Text 13: The Vaikuṇṭha planets are also surrounded by various airplanes, all glowing and brilliantly situated. These airplanes belong to the great mahātmās or devotees of the Lord. The ladies are as beautiful as lightning because of their celestial complexions, and all these combined together appear just like the sky decorated with both clouds and lightning.
Text 14: The goddess of fortune in her transcendental form is engaged in the loving service of the Lord’s lotus feet, and being moved by the black bees, followers of spring, she is not only engaged in variegated pleasure — service to the Lord, along with her constant companions — but is also engaged in singing the glories of the Lord’s activities.
Text 15: Lord Brahmā saw in the Vaikuṇṭha planets the Personality of Godhead, who is the Lord of the entire devotee community, the Lord of the goddess of fortune, the Lord of all sacrifices, and the Lord of the universe, and who is served by the foremost servitors like Nanda, Sunanda, Prabala and Arhaṇa, His immediate associates.
Text 16: The Personality of Godhead, seen leaning favorably towards His loving servitors, His very sight intoxicating and attractive, appeared to be very much satisfied. He had a smiling face decorated with an enchanting reddish hue. He was dressed in yellow robes and wore earrings and a helmet on his head. He had four hands, and His chest was marked with the lines of the goddess of fortune.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
Śrīḥ (Lakshmi) is prosperity. She is embodied beauty. Mānaṃ (honor) is worship. With various opulences, she is seated on a swing in the sky. Kusumākara (spring) is her follower, along with bees, by whom various songs are sung, while she herself seems to be singing the deeds of her beloved Hari. || 13 ||
In such a world, there. || 14 ||
His face, with a pleasant smile and reddish eyes, is like intoxicating liquor for the viewers, bringing joy to the onlookers, eager to bestow grace upon his servants. His chest is adorned, meaning it is marked by the presence of Śrī (Lakshmi). || 15 ||
The most venerable, excellent throne. Surrounded by the four powers in the form of prakṛti (nature), puruṣa (person), mahat (great principle), and ahaṃkāra (ego), the sixteen powers known as the eleven indriyas (senses) and five mahābhūtas (great elements), and the five tanmātras (subtle elements). With his own natural bhaga (divine qualities) such as aiśvarya (lordship), etc., which are transient and common for other yogis. Thus, even so, he is delighting in his own abode, in his own form, hence he is Īśvara (the Supreme Lord). || 16 ||
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
"Prekha" means "swing" according to the lexicon. Brahmā and others should be understood as having become bees. || 13 ||
There in Vaikuṇṭha. || 14 ||
The meaning is thus. "Lakṣa" means "to see, to mark", hence lakṣitam means "marked". || 15 ||
The meaning is thus. Being acquired, they are common, this is the idea. Or, surrounded by the four powers known as jñāna (knowledge), kriyā (action), bala (strength), and prahrī (humility), or satya (truth), īśāna (lordship), anugraha (grace), and ātma (self), or surrounded by the sixteen powers known as mocanī (liberating), sūkṣmā (subtle), asūkṣmā (gross), amṛtā (immortal), jñānāmṛtā (knowledge-immortal), vyāpinī (all-pervading), vyomarūpiṇī (space-formed), anantā (endless), aṇimā (minuteness), mahimā (greatness), garimā (heaviness), laghimā (lightness), prāpti (attainment), prākāmya (irresistible will), īśitva (supremacy), and prākāśya (illumination), and by the five powers known as vimalā (purity), utkarṣiṇī (excellence), jñāna (knowledge), kriyā (action), and yoga (union). Or, the four powers are dharma (righteousness) etc., as described in the Pādmottara-khaṇḍa in the description of the yoga-pīṭha (yoga seat): "Surrounded eternally in order by the foot-forms of dharma, jñāna, bala, and aiśvarya, which are the forms of Ṛg, Yajur, Sāma, and Atharva Vedas." The sixteen powers are Caṇḍa etc., as mentioned there: "The city is protected by the doorkeepers Caṇḍa