Text 5: Yet in spite of my knowing His desire [to destroy the dynasty], O Arindama [Vidura], I followed Him because it was impossible for me to bear separation from the lotus feet of the master.
Text 6: Thus following, I saw my patron and master [Lord Śrī Kṛṣṇa] sitting alone and deeply thinking, taking shelter on the bank of the river Sarasvatī although He is the shelter of the goddess of fortune.
Text 7: The Lord’s body is blackish, but is eternal, full of bliss and knowledge, and very, very beautiful. His eyes are always peaceful, and they are reddish like the rising morning sun. I could immediately recognize Him as the Supreme Personality of Godhead by His four hands, different symbolic representations, and yellow silk garments.
Text 8: The Lord was sitting, taking rest against a young banyan tree, with His right lotus foot on His left thigh, and although He had left all household comforts, He looked quite cheerful in that posture.
Text 9: At that time, after traveling in many parts of the world, Maitreya, a great devotee of the Lord and a friend and well-wisher of the great sage Kṛṣṇa-dvaipāyana Vyāsa, reached that spot out of his own perfect accord.
Text 10: Maitreya Muni was greatly attached to Him [the Lord], and he was listening in a pleasing attitude, with his shoulder lowered. With a smile and a particular glance upon me, having allowed me to rest, the Lord spoke as follows.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
That which he intended, such as the destruction of the dynasty, etc. || 5 || Kṛtaketaṃ means having made an abode. Aketanam means without support. || 6 || Virajaṃ means pure, made of sattva (goodness). Viditaṃ means perceived. Kauśaṃ means silk. || 7 || * Adhiśritya means having placed upon. Apāśritaḥ means supported from behind, arbhakaḥ (child) means tender, aśvatthaḥ (peepal tree) by which, tyaktaṃ pippalaṃ (abandoned fruit) means sensual pleasures which he has renounced, yet akṛśam means full of bliss. || 8 || Dvaipāyanaḥ suhṛtsakha ca yasya saḥ. Being the son of his guru, it means Maitreya, the disciple of Parāśara. || 9 || Pramodena bhāvena cānatā kandhara yasya. In another reading, pramodasya bhāreṇa. Anurāgeṇa saha hāso yasyāṃ tayā samīkṣayā viśramayan means relieving fatigue. || 10 ||
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
Or even though desiring to destroy the dynasty. The intended meaning is that the Lord will not abandon me. || 5 || 6 || Kuśa means a type of living being, kauśam is derived from that. || 7 || Even though he has abandoned fruit, the context is - I do not have faith that it will remain even tomorrow, so he refers to the material universe made of five elements by the word aśvattha (peepal tree). By the word arbhaka (child) the smallness of this universe compared to all universes is stated. Tyaktapippalaṃ means having concluded the play of this universe. || 8 || Although the reading suhṛtsakha is found in many books, it seems improper in a bahuvrīhi compound due to the impossibility of Ṭac. And suhṛtsakhā is seen in the most ancient commentaries. If we accept it as Vedic usage, even Ṭac is not rare, so Ṭaj is better than Ṭar. Siddhaḥ means accomplished, yogasiddhaḥ means perfected in yoga. Lokān bhūrādikān means the worlds beginning with earth. Yadṛcchayā means by some stroke of fortune. "Yadṛcchā is used for 'without cause' and also for 'stroke of fortune'" || 9 || * He says that there was even more grace towards himself than towards that Maitreya who was listening. Viśramayan means removing the fatigue of separation, that is, removing the afflictions of worldly existence and generating bliss. Samīkṣayā means with a glance. In another reading, pramodabhārānata. || 10 ||
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
Even though instructed thus, the reason for following behind is being unable to bear separation from his feet. || 5 || * Adrākṣam is a set of three. Anāśrayaṃ means without any other support, being the support of all. Śuddhasattvamayaṃ means having a form of pure consciousness. Lakṣitaṃ means known as the Supreme Lord. Although there is never any experience of sensual pleasures there, due to its transcendental nature and the appropriateness of the knowledge there, as it is said "where there is no māyā", etc. Yet due to the manifest pastimes being a mixture of the material and spiritual, it appears like that to the ignorant. He has renounced even that, showing the pastime of detachment. One who has renounced sensual pleasures indeed becomes emaciated in the material world, yet he is not emaciated due to being full of his own bliss. || 6 || || 7 || 8 || On that bank of the Sarasvatī. Here, by the logic of the extremely obscured literal meaning, only the name Maitreya is intended to be expressed, so the meaning is stated thus with sakhā. In some readings there is no Ṭac, which is archaic usage. Siddhaḥ means attained, having direct realization of the Lord and being liberated while living. Yadṛcchayā means by some rise of fortune. || 9 || Pramodena means by the weight of joy arising from seeing. Bhāvena means with the mood of servitude. There is another reading pramodabhāreṇa. Even though listening, "he spoke only to me" indicates the excess of grace towards himself, so the seal of concealment is also intended. Śrama here means the distress arising from the sorrow of separation. || 10 ||
Śrīmad Vīrarāghava Vyākhyā
