Text 41: The lotus feet of the Lord are by themselves the shelter of all places of pilgrimage. The great clear-minded sages, carried by the wings of the Vedas, always search after the nest of Your lotuslike face. Some of them surrender to Your lotus feet at every step by taking shelter of the best of rivers [the Ganges], which can deliver one from all sinful reactions.
Text 42: Simply by hearing about Your lotus feet with eagerness and devotion and by meditating upon them within the heart, one at once becomes enlightened with knowledge, and on the strength of detachment one becomes pacified. We must therefore take shelter of the sanctuary of Your lotus feet.
Text 43: O Lord, You assume incarnations for the creation, maintenance and dissolution of the cosmic manifestation, and therefore we all take shelter of Your lotus feet because they always award remembrance and courage to Your devotees.
Text 44: O Lord, persons who are entangled by undesirable eagerness for the temporary body and kinsmen, and who are bound by thoughts of “mine” and “I,” are unable to see Your lotus feet, although Your lotus feet are situated within their own bodies. But let us take shelter of Your lotus feet.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
Now, how can those whose minds are attracted to sense objects seek that? To this they say: With faith (śraddhayā). By firmly establishing and meditating on detachment in the heart, which is its strength, they become steady through that knowledge. How can there be meditation when the mind is full of attachment? To this they say: By faith preceded by hearing and by devotion that purifies. [41]
Remembering the grace towards devotees, they say: Of the universe, etc. [42]
Thinking it pointless to go to one who is always present as the inner controller, they say: Which, etc. When there is attachment with accessories to the insignificant body, though dwelling in it, that which is very far and difficult to attain. [43]
Now, if the lotus feet of one dwelling in the heart are very far for some, then it would be the same for others too, as there is no difference - thinking thus, they say: Those, etc. Those whose inner mind has been carried far away by outward-turned, faulty senses. Therefore, they certainly do not see them. Indeed, it is well-known. How then could they have association with them? Who? Those for whom your footsteps, the play of your gait, and its beauty are. The meaning is: Your devotees who are adorned by stories of your pastimes, etc. In the reading "patha" and "lakṣyāni", the meaning is: They do not see those for whom your footsteps and gait are to be observed, or the true paths like hearing which are your paths. Or: The connection is that those who are such devotees certainly do not see those bewildered ones. The idea is that because of lack of association with the good and lack of hearing stories about Hari, though situated in the heart, it is very far for them. [44]
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
Here again he objects: Now, etc. That seeking is seeking my lotus feet. "Avadhāya" is because "dhā" does not have the meaning "to drink" with this prefix. Here it has the meaning of meditation due to the prefix. Again he objects: When there is attachment, etc. [41]
Indicating the ability to grant fearlessness, they say: O Lord, etc. [42]
Again objecting, he resolves: Inner controller, etc. The idea is that your lotus feet are attainable only through detachment. [43]
Here again he strongly objects: Now, etc.
The meaning is: For those whose minds are absorbed in sense objects, even seeing a devotee of Hari is rare, so what to speak of associating with them. Thinking the reading "patha" instead of "atho" and "lakṣyāni" instead of "lakṣmyā" to be cumbersome in accepting an implied meaning, he says: Paths, etc. This is the meaning. The idea is: How can there be opportunity for hearing etc. for those whose minds are absorbed in sense objects? Thinking there is a reading with "lakṣyā" ending in the first case, he says: Or, etc. The meaning is: Those who are such, for whom your footsteps and gait are to be observed. The idea is: Bewildered means those whose senses and minds are stolen by sense objects. This is the purport, as it is said: "Stories about Hari arise for the good in association" and "Though situated in the heart, He is very far for those whose minds are scattered by karma." The meaning established here by implication is that for those who associate with the good and hear stories about Hari, Hari's lotus feet are beautiful. [44]
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
Strength means that which increases. With faith means with respect. With devotion means with devotional practice. [41]
Whose lotus feet, being the agent, when remembered, grant fearlessness to devotees. [42]
Whose lotus feet, though nearby, become very far. [43]
For some who have the sense of "I" and "mine", and for other devotees too, it would be equally far, as there is no difference in being situated in the heart for both. "Outward-turned" should be explained as "faulty", because in general even outward-turned people like Śrī Nārada are seen to receive grace. Therefore, because their inner minds are carried away by offenses, they do not see those devotees of yours, so they do not follow them - this is the meaning. "Their association" means the association of those who are faulty. In the reading "lakṣyā", this alone is the reading, not "lakṣyāni", as that would result in the words "yat" and "tat" being unconnected. "Lakṣya" means attainable. Now one may doubt: Even without following through seeing etc., why does the spontaneous great mercy not arise in them? Considering this, he states an alternative view with "Or". "Unmatta" means those who hate devotees of God. Thus the conclusion is established that even spontaneous great mercy operates towards ordinary outward-turned people, avoiding those who are faulty, but not towards such people. [44]