etc., and by Kumuda etc." These are: "Caṇḍa and Pracaṇḍa at the eastern gate, Bhadra and Subhadra at the southern, Jaya and Vijaya at the western, Dhātṛ and Vidhātṛ at the northern. Kumuda, Kumudākṣa, Puṇḍarīka, then Vāmana, Śaṅkukarṇa, Sarpaṇetra, Sumukha, Supratiṣṭhita. These are declared to be the guardians of directions in this beautiful city." Kumuda and others are two each as guardians of the southeast and other directions. The five powers are: "Kūrma (tortoise), Nāgarāja (king of snakes), Vainateya (Garuḍa), Trayīśvara (lord of the three Vedas), Chandas (meters), and all mantras have taken the form of the seat." Trayīśvara is an adjective of Vainateya according to the author of Sandarbha-cakravartī. Even so, despite being endowed with lordship etc., due to this very reason, there is no forgetting of his own nature. || 16 ||
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
Āgantuka means impermanent, perishable. Or, obtained through spiritual practices. Asādhāraṇa (uncommon) is to be connected with svair bhagaiḥ (his own qualities). || 16-30 ||
Śrīmad Vīrarāghava Vyākhyā
Where in the world Śrīmahālakṣmī (Great Goddess Lakshmi), in her most praiseworthy embodied form, pays homage and worship to the feet of the far-striding Lord with her glories and earthly play, etc. How does she do this? Śrī (Goddess Lakshmi), seated on a swing, is variously sung about by cuckoos, parrots, bees, and others who follow the flower-maker (spring), while she herself sings of the deeds of her beloved Lord. This is the meaning of "Śrī pays homage." || 13 ||
Such was the world where he saw the Lord of Śrī (Lakshmi), as follows. How was He? The Lord of sacrifice, the initiator of austerities and other sacrifices, the one to be worshipped, the giver of fruits, the Lord of the world, the Master of the sentient and insentient world, the Lord of all Sātvatas (devotees) who are established in the nature of truth, the protector who leads to His own abode, the Sātvata (devotee) versed in Pāñcarātra (a Vaishnava text), surrounded and served by His chief attendants like Sunanda, the all-pervading one present in everything. || 14 ||
He whose grace is towards His servants, whose eyes are like nectar, or whose sidelong glances are like nectar, with a face bearing a pleasant smile and reddish eyes, adorned by Śrī (Lakshmi) situated on His chest. || 15 ||
Seated on the supreme, excellent seat worthy of worship, accompanied by the four, sixteen, and five powers, which are the governing powers of the twenty-five principles, reminded of the manner described in the chapter on weapons and ornaments, with His own natural, subordinate special deities presiding over the six divine qualities of lordship, vigor, fame, prosperity, knowledge, and detachment. In other cases, for those in saṃsāra (worldly existence), it should be understood that the presiding deities of lordship, etc., are impermanent through their subjects, in accordance with the gradations of karma. Thus, He was seen sporting in His own abode, His own field of consciousness, endowed with such qualities, and therefore the controller. || 16 ||
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
There, he gives an example with "along with lightning." || 13 || She who is seated on a swing, who is situated on a jeweled swing, along with those glories which are her powers. The flower-maker is spring, and its followers are bees, cuckoos, etc., or the creators like Brahmā, etc. Sung about by them, singing the deeds of her beloved husband. What is the purpose of seeing only the world without seeing the motivating person? To this, he says "he saw." In that world called Śvetadvīpa (White Island), in the assembly of the liberated, he saw the husband of Lakshmi reclining, having ceased His power of binding the self, acting as the initiator of liberation, served by the liberated. This is the connection. By this, "having renounced His own māyā (illusion)" becomes useful for resolution. Brahmā saw the Lord Hari, the Master, accompanied by the previously liberated attendants and by Brahmā and others. By this, the notion that "Brahmā saw the qualified Brahman" is refuted. The nature of the good is sattva (purity), those endowed with it are called sātvatas, the Lord of those sātvatas. As it is said, "Sattva is goodness, those endowed with it are known as sātvatas." || 14 ||