Even though spoken to thus, knowing his intention for the destruction of the dynasty etc., O Arindama, O Vidura, being unable to bear separation from the feet of the Lord, I followed behind him. || 5 || Thus following, contemplating on him alone in my mind, I saw with my eyes - how? One (ekaṃ) means alone. Dayitaṃ means supremely beloved. Patiṃ means unconditional master. Śrīniketaṃ means the abode of Śrī. On the bank of the Sarasvatī. Kṛtaketaṃ means having made an abode. Naturally aketanam means without support, as he is the support of all - this is the meaning. || 6 || Śyāmāvadātaṃ means of dark and light color. Virajaṃ means pure. With serene, reddish eyes. With four arms. With yellow silk garment. Kauśaṃ means silk. Viditaṃ means perceived. || 7 || Having placed his right lotus foot on his left thigh. Upāśritaḥ means supported from behind. Arbhakaḥ means child. Komalāśvattho means tender peepal tree. Tyaktapippalaṃ means having renounced the fruits of actions. Therefore akṛśaṃ means free from the corpulence, disease etc. dependent on karma. || 8 || * Tasmin means in the presence of the Lord. Dvaipāyanasuhṛtsakhaḥ - Dvaipāyana means Vyāsa, his friend and companion, both friendship and studying together are intended. Mahābhāgavataḥ means foremost among devotees. Therefore siddhaḥ means fulfilled. Maitreya, wandering the worlds by yadṛcchayā, the Lord's will, āsasāda means he arrived. || 9 || Tasya means of that sage Maitreya who was listening. Pramodena means with joy born of seeing the Lord. Bhāvena means with devotion. Ānatā kandharā means with bent neck. Anurāgahāsasamīkṣayā means with a glance accompanied by loving laughter. Viśramayan means causing relief from fatigue. The Lord spoke to me. || 10 ||
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
O Arindama, O Vidura, even though previously instructed, I again followed behind the Lord at the time of his ascent to heaven - this is the connection. To say that following again is not purposeless like chewing the chewed, he says tadabhipretam. Knowing his, Krishna's, intended heart characterized by instruction in knowledge, and that there is another purpose - this is suggested. Pāda etc. It is said: Though previously instructed in knowledge by Hari, at the time of ascent to heaven he again asked Keśava, etc. || 5 || If it is said that by the statement of following, non-presence during the mausala incident is implied, and thus instruction in that knowledge would be impossible due to not seeing him - this objection is improper. To this he says adrākṣam. Vicinvan means searching. Dayitaṃ means excellent. Patim means protector by giving self-knowledge. On the bank of the Sarasvatī. Kṛtaketaṃ means having made an abode. Aketanam means without other support. || 6 || Śyāmāvadātaṃ means dark and bright, pure - meaning bright like the sun shining even in the dark night. Or it is stated thus to indicate that white and red are perceived differently according to the difference of qualified persons, as avadāta means white and aruṇa means red according to the lexicon. With calm, steady, reddish eyes. Kauśeyaṃ means silk made from silkworm cocoons. Viditaṃ means distinguished. The word kauśeya derived from kṛmikoṣa (silkworm cocoon) is elided due to fear of breaking the meter, or it is from the aṇ affix. || 7 || * Apāśritārbhakāvastham means assuming the state of a child supported from behind in the descent incarnation. Akṛśaṃ means full. Tyaktakarmaphalaṃ means having renounced the fruits of action. Or having abandoned the root of the aśvattha tree through yoga. || 8 || At that time, Dvaipāyana means Vedavyāsa, his friend and companion, wandering the worlds beginning with earth, the wise Maitreya by yadṛcchayā, the Lord's will, āsasāda - approached Hari is to be supplied. || 9 || To indicate the Lord's excess of grace, it is said "of the sage who was listening." With proper sidelong glances accompanied by loving smiles, viśramayan means generating bliss by removing the affliction of worldly existence. Samīcīna means proper according to Yādava. || 10 ||
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
I saw the triad. || 6-7 || By chance, due to some rise of fortune, dvaipayana suhṛt sakha (friend and companion of Dvaipayana) - this is the intended meaning. || 9 || Even though he was like that, "he spoke only to me even though he was listening" - thus. By this, his own worthiness of grace is indicated. And thus it will be said by the Lord himself in two verses beginning with "asmal lokad uparate" (when departed from this world). Therefore the sixth case. Therefore in his speech "tasya aśṛṇvata" (of him who was listening), a slight seal of secrecy is also shown. || 10 ||
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
Even while saying "go to what he intends", the master will likely not abandon, or there may be destruction of the family, etc. || 5 || He who has no shelter - this means that in reality material things depend on him, etc. || 6-7 || Adhiśritya means placing on top, apāśrita means supported from behind, aśvattha-pota (seedling of the sacred fig tree) by whom - he does not remain tomorrow, thus aśvattha; the fivefold glory of earth etc. is unstable and illusory, that is kept behind, therefore the higher worlds do not see me - with this intention, by the word arbhaka (small child) the extreme minuteness of this universe among all universes is indicated; tyakta-pippala means having finished the play of this universe. By the word pippala, sensual pleasure is indicated according to śruti. || 8 || * Dvaipāyana means Vyāsa, who is a friend and companion as the son of his guru - this refers to Maitreya being the disciple of Parāśara. Yadṛcchayā means suddenly, unexpectedly. || 9 || "He spoke only to me" even though he had those special qualities like being devoted etc. - by this, the superiority of his own status as an object of love is indicated, therefore the sixth case. Anurāga-hāsa means a smile of affection, by that gaze, or by a gaze endowed with affection and smiling, comforting me, making me free from the fatigue of separation. || 10 ||
