Text 45: O great Supreme Lord, offensive persons whose internal vision has been too affected by external materialistic activities cannot see Your lotus feet, but they are seen by Your pure devotees, whose one and only aim is to transcendentally enjoy Your activities.
Text 46: O Lord, persons who, because of their serious attitude, attain the stage of enlightened devotional service achieve the complete meaning of renunciation and knowledge and attain the Vaikuṇṭhaloka in the spiritual sky simply by drinking the nectar of Your topics.
Text 47: Others, who are pacified by means of transcendental self-realization and have conquered over the modes of nature by dint of strong power and knowledge, also enter into You, but for them there is much pain, whereas the devotee simply discharges devotional service and thus feels no such pain.
Text 48: O Original Person, we are therefore but Yours only. Although we are Your creatures, we are born one after another under the influence of the three modes of nature, and for this reason we are separated in action. Therefore, after the creation we could not act concertedly for Your transcendental pleasure.
Text 49: O unborn one, please enlighten us regarding the ways and means by which we can offer You all enjoyable grains and commodities so that both we and all other living entities in this world can maintain ourselves without disturbance and can easily accumulate the necessities of life both for You and for ourselves.
Text 50: You are the original personal founder of all the demigods and the orders of different gradations, yet You are the oldest and are unchanged. O Lord, You have no source or superior. You have impregnated the external energy with the semen of the total living entities, yet You are unborn.
Text 51: O Supreme Self, please give us, who are created in the beginning from the mahat-tattva, the total cosmic energy, Your kind directions on how we shall act. Kindly award us Your perfect knowledge and potency so that we can render You service in the different departments of subsequent creation.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
This is explained further in two verses. By drinking, etc. Having obtained that knowledge which has detachment as its essence and strength, they easily attain the unobstructed abode of Vaikuṇṭha. [45]
Concentration on the Self, steadiness of mind - that itself is yoga, the means. By its strength, through the yoga of knowledge with effort, liberation is attained. But for those attached to you, by hearing your stories etc., it is effortless. For those immersed in ego and possessiveness, it is not possible in any way - this is the meaning. [46]
Having thus praised, they pray with four verses. Therefore, O primeval one, we are yours, as you have created us in succession with the desire to create the worlds. Being separated due to our conflicting natures of the three guṇas, we are unable to offer back to you the instrument of your play for which we were created. Therefore, bestow upon us your vision - this is the connection with the fourth of the three verses. [47]
They explain their inability by elaborating on the intricacy of the task. O unborn one, at the proper time we offer you the full tribute, just as we eat food. By this it is said that food alone is ours, but enjoyment is yours alone. Where both you and we are situated, these beings are unobstructed. Or anūhā means without doubt. As the śruti says: "They said to him: Make known to us an abode where we can be established and eat food." [48]
They say it is necessary for you to arrange the livelihood of us and these conditioned souls, as you are the creator. For us with our causes and effects, or anvaya means following. You alone are the primordial agent of those with their causes. The reasons for this: You are unchanging, the overseer, the ancient person. This is explained by saying "You". O unborn God, you first deposited the seed in the womb that is the cause of the guṇas and karmas, i.e. in māyā. What kind of seed? The omniscient seed in the form of mahat-tattva. [49]
O Self, O God, we who are led by Sat (mahat-tattva) have come into being for that purpose. What task of yours should we perform? If it is creation, they say: Then bestow upon us your vision, your knowledge along with power. For those who have your grace, this much grace is sufficient for the purpose of action. By your knowledge and power of action alone are we capable of creation, not otherwise - this is the meaning. [50]
Thus ends the fifth chapter of the third skandha in the commentary.