Om. The all-pervading, omnipresent one. By this, the notion of a limited form being spoken of here is refuted. "Vibhu means all-pervading, and is used for the lord, the moon, the sun, and Kubera." With nectars of the eyes, the very glances from His two eyes are like nectar. "Dṛk is feminine and means sight, intellect, eye, and seer in the three genders." With a face accompanied by a well-known smile and reddish eyes, such was He. || 15 ||
The suffix "in" in "kirīṭin" (crowned) and "kuṇḍalin" (wearing earrings) is for the purpose of constant connection, as per the rule: "The suffixes matup, etc., occur in the sense of abundance, censure, praise, constant connection, excellence, and association when there is a desire to express these." "Marked by Her situated on the chest" - this characteristic is said with the intention that it belongs to Hari alone, for determining His nature as Nārāyaṇa. To establish another characteristic, he says "surrounded." Surrounded by the four, sixteen, and five powers: by the powers named desire, knowledge, action, and strength; by those named submission, truth, lordship, and grace; by those named self, inner self, supreme self, and knowledge self - these are the four powers. Surrounded by the sixteen powers named Mocikā, Sūkṣmā, Sūkṣmāmṛtā, Jñānāmṛtāpyāyinī, Vyāpinī, Vyomarūpiṇī, Anantā, Aṇimā, Mahimā, Laghimā, Prāpti, Prakāśa, Īśitva, and Prakāmya. And by the sixteen powers beginning with Vāsudeva and ending with Dāmodara. Also by the five powers named Vimalā, Utkarṣiṇī, Jñāna, Kriyā, and Yogavaśitvā. As stated by Vāyu: "Mocikā, Sūkṣmā, and also Sūkṣmā, Parāvṛtā, Jñānāmṛtāpyāyinī, and Vyāpinī, Vyomarūpiṇī, and also Anantā are declared - these are the powers beginning with Mocikā," and from "The powers are those beginning with desire, those beginning with Mocikā, and those beginning with Aṇimā." || 16 ||
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
śrīryatreti. śrīḥ (Lakshmi) is the inherent power, the embodied beauty. She is in the form of the beloved. mānaṃ (respect) means worship. She is engaged in playful swinging with her vibhūtibhiḥ (glories) in the form of her companions. kusumakaraḥ (spring) and the bees following it sing various songs. She herself sings the deeds of her beloved Hari. [13]
dadarśeti is a set of three verses. There, loke (in the world) is the qualifier for the previous yat words. [14]
bhṛtyaprasādeti. His glance is intoxicating to the viewers like wine. śriyā (with Lakshmi) on the left side of his chest in the form of a golden line. [15]
adhyarhaṇīyeti. The four powers are dharma (righteousness) and others, as described in the Padmottara Khanda in the yogapīṭha (seat of yoga), not the external ones like adharma (unrighteousness). Thus it is said:
"Always surrounded in order by dharma, jñāna (knowledge), aiśvarya (lordship), and vairāgya (detachment) as the forms of feet, and the forms of Rig, Yajur, Sama, and Atharva Vedas."
The use of the word tathā at the end of the compound is archaic. The sixteen powers are caṇḍā (fierce) and others. Thus, in the same text: "Protected by the gatekeepers caṇḍā and others, and kumuda and others." This connects with the previous "city".
They are: caṇḍa and pracaṇḍa at the eastern gate, bhadra and subhadra at the southern, jaya and vijaya at the western, dhātṛ and vidhātṛ at the northern. kumuda, kumudākṣa, puṇḍarīka, vāmana, śaṅkukarṇa, sarvanetra, sumukha, and supratiṣṭhita - these are said to be the guardians of directions in this city, O beautiful-faced one.
The remaining kumuda and others are the guardians of the southeast and other directions, in pairs. The five powers are kūrma (tortoise) and others. Thus, in the same text:
"kūrma, nāgarāja (king of snakes), vainateya (Garuda), trayīśvara (lord of the three Vedas), chandas (meters) - all these have taken the form of the seat."