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
Aketana means without any dwelling, though having all dwellings; kṛtaketa means having made a dwelling. || 6-7 || Apāśrita means supported from behind, arbhakāśvattha means a young sacred fig tree by whom. Tyakta-pippala means one who has abandoned his dwelling place. Akṛśa means without emaciation caused by that abandonment. || 8 || Dvaipāyana suhṛt sakhā refers to Maitreya. || 9 || Pramoda-bhāreṇa ānatā kandhara means one whose neck is bent due to the weight of joy; anurāgeṇa saha hāsa means a gaze along with affection and smiling. || 10 ||
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
Although the Lord said this directly, the heart's intention was to go to Prabhāsa after arriving. Otherwise, the previous state would not be abandoned. He says this with atha api. Tad abhipreta refers to what was said before. Jānann aham - because omniscience arose through the knowledge of instruction. By the Lord's grace that too was known, but only by me. The address arindama is for knowing the intention. In politics too, what is intended by the master should be done, this is not a transgression of his words. Even so, he did not go together, but first went on pilgrimage to Badarikāśrama. It seems he came up to the mountain fortress and then went to Prabhāsa. Even if there is doubt about the intention, because the previous state still existed, he went out of affection - he says this with pādayor viśleṣaṇaṁ, which means separation or abandonment of the previous state; he was unable to do that. || 5 || He says adrākṣam to indicate that the intended meaning, though inferred, became directly known. Because the Lord's divine powers had manifested then, all sixteen aspects were seen in the Lord at that time. He becomes complete. Therefore here there are sixteen adjectives for the Lord. These same are explained in the sixteenth chapter on the summary of qualities. Thus adrākṣam is said to mean direct perception of the all-purpose, all-quality possessing Lord, because the previous state is abandoned only through realization of Brahman. First, this unique quality of the Lord - that transcending all manifestation, withdrawing everything, he becomes one and becomes the cause. Moreover, the Lord is seated everywhere, especially near the Vaiṣṇavas. This is said for being undistracted, due to absence of activity. It is also indicated that he creates while seated. This also indicates the withdrawal of parts in the worlds. He says vicinvan to indicate that even the Lord's appearance happened only by the Lord's wish. Searching everywhere on the banks of the Sarasvatī for the chariot with Garuḍa flag etc., or considering "is he here?", he was seen where he was seated - this is the meaning. By this, in the state of contemplation one should contemplate the one situated in all beings. After that, he culminates as dear and as the self, then becoming a knower of Brahman and having the nature of Brahman, he culminates as the Lord, for the Lord is the master even of the imperishable. Thus the fourfold nature is described in the object of knowledge, based on the difference of means and result. In the means of knowledge, he states its threefold nature - because of the predominance there of meaning, word and result. There, artha (meaning) is śrīniketa (abode of Lakṣmī). By this he is said to be endowed with the fortune of worldly sacrifices. Kṛtaketa in the Sarasvatī indicates being knowable only through the Vedas. Aketana is the result, meaning established in his own nature by being without any shelter, because only such is stated regarding his essential nature. Lakṣmī is also seen seated here on his chest. And he is seen standing on the pure banks of the Sarasvatī for instruction. By being unsupported, all arguments and contradictions are refuted, and there is the state of Aniruddha who is not the master of household seat etc. Thus with one, the determination of means of knowledge and object of knowledge. The four forms and three forms are stated. One is Saṅkarṣaṇa, the seated one is Vāsudeva, the beloved is Pradyumna. Śrīniketa is Viṣṇu, the other two are Brahmā and Śiva. || 6 || * Having thus described the object and means of knowledge, he states the fivefold nature of the Lord as the form of the result - śyāmāvadāta. Śyāma (dark) and avadāta (bright) - meaning he shines like the center of the sun's orb at midday. As the śruti says "of the color of the sun, beyond darkness". By this, liberation in the form of having the same form is also stated. Viraja means pure, in Vaikuṇṭha there is absence of rajas. By this, having the same world is also stated, and absence of elements created by the creator; thus rebirth is prevented even in having the same world. He shows such a self to this instructor of liberation for the sake of the result. By this, the sixteenth-parted mental Vedic self is indicated. Praśāntāruṇalocana means one whose reddish eyes are extremely peaceful. It means one whose eyes are the powers of knowledge and action. Prakarṣa (excellence) means accompanied by means, by this equality of glory is stated. This indeed is proximity, because having the powers of knowledge and action is such. By this it is indicated that only one learned in the meaning of the Vedas is renowned here. Dorbhiś caturbhir viditam means known by four arms. By this, absorption is stated, as if indicating four arms for both. Here the three words are to indicate that absorption occurs through action, devotion and knowledge. By arms means by actions, by