Text 16: My Lord, even the learned sages become disturbed in their intelligence when they see that Your Greatness engages in fruitive work although You are free from all desires, that You take birth although You are unborn, that You flee out of fear of the enemy and take shelter in a fort although You are the controller of invincible time, and that You enjoy householder life surrounded by many women although You enjoy in Your Self.
Text 17: O my Lord, Your eternal Self is never divided by the influence of time, and there is no limitation to Your perfect knowledge. Thus You were sufficiently able to consult with Yourself, yet You called upon me for consultation, as if bewildered, although You are never bewildered. And this act of Yours bewilders me.
Text 18: My Lord, kindly explain to us, if You think us competent to receive it, that transcendental knowledge which gives enlightenment about Yourself and which You explained before to Brahmājī.
Text 19: When I thus expressed my heartfelt desires unto the Supreme Personality of Godhead, the lotus-eyed Lord instructed me about His transcendental situation.
Text 20: I have studied the path of understanding self-knowledge from my spiritual master, the Personality of Godhead, and thus after circumambulating Him I have come to this place, very much aggrieved due to separation.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
It shows actions that do not fit together. The actions of one who is without desire, without longing, inactive, unborn, and whose birth is from the timeless self, taking shelter in a fort out of fear of enemies, and whose delight is in the self, having a householder's life with many women - in this world, even the intellect of the wise is troubled by doubt regarding this. [16]
Furthermore, when the mantras were recited, you indeed called me and asked. You whose knowledge is unobstructed, unbroken, constant, of true nature, free from doubt, etc. Like one bewildered, but not bewildered. Being attentive and alert. [17]
That which reveals the secret truth of your self. To which Brahman, used as a pronoun in the Vedic manner. If it is suitable for us to grasp, then speak. O Lord, Master. By which we will easily cross over the misery of worldly existence. [18]
To him who has been informed of the heart's intention residing in the heart. [19]
The Lord whose feet have been worshipped is himself the holy place and guru. From him I have learned and understood the path of knowledge of the supreme truth and self. I, having circumambulated the deity. [20]
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
For us servants, your qualities, form and pastimes alone are the cause of bliss through seeing, hearing etc. Therefore there is not much insistence on knowledge, since some knowledge exists and complete knowledge is not possible. But some pastimes also seem contradictory, so I have questions about that, he says in two verses. The actions of one who is without desire and inactive refer to lifting Govardhana etc., not creating the universe etc., since those are done by the qualities of māyā attributed to you and are not intrinsically yours. There is no contradiction with the inactivity stated in the Śruti "Inactive, without parts, peaceful, faultless, unstained." But there is a contradiction between the actions like lifting Govardhana etc. done by you in your essential form and inactivity - this is the doubt. Or, the human-like supreme Brahman's birth - having a human-like form yet possessing infinite transcendental activities, while as Brahman being devoid of material and transcendental activities, since the word Brahman is established in that meaning. It cannot be said that Brahman is only the qualityless form while Bhagavān is the qualified form, and there is a distinction due to difference in essential nature, because there are not two essential natures, as stated in the sixth chapter. So there is doubt about that. Therefore, the birth of the unborn, fleeing out of fear of Jarāsandha etc. who embody time, taking shelter in the ocean fortress, and he whose delight is in the self having an ashram with ten thousand women along with the associated connection to father etc. I do know that your self-satisfaction does not depart in enjoying with Rukmiṇī and other women, since they are your very self. That is why I used the word ashram. Here in this contradiction, even the intellect of the wise is troubled due to not finding a resolution. It cannot be said that only the inactivity, unborn nature, being the self of time, self-satisfaction etc. are real while the activity, birth, fearfulness, householder life etc. are mere imitation, because then it would not have been said that even the intellect of the wise is troubled here. If it is known that the activity etc. are mere imitations and not real, why the distress? Similarly, if it is known that only material activities etc. are prohibited by inactivity etc., not transcendental activities, why the distress? Likewise, if it is known that there is a distinction of inactivity, potency, activity etc. between Brahman-hood and Bhagavān-hood, why the distress? Thus there is a suggestion that those who say the activity etc. are mere imitations, those who say inactivity means transcendental activity and unborn nature means having transcendental birth, and those who say there is a distinction of inactivity etc. between Brahman-hood and Bhagavān-hood are the wise whose intellects are not distressed. As the Lord himself said "Neither the hosts of demigods nor the great sages know my origin" meaning the demigod hosts like Brahmā and great sages like Vyāsa do not know my excellent birth. As Bhīṣma said "No one ever knows his intentions, O king. Even poets are bewildered trying to understand them." [16]