Here, trayīśvara is an adjective for vainateya, as he is made of the Vedas. Endowed with his natural powers like aiśvarya, while in others like yogis, these powers are unstable, adventitious, perishable, and occasionally appear only as semblances due to error. He enjoys in his own true abode, śrīvaikuṇṭha (the spiritual world of Vishnu), and is thus the Lord, as his accomplishments are never dependent on others. [16]
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
There, he describes that beloved. śrīḥ (Lakshmi) is the internal, inherent power of the Lord, embodied beauty. mānaṃ (respect) means worship. She is engaged in playful swinging with her vibhūtibhiḥ (glories) in the form of her companions. kusumakaraḥ (spring) and the bees following it sing various songs. She herself sings the deeds of her beloved Hari. [13]
After describing his beloved, he describes the Lord, the Supreme God, in dadarśa. [14]
His glance is intoxicating to the viewers like wine. By wearing yellow garments, he attains a dark complexion. śriyā (with Lakshmi) on the left side of his chest in the form of a golden line. [15]
The four powers are dharma (righteousness) and others. They are described in the Padma Purana in the description of the yogapīṭha (seat of yoga) of Vaikuṇṭha. As it is said:
"Always surrounded in order by dharma, jñāna (knowledge), bala (strength), aiśvarya (lordship), and vairāgya (detachment) as the forms of feet, and the forms of Rig, Yajur, Sama, and Atharva Vedas."
The sixteen powers are caṇḍā (fierce) and others. As it is said in the same text: "Protected by the gatekeepers caṇḍā and others, and kumuda and others." This connects with the previous "city". They are: [list of gatekeepers, same as above]
The five powers are kūrma (tortoise) and others. As it is said in the same text: [verse about kūrma etc., same as above]
Here, trayīśvara is an adjective for vainateya. The four are in the form of prakṛti (nature), puruṣa (soul), mahat (great principle), and ahaṅkāra (ego). The sixteen are in the form of eleven indriyas (senses), five mahābhūtas (great elements), and five tanmātras (subtle elements).
The explanation of Svāmī Caraṇa that he is surrounded by these powers is not inappropriate. Even māyā (illusion) exists there, performing devotion along with mahat and others, as that three-quarter vibhūti (manifestation) made of the inherent power is the shelter of all powers.
"Where there is no māyā, what to speak of others of Hari" - here, the power of māyā, mahat, etc., in the form of deluding the soul, does not exist there. This should be explained in conjunction with the word kālavikrama (power of time).
Therefore, it will be said in the description of mañjumahima: "Surrounded by the twenty-four principles, starting with mahat." With his own natural powers like aiśvarya, while in others like Brahma, these powers are unstable, adventitious, perishable. In his own true abode, Vaikuṇṭha. [16]
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
Where in the world, Śrī (lakṣmī), appearing as the beloved of the Lord, beautiful, with various manifestations of her powers and glories, performs worship with great respect at the feet of Urugāya (the Lord) along with the beloved of the Lord. And she, seated on a swing, being sung about in various ways by bees, cuckoos, and others who follow the flower-maker (spring), sings about the deeds of her beloved Urugāya - thus he showed that world, as connected with the previous verse. (13)
In that world described in that manner, he saw the Lord, thus it is connected. The master of all the Sātvatas (devotees), the husband of Śrī (lakṣmī), the master of sacrifices, capable of initiating them and giving their fruits, as stated in the words from his own mouth: "I am indeed the enjoyer and master of all sacrifices." The master of the universe consisting of conscious and unconscious entities through his own powers, the supreme controller. Surrounded on all sides by his chief attendants like Sunanda and others, the all-pervading one. (14)
With his face inclined towards blessing his servants, favorable in bestowing grace on those devoted solely to him, whose glance is like nectar, or who has nectar in his glance. With a smiling face and reddish eyes, adorned on the right side of his chest with Śrī (lakṣmī) who is like the embodiment of the line of hair (on his chest). (15)
Oṃ namo bhagavate vāsudevāya (Om, obeisance to the Lord Vāsudeva)