four means by serving the feet etc. Viśeṣeṇa viditam means removing all ignorance, otherwise it would have just said "four-armed", or for manifesting four arms. Pītakauśāmbareṇa ca - pīta means yellow, kauśa means silken, ambara means garment, known by that. By this, even in the state of Brahman, knowledge is subsidiary - he states this adjective pīta, meaning absence of I-ness and my-ness. Kauśa refers to yama, niyama etc. related to kuśa grass. Ambara means being untainted by transcending the three states. These are the means of knowledge in the state of Brahman. "Detachment, austerity and absorption are the means." This is one, not culminating in each separately. The word ca is for including all unstated results. It means the Lord has the form of all results. || 7 || Having thus described the form of the result, he describes the fourfold form of the means - vāma ūrāv iti. Placed on the left thigh, the lotus foot of the right leg is resting. Or, whose right lotus foot is thus. By this, devotion is stated as the means. Vāmā means charming, those who are reflections of the Lord, among them the path of devotion to the Lord is established as beautiful and nourishing like a lotus. By saying lotus, it is indicated that it rises only through love. By the word dakṣiṇa (right), three qualities of the devotional path are indicated: skill, the southern direction, and absence of heresy. The word ūru (thigh) indicates the devotional focus of the whole family, or that devotion is in place of wife, children etc. Adhiśrayaṇa (placing upon) is for cooking, as it becomes useful for all. The devotional path refined by Vaiṣṇavas is the means. Having thus described devotion as the means, he describes actions as the means - apāśritārbhakāśvattham iti. Apāśrita means supported, arbhakāśvattha (young sacred fig tree) by whom. Or supported from behind. Arbha means happiness for children, giving happiness to children. Or a tender sacred fig in the form of a child. They become its two fire-sticks. All actions are only means for that. By the word apāśraya (support), it is indicated that actions are required only as means, not their results. Apāśritā arbhakā yasmin indicates that action is for the qualification of children. Akṛśa (not emaciated) means due to being full of knowledge, as others are limited. By this, only full knowledge is the means, not partial knowledge of Brahman like in Śārīraka etc. Fearing weakness due to the withdrawal of all devotees, it is refuted, as devotees enter into that. By this, other bodily qualities are also prevented. Birth, action, austerity etc. are prevented due to similarity with the imperishable. The roots as, bhū, kṛ, śam etc. are taken. Or worldly action and knowledge are means of knowledge; thus knowledge with means is stated. Vyaktapippalam means one who has abandoned the pippala (fruit) of action. This is detachment. Pippala means what protects, or what drinks. Pi means time, as it devours everything indiscriminately. Actions protect that, as they are prescribed for specific times. And actions take only the fruit, as actions are done only with desire for results. The singular there indicates all is to be abandoned as one. By this, in detachment worldly things, bodily things, or things in the devotional path are not prohibited for the detached, nor obligatory, as there is no attraction to their results. Occasional rites are half-prohibited, as they nourish time. Agnihotra etc. to be done at fixed times are also occasional. What can be done always are obligatory. Self-realization through yoga, charity and other material acts, worship of the Lord etc. - these do not maintain time. Therefore in detachment the obligatory should be done, the occasional are optional; but the desire-motivated should be abandoned - this is indicated. The Lord's words in the Gita - "Sacrifice, charity, austerity" etc. There also sacrifices are obligatory, or those with limits of old age etc. Charity also like instruction in knowledge etc. can always be given, being inexhaustible. Austerity which is possible always is also obligatory, like celibacy etc., but not difficult practices like kṛcchra etc., as those cannot be done always. Thus he saw the sixteen-aspected Lord. In the object of knowledge and means, he has four forms, but in the result, five forms. In the means of knowledge he is determined to have three forms. || 8 || When I saw the Lord, at that very time Maitreya also arrived, as he was brought to deliver Vidura. Therefore what is spoken by Maitreya, the chief devotee, is also the Bhāgavata, due to equality with Brahman, as it was directly determined by the Lord in place of the three. Therefore setting aside that it was spoken by Śuka, it is said to be spoken by Maitreya. Due to being separated by one, Vidura's purpose was fulfilled by two līlās, thus it will also be in Uddhava's statement in another kalpa. Brahmā, Maitreya etc. were fulfilled just by hearing the subtle līlā. And that līlā is the shelter form, as stated "the supreme state". His coming too was by the Lord's wish. Previously also he was equal to Vedavyāsa, equal to Śuka, equal to Nārada. Therefore however many are in the lineage of Brahman, Maitreya alone is all of them, there is not even a slight distinction of the two lineages. He says that Maitreya of such form arrived - tasmin mahābhāgavata iti, in that place and time. Mahābhāgavata status is due to the ability to fulfill even devotees of the Lord. Dvaipāyana means the Lord incarnated for that very purpose of nourishing, this should be known. His well-wisher, also beneficial to him, and friend, being Parāśara's disciple. By this it is indicated that like Vyāsa he knew the Purāṇa by lineage from Parāśara, but not the Bhāgavata. Vyāsa also knew the Bhāgavata only from Nārada. By this, Maitreya's narration of the Purāṇa by the Lord's order is not a cause of conflict with Vyāsa who was qualified; and due to instruction to his son. For this purpose friendship is stated. Lokān anucarann iti - like Śuka he is stated to be perfected. For Śuka became perfected while still practicing. Āsasāda yadṛcchayā - equality with Nārada is described, for he is spontaneous. || 9 || Thus the Lord, having made all arrangements, to make him abandon the previous state, himself accomplished the extraordinary cause in his grace - he says tasyānuraktasya iti. But "instruction of two by the cowherd girl, but instruction is not for two, different in type by birth, essential nature and quality." 