Text 11: As the moon reflected on water appears to the seer to tremble due to being associated with the quality of the water, so the self associated with matter appears to be qualified as matter.
Text 12: But that misconception of self-identity can be diminished gradually by the mercy of the Personality of Godhead, Vāsudeva, through the process of devotional service to the Lord in the mode of detachment.
Text 13: When the senses are satisfied in the seer-Supersoul, the Personality of Godhead, and merge in Him, all miseries are completely vanquished, as after a sound sleep.
Text 14: Simply by chanting and hearing of the transcendental name, form, etc., of the Personality of Godhead, Śrī Kṛṣṇa, one can achieve the cessation of unlimited miserable conditions. Therefore what to speak of those who have attained attraction for serving the flavor of the dust of the Lord’s lotus feet?
Text 15: Vidura said: O powerful sage, my lord, all my doubts about the Supreme Personality of Godhead and the living entities have now been removed by your convincing words. My mind is now perfectly entering into them.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
How would it not be perceived even for Īśvara? He says about that. Just as the shaking and other properties caused by the water are seen in the moon reflected in water, but not in the moon situated in the sky. Similarly, the property of the non-self, the body, etc., though unreal, belongs only to the individual soul, the seer who identifies with it, not to Īśvara. This is the meaning. || 11 ||
He states the means for its cessation. That property of the non-self indeed ceases through the compassion of Vāsudeva, and through that, devotion to Him. By that, it becomes hidden, invisible. By "gradually" it is said "according to one's practice". || 12 ||
Then, in expectation of when all misfortunes cease, he says: When there is cessation of the senses, stillness in the seer, the self, in the form of the inner controller. Immediately after that. There is an example for the dissolution of all afflictions: Like one in deep sleep. But not in waking up again. || 13 ||
He shows the cessation of afflictions through devotional yoga. "Completely" etc. And recitation and listening to the qualities. When obtained in the self, in the mind, what to say of logical reasoning in loving meditation, in relation to listening and chanting? || 14 ||
Praising the answer, he reveals the fulfillment of the self. "Cut off" etc. in six verses. Though there is no difference in being of the nature of consciousness, how is Īśvara the creator of the world, etc., or how is there saṃsāra (worldly existence) for the individual soul - this doubt I had, that has been cut off by your well-spoken, logical statement which is like a sword. Therefore now my mind properly enters into both - the independence of Īśvara and the dependence of the individual soul. Or thus: How is there bondage through ignorance for the self which is of the nature of undiminished awareness, or from where is its cessation - this doubt. "In both" means in bondage and liberation. || 15 ||
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
Here he objects with "tahīṃ". The meaning is this. The idea is that due to the existence of knowledge of Īśvara's true nature, it is not perceived. Just as when two beings, a human and a monkey, are sitting in a tree, and a lion below strikes the shadow of the monkey's body with its paw, the foolish monkey, thinking it is himself, makes the sound "kilakila" of its species and falls down, and the lion devours it. Again, it struck the human's shadow in the same way, but the wise one, considering his self as different from the shadow, did not fall and laughed. The lion, after striking again and again, realized "this one will not fall" and went elsewhere. Similarly, only the foolish jīva perceives that due to ego-identification with the body, not the all-knowing Īśvara - this should be understood. || 11 ||
He becomes invisible through the dharma of renunciation, through desireless action - the meaning is that he perishes. || 12 ||
The afflictions of the seer, the jīva, are in the form of being wounded by a tiger's teeth, etc. || 13 ||
All the afflictions - the afflictions in which all is affliction, that is saṃsāra or ignorance - the cessation, pacification of that. Here "saṃ" as a prefix is only intensifying the meaning of the root, as stated in "someone follows that". The meaning of "kutaḥ punar" is "what then". "Kiṃ punar nyāyaḥ" means the a fortiori argument. || 14 ||
"Sopapattikam" means "with reasoning". The reasoning should be understood as explained in "without the object" etc., in the form of omniscience, limited knowledge, etc. Hence due to the cutting off of doubt. He states another way also - "due to possibility" and "thus". This is the meaning. The purport is that in the absence of knowledge there is bondage, and when there is knowledge there is liberation. || 15 ||
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
Due to ego-identification, due to superimposition of the body, etc. || 11 ||
Through the dharma of renunciation, through the dispassionate dharma of devotion, through bhakti yoga of hearing etc. || 12 ||
Steadiness means being solely focused on that through emotion. || 13 ||
"Kiṃ punar nyāyaḥ" means a fortiori. And thus it is indicated that controlling Him through loving meditation is the main result, while the cessation of all afflictions is just incidental. || 14 ||