Śrīmad Vīrarāghava Vyākhyā
Now how do those whose minds are inclined to sense objects seek? Or how is detachment of the mind to be accomplished, by which they are said to seek in seclusion? Thinking thus, they say that everything will be accomplished by your grace and devotion to you, with "Which", etc. "With faith" means with faith endowed with faith, meaning with faith in what one desires to do, etc. "With devotion" that is endowed with the yoga of detached action in the form of the five great sacrifices etc. prescribed in śruti, which is to be heard. "Detachment" means non-attachment to sound etc. That itself is the strength. "With that knowledge" means with knowledge of the true nature of the self as distinct from prakṛti. With devotional yoga assisted by the yoga of knowledge and action. "Purifying" means cleansing the heart. "Firmly establishing" means making it the object of concentration. "Steady" means with controlled senses. "Would seek" means we would take shelter of the seat of your lotus feet. This states the method of seeking. [41]
Now remembering the Lord's grace towards devotees, they say: "Of the universe", etc. O Lord! Your lotus feet, which are remembered to grant fearlessness to your devotees, meaning unobstructed by sound etc. "Remembered" is in the sense of a past participle, meaning constant remembrance. Or "fearless" means that from which there is no fear, i.e. saṃsāra. "Grants" means produces. We all would take shelter of those lotus feet of yours. How are you? You who have incarnated for the creation, maintenance and dissolution of the universe, meaning you who have entered as Brahmā etc. This alone is your grace towards devotees - that you produce constant remembrance which removes affliction by the three types of suffering and is the means to eternal supreme bliss. By this, it is suggested that you do not show grace to non-devotees. [42]
Stating that, they take shelter, saying "Which", etc. "With attachments" means with things that are attached, like sons, wife, etc., vessels, clothes, etc., things attached to the body and to the home. In the non-sentient, transformed body and home, which are a dvandva compound taken as singular, meaning "this is mine". "Foolish pride" means wrong conception, like "I am a god" or "I am a human". For those people who, though dwelling in the city, meaning in the cave of the heart in the body, your lotus feet are very far, extremely distant, O Lord! We would take shelter of those lotus feet - this is the meaning. [43]
For those whose minds are seized by the conception of "I" and "mine", even association with the good is difficult to obtain. How then could there be the bliss of worshipping the Lord's lotus feet, which comes from associating with, serving and approaching the good and sages? Saying this, they say: "Those", etc. O supreme Lord! Controller of supreme beings like Brahmā! Those people whose inner mind has been carried far away by faulty senses inclined towards non-eternal, material sound etc., they certainly do not see. It is well-known. Whom do they see? To this they say: O much-praised one! Those who have the beauty of the play of placing your feet, meaning those who have the wealth of qualities like tranquility etc. which play in self-surrender to your lotus feet - this is the meaning. In the reading with "lakṣmyā" in the instrumental case, it means "characterized by that". Therefore they do not see, they do not perceive - what to speak of not associating with them. In the reading "patha", "fallen" should be supplied. The meaning is they do not see those fallen from the path. In the reading with "lakṣmīn" in the accusative case and "patha", the word division is "without the beauty of the play of placing feet". Those without the beauty of the play of placing feet do not seek those fallen from the path, meaning they do not see those worshippers of the Lord mentioned earlier who seek. There is also the reading "tvāṃ vai". In this reading, it was said that for people foolishly proud of "I" and "mine", the Lord's lotus feet are very far. One might doubt that for them too, though qualified for worship, it would be near. To remove this doubt, it is said that even qualification for worship is difficult to obtain. "You" - in this reading, "fallen" should be supplied in the nominative case. Those whose inner minds have been carried away by faulty tendencies, and who are therefore fallen from the true path, they do not see you, they do not worship you. Then who does worship? To this they say: "Those who", etc. The meaning is: But those who have the beauty of the play of placing your feet do see. In the reading with "lakṣmyāḥ" in the ablative case, it is an adjective of "patha" - they do not see those fallen from the path which has the form of the beauty of the play of placing feet. In this reading, accepting the reading "atho", the meaning is: Fallen from beauty, therefore they do not see. [44]
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