1. Anticipating this objection, he says anuraktasya. The connection is: of the devoted, renowned Maitreya who was listening, he spoke to me. Muneḥ to indicate absence of speaking elsewhere. The reason for stating grace - mukunda iti. For he is the giver of liberation to all, as the creator of the world; therefore he spoke thus. Then how is the predominance of both not stated? To this he says - prakṛṣṭamodānatakandharasya iti. Whose neck is bent due to intense joy. For he, seized by the weight of love, lowering the support of knowledge, shedding tears of love, looking only at his feet, stood. Therefore he was unqualified for direct instruction, and fulfilled as a devotee. Therefore while he was listening, he spoke addressing only me. For instruction is effective when the mind is composed. And composure is not possible due to seeing the adverse place and time, and due to fatigue etc. Therefore he says - anurāgahāsasamīkṣayā iti. Due to affection, fear is removed, for the affectionate Lord does not kill. And by smiling, delusion. Seeing the Lord's complete act, he still does not contemplate. Samyag īkṣā means looking with compassion, by that all fears of place and time are removed. By the special gaze, absence of fatigue. A gaze accompanied by affectionate smiling. || 10 ||
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
In athāpi. "It is observed" is indicated by the word pṛṣṭhataḥ (from behind) through non-abandonment of its own meaning. || 5 || In adrākṣam. "The intended meaning" refers to the destruction of his own family. "Summary of qualities" refers to the third pāda of the third chapter on the four characteristics. "By this" refers to being seated without agitation. Regarding the mention of searching in the middle, they state the purport: "By this, one should contemplate" etc. Where the previously mentioned qualities are summarized in the form to be worshipped and meditated upon in the summary of qualities, they state the location: "Thus in the object of knowledge" etc. "In the object of knowledge" refers to the second chapter establishing non-contradiction with the object of knowledge. There, after refuting the views of Sāṅkhya etc. in the first two pādas, the third and fourth pādas establish that He is the cause of all things beginning with ether. Even there, in the sūtra "But from His meditation alone, for that is the indicator", it is established that after creating ether etc., He remains in those forms and Himself performs their respective functions. By that, oneness and being seated are clearly established. When that oneness is contemplated, it teaches that one's own self is also of that nature, culminating in His being unconditionally dear. When the state is contemplated, teaching that the Lord is the controller of all those things, it culminates in the Lord being the master even of the imperishable, as everything up to that is controlled. Thus the fourfold form is described there. They state that the next threefold form is described in the first chapter: "In the means" etc. For there in the section on birth etc., creatorship of creation, maintenance and dissolution is established, and that is fixed in the intermediate effects in the forms of Brahmā etc., thus even in creation etc. related to the egg, that same triad is established as the means. And thus in the sections on coherence, seeing, and bliss, because of the predominance of the three - meaning etc. - as causes respectively, the threefold form of existence, consciousness and bliss is established as the result. Thus the threefold form is described in two ways. They divide this: "There" etc. "In the manifest" etc. Due to creating the twofold manifestation and being the abode of fortune, he is endowed with those. By this, being the true result is stated. In the second, being the result of sound. In the third, being the result of bliss. They state the reason for that: "In the essential nature" etc. "Established in his own greatness in the nature of the earth" - by this, because only his own establishment is heard, is the meaning. They state the meaning appearing before: "On the chest" etc. They state another meaning established from the word aketana: "By being unsupported" etc. "By one" means by one verse. Here the refutation of all causal arguments is the determination of the object of knowledge. At the end of the chapter on means of knowledge, because being unsupported is established as being the support of all, absence of support should be understood as the determination of the means of knowledge. "The other two" etc. Brahmā due to being situated in the Vedic path of the flow, Śiva due to being ungraspable and detached, is the meaning. But in the summary of qualities, oneness as the object of all knowledge, and being knowable only through the Vedas - these two are established in the section on all Vedānta