Seated on an incomparable, worshipful throne. Supreme, complete, surrounded by the powers that preside over the twenty-four material elements including time. Endowed with his own unique, permanent divine qualities like sovereignty. How are these qualities? Impermanent in others apart from the Lord, (but) permanent in his own abode, delighting in his own supreme realm. (16)
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
Thus, having provided great enjoyment for the servants, he describes Lakṣmī there for the purpose of providing great enjoyment for the Lord - śrīr yatra (where Śrī is). When the Lord manifested in the form of his own power, then among the powers, Śrī was the first. She was strongly established in the body itself first. When the Lord manifested as the master, then she too manifested as an object of enjoyment, like a wife. He says - rūpiṇī (having form). She too is of the nature of existence and consciousness for her own sake. Her body, however, is of the nature of brahman-bliss. Therefore, she measures with her glories at the feet of Urugāya. She is the bliss-form of the imperishable. And the feet are of the imperishable form. Thus, she makes her own self and feet united with bliss. This indeed is true respect. Urugāya means "one who is sung about by the extensive [Vedas]". "That supreme abode of Viṣṇu", "Now [I will proclaim] the manly deeds of Viṣṇu", etc., "Urugāya" etc., by all these Vedic texts, Urugāya is the Supreme Person. His feet are described as the imperishable. Bahube means with five qualities and devotion. Thus, having stated the purpose of her who is of the nature of bliss for the sake of the Lord, he states the purpose of her who is of the nature of consciousness for her own sake - preṅkhaṃ śritā (seated on a swing). Lakṣmī, who is seated on a swing, sitting there for the complete cessation of thought, is sung about by the spring attendants, the bees, who follow the flower-makers. The bees who have come there for the fragrance of flowers present in all parts, in order to stay nearby for a long time, actually sing about her. She herself, however, sings about the Lord's deeds. Otherwise, she would merge into the imperishable. For this very reason, to avoid direct connection, she is seated on a swing. For the sake of avoiding dissolution in that abode, she herself sings about the qualities. The flower-maker there is of the nature of the state prior to the fruit, of the nature of supreme cessation. The presiding deities of that praise her who is of the nature of bliss. Because of their own fruit-like nature. By this, the fear created by the imperishable is averted. Because they consider her to be of that [imperishable]. When there is no occasion for respect, then for her own protection, she sings about the beloved's deeds. The singular, however, is intended for the upliftment of the world. (13)
Thus, having described her as the object of enjoyment, he describes the Lord as her enjoyer - dadarśa tatra (he saw there). Brahmā saw all that was previously mentioned. Because it was shown to the world. He describes the Lord situated there along with all the paraphernalia. When the Lord of the nature of existence, consciousness, and bliss manifested there, it was for the sake of Brahmā's knowledge of the various purposes. There, first, all who are sāttvata (devotees of the Lord), gods devoted to dharma, and those of sattva quality - he is the master of all three. By this, it is indicated that whenever the Lord incarnates, he incarnates for the sake of the work of these alone. Moreover, śriyaḥ patiṃ (the husband of Śrī), the husband of Lakṣmī. When the Lord creates the world for his own enjoyment, then he makes everything of the nature of Lakṣmī - this is understood. By this, in the incarnations, the objects of enjoyment are of the nature of Lakṣmī alone. Either by essential nature or by infusion. Moreover, the Lord is the master of sacrifices. When the Lord creates the Vedas, he does so for his own enjoyment. By this, all sacrifices are for the Lord alone. Moreover, the Lord is the master of the world. Whatever he does in the world, he does for the sake of play there. Because he alone is the master. In Vaikuṇṭha, again, they are of the form of embodiments, of the nature of existence and consciousness - this is for the sake of indicating. Akhila-sāttvata (all the devotees), Lakṣmī, sacrifice, and the world - these four are the objects of enjoyment for the Lord. This very entry is the connection with the Lord - this should be understood everywhere. Therefore, in dissolution, the world, the devotees, the sacrifice, and Lakṣmī, having the form of the previous sport, manifested with these forms for