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
This very listening to stories leads to the arising of knowledge of the Lord, as stated in each verse. Indicating the worthiness of praise, they say "O Lord" (deva). ||45||
The meaning is that without strong surrender to the Lord, it is impossible to conquer even with hundreds of practices. From the exclusive particle in "Those who surrender to Me alone cross over this māyā", and from the Lord's own statement "For those whose minds are attached to the unmanifest, the struggle is greater." This is the purport. For those experiencing the bliss of service, liberation comes as a side effect. For those practicing hearing etc., liberation comes somehow with great difficulty. For those without both, there is no liberation whatsoever - this is the essence. ||46||
Since the greatness of all depends on taking refuge in you, therefore you alone are primary for us. Hence you alone are worthy to be petitioned for one's own sake - thus they say "O primary one" (ādya). For this very reason, because of being produced by the three. "Pratihartave" is archaic, with the suffix "tave" in the sense of the infinitive, by the Vedic rule "tumārthe sesenase'sen-". Since we are incapable, therefore that vision, that knowledge of creation. ||47||
Since "pratyūha" means obstacle, swift consideration, and counter-argument according to the Nirukta, and "ūha" means crushing and reasoning according to another text, the word "ūha" does not mean obstacle, so they say "yadvā". This is the meaning, since reasoning has the sense of objection. As evidence that the Lord was petitioned by the deities presiding over the principles, they say "tathā ca". Those deities presiding over the principles [petitioned] Him, the Supreme Lord. "Āyatana" means abode - "Instruct for us an abode in which we may be established." The rest is clear explanation of the Śruti words. ||48||
They state the necessity of the Lord saying "avaśyam". Here the word "anvaya" means the effect characterized by continuity. Since prakṛti does not have mahat etc. as its effect, that meaning is not possible, so they say "yadvā". The cause is prakṛti. Because of its pervasion everywhere, and because prakṛti itself is in the form of His will, they say You alone are the cause even of that. Here, being the cause of everything while being unchanging and unmodified, He is the cause like a wish-fulfilling gem. You, the Lord of prakṛti, have the power of creation, but we who are like women do not - this is the meaning. If one objects that I too must have some cause, they say "purātana" meaning without cause. Otherwise there would be infinite regress. This being the cause of everything means He is unborn, self-existent - this is the meaning. Only one who holds potency can be the cause - this is the purport. ||49||
Then, after depositing potency in prakṛti. "I am great" (mahān) - those who have me as primary. The reading "satpramukhā" seems to be a scribal error passed down blindly. Its meaning is explained by Svāmī-caraṇa as "mahadādaya" (mahat etc.), so "matpramukhā" is the correct reading approved by Svāmī. If one insists on that reading, it means "those whose faces are prominently turned towards You, gazing at You." They say "ātman" since You know due to being the inner controller. They say "deva" since You shine even during dissolution. Or "deva" because of Your nature as a giver of boons. By Your power, i.e. consciousness power, for the purpose of the action of creation. "Iyān" means just this much - Your own power of knowledge and giving. The wonder itself is the cause - this is one word. This is the meaning. For inert things have no ability to do anything without the support of consciousness - this is the purport. ||50||
Thus ends the 5th chapter of the 3rd canto in Śrīmad Bhāgavata Bhāvārthadīpikāprakāśa ||5||
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
This very thing, even when only a remnant remains in the heart, has excellence through hearing etc. ||45||
Others desiring only liberation would have effort even for that much human goal. Through service there is supreme bliss beyond even the bliss of liberation. "People do not accept sālokya, sārṣṭi, sāmīpya, sārūpya or even ekāntika liberation when offered, without My service" - thus it is stated. ||46||
Since taking refuge in You alone is the cause of all human goals, therefore. For this very reason, because of being created by the natures of sattva etc. For the purpose of creating the universe. ||47||
Food means whatever is given as one's own means of sustenance. In the previous meaning, interpreting the word "anūha" as "unobstructed" by far-fetched indication is awkward, so they say "yadvā". And thus as evidence for the prayer for food, the Śruti: Those deities petitioned Him, the Lord - "Establish for us an abode, a place in which we may be properly situated." ||48||
Of those born and unborn who preside over the effects conditioned by the faculties like the senses. Since the word "anvaya" is not well-known to mean effect, they say "yadvā". Here in being the cause of everything, this means the ancient person in the form of the mahat principle, or the cosmic soul pervaded by that. Otherwise, since that in the form of the mind is an instrument of knowledge, it cannot be the agent, so the explanation as "omniscient" is not appropriate. ||49||
Then from the soul pervaded by māyā. The reading is "satpramukhā" only, not "matpramukhā". There, since it will be said "purity, changelessness, tranquility of mind", mahat is denoted by the word "sat". Here, just as presiding deities of earth etc. are heard being praised in various places, so it should be understood that the Lord had already created bodies for all those presiding over mahat etc., and others will have them by their prayer. ||50||
Thus ends the 5th chapter of the 3rd canto in the Dīpikādīpinī commentary on the Śrīmad Bhāgavata Mahāpurāṇa ||5||
Śrīmad Vīrarāghava Vyākhyā