cognitions. Being seated is in "And from pervasion it is proper" by teaching all-pervasiveness. Being especially near the Vaiṣṇavas is in the sūtra "Seated, he creates" in the first pāda of the fourth chapter. Dearness is well-established in the second varṇaka of the section on declaring the effects. Mastership is in the section on self-grasping. Because the unconditionally dear one established in the section on the dear head, who is full of bliss, is taught to be the controller of all. In the passage on the blissful section, "Brahman is the tail, the support". By hearing Brahman's tail-ness, its being controlled is established, thus by the force of meaning, its being controlled by the Supreme Person is established. From that itself, being unsheltered also. Being the abode of Lakṣmī is in the section on Puruṣa knowledge, in the Puruṣa Sūkta "He, encompassing the earth everywhere" teaches accompaniment with the manifest, "They sprinkled that sacrifice on the grass" teaches accompaniment with sacrifice, "That body is the vessel of the essence of things and of fortune" teaches accompaniment with Lakṣmī in the explanation of the Puruṣa Sūkta in the smṛti. || 6 || In śyāmāvadātam. Intending that the word avadāta is for preventing non-luminosity obtained by darkness, they say: "At midday" etc. Because of the śruti "That which is black in the middle is of food", like the black earthly part, that which is the luminous dark form of the golden person is like that, is the meaning. If there is no proof for such a luminous form, therefore "sun" etc. Because equality of color with the sun is taught for Brahman, even for one situated within the sun that color exists, thus it is like that, is the meaning. But in the absence of the word "like", that itself is clear. By this they state another established meaning: "By this" etc. Because in stating similarity with Him for the Lord, since only the Lord's qualities are transferred to that, that too is stated to be of the Lord's nature, is the meaning. They state the established nature as result by being dustless: "Pervading" etc. Because of the śruti "At the end of his rajas in the distance", is the meaning. "Creator" etc. The creator rajas and the unseen karma born from it, absence of those refined elements. And that is stated just by teaching freedom from rajas and tamas, is the meaning. Thus they state the purpose of indicating all qualities: "For liberation" etc. "By this" means by showing such a form for instruction. "Excellence is accompaniment with means" - because obtaining consideration and action also by the word "eye", both powers should be understood here. There, in the power of knowledge is excellence of peace. In the power of action, redness is accompaniment with means, is the meaning. By this they state the established nature as result: "By this, equality" etc. "By this" means by indicating excellence. Because excellence alone causes equality of glory. Otherwise contradiction with the śruti "None is equal to Him" would result, is the idea. The explanation of "this" is "knowledge" etc. "This much" means possessing excellent powers of knowledge and action. If it is argued that the essence of rasa is superior to that, due to its non-manifestation here, therefore "By this" etc., by stating being known. What is stated in "One who knows Brahman becomes Brahman" is stated, is the meaning. Then what is the purpose of the other words, to this they say: "Of both" etc. "Of both" means kṛtaketaṁ kṛtanivāsam (having made an abode). Ekam means alone. Āsīnam means seated. Dayitam means supremely dear. The reason for that he states: "Master". Śrīniketam means the abode of Śrī - Lakṣmī or splendor. Thus suspecting worldliness by the adjectives, he says aketatam, meaning really without support, as he himself is the support of all. || 6 || In śyāmāvadātam. With the intention that the word avadāta is for preventing non-luminosity obtained by darkness, they say: "At midday" etc. Because of the śruti "That which is black in the middle is of food", like the black earthly part, that which is the luminous dark form of the golden person is like that, is the meaning. If there is no proof for such a luminous form, therefore "sun" etc. Because equality of color with the sun is taught for Brahman, even for one situated within the sun that color exists, thus it is like that, is the meaning. But in the absence of the word "like", that itself is clear. By this they state another established meaning: "By this" etc. Because in stating similarity with Him for the Lord, since only the Lord's qualities are transferred to that, that too is stated to be of the Lord's nature, is the meaning. They state the established nature as result by being dustless: "Pervading" etc. Because of the śruti "At the end of his rajas in the distance", is the meaning. "Creator" etc. The creator rajas and the unseen karma born from it, absence of those refined elements. And that is stated just by teaching freedom from rajas and tamas, is the meaning. Thus they state the purpose of indicating all qualities: "For liberation" etc. "By this" means by showing such a form for instruction. "Excellence is accompaniment with means" - because obtaining consideration and action also by the word "eye", both powers should be understood here. There, in the power of knowledge is excellence of peace. In the power of action, redness is accompaniment with means, is the meaning. By this they state the established nature as result: "By this, equality" etc. "By this" means by indicating excellence. Because excellence alone causes equality of glory. Otherwise contradiction with the śruti "None is equal to Him" would result, is the