They state the means to attain this state: "With faith", etc. "Purifying" means thoroughly cleansing. "Firmly establishing" means placing nearby. "Whose strength is detachment alone" means one who is like that. The seat called the lotus feet. [41]
Hari's prowess is for the benefit of the world, not for his own sake. Therefore, pleased by mere remembrance, he fulfills our desires - with this feeling they praise: "Of the universe", etc. Your lotus feet, when remembered, grant fearlessness to your devotees - all would take shelter of that - this is the connection. "Who has incarnated" means who has assumed manifestations like Puruṣa etc. [42]
Praising that Hari's feet are attainable only through detachment, they say: "Which with attachments", etc. In the inauspicious body and home which are with attachments, meaning with accessories like sons etc., for those with wrong knowledge who think "I am this body" and "This is mine" with respect to different bodies and homes, though dwelling in the body, your lotus feet which are very beautiful and extremely imperceptible, O Lord! We would worship your lotus feet - this is the connection. [43]
What is the reason for the impossibility of seeing Hari who is nearby? To this he says: "That you", etc. You who are of such glory as described, therefore they certainly do not see you - this is the connection. Those whose inner situated mind has been carried away, meaning externalized, by faulty sense organs, because the inner situated self is fit to be made the object, the adjective "inner" is for indicating this. How? By complete surrender of all actions to the supreme Brahman, those who sport thus, their beauty or object of vision - by this it is stated that those in the paramahaṃsa stage see him. The feminine suffix indicates excess of knowledge. The placing of feet means a particular way of stepping on the ground, the beauty of its play - thus "pada" should be connected twice. By this, the doubt that praise of the feet is improper is removed - this should be understood. [44]
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
With faith and reverence for listening. [41] For others dependent on men, it is remembered to grant fearlessness. [42] They say that for others it is very far away even when nearby, as. [43] Therefore, for those on whom the grace of one's own men falls, only for them does it become the object of remembrance. And that grace does not occur everywhere, they say. Thus, where association with the good is not found, even there a contemporary, ancient, or traditional one should be inferred. Even there, the attainment of such a state as Śrī Nārada etc. or deities like Śrī Nalakūbara etc. from seeing etc. is not heard. Therefore it should be analyzed thus: If the presence of offense exists in a person, then due to that fault, the assistance of their grace is required as the cause of association with the good and the Lord's presence for pacifying that fault through ordinary gems etc. seen for restraining the good. In the absence of offense, that occurs through association with the good alone. But for those in whom the highest vision has arisen, even without attention to the good among them, mere association with the good is the cause of that. Therefore, it is said addressing only the offenders as "them". The meaning is: Those devotees who are related to the glory of the play of placing Your feet. The meaning is: They certainly do not usually see them, do not make them the object of their merciful glance. Whom? Those whose inner minds have been carried away by improper conduct, by offensive actions, by the senses. The explanation should also be considered here as: Those whose inner mental functions have been distanced, made outward-facing. Here ordinary improper conduct is not accepted, since everyone was in such a state before His grace. It would pertain to "people averse to Krishna by fate" etc. Therefore, in non-offensive proper conduct, their grace certainly proceeds. Somehow in the absence of offense, even in its occurrence, by mere association their approval would occur. But where they bestow grace even on the offensive by their own will, only he would have their approval, not another, like Nalakūbara etc. and ordinary deities. [44]
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
Moreover, they say that those who take refuge in pure devotion alone are superior even to them. One who has heard Your path, the path of worship instructed by the guru's mouth, exists; with that devotion, only the tender-hearted, having experienced, having obtained knowledge in the form of tasting its sweetness, by which the strength of detachment, dispassion towards everything, they become steady. They do not become laborious in searching the Vedas etc. as before, by the logic "If one finds honey in the arka plant, why should one go to the master?" [41] For the ease of such devotion, remembering His grace on devotees, they say "Of the universe". [42] They say that even that is difficult to obtain by wicked souls, as. Although always residing in the earth in Mathurā, Dvārakā etc. through manifest and unmanifest appearances, or in the body as the inner controller. [43] If in this world, due to the abundance of saints wandering here and there, having associated with them, why do they not perform pure devotion easily obtained by their grace? To this they say "them". Those whose inner mind has been carried far away by outward-facing senses with improper conduct, therefore they certainly do not see them. How could they associate with them? Them whom? Those related to the wealth of the play of the placement of Your feet, meaning Your devotees full of remembering and glorifying the play of Your pastimes etc., extremely fulfilled. If the reading is "atha", then those for whom Your footsteps' play is the goal. The meaning is: They do not see the saints who are the path, the means to that. Or, the devotees who are like this do not see those intoxicated, offensive ones at all - this is the connection. [44]