He says something else with "Furthermore". When the topics of killing Jarāsandha, performing the Rājasūya etc. were being discussed, you asked. You inquired "Tell me what should be done here." Here you were like one bewildered, but not bewildered. As if deluding, but not deluding, since that is not possible for one who is omniscient and eternally compassionate. [17]
It is indeed appropriate for the master to remove the servant's sorrow, he says with "O Lord". Or, "to whom did he speak? To no one" - meaning the knowledge that was not spoken to anyone is suitable for us to grasp, since we are your servants and worshippers qualified for knowledge. The Medinī lexicon states "vṛjina means sin or sorrow". The Śruti states "The knower of the self crosses over sorrow" - sorrow means the afflictions of worldly existence. [18]
To me, Uddhava, the supreme four verses that were spoken. Or, that extraordinary state which was not explained by Śuka or Maitreya to Vidura. [19-20]
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
"Actions that do not fit together" - Here, if karma etc. were not real principles, then the wise would not be deluded. The meaning is that even though the pastimes of fear, fleeing etc. connected with devotees are essentially manifestations of intrinsic bliss, there is doubt and distress in contemplating the performance of mutually contradictory qualities. [16]
Unobstructed means beginningless; constant means without decay; of true nature means real. Thus it is explained as free from doubt etc. Attentive means alert in hearing my instructions. Here too, both of those are real, yet from the perspective of inconceivable power and glory there is no delusion. [17]
The truth means the reality of form, qualities, pastimes etc. Knowledge means knowledge of the Lord. The means is the complete Śrīmad Bhāgavatam, which is superior to all scriptures as it fully establishes Kṛṣṇa. By constant practice. [18]
The supreme state means the eternal state of the manifest abode with the eternal associates. [19]
Here, it refutes that Śrīmad Bhāgavatam is dry knowledge, as there is separation anxiety even after hearing it. [20]
Śrīmad Vīrarāghava Vyākhyā
Nityayogavirodhanam: I do not accept dharma etc. that contradicts eternal union, but rather I said that the mind becomes overwhelmed remembering your power which has the ability to accomplish the impossible, he says with "Actions" etc. The actions of you who are without effort, the birth of you who are unborn, taking shelter in a fort and fleeing out of fear of enemies for you who are the self of time, you who delight in the self having an ashram with many women - in this matter, even the intellect of the wise becomes overwhelmed. [16]
Furthermore, when mantras were being recited, having called me, you asked. You whose knowledge is unobstructed, unbroken, constant and of true nature - meaning one whose self-knowledge is unrestricted and unlimited. Therefore, though you are like this yourself, you asked as if bewildered, as if deluded. The word "as if" indicates that all this is actually appropriate in the highest sense. Thus, actions are appropriate for one whose actions are not dependent on karma, birth is appropriate as accepting a transcendental divine auspicious form by one's own wish though not dependent on birth, and taking shelter in a fort etc. is appropriate as human-like pastimes - "Though unborn, he is born in many ways" etc. from śruti, sūtras etc. [17]
Having spoken thus, he says he also expressed his heart's desire with "Knowledge" etc. The secret truth of your self, that which reveals it, the supreme among things to be known, the complete knowledge with all parts, which the Lord full of six opulences spoke to which Brahman used as a pronoun in the Vedic manner - O Lord, Master, if that knowledge is suitable for us to grasp, then speak, by which knowledge we would easily cross over the misery of worldly existence. [18]
Thus having expressed his intention, he says the Lord instructed him with "Thus" etc. To me, to whom the heart's intention was thus expressed, that lotus-eyed Lord instructed the supreme state of the self, which is supreme among things to be known, free from anything else to be known. [19]
He concludes with "He" etc. From the Lord whose holy feet have been worshipped - the word tīrtha means purifying, so the meaning is "from the one whose pure feet have been worshipped". Or, "whose feet are a holy place". Having learned from him the path of knowledge of the truth and self - the path by which knowledge of the truth and self, which is knowledge of the reality of the Supreme Self, is sought. Having learned the scripture that reveals knowledge of the reality of the self. I, having bowed to the Lord's feet, circumambulated the deity Śrī Kṛṣṇa, afflicted by separation, whose mind is distressed by separation from the Lord, have come here in this condition. [20]