idea. The explanation of "this" is "knowledge" etc. "This much" means possessing excellent powers of knowledge and action. If it is argued that the essence of rasa is superior to that, due to its non-manifestation here, therefore "By this" etc., by stating being known. What is stated in "One who knows Brahman becomes Brahman" is stated, is the meaning. Then what is the purpose of the other words, to this they say: "Of both" etc. "Of both" means of the left and right sides. "Indicated" - the suffix kta in the sense of bhāva. The meaning is "as if indicating". How is it indicative, to this they say: "Here" etc. "Three words" means the uncompounded three words vidita yasmāt, intending the compound they say: "Time" etc. Thus in the subject of knowledge, being well-known, benefited by the two unstated connections, it taught that much meaning as if well-known, is the meaning. They state the indicator here: "Otherwise" etc. "Absence of I-ness and my-ness" - because the word pīta, capable of meaning "not drunk" also according to the rule "Bhāguri teaches elision of l after ava and āp, and of i for words ending in i, like vācā, niśā, diśā", teaches absence of I-ness etc., thus it is so. The three states should be understood as waking etc. They state the meaning indicated by the single word: "One" etc. The meaning is that these three together are the means. But in the chapter on results, in the section on brāhmaṇa, in the sūtra on the twelve days, it is established from similarity with bodies, senses and life-breaths devoid of form. By the means of enjoyment alone, proximity, equality and same world are also established. But absorption is established for those without the main qualification in the sūtra on non-return, by repeating "Non-return, from the word". But in the summary of qualities, luminosity through absence of rajas and tamas is established in the section on Puruṣa knowledge itself. Because of the śruti "Of the color of the sun" in the passage on that subject. Freedom from faults by absence of rajas is in the section on piercing etc. There, by establishing faultlessness of the main prāṇa which is a manifestation, the Lord's faultlessness is established even more so. Possessing excellent powers of knowledge and action is in the section on collection. Because in the passage on that subject, inability of another to compete with Brahman is taught. And that is equal in knowledge as well as action. Giving similarity etc. is in the section "But in abandonment, by approach". There, in considering by which qualities equality is for the sake of attaining Brahman, giving the four - similarity etc. - is established by force of meaning. Giving absorption through devotion etc. is in the section on having meaning in "of going". There, by teaching that acceptance through the difference of boundary and nourishment is the cause of those respective results, in acceptance of the boundary path, according to qualification, prescribed devotion etc. as means are inserted. By this itself, giving the state of Brahman and insertion of its means are established - this should be understood. || 7 || In vāma karāv. Accepting adhiśritya as ending in lyap would result in ellipsis, so to avoid that they state another view: "Right" etc. Thus the word adhiśritya ends in kyap, so there is no ellipsis, is the meaning. "By this" means by stating placement of the right foot on the left thigh. They explain that: "Vāmā" etc. Here the foot being a means of going is the path, the word saroruha referring to love-born hearing etc. should be understood due to the presence of the quality called sneha in water. Āśrita means sheltered for shade. The second meaning explained by Śrīdhara is included. By this, in expectation of how action is understood, they explain: "Of children" etc. Thus the meaning is that action is understood here as giving happiness to children and being born from the fire-stick. "Indicated" - because the prefix apa is capable of meaning abandonment also, by suggesting the meaning "sheltered as abandoned", such action is indicated as unintended, is the meaning. In this view, due to indirectness of the vṛtti also, they state another explanation: "Apāśritā" etc. In this view, the gaḍvādi compound "whose young aśvattha tree is supported" is taught. "Being of limited form" - they are called forms because they are formed by that limitation, devotional worship etc. being such, is the meaning. They state the meaning appearing before: "Of all" etc. "Austerity etc." - tāpasya means "of austerity", the taddhita suffix yat is here. They state another meaning indicated by the particular word: "As" etc. In the Rāma Tāpanīya mantra: "He who gives everything in Raghu's lineage, who shines established on earth, he is proclaimed as Rāma by the wise in the worlds." Because taking the meaning of roots by just the first letter is seen, there is no fault in stating such meaning here also, is the meaning. In karmaphalam, karma is a separate word. Here abandonment of karma is not easily understood. Therefore to explain that meaning they say: "Pippala" etc. Here pippala is seen used in two ways - pi and pala. There in the view of two pa-s, pip is time. In the view with visarga, pi is time. There in one view "they protect pi", in the other "they protect pīn" and addition of sa should be understood. To include both views they say: "Indiscriminately". Due to equality of meaning. They state that very meaning: "Because of devouring everything". Here pippala means "pippāni and lāni", singular should be understood in the compound. Even in the view of singular compound, this is the very meaning. Thus because the meaning is clear ahead, the