Having thus spoken of being favorable and unfavorable, now they speak in two verses about the ease for hearers of the Lord's stories compared to those intent on samādhi, among those who are objects of favor. O Lord (deva)! By drinking the nectar-like stories of You, i.e. by hearing, with increased devotion, with increased knowledge in the form of love, with purified inner faculties - by this means the cessation of merit and sin which obstruct arising is stated. "Vairāgya-sāra" means the essence which is renunciation, also called liberation, in the form of non-attachment to desires. This should be understood as implying discrimination etc. also, when assisted by the seven means like discrimination. Obtaining knowledge which is in the form of love, manifest like an unbroken stream of oil, easily, i.e. comfortably, they attain the abode called Vaikuṇṭha which is unobstructed by time, qualities of nature etc., attainable by the liberated. ||45||
Now others also, by the strength of self-samādhi-yoga, i.e. by the strength of samādhi which is steadiness of the self i.e. the inner faculty, that itself being yoga i.e. the means. Or, by the strength of samādhi-yoga of the self i.e. the supreme self, i.e. by accomplishing samādhi on the supreme self. The wise, i.e. those with controlled senses, having conquered the difficult-to-cross nature, i.e. the Lord's māyā, by mature samādhi on the Lord, enter You alone, the supreme person. Even so, they would have effort - those fixed in the eightfold yoga of devotion would have effort, since even each limb is difficult to accomplish. But not through service - those characterized by service to Him in the form of hearing stories etc. have no effort - this is the meaning. ||46||
Having praised that, they now reveal their own intention with four verses beginning with "tad". Because we have taken refuge in you, O Primordial One! Supreme Cause! We who belong to you, created by you with the three guṇas (qualities) of sattva etc. in yourself as the substratum, out of a desire to create the worlds - if the reading is "ātmabhiḥ", it means "with the three bodies as instruments". Created in sequence starting with mahat etc., all separate and not united with each other, we are unable to offer you in return your own sport of creating the universe as an instrument for your play, as a means of carrying out your authority. [47]
They elaborate on their inability to reciprocate, saying "yāvad" etc. O Unborn One! To the extent that we offer you worship at the appropriate times, and we who are instruments for the Lord's play also enjoy objects like food and sound, and my worlds to be created - the worlds of devas etc. - providing objects like offerings and destinations for both the organs of knowledge and action, enjoy food without doubt and happily - to that extent we are unable to do so. The word "yāvad" indicates certainty - we are certainly unable to do so. [48]
Having thus declared their own inability in creating the universe, they now say that only He is capable of granting that ability, saying "tvan na" etc. You are the primordial cause of us gods along with our descendants and effects. Lest one suspect changeability due to being primordial, they say "kūṭasthaḥ" - unchanging. Then if primordial nature is inappropriate, they say "puruṣa" - one who lies in the city, existing as the inner self of all, but not the substratum of changes in those substances. Lest one suspect another cause for that, they say "purāṇa" - ancient compared to all else, but nothing is more ancient than you. Being such, O Unborn God! You deposited the seed, the power of creation, in the womb that is the cause of the qualities and actions - the unchanging primordial nature which is your inseparable attribute - as the poet, the cosmic person Brahmā. "He deposited virility through the person who is his self" was said before. [49]
"Tad" means: Because you alone are the supreme cause, we collective persons starting with Sat etc. who are your body - for what purpose did we come into being? What work of yours should we do? If it is creation, they say: Then O God! Grant us your eye for the purpose of action, for creation - knowledge appropriate to our authority, along with the power. This is a bahuvrihi compound with different case endings, meaning "whose grace is for whom". The meaning is: Give to us who are the recipients of your grace. Or "anugraha" means that by which you show grace - give us who are graced by you as helpers in producing results for worldly beings, the eye of knowledge for our respective activities. Here the truth is understood that from primordial nature united with the cosmic person who is the self of the Supreme Self, mahat etc. arise. Therein mahat up to earth are simply states of the unconscious. There, a portion of the undivided primordial nature transforms into the form of mahat. Similarly, a portion of the undivided mahat transforms into the form of ahaṅkāra. The same should be understood for ahaṅkāra etc. It is not that mahat etc. transform completely into their successive effects. If that were so, since the entirety of mahat etc. would have transformed into the form of successive effects, the separate existence of mahat etc. would be impossible, contradicting the scriptural statements about dissolution starting with "Earth dissolves into water" up to "Mahat dissolves into the unmanifest". This indeed is dissolution - when a portion of the substance existing in the prior state unites with the subsequent state by abandoning that prior state. In this way quintuplication is possible. Otherwise, in the absence of separate elements, it would be impossible. Thus, for the primordial substance that has attained states from mahat-ness to earth-ness, the designation as the body of the Supreme Self is appropriate through the entry of the creative cosmic person who is the self of the Supreme Self. Since the substance in its causal and effected states is one, merely by entering into that, statements like "Earth is His body" etc. are possible. Entry into the states of earth-ness etc. is not possible. It should not be said that since the statement "whose body is the manifest" alone establishes the bodily nature of mahat through earth, the separate statements that earth, water etc. are His body are pointless. Though the states and their substrates are different from each other, since the substances in all states are one, it is indeed the bodily nature of the Supreme Self for the substance in all states. This is stated to refute the Vaiśeṣika view that cause and effect are different substances and hence not the body. There is no contradiction in accepting the causality of the three without mixture, with