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
What is the reason for desiring devotion without other knowledge or meditation characterized by contemplation of qualities? Answering this, he says actions etc. are difficult to understand like the actions of Devadatta, which appear to be karma. Your actions etc. which have inactivity etc. appear contradictory to the world, so even our intellect who know the absence of birth etc. is troubled. Birth of the unborn, bondage of the eternally liberated, taking shelter in forts like Dvārakā for one without forts who is eternally close, therefore fleeing to Gomanta out of fear of enemies like Jarāsandha. From the root "to desire" - of one who is the self of time or the destroyer of all. Whose delight is in the self, he is like that. His ashram with ten thousand women - all that is contradictory. The word "even" suggests this is an imitation of the world, not the truth. [16]
This also bewilders the intellect of those weak in knowledge, he says with "In the mantras" etc. The word "indeed" includes Akrūra etc. Unobstructed means unmixed, unbroken means complete, thus faultless self-knowledge of one who is like that. [17]
Knowing the difference in qualification for the unmanifest space of knowledge, you instruct only what is suitable for the self, yet due to my fickleness I inform you, he says with "Knowledge" etc. That which reveals the secret of the self is like that. To which Brahman, for us, even if all that is suitable to grasp, what is unsuitable due to difference in qualification? Then what kind of instruction should we give? To that he says "Know" etc. What you know is suitable for this qualified person, and we would easily cross over the misery of worldly existence by whatever knowledge - instruct that, is the connection. By this it is said: Instruct a portion of the knowledge taught to supreme qualified persons like Brahmā etc. that is suitable for us to uproot the misery of worldly existence. [18]
He says this alone was instructed by Hari, nothing else, with "Thus" etc. The supreme state of the heart - the excellence of the mass of souls like Brahmā etc., the inferiority of others, and their mutual gradation. [19]
Thus this is to be connected with "having learned" etc. Whose holy foot-water has been worshipped, he is like that. From him, from Śrī Kṛṣṇa himself, having learned in the liberated manner the path of specific knowledge of the truth-self - Hari whose nature is knowledge and bliss without a second superimposed. Having circumambulated, whose self is distressed by separation. [20]
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
If so, then how can anything be desired to be known, which is indeed expressed by me with "I know the desire in your heart" - this is true, but not for your own sake. The question is about that līlā which is known to be full of the glory of your mercy for devotees. Even so, to properly convince others through your words witnessed by Maitreya, I am informing you thus with three verses. Even for such all-knowing sages. || 16 || * As if deluding, because in reality there is no delusion for oneself. || 17 || Therefore, knowledge is supreme - thus the sorrow of even the wise arises due to doubt in you. The meaning is that for us who are eager to serve your lotus feet, there is no touch of others' sorrow. || 18 || * The supreme state described in the four verses, though of such a nature, is full of confidential love-controlled pastimes. || 19 || Studied means known; in truth, in reality, one who has learned the path of self-desired knowledge in the form of the four verses. And because it establishes one's subjugation to love of God, it is said "I who am distressed by separation have come here" - by this, its dry knowledge purport is automatically refuted. || 20 ||
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
For us servants, only His form, qualities and pastimes are the cause of supreme bliss through seeing, remembering, etc. There is great eagerness for knowledge of those also. Because there is some knowledge, and because complete knowledge is impossible. But there, some pastimes are contradicted by logic - it is about that very thing that I wish to inquire, he says with two verses. The activities like lifting Govardhana of the desireless, inactive one - indeed, those being imposed on You as created by the modes of māyā, there is no contradiction with inactivity as stated in śruti "without parts, inactive, peaceful, faultless, unattached" because in reality they do not belong to You. But the activities like lifting Govardhana being done by You in Your essential form, there is indeed contradiction with inactivity - this is my doubt. Or, for You who are the Supreme Brahman in human form, in Your human form there are unlimited transcendental activities, in Your Brahman nature there is absence of material and transcendental activities - there itself is the established meaning of the word Brahman. And it should not be said that Brahman is only the formless nature, and the Lord is of a nature with attributes, so there is a distinction to be made due to