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
Now describing the great adorability of taking shelter of the Lord's feet by the a fortiori argument, they say we should take refuge in the footstool. As. With the knowledge that taking shelter of the Lord's lotus feet bestows all human goals, and with the strength of detachment in the form of knowing worldly fruits as attachment to sons, wives etc., in the heart being purified, with faith that has heard, devotion nourished by hearing the Lord's qualities, having ascertained that lotus footstool, they become steady - we take refuge in, go to that lotus footstool. [41] Indicating the Lord's compassionate nature, with great faith they again say we should take refuge in the lotus feet. Of the universe. [42] They say we should worship that lotus foot which becomes very far even when near for those with external tendencies, being forgotten by them. As. Although residing in the unreal, temporary body as the inner controller, and in the home in the form of the guru etc., that lotus foot becomes far away. We should go to, see it as present in both places as worthy of worship - this is the meaning. [43] If so, then why do they not make Me present through the association of saints like you? To this they say "them". Those who are sharers in the beauty, splendor of the play, vibration of Your footsteps' movement, Your devotees - those whose mind has been made outward-facing by senses with tendencies in the unreal body and home, they certainly, definitely, famously do not see. What to speak of associating with them - this is the meaning. [44]
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
Here only the surrendered become seekers, others cannot seek. Others again, being unable even there, remain taking shelter of the lotus feet only by the path of knowledge, they say - "With pure". In whom faith, conviction in the Lord, and devotion nourished by hearing etc. In the knowledge path, faith and devotion are purifiers of the inner faculties. And by devotion in the form of glorification as "As the self is thoroughly cleansed", in the heart being thoroughly purified, having ascertained the lotus footstool, having determined with that determinate knowledge, by detachment whose strength is of that kind, they become steady. We would go to, attain such a lotus footstool of Yours. We being even more unqualified than that, we would worship that determined in the heart. When self-knowledge with detachment arises through faith, hearing etc., one knowing the truth of the self becomes brahman-realized, then the imperishable, the Lord's footstool, becomes manifest there. Then by its instruction, or entering its heart, or attaining its essential nature, the truths have taken shelter there. Thus this is the fourth level in the devotional path. It is twofold - worship in one's own heart, or taking shelter of a devotee. For the jñānīs, because of non-manifestation of the feet, "footstool" is said. The term "lotus foot" is for determining one's own useful form. Becoming steady is indeed the fruit there. In reality, the Lord or Time etc. acts by the Lord's command, not otherwise. Therefore, because of absence of cause for fear, the living being unnecessarily experiences distress due to lack of steadiness. Therefore in the absence of the previously stated view, this view alone which results in steadiness is proper. Thus five views in the sāttvika mode have been described. [41] *
He also speaks in the rājasika mode. There he first speaks of surrender with desire - "Of the universe". The Lord who has descended for the sake of creation etc. of the universe, as a special form of the Imperishable. As stated in the Nibandha, "Prakṛti, Puruṣa and both became the Supreme Self before" - in that way the Lord who has descended, we would take refuge in His lotus feet. For He is suitable for us. But have you not already been made to descend properly, what more is there by surrender? To this he says - "grants remembrance". Because He grants fearlessness belonging to His own people, the devotees, a form from which there is no fear, and grants remembrance. If we who have been made to descend are without remembrance and fearlessness, then everything is useless. Or there would be remembrance of those belonging to the Lord. Remembrance of the Lord is remembrance of one's previously established form, or remembrance of the relevant meaning. The Lord who grants remembrance and fearlessness is the creator of the universe. In going to the shelter of His feet there is happiness in birth etc. - thus the first rājasī devotion of one engaged in action for the sake of fruit. [42]