the unconscious being the cause for the unconscious, the conscious for the conscious, and the Lord for the Lord. There, the effect-ness of the unconscious is in the form of being the substratum for the states from mahat to earth, characterized by change of essential nature. The effect-ness of the conscious is in the form of expansion of contracted knowledge, characterized by change of inherent nature. That very thing will be explained in the next chapter. There, beginning with "Then how many abodes does he who is heated have?", after describing the origin of the sense organs like speech etc. and the four varṇas from the four-faced cosmic person united with the collection of individual souls, it will be stated: "These varṇas worship their guru Hari with faith through their own dharma for self-purification, as they were born along with their functions." Thus the effect-ness of the souls whose knowledge was contracted and who were almost unconscious in the state of dissolution will be described as the expansion of knowledge through the production of bodies and organs suitable for worshipping the Lord. The Lord's entry as the controller of conscious and unconscious in their effected state, as the substratum of states, as the accomplisher of the effect-ness of the conscious and unconscious, and as the substratum of states with instruments, is described in many ways in this scripture through co-ordination of the conscious and unconscious etc. Therefore in this chapter, the unconscious is not described as undergoing transformation, but only as prakṛti (primordial nature). [50]
Thus ends the 5th chapter of the Bhāgavatacandracandrikā by Śrīmad Vīrarāghavācārya on the 3rd skandha of the Śrīmad Bhāgavata Mahāpurāṇa. [5]
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
The worship that is the means of direct knowledge of Hari who is of this nature is twofold - in the form of meditation and in the form of hearing etc. of Vedānta scriptures. Of these, the first is quickly effective but difficult, while the second is easily accomplished. He qualifies both with "pānena" etc. O God! By drinking the nectar of your stories, i.e. by hearing etc., with increasing devotion, becoming pure-minded, attaining the essence of detachment, the fruit of detachment which is knowledge, i.e. direct realization, they easily, by the straight path, reach you of unlimited nature in Vaikuṇṭha etc. [45]
Similarly, other yogis who are established in yoga of restraints, observances etc., by the power of yoga of self-absorption, i.e. by the ability of meditation characterized by one-pointedness of mind on the Supreme Self, having no other powerful means, conquering prakṛti who thinks herself the binding power by your grace, becoming steady, delighting in wisdom, directly realizing you as the complete person with six qualities, they enter. But there, for those yogis there would be effort, whereas by service to you in the form of hearing etc., there is certainly no effort, but only happiness. Here, conquering prakṛti means only that attainable by her grace, nothing else. As it is said: "Victory over air, prakṛti and Viṣṇu is only through devotion, not otherwise." [46]
Having pleased Him by praise, they now express their own desire, saying "tat te vayam" etc. Because you are compassionate to the world, therefore we who were created by you with the three selves - portions of time, māyā etc. - out of a desire to create the world, all of us primordial ones who are now separate and distinct, are unable to reciprocate your sport of creating the universe which is an instrument for your play. [47]
Saying there is no purpose in creating the universe, they say "yāvad" etc. To the extent that we offer worship with devotion, creating the universe up to that point, remaining in it, offering worship characterized by knowledge and action concerning you, we satisfy you. Where, situated in that universe, we eat food at the proper times, i.e. engage with our own objects, in the same way both - us and you - offering worship, these people who are incapable of acting without our inspiration, eat food characterized by knowledge and action. Create such a universe - this is to be supplied. Or it connects with the previous statement that we are unable to create such a universe. O Unborn One! O Viṣṇu! [48]
Lest one ask why this request is made to me rather than another, they say to that very one, saying "tvaṃ na" etc. You are the primordial creator of the origin, hence we make this request to you as our father. The word "asmat" is qualified by "of the gods" - not only our creator, but of our descendants too, hence "with descendants" is said. Who are you? The ancient person, Śrī Nārāyaṇa. Lest one suspect change in you as the father's body, they say "kūṭasthaḥ" - you remain in the multitude of changes but are not subject to change. To clarify Hari's fatherhood, they say "O God!" etc. O God! You are the seer of the unimpeded, and unborn. Though actions like impregnation are impossible for you like for Devadatta, still you deposited seed in the womb Śakti, your wife, who is the cause of the qualities of sattva etc. and unseen karmas, who is unborn, devoid of the nature of giving birth, in prakṛti of conscious and unconscious nature. The word "tu" indicates there is a great difference between both. [49]
"Tatas" means from that prakṛti. We beginning with Sat became the principles starting with mahat. Then what? To that they say "yadarthe" etc. O Self! O Lord! For what purpose we came into being, for that purpose what should we do for you? Since we are separate, we are dependent. Therefore you grant the eye, knowledge concerning the means of creating the universe. What kind? To that they say "śaktā" etc. By grasping which knowledge we would be able for the purpose of action, for creating the universe. [50]
Thus ends the 5th chapter of Śrīmad Vijayaḍhvajatīrtha's Padaratnāvalī on the 3rd skandha of the Śrīmad Bhāgavata Mahāpurāṇa. [5]
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