difference in natures - because there are not two natures, as stated in the sixth chapter, there is indeed doubt about this. Birth of the unborn. Your fleeing out of fear of enemies like Jarāsandha and taking shelter in the ocean fortress, though You find pleasure only in Yourself. Your enjoyment with 16,000 women in household life, though You find pleasure in Yourself. But in enjoying with Rukmiṇī and other women, such self-satisfaction does not depart, because they are Your very Self - this I indeed know. Therefore the word āśrama was used by me. Here in this contradiction, the intelligence even of the wise is perplexed due to not seeing a resolution. And it should not be said that only inactivity, non-inertness, being the soul of time, self-satisfaction etc. are real, while activity, having birth, fearfulness, being a householder etc. are imitative - because if that were so, it would not be said "the intelligence of the wise is perplexed here", for how could there be perplexity in the knowledge that activity etc. are merely imitative and not real? Similarly, if it were known that by inactivity etc. only material activities are negated, not transcendental activities, how could there be perplexity? Likewise, if it were known that inactivity and activity etc. are established by Brahman-hood and Godhood respectively, how could there be perplexity? Thus there is an implication that those saying activity etc. are mere imitations, those saying inactivity means transcendental activity, non-existence means having transcendental birth, and those saying inactivity and activity etc. are established by Brahman-hood and Godhood respectively - they are unwise with unperplexed intellects. As stated by the Lord Himself: "Neither the hosts of demigods nor the great sages know My origin". The meaning there is that even the hosts of demigods like Brahmā and the great sages like Vyāsa do not know My excellent origin or birth. Bhīṣma also said: "O King, no one ever knows His intended actions. Even the wise who try to understand become bewildered." || 16 || Moreover, when discussions of killing Jarāsandha, performing the Rājasūya sacrifice etc. were occurring in the assembly, You would definitely call me and ask "O Uddhava! Tell me what should be done here" - thus You asked. Unobstructed means unbroken by time etc. One whose knowledge or consciousness is always complete and all-pervading - as if bewildered, meaning just as another bewildered person asks, so You asked. Moreover, unmistaken means without being distracted by other activities - this is the meaning. That Your simultaneous bewilderment and omniscience as if deludes, indeed deludes. Here the explanation that "as if bewildered" means You are not bewildered, and "as if deludes" means it does not delude - such an explanation is inappropriate because there would be no coherence, and raising this point in the middle of coherent statements would be useless. Therefore it should not be explained that way. || 17 || Therefore I desire knowledge for removing doubts about this etc., he says with "knowledge". Knowledge in which there is revelation of that which is to be known by me - Your confidential mystery inaccessible to all - not the glory You promised to give before, this is the meaning. To whom did You speak, if You spoke to someone, tell me. Or the meaning is: You did not speak to anyone. Also, if You are compassionate to me in this way, then O Lord, tell that which is not fit to be grasped by us pure servants, if it is suitable to be grasped, or even if suitable, if it is possible - if not, do not tell - this is the meaning. Because from knowledge, the ocean of sorrow characterized as released, which is presently arisen - the destruction of the Yadu dynasty, Your disappearance etc. || 18 || * To me, not even to Maitreya, this is the meaning. Your own situation, determination, and the limit of pastimes - eternal residence in abodes like Dvārakā etc. But that situation which was not elaborated by Śukadeva, nor by Uddhava to Vidura, nor to any other - therefore due to lack of a particular conclusion, some say the inactivity, activity etc. are established by inconceivable potency alone, as stated in Bhāgavatāmṛta regarding the verse beginning "The activities of the desireless" - if that were not real, there would not be bewilderment of the intelligence of the wise, therefore inconceivable potency alone is the cause in the pastimes. || 19 || That Uddhava, I, whose feet have been worshipped - the Lord who is the holy place and guru, from whom one who has studied the nature of truth, by whom is the path of self-knowledge - having circumambulated, what was done by the Lord after that, was not seen by me - this is the meaning. || 20 ||
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
