Text 16: O learned sage, your explanations are very good, as they should be. Disturbances to the conditioned soul have no other basis than the movement of the external energy of the Lord.
Text 17: Both the lowest of fools and he who is transcendental to all intelligence enjoy happiness, whereas persons between them suffer the material pangs.
Text 18: But, my dear sir, I am obliged to you because now I can understand that this material manifestation is without substance, although it appears real. I am confident that by serving your feet it will be possible for me to give up the false idea.
Text 19: By serving the feet of the spiritual master, one is enabled to develop transcendental ecstasy in the service of the Personality of Godhead, who is the unchangeable enemy of the Madhu demon and whose service vanquishes one’s material distresses.
Text 20: Persons whose austerity is meager can hardly obtain the service of the pure devotees who are progressing on the path back to the kingdom of Godhead, the Vaikuṇṭhas. Pure devotees engage one hundred percent in glorifying the Supreme Lord, who is the Lord of the demigods and the controller of all living entities.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
Since you have explained well what that is - Hari's power which is ātmamāyā (self-illusion), the māyā related to jīvas, that abode, that shelter, due to its misfortune etc., what appears. Because it is meaningless like cutting off one's own head, unreal, baseless and without root. Because the root of this, the root of the universe, is one's own ignorance, without which there is nothing external. || 16 ||
He says: Due to limited knowledge, my doubt arose earlier. Yaśca etc. The most foolish one attached to the body etc. and the one who has attained the Supreme Lord beyond intellect and nature - just as they become happy, in the same way these jīvas live. That is the meaning. Due to absence of doubt and affliction. But he who desires to abandon the world due to contemplation of suffering, due to lack of experience of his own bliss, is unable to reject it. He indeed suffers - that is the meaning. || 17 ||
Now I have achieved my purpose since my doubt has been removed by you. Only the persistence of the sublated remains, which will also cease by your grace - thus he says. Not of the self, of the non-self, of the manifested world, though appearing, there is no meaning here, but only mere appearance - having ascertained this through service to your feet, I will also remove that appearance - that is the meaning. || 18 ||
In the feet of the enemy of Madhu (Kṛṣṇa), ratirasaḥ (delight in love) is an intense, irresistible, natural festival of love which crushes saṃsāra (worldly existence) - thus. || 19 ||
Ah, I have attained the difficult to attain - thus he says. Difficult to attain, rare are the paths of Vaikuṇṭha, of Viṣṇu or His realm, which are great, where by serving the great ones, hearing of stories of Hari occurs, from that love for Hari, and by that even contemplation of the body etc. ceases - that is the purport. || 20 ||
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
Svājñānaṃ vinā means only one's own ignorance. The meaning is: the root of the universe. || 16 || As stated in the Gītā: "He who is most deluded, and he who is beyond intellect." That is the meaning. Living itself is growth here, due to having multiple meanings - that is the idea. He states the intervening meaning: But he who. That is the meaning. Due to lack of certainty, he experiences only suffering - that is the idea. || 17 || That is the meaning. By the power of worshipping the Lord, even liberation is not difficult to attain, what to speak of absence of worldly appearance - that is the idea. || 18 || If asked whether service to Nārāyaṇa's lotus feet is useful for the goals of human life by removing the pain of saṃsāra, he says: By whose service - of you who are seers of Hari's true form, of the enemy of Madhu who does good for the world, who is unchanging. || 19 || Praising his own good fortune, he says: Difficult to attain, etc. || 20 ||
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
Repeating "without its meaning," he states the doubt-cutting statement: Sādhu etc. For which reason, that proper explanation - jīvamāyā is that which deludes jīvas, its shelter means caused by it, since it is illusory. The explanation of bahiḥ as vinā in the commentary - the difference in reading somewhere is due to scribal error. || 16 || Due to absence of doubt and affliction means: Due to absence of doubt for the fool, and absence of affliction for one who has attained the Supreme - that is the meaning. Since the intervening word is explained, "that is the meaning" is stated. || 17 || Persistence of the sublated means: persistence, appearance of what is known to be false, like the knowledge of two moons though sublated still continues due to eye defect - similarly, only mere appearance of the world remains - that is the meaning. Here in the world, there is no meaning, i.e. absolute reality. As stated: "In proximity to the present, like the present." || 18 || Having stated the incidental result of serving the feet of Vaiṣṇavas, he states the main result: Yatsevayā etc. Yeṣāṃ yuṣmākam - since "you" was mentioned in the previous verse, like in "What was done by the beautiful moon with attendants in front," there is no expectation of a correlative pronoun for the relative pronoun in the latter sentence. Kūṭastha means unchanging. Or kūṭa refers to Govardhana Hill known as Annakūṭa - of the enemy of Madhu (Kṛṣṇa) who resides there, ratirāsaḥ means direct vision of the rāsa-līlā with such love - that is the meaning. Intense, irresistible means eternal. Since the rāsa-līlā is predominantly dancing, and dancing is predominantly movement, vyasana in the feet means sorrow or absorption in other activities, which it crushes i.e. destroys - thus. || 19 || By api in "even contemplation of the body etc.," it is suggested that love itself is the highest human goal, while cessation of body-identification is incidental. Thus by the purport, dry knowledge is disregarded. || 20 ||
Śrīmad Vīrarāghava Vyākhyā
Elaborating further on the previous point, he praises with "sādhu". The self (ātmā) is the individual soul (jīva), māyā is prakṛti - both are indeed the abode of Hari, His dwelling place. This is well said by you - this is the meaning. Previously, by giving the example of the soul being untouched by cutting etc. of the body, the absence of faults in the sentient and non-sentient that constitute the body of the Supreme Self was well stated. Therefore, the pervasion of the sentient and non-sentient by that Lord was affirmed in the first half. How are the sentient and non-sentient His abode? This world is not perceived as having Him as its essence. To this he says "yadbhāti". That which appears as the root of the universe, the cause of the universe, is external to His vision. This world which has no outside or inside, appears rootless, devoid of the root that is the Supreme Brahman, not having That as its essence. This means it appears meaningless, empty of purpose, objectless, in the form of an illusion. By this it is said that the appearance of not having Brahman as its essence is false. || 16 ||
Thus, saying that the perception of the body as the self is illusory, he states the suffering of those who are deluded about the non-Brahman self and the body as the self, with "ya". He who is most foolish and he who has gone beyond intellect, realized the Self that is of the nature of Brahman - both these, the most foolish and the knower of the true nature of the Self, sleep happily. The meaning is that even for the most foolish, foolishness itself produces some happiness. This refers to the complete suffering of the one in between - he who is neither most foolish nor gone beyond intellect, but is of doubting nature, suffers. || 17 ||
Stating that the perception of the body as the self is illusory, he states the root cause for its removal with "arthābhāvam". Having ascertained the absence of purpose, the absence of selfhood, of both that which is perceived and that which is not perceived, of the self and non-self, the body, the word "na" having a negating sense, that perception of the body as self also, by service to your feet, meaning by service to the saintly - this is the meaning. I remove, I negate - this is the meaning. || 18 ||
He states that service to the saintly is indeed the primary cause, with "yatsevayā". By whose service, by service to which saints, in the feet of the immutable, unchanging, enemy of Madhu, the Lord, intense, unobstructed by obstacles, remover of the three types of sufferings, delight in love, surge of love, devotional ecstasy would arise. || 19 ||
He states through contrast that even service to saints is obtained through much austerity, with "durāpā". For one of little austerity, one devoid of austerity, service to the devotees who are the means to Vaikuṇṭha is indeed difficult to obtain, hard to get - this is the meaning. What kind of devotees? Where, on the paths to Vaikuṇṭha, Janārdana, the God of even gods like Brahmā, is praised. By this it is indicated that service to saints produces devotion through the channel of hearing etc. || 20 ||
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
Due to lack of decisiveness in our words, is there no doubt? To this he says "sādhu". O learned one! One with knowledge worthy of direct realization of Brahman! What you have stated - that Hari's self and māyā are the abode, the support of His essential power, this indeed is the glory of the Lord - that is proper, suitable for removing doubt. By the word "ātmā", the meaning of māyā as illusion is completely removed. Even though it is so, it appears purposeless, rootless, without any other cause apart from what was seen before, like the perception of the body as self etc. in the mind. Brahman, the root of the universe, does not remain outside my knowledge. Therefore I am as if fallen from both - this is the remainder. || 16 ||
He clarifies this further with "yaśca". In the world created by Brahmā, he who is most foolish, extremely devoid of knowledge and discrimination, and he who has gone beyond intellect, prakṛti, to Brahman - both of them sleep happily like one intoxicated or asleep. The person in between them suffers like one seeing a dream. The meaning is that I too suffer thus. || 17 ||