They say that by drinking, one gradually attains the supreme fruit in that story. The commentary states: Those with clear intentions, who have abandoned deceit, whose sole purpose is service, [attain] the unobstructed abode, the Vaikuṇṭha world. || 45 || * As for those associated with the jñānīs, it states their inferiority in both means and end by saying "likewise". Others desire only liberation, but even for that sole purpose they would experience exertion. But those whose sole purpose is service would not experience exertion through service. For those always experiencing the supreme bliss of service, liberation would also occur as a side effect - this is the meaning. || 46 || Since in this way superiority for all is only through taking shelter of you, therefore || 47 || They offer shelter in the form of service, saying "as much as". Food is whatever is given by God for one's own sustenance. || 48 || The poet is the collective jīva. || 49 || There, by one's own doing From that, it should be understood that there, like the earth, the deities presiding over the elements, being devotees, had their bodies previously created by the Lord himself. But for others, that will happen only by their prayer. || 50 ||
Thus ends the fifth chapter in the Kramasandarbha by Śrīmajjīvagosvāmī on the Third Canto of the great Purāṇa, the Śrīmad Bhāgavata. || 5 ||
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
Devotees are supremely happy from the beginning of their spiritual practice, while jñānīs (and in parentheses: those on the path of knowledge) are supremely miserable from the beginning of their practice - this is the great difference between bhakti and jñāna, as stated in these two verses. The essence of renunciation is that it has strength even beyond brahmā-sāyujya (and in parentheses: merging with Brahman). By attaining the experience of the Lord's sweetness arising from intense devotion, they reach the unobstructed abode of Vaikuṇṭha, as stated by the revered commentator. || 45 ||
Steadiness of mind in the self is samādhi (and in parentheses: deep meditation), which is itself yoga. By its strength, through jñāna-yoga, or through aṣṭāṅga-yoga, they enter You, the Supreme Person, meaning they attain sāyujya (and in parentheses: union) with You. However, they undergo hardship, as stated in verses like "Rejecting devotion which brings the highest good, O Lord, they struggle" and "O almighty one, in the past many yogis here...". Without devotion, there cannot be true knowledge, so how can there be liberation? Thus they are supremely miserable. As it is said, "Only their labor remains, nothing else, like those who pound empty husks." But with devotion as an auxiliary to knowledge, they do attain sāyujya. However, in the practice stage, there is clearly effort in seeking and performing methods for one-pointed concentration. In the perfected stage, the conclusion is that they accept entering You, which Your devotees who have attained love for You have rejected. And that is misery itself according to the devotees' view. So even then they remain miserable. If it is argued that devotees also undergo effort in service etc., it is said: "But not through service to You." Here, only those who have experienced it are the authority. Just as a man and woman engaged in intercourse do not feel it as labor, but rather the absence of that activity would be great labor and mental distress, similarly for Your devotees, it is the accidental non-attainment of service that would be great labor in the form of mental distress. Here, "they enter You through service" should not be connected, due to contradiction with what was stated earlier. Nor should it be explained as "they follow You whose abode is unobstructed", as the adjective would be meaningless, and the use of a word meaning "follow" would be redundant. || 46 ||
Therefore, we who are Your servants suffer even without attaining service - this is the meaning. Explaining the non-attainment of service, they say: Created by You desiring to create the worlds, produced in sequence, with three natures - sattva etc. - and thus being of conflicting natures, separated from each other, we are unable to offer back to You that for which we were created - Your play-instruments, the aggregate universe. || 47 ||
Then what do you wish me to do? To this they reply: O unborn one! Just as we create and offer to You in due time as tribute the complete aggregate and individual universe filled with various cities of gods, humans etc. as Your play-instruments; and just as we, who are functions of Your māyā-śakti, eat food; just as builders commissioned by a king obtain wages in the form of food to fill their stomachs; and just as these worlds - gods, humans etc. - who are functions of Your jīva-śakti, being dependent on it and on Your māyā-śakti, offering tribute to both You and us, performing various types of worship through vehicles, yoga, knowledge etc., eat food, i.e. obtain the fruits of their actions, without speculation whether the Lord will give the fruits of actions or not - this alone is what we wish You to accomplish. As the śruti says: "They said to him: Make known to us an abode in which established we may eat food." || 48 ||
Establishing the relationship between the served and server, they say: For us along with our descendants - anveti means "follows". The cause, along with that, is You the immutable, primeval Person, the superintendent, like the original wish-fulfilling gem, meaning without beginning. O Lord! Since You placed the semen, which is the aggregate jīva, who is wise, in the womb of Your śakti, māyā, which contains the guṇas - sattva etc. - and karma, mahat etc., You alone are to be served by us jīvas, being our father - this is the meaning. || 49 ||
We mahat etc. headed by me (Brahmā) - O Self! What shall we do for You? If it is creation, to that they say: Then bestow on us Your vision along with śakti - give us knowledge and power to create the cosmic egg. We are capable of creation only through Your knowledge and power of action, not otherwise - this is the meaning. O Lord! This much grace alone in the matter of action is proper for You to do for us, so that we may happily perform the service instructed by You - this alone is our desire, nothing else. Here, because the presiding deities of the elements are devotees, the Lord Himself creates bodies for them, while for others it is by their prayer - this is stated in the Sandarbhas. || 50 ||
Thus ends the fifth chapter of the third canto in the Sārārthadarśinī, which brings joy to the hearts of devotees, and which is in harmony with the saintly persons.