Of the desireless means devoid of desire to enjoy fruits. Activities means daily rituals like sandhyā worship etc. Of the unborn means devoid of a body subject to birth and destruction. Birth. Of the soul of time means of the potency of time. Taking shelter in a fortress and fleeing. One whose satisfaction is in the self. Residence with 16,000 women. Thus in this matter, even the intelligence of the wise is perplexed, what to speak of fools - this is the meaning. Everything was done by You for the welfare of the world, but some living entities, unaware of the purpose of those particular pastimes, become bewildered - this is the meaning. || 16 || Let alone other matters, Your behavior as if deludes even me, he says with "in the assemblies". You would ask, You asked. || 17 || Revealing the confidential truth of Your self means revealing Your essential truth. To whom (kasmai) You spoke - the pronoun is used archaically. Even if not suitable for our grasping, then O Lord, master, tell that by which we shall easily cross over sorrow, the cycle of rebirth. || 18 || * The supreme state means the highest truth to be known, devoid of anything else to be known. He instructed. || 19 || * The holy place means cause of purification, and guru, of even those whose feet are worshipped like Brahmā etc. From that, of the studied truths like prakṛti, puruṣa etc., of the self's shelter which is the Lord, the knowledge which is knowledge pertaining to the Lord, of that the path which is scripture, by which one - having circumambulated means having circumambulated. || 20 || 21 ||
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
If this is the case, then there is nothing to be prayed for. To address this, he says - karmāṇyanīhasya. Here, for one who takes refuge at the feet, there is one thing to be prayed for - absence of faults. There are two types of faults. One fault arises naturally when worshipping the Lord, and another is done by the Lord. The method by which both of these do not occur should be stated. And if that will be bhāgavata, then that should be stated. First, he mentions the two faults. If faults are removed, even by a devotee there is nothing to be done, for there is no fruit other than the lotus feet of the Lord. For those who serve Him, only the removal of obstacles is to be prayed for. And that obstacle is nourished by all, not obstructed. To indicate that this is most desired, he first speaks of the fruit - karmāṇyanīhasya. By this it is indicated that this is the highest qualified person. Actions opposed to the Lord that arise in one's mind are obstacles. There are two general faults, and three specific faults. For establishing the Lord as worthy of service, for removing one's own birth and other sufferings, the unborn Lord should be accepted as worthy of service. By one's own actions various afflictions arise, so to remove those the Lord should be served - this absence should be accepted. And this directly contradicts the reason for worship, because of birth in Vasudeva's house and constant performance of actions. Direct perception is stronger than inference in the form of reasoning. But worship of the feet naturally gives great joy, so its greatness is directly established as a result. But ultimately there is obstruction. Where the Lord himself is born and acts thus, what can be said of us who take refuge in Him? The Lord himself is the giver of results, even if ultimately we will become like Him, still He is of this form. Because birth and other sufferings exist, what is the use of worship - such lack of faith appears. Moreover, it appears different even from an ordinary lord. In reality, even though the worshipability of Brahmā and others is directly established, this appears to be great, still three faults arise in the mind. How did the Lord abandon His own place Mathurā and flee to the fort called Dvārakā out of fear of enemies? Or how does He flee from Kālayavana? Or how does He who is blissful in His own nature marry thousands of wives for His own enjoyment and enjoy them? Therefore, as long as birth itself appears otherwise, non-divinity appears as an obstacle to worship. Now if it is assumed that He does this for deluding, even then how could He be worshipable when deluding for the entire duration of the incarnation? If it is assumed that He does not delude the worshipper, even that is not possible. He himself, though omniscient, asks what is to be done as if non-omniscient in consultations, summoning me, and does what is told. Therefore, by seeing His character etc. in any way, only the destruction of the intellect of worshipping the Lord is seen. What can be said of the words of those who are deluded? If these faults are removed in the Bhāgavata, then that should be stated - with this intention, seeing the final līlā, seeing that state where faults alone are established in the end, he first mentions the previous faults. He describes the nature for finding fault, and mentions actions like drinking Pūtanā's milk etc. for the possibility of establishing the conclusion. Of the desireless (anīhasya) full Brahman. Of the unchanging (abhavasya) one. Bhava is the cause of all modifications, of the nature of birth. Of the destroyer and controller of all in the form of Time, as self-protector, he considers the fort etc. which is the cause of misery and bad destination as self-protector. Atha indicates a different context. By this, fleeing even while taking refuge in the fort, and fleeing independently are indicated. And the self-satisfied one taking refuge in thousands of women. This is the set of five līlās. For those who know You as Brahman and see this set of five līlās, the intellect falls into difficulty and is pained. Iha means "in this" [16].