Although there is no difference in being of the nature of consciousness, and although Īśvara and jīva are equal in having the characteristic of being pure consciousness, "sopapattikam" means a statement with reasoning like "This is of the Lord" etc. There is no doubt or defect in Īśvara having qualities like omniscience etc. and being the creator of the world etc. due to controlling māyā through His consciousness-power. For the jīva, due to being controlled by māyā by turning away from Īśvara, even saṃsāra is justified - this is the meaning. Since the cessation of saṃsāra is also stated with "sa vai nivṛttidharmena" etc., "evaṃ vā" is to include approval of that also. || 15 |
Śrīmad Vīrarāghava Vyākhyā
He explains this very thing with an example: "yathā". Just as in water, though not inherently existing in the moon itself, a quality like shaking etc. created by the water as a limiting adjunct is seen, similarly though non-existent and not present in the Self, a quality of the non-Self, the body, is seen for the jīva who is subject to unseen karma, mistakenly identifying with the body, due to beginningless ignorance connection - non-perception of one's true nature, the delusion of body as self, and thus sorrow, delusion etc. But in ultimate reality, it is not touched by the attributes of the body - this is the meaning. For the Supreme Self, whose true nature is not concealed by ignorance, the controller of prakṛti and puruṣa, there is no connection with ignorance and its effects - this is the meaning. This very thing is stated: "Having experienced enjoyments and abandoned them, and always seeing their defects, it does not give inauspiciousness to the Lord established in His own greatness." The connection with prakṛti is the same for both jīva and Īśvara. But this is the difference - prakṛti gives inauspiciousness to one who is under its control, but for the other who is its controller it becomes an instrument. Thus the śruti says: "The wielder of māyā projects this universe, and another is bound by māyā in it. One should know māyā as prakṛti and the wielder of māyā as the great Lord." Māyā is prakṛti, the wielder of māyā is Īśvara. Here there is also the reading "yathārthena vināmuṣya", where the meaning is: In the Supreme Self's non-contact with defects pervading the sentient and insentient, he gives an example with "yathā". Just as for this jīva, without the object, without the self-nature which is the object of human pursuit, meaning in the state of non-perception of one's true nature. The reversal of the self, the reversal of the jīva as the self, is perceived in the form of the body. For the seer mistakenly identifying with the body, even the cutting of the head etc. is perceived as the object of human pursuit. But in the state of perception of one's true self which is the object of human pursuit, neither the reversal nor the cutting of the head etc. is perceived, because it is different from the body, because the notion of body as self is delusion, because the establishment of being different from the body. Similarly, because the jīva is also the body of the Supreme Self, it is not touched by the defects in that - this is the meaning. He gives another example with "yathā". Just as the shaking etc. of the moon perceived due to the limiting adjunct of water etc. does not ultimately exist but is only through delusion, similarly for the seer, the all-knowing Self, the Supreme Self, the quality of the non-Self, the attribute belonging to the non-Supreme sentient and insentient, though non-existent, is perceived through delusion. For the Supreme Self, the delusion of intellect which is the root cause of contact with defects in the sentient and insentient is thus - this is the meaning. || 11 ||
Not only is the auspicious quality of non-contact with defects established for the Lord situated as the inner Self of the jīva to be explained, but also His removal of what is to be abandoned in the jīva is stated with "sa vai". He, indeed, the quality to be abandoned, is concealed by the Lord's grace born of devotion to the Lord supported by karma yoga - this is the meaning. Since abandonment of what is to be abandoned is through devotion, His opposition to what is to be abandoned is established by implication. || 12 ||
For how long does relinquishment of what is to be abandoned occur through devotion? To answer this, he says "yada" (when). When there is cessation of the senses towards objects like sound, etc., then upon seeing the Supreme Self, who is distinct from prakṛti (nature) and puruṣa (soul) and who removes bondage for those who take refuge in Him, through the aforementioned devotion, all afflictions dissolve completely. This is the meaning. The śruti (scripture) states: "When He is seen, the Supreme." To illustrate the impermanence of those afflictions, he gives the example "like one who is fast asleep." For one who is fast asleep, there is not a complete cessation of suffering, since upon waking that same person again becomes a receptacle for afflictions. There is also the reading "dṛṣṭvātmani" (having seen in the self). In that case, the meaning is: When there is cessation of the senses towards objects, just as there is no change in the senses, similarly when the supreme Hari dwells in the individual soul, there is dissolution of afflictions. There is also the reading "dṛṣṭātmani" (in the seen self). In that case, the meaning is: When there is cessation of the senses in the omniscient Self, Hari, immediately afterwards there arises direct perception in the form of constant remembrance. Then there is complete dissolution of afflictions. || 13 ||