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
The devotees of the Lord are blessed, as stated in the verse beginning with "pānena". Akuṇṭhadhiṣṇyam means "whose abode is unobstructed", being unrestricted in the spiritual worlds due to being uncovered. || 45 ||
But the worshippers of the kṣetrajña do not enter thus through service without supreme bliss, but rather enter the puruṣa, the individual soul situated in the body. Hence they undergo only labor, lacking the attainment of supreme bliss. || 46 ||
Thus having described the unfulfillment of those averse to the Lord and devotees of the Lord, and the fulfillment of the Lord's devotees, now a prayer is offered in four verses beginning with "tat". O primeval one, cause of all! We who are Yours, created by You with the desire to create the worlds, enveloped by the three modes - sattva etc. - which are the causes of covering the individual soul (the soul considers the body etc. made of the modes to be the self; from that perspective, the modes are referred to by the word ātmā), created in sequence, therefore being of unequal natures, all being separated, that for which we were created - Your play-instrument, the universe - we are unable to prepare and offer back to You. Therefore "bestow Your vision on us" - this is connected with the fourth verse. || 47 ||
For both - You and us - anūhāḥ means "without speculation". || 48 ||
For those with descendants, i.e. with effects, You are the original cause, immutable in nature. If it is asked how the cause can be immutable in nature, it is said: In Your own śakti, the unborn prakṛti which is the womb of the guṇas - sattva etc. - and karmas - birth etc. - You placed the semen, the potency for creation. You placed the jīva, the individual soul bound from beginningless time, who is wise, in māyā which was inclined towards creation, and made the jīva also inclined towards creation - this is the meaning. || 49 ||
Since You are thus, for that reason, O Self! We who are headed by mahat etc., for whose sake we have become, for the sake of that action of creation, bestow Your vision - Your discrimination for creation - along with śakti - ability. Or what else shall we do for You? Command that - this is to be supplied. || 50 ||
Thus ends the fifth chapter of the third canto in the Siddhāntapradīpa commentary on the great Śrīmad Bhāgavata Purāṇa. || 5 ||
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
The fourth is stated - pāneneti. O Lord! Those who have clear minds through drinking the nectar of your stories with increased devotion, obtaining knowledge that has detachment as its essence, as they effortlessly attained your unobstructed abode, so did others also attain it - this is the connection. But these are inferior among the passionate, who drink the Lord's stories to purify their inner faculties and remove the three types of inner afflictions, thereby cleansing their inner faculties. And for the purpose of cleansing, cultivating devotion in the middle and becoming pure in mind through that as well. Thus those who engage in devotion that is accomplished through means only for inner purification are like those on the path of action, foremost among the passionate. And in the purified inner faculty, detachment is the essence. Obtaining the knowledge by which indifference to sense objects arises. Easily and completely they attained the artificial Vaikuṇṭha (akuṇṭhadhiṣṇya). The address "O Lord" indicates they go to Viṣṇuloka. Or to the fixed abode. Akuṇṭha means never obstructed, enjoyment is always accomplished there. Or, they attain sāyujya with the Imperishable. || 45 ||
Similarly for those with knowledge alone it is said - tathā pare ca iti. Due to being the Lord's devotees as the result. Others, not currently the Lord's devotees. The "ca" indicates some are also the Lord's devotees. Due to the strength of their natural qualities, culminating in or focused on the self. By knowledge up to constant samādhi in the manner of "From wherever it emerges", conquering the previous dark impressions and entering into you alone. The supreme Puruṣa form. They attain sāyujya with the cosmic form - this is the meaning. Or this itself is the unobstructed abode. Freed from connection with the 24 material elements, they attain the Puruṣa or the Lord of Nature. "You alone" excludes other puruṣas. Devotees focused on the fruit are inferior compared to those practicing devotion, thus it says "For them there would be effort". Due to devotion not entering into the practice. || 46 ||
Having thus spoken of all, considering the tamasic divisions as their own, they speak of themselves in three ways - tat te vayam iti. Therefore, we are yours or tamasic, created by you today with the desire to create the world. With three selves means with the three guṇas or ahaṃkāras established in place of the self. Some say with three types of jīvas. In this view there are three divisions for each. Created afterwards means created indirectly, becoming devoid of knowledge. "Today" excludes other creations. At other times "From this are born prāṇa, mind, all senses, space, air, light, water, and earth which supports the universe" - thus everything comes directly from the Lord, so "today" is said to prevent that. Hence "with three selves" is stated. Thus all are separated. The "ca" indicates all our materials were also created in three ways by the Lord, so we are separated from that also. Hence we cannot, for you, your play equipment, the materials for sport. For you, to offer in return. The tavai suffix is by "tumarthaḥ se se". To offer that in return, for which purpose we were created, to give or enable that purpose. When it is asked what is that, it is connected as "that well-known play equipment of yours". The meaning is we cannot offer your play equipment in return. These are the middling tamasic. All those evil-natured ones created by the Lord for a purpose, ruined by self-conceit, remaining without doing the Lord's work - such devotees are middling tamasic. They are middling because created separately by the Lord, otherwise they would be lowest. || 47 ||