the purpose of the chapter, being useful for the Lord's enjoyment, are described. Those four, having the form of embodiments, accepted by the Lord, were shown to Brahmā. Moreover, Sunanda, Nanda, and others are of the nature of devotion to the Lord. They, along with friendship, are the eight-fold presiding deities of hearing, etc. All the attendants are presided over by them in hearing, etc. Among them, four are counted by name. In the world, they alone will be powerful. Among them, Sunanda and Nanda are strong in glorification, hearing, and remembrance. Or hearing, etc. in reverse order. The fourth is of the nature of worship. Due to the commonality of name, that alone is taken. And by the word "ādi" (etc.), others [are included]. Among these, when perfected, the attainment of others who have gone to Vaikuṇṭha again is indicated. Vibhuṃ (the all-pervading), of the nature of the master. Thus, though surrounded by all, he is inclined to give grace to the servants alone, indicating that the servants are dearer than all others. By this, there is natural grace towards the servants. But in others, namely the four forms of dharma, artha, kāma, and mokṣa, there is grace in order. There, dharma is sacrifice, artha is the world, kāma is Lakṣmī, and the saints - thus, the servants are devotion - these five entities are described. The enjoyment and regulation of the five. The special feature is the inclination towards grace for the servants. Moreover, dṛgāsavaṃ (intoxicated by the glance) in the other four or in all - āsava means intoxicant. Those seen by the Lord do not remember themselves. By this, it is indicated that the forgetfulness of the manifest world, which is the nature of knowledge, belongs to the form of the Lord's glance alone, not to anything else.
These objects are described for the understanding of Brahman, and their fundamental reasoning is as follows. Or, it is grace for devotees and intoxication for those with desires. Moreover, [He has] pleasant-smiling reddish eyes. One whose eyes are charming, reddish in color, with a pleasant smile. The Lord's smile is pleasant. Indeed, the smile has been described as the illusion that causes people's intoxication. This is a different, external power. It is pleasant and highly capable in performing its function. Thus, it is indicated that being thoroughly intoxicated by the Lord's māyā (illusion), they will attain the state of being Brahman's effect. Reddish means slightly bright redness. That itself is charming and attractive. The world, when known superficially, becomes pleasant. But it is neither completely known nor unknown. When known as supreme, it resides in the Lord's eyes. It is known only due to time. It is indicated that it becomes proper, but it is not suggested that something completely unknown or proper exists.
Furthermore, the Lord is both the support and the supported. Among these, He is the support of five and the supported of others. He enumerates the five forms of support: crowned, wearing earrings, four-armed, wearing yellow garments, and marked on the chest with śrī (prosperity). The crown is worn on the head. The earrings are worn on the ears. Below that are four arms. Below that is the yellow garment. Thus, the worlds that are parts of the Lord are supported by the four forms of the Lord. To that extent, all effects are supported by the Lord, and to this extent, Brahmā is informed that the Lord is virāṭ (the cosmic form). (14-15)
He describes the supported: seated on a worship-worthy throne. Adhi means exceedingly worthy of worship, revered by all, including dharma and others. Or worshipped due to its connection. Seated on such a throne. Transcending the presiding deities of that, he says "supreme." Superior to them. Or the controller. The principal, consisting of the imperishable. The imperishable indeed consists of the world, the seat, and the feet. It is physical, spiritual, and divine. Its parts are the twenty-five principles. They will be described later. And as parts of the seat. He says: surrounded by four, sixteen, and five powers. Among these, the four - prakṛti (nature), puruṣa (consciousness), mahat (intellect), and ahaṅkāra (ego) - form the first enclosure like a four-petaled lotus. Then sixteen - eleven senses and five tanmātras (subtle elements) - form the second enclosure like a sixteen-petaled lotus. Then surrounded by the five great elements. Thus, three enclosures are described. One who goes beyond these reaches the vicinity of the Lord. Thus, the imperishable seat along with all principles is described.