He states that devotion to the Lord up to the point of direct realization is even more effective in removing afflictions, by the a fortiori argument, in "aśeṣa" (complete). Hearing narrations of Hari's qualities - both the narration and the hearing - effects complete pacification of afflictions. What more needs to be said about loving service to the pollen of His lotus feet, attained by the mind, which is like an unbroken flow of oil? This is the intended meaning. || 14 ||
Revealing his own intent, Vidura praises the answer in "saṃchinna" (cut off). O mighty one! O Maitreya! The doubt regarding the Lord being the cause has been cut off for me by your well-spoken sword - your statements of instruction given to me with reasoning are like a sword. Moreover, my mind eagerly rushes towards both - hearing narrations of His qualities and service to the pollen of His lotus feet. By this he reveals his own intent. || 15 ||
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
Just as the shaking of the reflection of the moon in water, caused by the movement of the water, though unreal, is seen by the perceiving person, similarly due to ignorance of the true nature, by the Lord's will, the qualities of birth, death etc. of the non-self body appear to belong to the self (soul) as "I am born", "I am dead", "I am the doer" etc. Therefore, for the intrinsically knowing soul, due to ignorance arising from the Lord's will, from his independence and dependence etc., transmigration occurs through delusion. Hence, just as the redness of a crystal is caused by contact with a hibisc us flower, transmigration is caused by connection with prakṛti (nature). Thus, delusion is not produced by inexplicable ignorance. As it is said: "Transmigration of the soul is due to delusion." Since the clarity of a dream being produced by impressions is not evident, using that example to establish the reality of transmigration is difficult to prove. Therefore a second example is given. || 11 ||
If transmigration were real, there would be no cessation and thus no liberation ever. To address this he says "sa vai" (indeed he). The transmigration seen here in the soul disappears or dissolves through devotional yoga to the Lord, by the compassion of Vāsudeva arising from it, as the śruti says "by whose grace". By this he shows that it dissolves through knowledge of the Lord, just as poison is destroyed by meditation on Garuḍa. Even if real, destruction is possible. In this sense, the dissolution of the delusion characterized by the ego-sense of doership, arising from ignorance of the Lord's independence, is appropriate through knowledge of the Lord. For delusion, which is identification with the body, is destroyed by knowledge of the Lord. The word "śanaiḥ" (gradually) is used because of the statement "After many births". || 12 ||
When the senses attain the supreme human goal called delighting in proximity to Viṣṇu, which is liberation, upon directly realizing the self in the Lord who is supreme above all names and capable of removing the sins that are the cause of transmigration, then all afflictions dissolve completely, just as for one who is fully asleep, all afflictions dissolve completely in the state of deep sleep. This is the meaning. || 13 ||
He shows an easy method for removing afflictions through the pretext of demonstrating the a fortiori argument in "aśeṣa" (complete). Hearing narrations accompanied by descriptions of His qualities, or hearing narrations which contain descriptions of His qualities, such as the Bhāgavata etc., itself effects the destruction of all afflictions. What more needs to be said about explanation, as it is already established? Loving attachment to the dust of Murāri's lotus feet, attained in the self, effects pacification of afflictions. What more needs to be said? He removes doubt by saying "again" because of the statement "In a repeated question, there is emphasis on exclusion." By this, the increasing strength of hearing, contemplation, explanation and meditation, and the absence of other means, is shown. || 14 ||
To generate interest in Maitreya's universal instructiveness, Vidura says there is nothing more to be said on the stated topic in "saṃchinna" (cut off). Here "doubt" should be taken as misconception, otherwise the latter half "in both" would be inappropriate. Or it can mean ignorance, as it is derived from the root "śī" meaning "to sleep" and because of the statement "The word 'svapna' (dream) means ignorance and also the opposite." The misconception that the Lord experiences sorrow etc. when situated in an unfortunate body is refuted. The meaning is that long-lasting misconception is removed. He says "in both" because the doubt arises whether this or that misconception is destroyed regarding both the body etc. identified as "I" and "mine", and regarding Hari. The word "api" (also) indicates conjunction. || 15 ||
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