They say we have also become like that - yāvad balim iti. O Unborn (addressed as "not born"), Supreme One above Brahmā, as long as we offer tribute to you, so long as we eat food, you should act accordingly - this is the intention. "As long as" means until the end of dissolution, not just creation. At the proper time. As we eat food, where we eat food, or as these created worlds offer tribute to both you and us without obstruction, eating food themselves - this connects with "bestow your eye" later. Hence their inequality. Some wish to do work for the Lord alone, without self-interest. Some do work for the Lord even with self-interest, thinking the Lord will give afterwards. But some wish to do work equally for themselves, their servants, and the Lord - these are they. || 48 ||
Now why is it prayed for in this way? Thinking "First make the universe for us, then for yourself", they say - tvaṃ naḥ surāṇām iti. You alone are the original creator of us gods along with our families and retinues. Although we also produce our own effects, we are modified while you are unchanging. Moreover, you are the independent Puruṣa, we are dependent on prakṛti. Also you are ancient, knowing all past events, we are new and recent. Therefore you alone should do everything for us. Moreover, we are like your sons. Therefore you should protect us first, they say - O Lord! You, in the goddess-form power Māyā. Whose womb are the guṇas and actions. The womb consisting of guṇas and actions, from which the guṇa-forms and action-forms are born. In that unborn one you placed the seed to produce Brahmā etc. The word "aja" here is neither etymological nor conventional, but an imaginary instruction. This meaning is established by the section "Due to imaginary instruction, there is no contradiction, like with honey etc." Otherwise the derivation would be contradicted by stating the origin of māyā here. The conventional meaning is also absent due to lack of form. To indicate that desire is primary in creation, the word "aja" is imagined here. Kavi means the great principle. The earlier state is seed, the later state is kavi - if there were no similarity between the two, the effect would not be of one kind, so the Lord's unborn nature is also indicated. This indeed is the inferior tamasic state of devotion, that the Lord is described in this way. || 49 ||
Then we were born of the same kind, they say - tato vayam iti. Headed by Sat, headed by the sāttvika ahaṃkāra. For whose work we the Lord's effects came into being. Then thinking "I will produce others", they say - he ātman iti. You are the self of all. Indeed effects have no inherent qualities or faults, being born from you and of your nature. Therefore, producing others also, if you give them power, they too will be useful. Hence for simplicity that capacity should be given to us alone - this is the meaning. But you are disobedient, since you remained silent without engaging, to this they say - karavāma kiṃ ta iti. What should we do for you? Due to lack of command, or especially due to ignorance, we remained silent. Hence there is actually no fault. Then thinking "Now make the universe", they say tvan na iti. For all our purposes you alone are the accomplisher there, bestow your own eye, by which eye we were produced. There the power of action alone was established in us, not the power of knowledge. Therefore bestow your own eye. Bestowing all around means it should be given again to all along with the power of action. Even if both are obtained separately, the effect is not accomplished. Therefore give your own eye along with your power. But giving both together is impossible, since both do not exist simultaneously, one in word and the other in action - thinking this, they say - he deva iti. Although it cannot be done this way by worldly logic or worldly means, you are divine; therefore by supernatural power you are able to give even combined. But why this insistence that it must be given to you alone today, to this they say - kriyārthe yad anugrāhāṇām iti. Whose grace is only for the purpose of creating the universe. By the same grace by which we were produced, the eye should be given along with power - this is the meaning. || 50 ||
Thus ends the explanation of the fifth chapter of the third skandha in the Śrī Bhāgavata Subodhinī composed by Śrī Vallabha Dīkṣita, son of Śrī Lakṣmaṇa Bhaṭṭa. ||3||
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
On pāneneti. Rājasād iti - The fifth case with elision of tyap. On tathāpare ceti. Since knowledge is described here, how is there devotion? To this they say - phalata ityādi. Ātmaviṣayako veti - Samādhi is understood. Tāmasavāsanām iti - This explains the word prakṛti. Phalabhaktā iti - Devotees at the stage of results. || 45 ||
On tat ta. Svasya iti - Done by oneself. Anyatheti - In the absence of being created by the Lord. || 47 ||
On yāvad. Ata eveti - Indeed due to lack of the eye. || 48 ||
On tvan na. Kalpanopadeśa iti - Prompted by figurative usage due to similarity of form is the meaning. They explain this: anyathety ādi. Clear later. Thus here the production of beings in creation done by the Lord is described.
Thus ends the explanation of the fifth chapter in the Subodhinīprakāśa on the third skandha composed by Śrī Gosvāmī Puruṣottamajī Mahārāja.
