endowed with them. Hence, what is the remainder for him - this is the idea. (8)
And necessarily, a distinction (or distinction of parts) must be stated - he says. Aja (the unborn, Brahmā) is the soul, the controller of beings, of individual limiting adjuncts, due to being the collective limiting adjunct. He too, born from the navel lotus, by whose grace creates beings - this is the connection. But he should be described as formless, because Aja saw that form. And he, though unborn, is born from whose navel lotus. Therefore, is that Lord, who is equal in form to the illusory person even for Brahmā, of illusory form or not - this too should be stated - this is the idea. (9)
Hindī Anuvāda
One whose heart becomes pure does not leave the lotus feet of Sri Krishna even for a moment - just as a traveler who has escaped all the troubles of the journey does not leave his home after returning. || 6 ||
O Lord! The jīva (individual soul) has no connection with the five elements. Yet its body is made up of these five elements. So does this happen naturally, or for some reason - you know the essence of this matter completely. || 7 ||
(You have explained that) from the navel of the Lord appeared that lotus in which the worlds were created. Just as this jīva is limited by its finite components, similarly you have described the paramātman (supreme soul) as if limited by finite components (what is this about?). || 8 ||
By whose grace Brahma, who embodies all beings, creates creatures; by whose grace alone, even after being born from their navel-lotus, he was able to see their form; that supreme person, the inner controller of all, the master of māyā (illusion), who is the cause of the maintenance, creation and dissolution of the universe - in what form and where does he rest after abandoning his māyā? || 9-10 ||
SB 2.8.6-9