Therefore he explains through another example how even for the pure soul, qualities of the limiting adjunct are superimposed only through the form limited by adjuncts, in "yathā jale" (just as in water). Just as the shaking etc. caused by the water is seen in the reflection of the moon in water, not in the moon situated in the sky, similarly the qualities of the non-self prakṛti (nature), though unreal for the pure self, appear to belong to the seer who is in the state of the inner self etc., due to absorption in the idea "I am that" through māyā (illusion), for the ego-sense which has attained non-difference from the limiting adjunct of māyā and which is like a reflection. Although this would apply only to him who sees it with the misconception of non-difference in the pure self, still it is said by the Lord in the 11th Canto: "Seeing one dancing and singing, one imitates them. Similarly, though unattached, one imitates the qualities of the intellect one sees." The prefix "vi" in "vicaṣṭe" (sees distinctly) here indicates that absorption. Therefore, due to the Lord's inconceivable internal supremely powerful potency, creation is not by the external powerful but inconceivable māyā. But for the soul, creation is by that māyā. This is the conclusion. || 11 ||
He indeed, through the dharma of renunciation, with a desireless nature, through bhakti yoga, by the compassion of Vāsudeva, gradually disappears according to the degrees of that compassion. || 12 || 13 || Aśeṣa etc. Here in the two verses beginning with "brahman", this is the intention of the first question - the prayer to the essence deity that you have indicated. The Lord engages in creation etc. at the beginning due to the playfulness of bhakti subjugation - but that too is impossible due to contradiction with reality and contradiction with nature. In the two verses beginning with "deśata" etc., another question should be understood as the context. Now the answer. The remaining knowledge to be taught is in the form of the four verses, in accordance with the meaning of the second verse. There, in "seyam", the inconceivable power of the Lord is indeed established by "bhagavata". Here the capability of the power called bhakti is also indicated. Because again by "sa vai nivṛttidharmena" etc., the secret with its means is taught, where indeed why again is the ultimate prosperity not merely the cessation of all afflictions as the result of devotion to His service, but rather as said before, it is indeed the subjugation of the glorious Lord, thus it is indicated. || 14 ||
Therefore he says "saṃchinna" etc. In both cases, in the Lord and in the individual soul. Or alternatively, in knowledge in the form of jñāna and vijñāna, in prema (love), and in bhakti which is the means to that - this is the meaning. Saṃpradhāvati means enters completely. || 15 ||
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
Indeed, let there be a covering of knowledge, bliss, etc. for the individual soul. How are the qualities of attachment, aversion, sorrow, delusion, desire, etc. obtained by it? To this he says "yathā" etc. Sorrow, delusion, etc. are qualities only of the non-self, the inner organ. Though not existing for the seer, the soul, it appears there due to superimposition of the subtle body - this is the meaning. An example of the appearance of the quality of the limiting adjunct as belonging to the limited: Just as in water etc. - caused by that, caused by the water adjunct, trembling etc. appears to belong to the moon, but in reality it is not of the moon but only of the water - this is the meaning. The moon that is seen in the water is indeed only a mass of rays from the lunar orb, not the moon itself. Thus indeed, the rays of the moon, sun, etc., though spreading on water, land, trees, walls, stones, etc., among those, what is clear, that is called a reflection by people. The moon is indeed experienced by the people there as possessing face, nose, hands, feet, ornaments, vehicle, etc. - that is indeed an example of the Lord. That same mass of rays pervading its own essential nature is experienced as somewhat near, somewhat far, as slightly differentiated or undifferentiated, and should be known progressively as an example of the supreme Self and an example of Brahman. Similarly, the external mass of rays should be known as an example of the totality of individual souls in the form of an orb. Its reflection which is seen in water merely appears as a reflection, but is not actually a reflection, since the real mass of rays is itself seen in the water. Therefore, just as that which exists in the water adjunct is associated with the qualities of water like trembling etc., similarly the individual soul associated with the qualities of the inner organ like sorrow, delusion etc. due to superimposition on it - and those rays spreading here and there should be known as examples of individual souls. || 11 ||
Then how is there deliverance for the individual soul? To this he says "sa" - The quality of the non-self, through the dharma of renunciation, that is, through knowledge mixed with devotion born from the dharma of renunciation - this is the meaning. Thus, through the compassion of Vāsudeva arising through His devotees, by bhakti yoga to the Lord, it disappears. For the means of its cessation would be either knowledge or devotion - this is the meaning of the sentence. "Gradually" means according to the practice, according to the degrees of cessation of obstacles - this is the meaning. || 12 ||