Śrī Giridhara-kṛtā Bāla Prabodhinī
Thus it has been said that those averse to God and possessed of demonic qualities can never escape the miseries of saṃsāra. Now it is stated that those devoted to the path of bhakti through śravaṇa etc. easily attain God, while those following the path of jñāna through samādhi etc. attain Him with difficulty - [This is explained in the verse] beginning with "pānena". The address "deva" indicates the infinity and variety of His līlā. Those whose inner nature has become purified through drinking the nectar-like sweetness of Your stories by faithfully hearing and internalizing them, and through intensified devotional love, attaining the knowledge of the true nature of the self and Supreme Self which has detachment from sense objects as its essence and strength, easily reach You, the unobstructed abode beyond time etc., or Vaikuṇṭha, starting from the practice of hearing etc. || 45 ||
And others also, the wise with controlled senses, conquering even the powerful and insurmountable prakṛti (māyā) by the strength of samādhi which is steadiness of the inner self, or by the power of yoga which is absorption in meditation on the Supreme Self, enter You, the Supreme Person. But they experience exertion, while through Your service, the path of devotional service, there is no exertion. || 46 ||
Having thus praised, they pray - [with the verse beginning] "tad". Since the attainment of the goals of human life is not easily accomplished without devotional service etc., therefore we Your servants have been created by You alone with the desire to create the world, through the three guṇas of sattva etc. and through our own selves - this is well-known. Therefore, being created with the three guṇas and having conflicting natures, all of us being separate and not united, are unable to offer back to You the universe which is the instrument of Your play, for which we were created. Therefore, "bestow upon us Your own vision" - this is to be connected with the fourth [line] of the three verses. || 47 ||
Now, anticipating the question "What kind of knowledge and capability do you require?", they express that - [with the verse beginning] "yāvad". The address "aja he sarveśvara" indicates that nothing is impossible for You. Just as we offer bali (offerings) to You at the appropriate times for worship, and just as we also eat food, and just as these beings that are born, offering bali to both You and us, may themselves eat food without obstacles wherever they are situated - in that way bestow upon us Your own vision. || 48 ||
Thus, since You are the father, You must certainly provide livelihood for all beings - they say this [in the verse beginning with] "tvam". You alone are the primordial cause of us devas along with our descendants and effects - this is the meaning. They state the reason for this - [with the words beginning] "tvam". Because You alone placed the seed, the intelligent great principle (mahat-tattva), in the womb which is the cause of the guṇas (sattva etc.) and karmas (birth etc.), Your own power in the form of the unborn prakṛti. Anticipating the objection that being the cause would imply changeability, they say "kūṭastha", meaning unchanging. Anticipating the objection that even being the cause, there could be another cause for that, they say "purāṇa" (ancient). Anticipating the objection that even being ancient, why couldn't there be a cause for that, they say "aja" (unborn). Suggesting the reason for that also, they address [You] as "deva". || 49 ||
Having thus prayed, they conclude their prayer - [with the verse beginning] "tata". Suggesting that they are incapable of doing anything without Your grace, they address [You] as "ātman". And suggesting that You are capable of doing everything merely as play, they use another address "deva". Since it is thus, therefore what work of Yours should we, Mahat and others who are foremost among the existent, do, for which we were born? We are unable to do anything, therefore bestow upon us Your own vision of knowledge along with power - this is the meaning. Thus, they say that by Your grace we will become capable - [with the words] "kriyārthe". For the purpose of action, i.e. for creating the universe, we who have received grace from You - this is the meaning. Or "kriyārthe iyān" can be taken as one word meaning "we who have received this much grace from You for the purpose of action". || 50 ||
Thus [ends] the Bālaprabodhinī commentary on Śrīmad Bhāgavata composed by Śrīgiridharākhya, son in the lineage of Śrī Vallabhācārya, entitled to serve the feet of Śrīman Mukundarāya, for the attainment of the bliss of bhajana. || 1-3 ||
Hindī Anuvāda
O Lord! Those whose hearts have been purified by the surge of devotion from drinking the nectar of Your stories easily attain knowledge of the Self whose essence is detachment, and effortlessly reach Your Vaikuṇṭha abode. || 45 || Others, the wise with controlled senses, conquering Your powerful māyā by the strength of samādhi, merge in You, but with great effort. However, there is no difficulty in the path of Your service. || 46 || O Primeval Lord! You created us with the three guṇas, desiring to create the world. Therefore, being of different natures, we cannot unite to create and offer You the universe which is the instrument of Your play. || 47 || O Unborn Lord! Please enable us to offer You all kinds of enjoyments at the proper times, to partake of food ourselves according to our capacity, and allow all beings to offer enjoyments to both You and us while eating their own food free from all obstacles. || 48 || O Unchanging Ancient Lord! You alone are the original cause of us devas along with our effects. O Lord! You first placed the seed of mahat-tattva in Your māyā-śakti which is the cause of the guṇas and karmas. || 49 || O Supreme Self! O Lord! What should we, Mahat and other devas, do regarding the purpose for which we were born? You alone can bestow grace on us. Therefore, please grant us Your knowledge along with the power of action for creating the universe. || 50 ||
End of the Fifth Chapter
SB 3.5.45-50