He speaks of the second - "In the unreal with attachments". The Lord who is the creator of the world, having created everything, having entered everywhere, shines in everyone's heart. Even so He is not perceived, due to faults. Of such a one, not seeing Him, knowing He exists only in the heart, going to His shelter is the second. Or the mentioning of faults is for removing faults. There he states the threefold nature of faults. In the unreal body and home with attachments like sons etc., there is wrong insistence on "I" and "mine". There, in bare sustenance somehow, for the sake of dharma, or for the sake of worshiping the Lord, there is threefold insistence. Or in the absence of unreality of body and home, in the unreality of one or the other, and in the unreality of both, there is threefoldness. Or it is a restatement. Necessarily there is unreality of both. There being situated and firmly rooted insistence occurs, thus for such people the lotus feet are very far in the heart. Although the Lord resides in the city itself, still there are no lotus feet there. He manifests only for inspiring the inner faculties, or hands, or mere will. Therefore for those who have ego, devotion does not exist - this is the primary view. In the absence of worldly ego, with ego of belonging to the Lord alone, the secondary partial view is that the Lord exists. In the complete absence of ego, the final view is that He exists completely. Therefore in the present context, we would take refuge in the lotus feet of the Lord who sometimes manifests and does not manifest in such a way. [43]
Even such people, if they were to become servants of the Lord's devotees, then that would be the third rājasī devotion, like devotees of devotees, they too are devotees if they know the Lord's pastimes. But is this not an easy option, why is it not taken up? To this he says - "They indeed do not see them". They do not even see those devotees of the Lord, let alone worship. The reason for this: "Those whose inner minds have been carried away by improper tendencies". Those who have tendencies only in the unreal, those demonic senses. Demonic senses by nature grasp only unreal objects, just as a fly grasps filth, not sandalwood. Therefore by such senses, organs, the inner faculty, mind of those has been overpowered. By the maxim "Drawn by the senses towards objects", the senses are drawn by objects and the mind is drawn by the senses. The mind has two forms, inner and outer. When the inner is controlled, the person becomes controlled. He says this: "Those whose inner minds have been carried away". Then are they also some independent, skillful ones, what is the use of their non-perception of this? To this he says - "O Lord of the great". The great ones like Brahmā etc., You are their Lord - this vocative is to indicate that the Lord acts thus to destroy them. Again therefore, for this reason they do not see them. The connection is with the previous. But how can absence of seeing be stated? Even after seeing, they do not worship the Supreme - this should be understood. To this he says - "Widely sung". If they were to see them, then just as You are sung by everyone, so You would be sung by them also. From the very absence of that, it is inferred that they certainly have not seen them. He qualifies them to distinguish from the ordinary - "They are characterized by the play of Your footsteps". The placement of the feet, the play in that, they are characterized by that. Their characteristic is the play of the Lord's footsteps. They are known only when the Lord makes the placement of His feet for the sake of going to their place, and makes His play for the sake of revealing His play in them. Or for the sake of placing His feet in their hearts, He makes His play, love etc., then they become known - this is the meaning. Only from connection with the Lord's feet is their greatness, not by another means. Therefore due to the hiddenness of that implied meaning, it is said they do not know them. In the reading "vilāsa-lakṣmyāḥ", they belong to the splendor, beauty of the play. They are famous only from connection with the splendor of the play, as before. By this, knowing such devotees of the Lord, worship of the Lord through them is the third rājasa, or knowledge of them alone. [44]
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
Regarding "yatsānubandha". "Dvitīyām" means the stage of surrender. Explaining the second aspect differently - "doṣa" etc. "Doṣa" is in the second view. Since in the original text the object of insistence is stated in three ways, and the fault is mentioned in both places, the threefold nature is intended in two ways based on the distinction between essence and object. Explaining the first: "kevala" etc. "Yathākathañcinnirvaḥa" means for the maintenance of body and home by any means whatsoever. Thus, the nature of insistence is based on consideration of results, and that is one threefold classification. They state the second: "deha" etc. Due to dislike of the trouble of imagination, they state an alternative view: "anuvādo vā" etc. Since the fault of essence is necessarily established in insistence, its repetition is intended only for the non-existence of body and home. Then what is the purpose of repetition? They state: "tatra" etc. Thus, the purpose of repetition is just emphasis. "Caraṇāravindā" - the word "caraṇa" is masculine; in the upamita compound, considering the primacy of the meaning of the first word, it is indicated as masculine. They state the meaning established by the previously mentioned two views: "ato yeṣām" etc. || 43 ||