Then when does the cessation of all obstacles occur? Expecting this, he says "yadā" etc. there. In the view of knowledge, there is cessation, dissolution of the senses and mental functions. To exclude deep sleep, he says - when the seer, the self, the inner controller, the supreme Brahman, or the Lord Hari is experienced through devotion which is an auxiliary to knowledge - this is to be supplied. An example for the mere dissolution of all afflictions: Just as for one who is in deep sleep, sorrows due to loss of wealth, sons, etc. arise. Now in the view of devotion: When there is cessation of the senses - eyes, ears, etc. - that is, steadiness in Hari who is captivating by His own beauty etc., the eyes, ears, nose, skin, tongue and mind completely immerse only in the beauty, melody, fragrance, softness, sweetness and cleverness related to the Lord. They no longer desire to taste material forms, sounds, etc. How is Hari? The seer, the self, that is, one's own essential nature, making His devotee the object of His merciful glance - this is the meaning. Supreme, beyond nature, or the supreme Lord. An example for the mere absence of pain: Just as for one who is in deep sleep, not for one who has woken up from sleep - this is the meaning. For him, afflictions seen in dreams like cutting off one's own head, etc. dissolve. || 13 ||
Indeed, for the purpose of removing ignorance, between the two - knowledge and devotional yoga - which is superior? To this he says devotion alone is superior in "aśeṣa" etc. "Kiṃ vā" means "what more". Rati means intense attachment in service - this is the meaning. "Ātmalabdhā" means obtained by oneself or in oneself - thus the self-manifesting and innate nature of rati is indicated. Devotional practice alone pacifies ignorance, what more the rati accomplished by it? The main fruit of rati is not the pacification of ignorance, but rather the subjugation of the Lord - this is the implied meaning. || 14 ||
"To me" means "for me", "to instruct me". "That sūkta of yours" means "that very sword". By that it "saṃpradhāvati" - enters with discernment - in both, in the Lord and in the individual soul. || 15 ||
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
He explains with an example that the quality of one thing appears as related to another in "yathā" etc. "Sataś candramasa" means of the moon's reflection existing in water. "Tatkṛta" means created in that water. "Vādyādijanita" means born of waves etc. That is, the quality of water like trembling etc. appears, not the trembling etc. as an innate quality of the reflection itself. Similarly, the quality of thinness etc. of the non-self, the body etc., though non-existent, appears as belonging to the seer, the witness of the body etc., the self - this is the meaning. || 11 ||
He states the cause of cessation of misidentification of the self in "sa" etc. with two verses. || 12 || 13 ||
The devotee, while addressing the first objection and its resolution regarding how the world creation and other līlās can occur without a cause, establishes through the a fortiori argument that it removes saṃsāra, saying "aśeṣa". The listening to the description of Hari's qualities and world-creating līlās, which is devotion in the form of listening to narrations of Hari's qualities, removes all afflictions in saṃsāra. This shows the purpose of the world-creating līlās - that the Lord performs world creation etc. for the benefit of souls. The attachment to service, which is the pollen of Hari's lotus feet obtained in the heart through steady meditation, removes all afflictions - what more needs to be said? || 14 ||
The doubt about how causeless līlā can occur etc. is cut away by the sword of proper statements with reasoning. Moreover, even for a soul in the Lord's presence, there is bondage and misidentification of the self due to His māyā, and liberation from that through devotion to Him - this applies in both cases. || 15 ||
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
Therefore, due to the connection with māyā through appearance, he states the means for removing that connection - "sa vai nivṛttidharmena". That connection with māyā ceases through three dharmas. Just as a person dies from three doṣas, similarly the connection with māyā in that very body goes away through connection with three dharmas for the self of appearance. He states those dharmas with the words "nivṛttidharmena" etc. First are the dharmas of cessation. They should be performed, not just cessation alone. Otherwise there would be no grace of the Lord. Renunciation through injunction, then accepting again after renouncing. Solitude, pilgrimage, silence, contemplation of Krishna. Enduring suffering that comes in time without reacting. Compassion, contentment, conquest of the self - these are the main dharmas of cessation. Then the Lord's grace, the merciful glance of the Lord manifesting in the pure inner organ. Then devotion becomes a means due to having the Lord as its object. Yoga means constant practice. Constant hearing etc. does not occur without the Lord's grace, so devotional yoga to the Lord is mentioned later. Thus through these three qualities, the connection with māyā gradually disappears in this very birth. "Gradually" means according to the strength of one's practice. || 11 ||