reading here should also be understood according to this. They state the meaning indicated by this particular: "By this, in detachment" etc. "Bodily" means useful for sustaining life, like begging alms etc. They state the intended nature of the obligatory: "Always" etc. What follows is clear. But in the chapter on means, detachment is the meaning of the first pāda. Knowledge of the second. Action of the fourth. Devotion of the third. There, because the state of all-self alone is mainly determined. But in the summary of qualities, being of the nature of devotion is in the section on abundance of indicators. There, because the all-self nature of those on the path of devotion is determined to be of the Lord's nature, thus its being attainable is clearly established. But being of the nature of knowledge is in the section "Of those who meditate on the imperishable". Because the imperishable is predominantly knowledge, thus its being attainable through knowledge is clearly established. But giving the unintended fruits of desire-motivated actions is clear in the three sections beginning with "From the difference of various words" etc. But detachment is established in those very sections, because such actions and their fruits are unintended. In the section "Or not, because co-existence is not heard". Being of all forms is in the section on combination. Thus these adjectives are taught in the sixteen sections, it appears. || 8 || In tasmin. "Due to equality with Brahman" - because as the shelter līlā was instructed to Brahmā, so it is to be instructed to Uddhava now, thus it is so due to qualification to hear that. "Stated" means included here by Vyāsapāda. || 9 || In tasya. In na hi, the meaning is "not proper in two". || 10 ||
Śrī Giridhara-kṛtā Bāla Prabodhinī
Thus, even knowing everything, he states the reason for following Him - bhartur iti. Incapable (akṣamaḥ) of separation (viśleṣaṇe) from the feet of the master (bhartuḥ), meaning unable. Indicating that even though you have conquered enemies like the senses, steadiness alone should be resorted to even in separation from the Lord etc., he addresses - arindama. || 5 || The connection is: Following Him, searching for Him everywhere, I saw (adrākṣam). He describes the Lord he saw: On the bank of the Sarasvatī (sarasvatyām), having made an abode (kṛtaketam). Alone (ekam). Seated (āsīnam). Beloved (dayitam), supremely dear. He states the reason for that: Master (patim). Abode of Śrī (śrīniketam) - abode of Lakṣmī or splendor. Thus suspecting worldliness by the adjectives, he says aketatam, meaning really without support, as he himself is the support of all. || 6 || Dark (śyāma) and that bright (avadāta) and pure - him. He states the reason for brightness: virajam, meaning free from rajas. Whose eyes are praśānta (peaceful), prasanna (clear) and aruṇa (reddish) - him. Known (vidita) by four arms (dorbhiḥ) and by pītakauśāmbara - kauśa means silk, by yellow silken garment. || 7 || Having placed (adhiśritya) the lotus of the right foot on the left thigh, apāśrita means supported from behind, by whom the arbhaka (child) - tender aśvattha (sacred fig) tree. Tyaktapippala means having abandoned the fruit of action. Therefore akṛśa means free from thinness, stoutness etc. dependent on action. || 8 || In that place, then, dvaipāyana means Vedavyāsa, whose suhṛt (well-wisher) and sakhā (friend) he is - Maitreya, the disciple of Parāśara, being the son of his guru, wandering the worlds (lokān anucarann), suddenly (yadṛcchayā) arrived (āsasāda) - this is the connection. He states the reason for wandering the worlds: siddha means fulfilled. He states the reason for that: mahābhāgavata means foremost among devotees of the Lord. || 9 || Of him - Maitreya - while listening (āśṛṇvata), comforting me (viśramayan) with a proper gaze (samyagīkṣaṇena) accompanied by affectionate smiling (anurāgahāsānvita), making me free from fatigue (vigataśramaṁ kurvan) due to inability to properly ascertain because of fatigue from separation, Mukunda - the giver of liberation, Śrī Kṛṣṇa spoke - this is the connection. Indicating Maitreya's qualification to hear also, he specifies: pramoda etc. Whose neck is bent by the weight of joy born from seeing the Lord. There is another reading - pramodabhāva. Then, whose neck is bent by the joyful mood. He states the reason for joy: anuraktasya means having love for him. The reason even for that he states: muneḥ means of one inclined to contemplation. || 10 ||
Hindī Anuvāda
Viduraji! Although I understood their intention from this, I still could not bear the separation from my master's feet, so I followed them to Prabhakshetra || 5 || * There I saw that He who is the refuge of all but who Himself has no other refuge, the beloved Lord, the abode of beauty, Shyamsundar, was sitting alone on the banks of the Sarasvati || 6 || * * His body is divine, of pure sattva (goodness), extremely beautiful and dark-complexioned, with eyes full of peace like lotus petals. Seeing His four arms and silken pītāmbara (yellow garment), I recognized Him from afar || 7 || * * He was sitting leaning against a small pīpala (sacred fig) tree, with His right lotus foot placed on His left thigh. Even though He had given up food and drink, He was blooming with joy || 8 || At this very moment, Vyasaji's dear friend, the supreme bhāgavata (devotee) and siddha (perfected being) Maitreyaji, wandering freely through the worlds, arrived there || 9 || * * Sage Maitreya is a loving devotee of the Lord. His neck was bent with joy and devotional feelings. Right in front of him, Śrīhari (Vishnu) said to me, delighting me with His loving and smiling glance || 10 ||
SB 3.4.5-10