I am deluded by Your physical form and also deluded by Your speech - he says this in mantreṣu. In the request to kings for killing Jarāsandha, and in Yudhiṣṭhira's request for the sacrifice, though knowing the method Yourself, summoning me. The plural mantreṣu indicates it seems He asked about Syamantaka etc. also at other times. Ve indicates disrespect. Āhūya negates it being incidental. Tvam indicates nothing is concealed here. Not dull in accordance with all scriptures. Akuṇṭhita means one who does his own work without abandoning sharpness. Whose self-knowledge is unbroken like a continuous stream of oil, not doubtful of being broken by time etc. You asked by addressing with pṛcche. The use of the imperative indicates it cannot be avoided. The address Prabho indicates it would destroy even the previous state, and suggests speaking even out of fear. Mugdha iva indicates that at that time the perception arose that He does not know, otherwise He would not speak reasonably. Though knowing through reasoning that the words of many are stronger, by doing what He desires in the other option it is said He is not careless. Therefore Your character is such, it seems to delude the minds of all of us devotees. The use of iva indicates that greatness appears due to proximity and worship. The address Deva indicates the end of the prima facie view, suggesting that divine conduct cannot be determined by human intellect [17].
Therefore he says to narrate the Bhāgavata for that purpose - jñānaṃ param. Our delusion mentioned earlier is caused by ignorance. It is removed only by knowledge, so the Bhāgavata which solely teaches such knowledge should be narrated. But knowledge and ignorance are mutually contradictory like waking and dream, so since both are equal, due to the possibility of mutual destruction, what is the use of knowledge? To this he says - param. Controller of prakṛti etc., capable of removing ignorance. But due to the predominance of the Lord's will, by His will this knowledge may be destroyed, or by māyā impelled by the Lord even knowledge that removes ignorance etc. may indeed be destroyed. "That divine Mahāmāyā forcibly attracts and deludes even the minds of the wise" - due to this statement, what is the use even of supreme knowledge? Anticipating this objection, he further specifies - svātmarahaḥprakāśam. That which reveals the secret of one's own māyā and other powers, of the self, of the Lord - what is the Lord's intention in the līlā of bondage and liberation, and of His devotees; where this secret is revealed in knowledge, such knowledge in the form of Brahman was spoken by the Lord as heard. Since kasmai has two meanings, it is not known to whom it was spoken, otherwise "he indeed was asked" would be understood. Even there are intermediate differences, due to the Lord's intentions being endless. Therefore where all intentions are understood, that is complete. Due to the Lord's inconceivable power, sometimes such knowledge may exist or be spoken - this is possible. If that knowledge exists only in a special person, he says to that - if that knowledge is suitable for us to grasp, then it should be spoken. Api indicates possibility, due to being an object of grace. By indicating the object, it is suggested that it is possible even for me. But how is that knowledge which is my form possible for another? If he is Brahmā, my incarnation, to that he says - O husband. Though unqualified, in the form of a wife she bears the husband and his dharma. Therefore though You are our husband in essence, that is appropriate. Therefore that should certainly be spoken - he says vada. Imperative in prayer. The reason for insistence - añjasā yad vṛjinaṃ tarema. Vṛjina means the previously mentioned suffering, may we easily cross over that [18].
Thus when his intention was revealed, the Lord says this is a qualified person, he says - ityāveditahārdāya. Hārda means situated in the heart, intended. Then the Lord instructed me in that knowledge. As something already established is instructed - idam. Since instruction was also given, it will be useful for dealings with self and others, otherwise mere indication would be useless. The knowledge situated in the Lord is to be dealt with by Uddhava, not given to him as it was given to Brahmā; thus by capability. Then how was everything shown? To this he says - aravindākṣa. Whose eyes are like lotuses. By this, his disqualification was removed by the glance that removes suffering. When there is expectation of what form that is which is established by the Lord's consideration, he says - ātmanaḥ paramāṃ sthitim. The supreme state of the Lord which is the ultimate refuge, there is nothing higher than that, that is the highest limit [19].