He states the means for sudden destruction of all afflictions - "yadendriyoparamo'tha". When there is natural cessation of all senses from their objects, then in a different way one becomes the seer in the self, the self shines forth as the seer; control over prakṛti etc. also shines forth, and one's Hari-nature at that time - then all afflictions like ignorance etc. dissolve. Those are to be explained in the fifth skandha in the forest of existence. To remove the impossibility of cessation, he gives an example - "saṃsuptasya". Of one who is deeply asleep, having attained unity with the self. As per the śruti "Just as a man embraced by a beloved woman, so this embodied self embraced by the conscious self sleeps." By saying "when", the time of accomplishment of this practice is not fixed. || 12 ||
Therefore he states the fixed cause - "aśeṣasaṃkleśaśamaṃ vidhatte". Listening preceded by glorification of the Lord's dharmas that reveal His greatness removes all afflictions. The causal relationship between listening to descriptions of qualities and removal of afflictions exists only when the cause is present. Therefore listening to descriptions of qualities should be done until afflictions are destroyed. So the contradiction of absence of all afflictions from a single listening should not be imagined, rather the fixed causality is stated here. In "murāreḥ", absence of obstacles is self-established there. When this very listening accomplishes that, what more needs to be said about attachment to the Lord's lotus feet accomplishing it? He says "kutaḥ". Instead of saying "kiṃ punaḥ", by saying "kutaḥ" it is indicated that afflictions are removed even in the state of listening that produces attachment, so how will attachment remove them? "Caraṇāravinde" follows the path of devotion. The pollen of the lotus feet was previously described as present in the Ganges and the Lord's body, so attachment to service there. Or the pollen itself is to be served as situated in Mathura etc. "Service to the feet is nectar. The bliss of worship is inherently the goal of life; service related to that; attachment or love for that service. That too is obtained by the self alone, spontaneously attained or obtained in the self. The natural taste for service which is inherently the goal of life removes all affliction." Thus three means are taught - following the path of action, the path of knowledge, and the path of devotion. || 13 ||
Thus hearing Maitreya's statement that removal of māyā alone is cessation of all doubts, remembering the means stated by the Lord through statements of practice, when that is raised, doubt naturally goes away, so the stated result has occurred - he relates the absence of doubt arising in his own heart to him - "saṃcchinna". Otherwise the absence of doubt would not be something taught by guru and scripture. The excellent sword of your statements that was used for me, for my sake, has cut away doubt, not released through reasoning. And the statement is sword-like, being in the form of showing the means. So no further reasoning should be stated. Accepting the Lord's māyā as a bridle, wherever the intellect is directed by it, there the intellect goes unobstructed, like an arrow fixed to a bow. He says "ubhayatrāpi". In both the Lord's independence and the soul's dependence, or in the seed and purpose of the world, or in the connection of knowledge and māyā, my mind runs properly without doubt. The address "bhagavan" is to indicate such knowledge-producing capability in oneself. "Running excellently" means free from need for reasoning and unimpeded. "Properly" means without effort. || 14 ||
Not only has my doubt regarding the previous questions been resolved, but also my doubts about everything else have been cleared, thus he says - "Well said". This statement you have made about the description of māyā is indeed well said. By addressing me as "learned one", you have indicated that you have personal experience in this matter, not just knowledge from scriptures. In response to the question "What has been described?", he says - "The abode of the Self and māyā of Hari". The ātmans or jīvas belonging to Hari, their māyā which is deluding and was described earlier in the four verses, the abode or place of that māyā is Brahman in the form of objects. What appears as non-self due to inertness is indeed appearing meaninglessly. Or māyā itself is the abode of which. The internal creation done by māyā appears meaningless. Knowledge devoid of objects, keeping the real thing at a distance, appears as having some object due to being covered by māyā. Then would it always appear so? To address the resulting problem of impossibility of liberation, he says - "rootless". Due to absence of a root separate from māyā, due to internal appearance, due to realization of Brahman on touching the bottom, it disappears at that very moment - hence it is rootless. Indeed, this is how the perception of silver appears internally in the mother-of-pearl and disappears on touching the bottom. This very meaning is described in the mantra: "You do not know Him who has created this; something else stands between you". The world, God, and creatorship are indeed real as established by the scriptures. In the perception of the created world, which is of the nature of Brahman, as being so, it is made to appear differently in between by the deluding māyā. The effect, cause and action are unmodified. By the word "your", it