Moreover, endowed with His own bhagas (divine qualities). The six qualities like aiśvarya (sovereignty) etc., personified, surround the Lord. These qualities like sovereignty etc. are solely devoted to the Lord and do not reside elsewhere. And in other cases, like attendants, they are impermanent. And by implication, in kings etc. as well. To this extent, the word "Bhagavān" (Lord) is used everywhere. Nevertheless, the permanent qualities like sovereignty etc. are only in the Lord. The impermanent ones are elsewhere. Thus, the state of being the Lord is based on gradation. By this, "One who knows Brahman becomes Brahman itself," "One who is pure in whichever form becomes that form," "He restrains himself" - all these statements are explained. Therefore, the unique qualities are only in the Lord. It is indicated that the Lord is great even in comparison to the liberated souls. For the sovereignty etc. that arise then by grace do not become eternal. Thus, even when all capabilities are present, He delights only in Himself, being of the nature of bliss.
Now, the experience of happiness is the result. Even though He is of the nature of bliss, how is there enjoyment without experience? To this, he says: in the abode. In the luminous, self-illuminating Self. In the non-luminous, knowledge depends on illumination. But not in the self-luminous. By this, the view that the Lord is an object of enjoyment for the souls is refuted. Even so, He is the controller, the ruler. Although He has no need for any delight, He is still the controller of all. (16)
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
Where it says "śrīr yatra", they explain that being in the form of existence-consciousness is indicative of one's own nature. Thus, the meaning is that through service to the feet, the desire for the bliss of the Lord is indeed indicative. (13)
Where it says "dadarśa", it means for the purpose of understanding, for the purpose of understanding the meaning included within. "In the form of existence-consciousness" refers to those described by the word "complete". When asked who they are, they say "akhila" etc. "This penetration" etc. The meaning is that only when these worldly things penetrate, there is a connection of the worldly with the Lord. Here they explain the indicator: "From this alone" etc. Because this penetration generates connection with the Lord, in the play described in the tenth chapter, the worldly objects in the form of the universe etc., with the same number as the previous play, making seven by the division of the three types of creation, three types of existence, and the description of the rulers and dissolution, being described by these forms of the universe etc. mentioned here, are fit for the Lord's enjoyment and are described in seventy-seven chapters. This is the indicator. "They" refers to the cosmic deities etc. "Other accomplishment" means the accomplishment of serving the feet etc. (14)
Where it says "bhṛtyaprasāda", they explain this verse: "Thus all" etc. They state the seed for this explanation: "These" etc. "Of this kind" means in the explained form, otherwise this description would be meaningless, hence it is so. Knowledge indeed causes forgetfulness of the manifested world, not of one's own nature, so its non-essential nature is not justified. Disliking this, they state an alternative view: "Or else" etc. By the word "kāmi" (desirous), three beyond the two worlds are to be understood here. Thus, with such a view, only the desirous see, so only they forget their own nature. It should not be said that there is equal dislike due to the absence of forgetting the manifested world, because desire does not arise in the knowledge of the nature of the manifested world, and by that alone the ignorance is established, so there is no dislike. "By śrī alone" means by another method alone, etc. Although the intoxicating nature of the eye is described by "dṛgāsava", they explain the purpose of indicating it again by an additional power: "The universe" etc. Thus, the meaning is for intoxication in the form of the universe. They explain the purpose of describing the eye in another way: "Time" etc. (15)
Where it says "adhyarhaṇīya", this alternative view is stated because the entry of dharma etc. into the seat will be described in the eleventh book. Thus, the meaning is worthy of worship by others due to connection with dharma etc. "From them" means from the nine dharma etc. "That" means the seat. "In gradation" is stated explicitly in the Varāha (Narasiṃha) Purāṇa: "The word 'Bhagavān' and also 'Puruṣa', without qualifications, always refer to Vāsudeva." "Eternal" means natural. "By this" etc. By this, it should be understood that the serving for the sake of results mentioned in the first chapter in "One should worship that truth, the treasure of bliss" is justified due to the absence of being subsidiary to a person. (16)