In expectation of "Then what did you do?", he says - sa evam. Thus having been instructed by the Lord, I - having bowed at His feet, circumambulated, with a self pained by separation, came here - this is the connection. Or having come here, became pained by separation. I made that Bhāgavata called the word-Brahman my own. And that does not happen without serving the guru, so the Lord who was served as master was also served as guru - he says this in ārādhitapādatīrthād. Whose feet were worshipped and who is in the form of a tīrtha. The word tīrtha here means guru. "Whose feet were worshipped" indicates service to the guru's feet was done. From such a tīrtha-Lord, the path of knowledge was learned by whom. And those paths of knowledge are many, so ātma is said to exclude symbols etc. Knowledge pertaining to the self. Even there are views of the body etc., so to exclude those he says - tattva. Tattva means the ultimate reality, its natural state. Manifested by its own nature, so only the essential nature is meant here by the word ātma. Special knowledge removes previous doubts. Then after completion of learning, having bowed at His feet, then abandoning that guru-attitude, having circumambulated Him as the divine master to be worshipped, I came here. After circumambulating the Lord, my self-realization happened right here - "This I am". Whether I came here in one step by the Lord's will or gradually, I do not know. But the circumambulation and this place are remembered. That is why I have now become pained by separation, otherwise coming this far would not have happened. By this it is said that subsequent news from there is not known. But now the inner self has become pained by separation [20].
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
Regarding "karmāṇi". "From the fruit" means: The fruit is service or knowledge of one's true nature, from which arises the fault, that is the meaning. "By this" means: By praying for the removal of obstacles. The cause of devotion is being God, by that. || 16 || Regarding "jñānam". In "pratipādyetādṛśam", the word division is "pratipādī". || 18 || Regarding "ityā- vedite". "Of the command" means: Of that which is understood from the sentence of consideration "ato madvyunam". "Thus from capability" means: From the capability of the practice of established knowledge in the Lord, due to the absence of qualities in Uddhava. || 19 ||
Śrī Giridhara-kṛtā Bāla Prabodhinī
Nevertheless, seeing your performance of the impossible, confusion arises; may that not happen, thus he says - "karmāṇi". In reality, for the desireless, inactive one, actions; for the unborn, birthless one, your birth; for the controller of time, taking refuge in the water-fort of Dvāraka out of fear of enemies, and fleeing out of fear of Kālayavana; for one who delights in his own self, in his own blissful form, taking shelter with many thousands of women - in this matter, even the intellect of the wise becomes confused, what to speak of those like me? || 16 || Moreover, with the two vocatives "prabho" and "deva", he indicates that without your grace, no one can know the intention of you, the all-capable God of gods. Though you have unobstructed, unbroken, unlimited, always distinct from doubt and error, true knowledge, that you, as if bewildered, like an ignorant person, being attentive, asked me when mantras were being recited, that confuses our, the servants', minds. The word "vai" has the meaning of "eva". || 17 || The manifestation of the secret glory of your own self, therefore the supreme, in all ways excellent, complete knowledge, which you, the all-knowing Lord, spoke to Brahmā - O master, if that knowledge is suitable for us, your servants, to grasp, being capable of removing confusion, then tell us, by which knowledge we may easily cross over the previously mentioned confusion. || 18 || Thus informed, revealed in the heart, the intention understood by whom, to me, that Lord Kṛṣṇa taught the supreme, highest state of his self, the understanding of true nature. Indicating that by his merciful glance all my suffering has ceased, he specifies - "lotus-eyed". How is he so merciful? To this he says "para", because he is the supreme Lord. || 19 || * The Lord whose feet are worshipped, he alone is the holy place, the guru, from him thus spoken, the path of the knowledge of the true nature of the self is sought, by which the revealing scripture, having bowed to his feet, having circumambulated that very god, distressed by separation from him, with an agitated mind, I have come here. || 20 ||
Hindī Anuvāda
Lord! Though you are detached, you perform actions; though unborn, you take birth; being the form of time, you remain hidden; and though self-satisfied, you engage in pleasure with sixteen thousand women - seeing these strange behaviors, even the intellect of the wise is bewildered || 16 || * * O God! Your self-knowledge is completely unobstructed and unbroken. Yet, when you used to call me for advice and ask for my opinion with great care like naive humans, O Lord! That līlā (divine play) of yours somewhat enchants my mind || 17 || * * O Master! The supreme and complete knowledge revealing the deep secret of your true nature, which you had explained to Brahmaji, if it is suitable for my understanding, please tell it to me as well, so that I too may easily cross over this world of sorrow || 18 || * When I thus expressed the feelings of my heart, the Supreme Person, lotus-eyed Lord Śrīkṛṣṇa (Krishna) gave me instructions on the ultimate state of his true nature || 19 || * Having thus heard from the venerable guru Śrīkṛṣṇa (Krishna) the means to realize the essence of the self, and after worshipping and circumambulating the feet of that Lord, I have come here. At this time, due to separation from him, my mind is extremely distressed || 20 ||
SB 3.4.16-20