is indicated that this is not the experience of all. What was argued in the chapter on valid knowledge in the prima facie view about non-contradiction through distinctness - "Not due to distinctness", "Its being so is from scripture", "The known and the unknown" - that is refuted in the final view indirectly by "But it is seen" following the opponent's reasoning, as it is improper for the exponent of Brahman to state it. The meaning is that it is seen as distinct, but not in reality. The scripture, like in the earlier section, restates what is established in the world for the knowledge of the underlying truth, just as "That is smaller than these two" is a restatement of the worldly body. Therefore, "The real and the unreal became the real" teaches that what appears in both ways became real only in reality. That too appeared so to him due to meditation on the Lord, hence it is a restatement of that. Or it is a mere restatement of the intermediate, like for the māyāvādin. Moreover, the root of the universe is not in external objects due to the Lord being beyond māyā; rather it appears in the middle itself, arising from the intellect. Therefore, in this scripture, both are indeed happy, free from the difficulty of ignorance. (15)
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
They explain the meaning of the Lord's feet: Bhagavad, etc. Thus, to exclude the state of being otherwise transformed, the meaning is Bhagavad. || 12 ||
** In "aśeṣa" etc. Thus, in the state of existing cause, the relationship between cause and effect of destroying all afflictions and hearing about the Lord is like fire and burning, not like a pot and a stick. Hence, due to the abundance of afflictions, the abundance of destruction is necessary. They state the reason for disrespect: Param, etc. There, in service. In service to the Ganges and the Lord. || 13 ||
** In "saṃchinna". Otherwise. In the absence of being the fruit of attachment. || 14 ||
** In "sādhvetad". Nirviṣayaka (objectless). Even in association with the truth, this knowledge which does not grasp objects and is based on what is to be known, is covered by māyā (illusion), meaning it is dependent on māyā. It is understood differently. Creating a distorted world in the form of objectivity, insentience and insignificance are understood in the world which is of the nature of Brahman, and non-self is understood in what is of the nature of self.
Now, since the notion of insentience etc. is universal, how can this be said to be baseless when it is impossible to call it an illusion? Anticipating this question, they say it is indeed not universal, as established by scripture: Yuṣmākam, etc. Now, even the dualists like the Sāṃkhyas establish the difference between the world and Brahman based on the scriptural statement "Knowledge and ignorance", and this is repeated in the Brahma Sūtras. So how can the unmodified nature of the effect be ascertained? To this they say: Yad, etc.
The meaning of the sūtra is: Because this world is different and insentient, it is not appropriate for the sentient to be its material cause, as similarity between cause and effect is seen in pots, cloth etc. in the world. It is not appropriate to state even in the Vedas what is refuted by reasoning, as that would lead to unreliability like the words of a deceiver. Now, since reasoning is based on perception, and illusion is also seen, this reasoning should not be accepted by us. So they state another reason: Asya tathātvaṃ ca śabdād iti. Asya is connected to both like a lamp on a threshold. Ca is for emphasis. Its nature as sentient and different from the sentient is established from the scriptural statement itself "Knowledge and ignorance". So the sentient is not the material cause of the world.
They state the meaning of the conclusive sūtra: Vilakṣaṇam, etc. The world appears different from the sentient due to the defect of māyā for those whose intellects culminate in creation without touching the foundation, but it is not really different. Now, since there is no subsequent cognition, if the initial perception is valid, the difference would also be established and not sublated. To this they say: Vi. Tu is for removing doubt. Even if established, the difference does not negate the sentient being the material cause, as difference between cause and effect is also seen in the world. Insentient hair, nails etc. are seen to be produced from the sentient human body, and scorpions are produced from insentient cow dung.
It cannot be said there is no difference because the insentient body etc. produces sentient hair etc. and scorpion bodies. If so, it would be the same as the world which is existent being produced from the existent aspect of Brahman. Complete similarity between cause and effect is not seen even in the world, as lumpiness etc. is absent in a pot. If it is said similarity in the distinguishing property of the cause is intended, so difference in other aspects is not a fault - that is incorrect. The body, cow dung etc. are distinguished from other things by their body-ness, cow dung-ness etc., which are absent in hair, scorpion bodies etc. So there is no similarity in that aspect either. Therefore, even though the reason of difference is established, due to it being common, it does not negate Brahman being the cause. In reality, the difference from the sentient that you see is just an illusion.