Regarding "tān vā". They state the function of the word "antaḥ": "manaso rūpadvayam" etc. The attraction of the senses by objects and of the mind by the senses is established by direct perception and scripture, as in seeing or not seeing a woman's breasts etc. If the mind had only one form, then at the time of attraction there would be no knowledge of other objects. It cannot be said that there is only an appearance of simultaneity and no knowledge of other objects at that time, because if that were so, then in the state of one-pointedness there would be no knowledge of multiple objects, and when looking at a book there would be no knowledge dependent on seeing multiple letters in close proximity. And the all-pervading knowledge of the self through yoga would also not be possible, because of the obstruction of speed there. Therefore, two forms are indeed appropriate. || 44 ||
Śrī Giridhara-kṛtā Bāla Prabodhinī
It is not just their hope, but the desired result also certainly occurs - thus he states "yat". Faith is a special eagerness to accomplish, and by that faith which is endowed with hearing, i.e. preceded by hearing, by devotion consisting of chanting, remembering etc. as far as possible, when the heart is cleansed, having ascertained and meditated on that lotus foot, detachment which is non-attachment to objects like sound etc., that itself is the strength of which, by that knowledge which is knowledge of one's nature distinct from the effects of prakṛti, the wise, free from the sense of "I" and "mine" in body, home etc. which are accompanied by attachments to wealth, sons, wife etc., established in their true nature, become immersed in supreme bliss - we take refuge in that seat of your lotus feet which is the shelter in the form of lotus feet - this is the connection. || 41 ||
Thus, even though it bestows the highest goal of life, suspecting it to be difficult to attain through the path of knowledge, stating it to be easily attainable through the path of devotion, they take refuge saying "viśvasya". Suspecting the help to the incapable to be ineffective, indicating capability, they address. We all take refuge in that lotus foot of yours who have incarnated for the creation, maintenance and destruction of the universe, which being remembered, gives fearlessness, the self itself, to your devotees who remember - this is the connection. || 42 ||
Stating that for those born with demoniac qualities who lack devotion to you, even though present in their hearts, that worship and attainment of results is very far away indeed, they take refuge saying "yat". "Sānubandhe" - what is bound is anubandha, there sons, wife etc. are the attachments of the body, bed, couch etc. are the attachments of the house, accompanied by those, in the non-existent which is evil as it is the cause of suffering, at the end of the body, those men who have a firmly established wrong insistence, wrong pride thinking "this is mine, I am a god, I am a human", for them, though always dwelling in the cave of the heart as the inner controller, that lotus foot which becomes as if very far away, we worship that lotus foot of yours - this is the connection. Indicating that your play is difficult to understand, they address "O Bhagavan". || 43 ||
Now, it may be suspected that for devotees of the Lord, even those attached to body etc. may easily know through association, to dispel this they say "tān". Indicating that no one can alter what is willed by you, they address "pareśa", meaning the controller even of Brahmā and others, time, karma etc. Therefore, with the intention that you are praised in many ways, they address again "urugāya". Since those whose inner mind is drawn far away by the senses which have the nature of engaging with improper objects like sound etc. which are causes of hell etc., therefore those for whom there is the glory of surrender which is self-offering to your feet, the wealth related to that which is in the form of knowledge, detachment, experience of bliss etc. Supplying "related to". They certainly do not see - this is the connection. Or indicating the scriptural authority "What use are proud riches which are to be disregarded, having evil as their basis" etc. they say "vā". In the reading "lakṣyān", those devotees for whom your foot-placement's glory is the aim, those whose inner minds are drawn away by the senses engaging with improper objects, they do not see - this is the connection. In "atho", in the reading "patha", they do not see even the paths which are hearing etc. - this is the connection. Here there are many alternative readings, refraining from explaining them for fear of prolixity. || 44 ||
Hindī Anuvāda
We take refuge in the pedestal of Your lotus feet, which the devotees, having purified their inner consciousness through faith and bhakti (devotion) in the form of śravaṇa (listening) and kīrtana (chanting), etc., hold within themselves and become supremely steadfast through knowledge strengthened by vairāgya (detachment). || 41 ||
O Lord! You take avatāra (incarnation) only for the creation, maintenance, and dissolution of the universe; therefore, we all take shelter of those lotus feet of Yours, which grant fearlessness to the devotees who remember them. || 42 ||
We worship Your lotus feet, which are extremely distant from those persons who have a strong, misguided attachment of ego and possessiveness towards their body, home, and other trivial objects related to them, even though You reside in their bodies. || 43 ||
O most illustrious Supreme Lord! Those wretched people whose minds always wander outward due to being oriented towards sense objects cannot see the devotees who are experts in the beauty of Your playful footsteps; hence they remain far from Your feet. || 44 ||
SB 3.5.41-44