Śrī Giridhara-kṛtā Bāla Prabodhinī
Where the beautiful and extremely gorgeous embodied Śrī Mahālakṣmī (Great Goddess of Fortune), along with her companions who are the powers of the Lord, performs worship and honors in many ways to the feet of the Lord, who is widely sung about in the Vedas. Or, Lakṣmī, seated on a swinging swing, with the spring season as her abode, accompanied by cuckoos, koels, bees and others, while being sung about in various ways, sings about the deeds of her beloved Lord. [13]
There he saw the all-pervading, self-ruling Lord - this is the connection. He describes the greatness of the Lord he saw: The master of all knowledge and all devotees, the protector who grants residence in his own abode after removing all sufferings, the lord of sacrifices, the initiator of sacrifices, worshipped through sacrifices, and the giver of the fruits of sacrifices. Moreover, the lord of the entire universe, the protector of the entire world by giving appropriate fruits according to the actions of all beings. He states the reason for this capability: He is the master of Śrī Mahālakṣmī (Great Goddess of Fortune), who presides over all wealth. He is surrounded and served by the doorkeepers like Sunanda and other chief attendants. [14]
Thus, thinking that fear might arise in the viewer due to seeing such majesty, he dispels the apprehension of fear by saying "bhṛtya" (servant). His glance towards his servants is intoxicating and joy-giving like wine. Or, he is intoxicating to the eyes like wine. Due to his grace, those who see him forget the sorrows of worldly existence out of joy. His face has a gracious smile and reddish eyes. He wears a crown and other ornaments, and his chest is adorned by the smiling Śrī (Goddess of Fortune). [15]
He is seated on a highly venerable, supremely excellent seat. He is surrounded by the personified forms of the twenty-four powers: the four (prakṛti, puruṣa, mahat, ahaṅkāra), the sixteen (eleven senses and five great elements), and the five tanmātras. He is endowed with his natural, and in other cases (like Brahmā and others) unstable due to their movement by the Lord's will, special deities presiding over lordly power, valor, fame, beauty, knowledge, and detachment. Thus, after describing his supreme lordship, one might doubt if he is attached to enjoyment, so he says "sva" (own). He delights in his own abode, which is of the nature of supreme bliss. He gives the reason for this: "īśvara" (controller), meaning if the controller of all were attached to sense objects, then who would be there to uplift people? This is the implied meaning. The connection with "he saw" is as before. One should not doubt how the contradiction of being served by prakṛti and others is stated after previously negating māyā and its effects by saying "where māyā does not exist" and so on. The meaning of "does not operate" is that it does not produce its effects like delusion, not that the powers do not exist in their essential form, as that would lead to incompleteness in the Lord and contradict the later statement about being surrounded by the twenty-four principles starting with mahat. This should be understood. [16]
Hindī Anuvāda
Brahmā saw that in that divine world, the protector of all devotees, Lakṣmīpati (husband of Lakṣmī), Yajñapati (lord of sacrifices), and Viśvapati (lord of the universe), the Lord, was present. Sunanda, Nanda, Prabala, and Arhaṇa, and other chief attendants were serving the Lord. [14]
His lotus-like face is adorned with a gracious, sweet smile. His eyes have reddish lines. His gaze is very captivating and sweet. It seems as if he is about to give his everything to his loving devotee. On his head is a crown, in his ears are earrings, and on his shoulders, the pītāmbara (yellow garment) is shimmering. On his chest, Śrī Lakṣmī (Goddess of Fortune) is present in the form of a golden line, and he has beautiful four arms. [15]
He is seated on a supreme and precious throne. Puruṣa (the cosmic man), prakṛti (nature), mahattattva (the great principle), ahaṅkāra (ego), manas (mind), ten indriyas (senses), the five tanmātras (subtle elements) beginning with śabda (sound), and the pañcabhūtas (five gross elements) - these twenty-five powers stand personified around him. He is always endowed with the six eternally perfect inherent powers - complete aiśvarya (opulence), dharma (righteousness), kīrti (fame), śrī (beauty), jñāna (knowledge), and vairāgya (detachment). These do not reside permanently anywhere else except in him. That Sarveśvara (Lord of all) remains eternally and continuously immersed in his own eternally blissful nature. [16]
SB 2.9.13-16