Now, if there were no difference from the sentient in the world, why does scripture divide it as "Knowledge and ignorance"? To this they say: Śrutis tu, etc. For knowledge of the foundation. For knowledge that insentient things are from the existence aspect, living beings are from the consciousness aspect, etc. They explain the example: Yathā, etc. The śruti states (they say) "Those who approach Caitra in one day. She milks the small from the two larger bodies" - from the 3rd anuvāka of the 1st prapāṭhaka of the 7th aṣṭaka of the Taittirīyas. Ata eva. Since causality is intended for Brahman alone even when difference is perceived. Etasya. Of Vidura. In accordance with the context, they state another view: Madhyastha, etc. Udgatā. Objectivity in the form of māyā has arisen. || 15 ||
Śrī Giridhara-kṛtā Bāla Prabodhinī
Therefore, in this way, how can there be an error for the Lord? Anticipating this doubt, he refutes it with an example - yatheti. Just as the moon reflected in water appears to have qualities like trembling caused by the water, but the moon in the sky does not, similarly the qualities of happiness and sorrow belonging to the non-self like the body and senses, though non-existent in the self, can only belong to the individual soul who identifies with the body, etc., but not to the Lord. This is the meaning. || 11 ||
If so, then how does the cessation of that error occur? Expecting this, he says - sa vā iti. Indeed, this is certain, there is no doubt here. By the practice of dharma, by performing actions dedicated to the Lord, the compassion of Lord Vāsudeva (vāsudeva), the controller of the mind, arises. And by that, devotional yoga to the Lord arises, beginning with hearing and chanting and culminating in supreme love. By that, that error of the self caused by superimposition of the body etc. gradually disappears. The gradation of time should be understood according to the gradation of dharma etc. Therefore, even with delay in time, one should not be anxious - this is indicated by the word "gradually". This very method is stated in scriptures like "After many births, the wise one surrenders to Me. Such a great soul, perfected through many births, attains the supreme goal." He says this in iha. || 12 ||
What is that supreme devotion by which all afflictions are destroyed? Expecting this, he says - yada iti. Then, after devotional practice of hearing etc., when there is withdrawal of the senses - eyes, ears, nose, skin, tongue and mind - towards Hari (hari), whose nature is to remove devotees' afflictions, when there is steadiness in the Lord's beauty, melody, fragrance, tenderness, cleverness etc. for those turned away from mundane beauty etc., then all afflictions like ignorance, ego, attachment, aversion and fear of death are completely destroyed from the root. This is the connection. The cessation of all afflictions in relation to the Lord is not impossible, as it is experienced daily. With this intention, he gives an example - saṃsuptasyeva, meaning as if united with the Supreme Self. As the śruti says "Just as one embraced by a beloved woman, this embodied self embraced by the intelligent self sleeps." However, for one who is asleep, afflictions arise again upon waking, but for a devotee they never arise again - this is the distinction. Even though the Lord's nature is to remove devotees' suffering, what could happen without ability? Anticipating this doubt, he states the ability - pare iti, meaning supreme. He gives the reason for that - draṣṭrātmani iti, meaning in the witness of all and inner controller of all. || 13 ||
He strengthens what was said by the a fortiori argument - aśeṣa iti. Hearing the glorification of the qualities of Murāri (murāri), the destroyer of the demon Mura, i.e. Kṛṣṇa, and chanting of his qualities - both of these together bring about the cessation of all afflictions. If so, then what more needs to be said about devotion to the pollen of his lotus feet, which is supreme bliss, arising in one's heart bringing about the cessation of all afflictions? This is the connection. || 14 ||
Appreciating the answer, he reveals his sense of fulfillment - sacchinna iti, in six verses. He addresses him as vibho, with the intention that "My doubt has been removed only by your influence, not by the power of my intellect." The doubt I had about how the pure consciousness can be the creator of the world, how the attributeless can have attributes, how the Lord can be independent and the soul dependent, etc. as mentioned before - that has been completely removed by your well-spoken words which are like a sword. Therefore now my mind moves decisively in both - the independence of the Lord and the dependence of the soul. || 15 ||
Hindī Anuvāda
If it is said that why then these are not perceived in God, the answer is that just as the movement of ripples etc. in water appears in the reflection of the moon visible in water, but not in the moon in the sky, similarly the false attributes of the body are perceived only in the embodied soul, not in the Supreme Self. || 11 || When dharma is practiced with desireless attitude, by the grace of God, through bhakti-yoga thus attained, this perception gradually ceases. || 12 || * * When all the senses withdraw from their objects and become steadily fixed in the witness Supreme Self Śrī Hari, at that time all the afflictions of the soul like attachment and aversion are completely destroyed, like a person in deep sleep. || 13 || * Describing and hearing the qualities of Śrī Kṛṣṇa pacifies the entire mass of sorrows; then what to say if love for serving the dust of his lotus feet awakens in our hearts? || 14 || * * Vidura said - O Lord! The sword of your logical words has cut my doubts to pieces. Now my mind is thoroughly entering into both subjects - the independence of God and the dependence of the soul. || 15 ||
SB 3.7.11-15