If you are one among those in between, you would not be liberated without overcoming doubt, as per the statement "Those who are full of doubt about the truth, all of them go to hell." Anticipating this, just as one who doubts whether something is a post or a person, removes the doubtful perception through the words of a trustworthy person or by seeing the hollow, branch etc., and arrives at the definite knowledge that this is indeed a post, not a person, similarly I too, by the grace of service to your feet, by your instruction, having ascertained the purposelessness, the absence of purpose upon examining the true nature of the individual self, of the body, its relations, the "I" and "mine" etc., which though perceived as the self due to delusion, and having removed that perception pertaining to both, obtain knowledge useful for the goal of human life - with this intention he says "arthābhāvam". By the word "api" he indicates the primacy of service. The word "ca" is used to conjoin the removal of doubt and attainment of definite knowledge. By "parāṇude" which is necessarily in parasmaipada, used otherwise, he indicates that though the experience exists, he speaks otherwise, like "vidura". It should not be said that one born in the śūdra class does not have correct knowledge at all, because of the statement "Droṇa, Aśvatthāmā, Kṛpa, the Pāṇḍavas, Bhīṣma, Vidura, Sañjaya and others who are parts of gods there, have direct realization of the truth." If it is argued that this amounts to speaking untruth, no - only what is asked should be stated, not what is not asked. Because refraining from speaking about matters not asked about is a virtue, for the purpose of self-control. For the self which has no qualities, speaking of absence of qualities is not untruth. Even speaking about what is not asked, for the sake of self-control, becomes a virtue indeed, as per the statement. || 18 ||
Service to the lotus feet of Śrī Nārāyaṇa would be useful for the goal of human life by removing the pain of worldly existence. Lest there be doubt about what service to our feet will do, he says "yatsevayā". By service to whom, to you who are seers of Hari's true nature, in the feet of the Lord, intense, stronger delight in love, love in the form of play, or attachment characterized by love would arise - this is the connection. By "madhudviṣa" it appears that Hari remains only outside. To negate this, "kūṭasthasya" - of one who dwells inside as the controller of the masses of sentient and non-sentient, or who is external to modifications like anger etc. || 19 ||
He states that service to great souls like you is obtained only through previously accumulated merits, not by others, with "durāpā". Service to great souls who are the path, the means of instruction of knowledge, to Vaikuṇṭha, is indeed difficult to obtain. The word "hi" means "indeed". He states the reason for the difficulty in "yatra". Where, in whose vicinity, for those averse to the Lord, talk of Janārdana is unbearable. Therefore, because service is difficult to obtain due to unbearableness for those who bring up topics of the Lord. Janārdana - one who destroys birth, implying death also. The root "arda" means to injure, to go. || 20 ||
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
It restates the determined meaning in removing doubt, saying "well done" with five verses. The inconceivable movement which is the abode of Hari's self-dependent māyā (illusion) is indeed well explained, because without that external [māyā], the universe which is purposeless, unreal and rootless, as well as the ignorance that is the cause of its superimposition, do not exist even for the individual souls. [16] The most foolish one, devoid of discrimination between essence and non-essence, enjoys happily. The two become free from the affliction of doubt. The doubtful one is concealed. [17-18] How much is the mere urging away of the appearance of the material world, since from addiction to serving that, it is indeed an incidental quality of one who is [already] intoxicated. [19-20]
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
"Now, how have you determined my statement?" To this he says: "O Brahman! You have spoken well, in a way that is correct. What is that? This is indeed the shelter of Hari's external potency which is the self-māyā. Although the Lord is without qualities, His possession of qualities and His agency in creation etc. appear through those qualities. It is purposeless due to His being self-satisfied. It is rootless due to the absence of any other purpose for Him. You have spoken about what pertains to the Lord as being indeed inconceivable. Similarly, this bondage of ignorance for the living entity and the resulting misfortune etc. are indeed the abode of the self-māyā. You have also spoken about what pertains to the living entity as being purposeless, causeless and unreal." This is Vidura's statement in brief. Moreover, without that external self-māyā, there is no root cause of the universe. Thus the Lord's creatorship of the universe, His possession of qualities and activity are not established in His essential nature. [16] "Due to limited knowledge, until this day I was indeed immersed in the misery of doubt" - saying this, he states: The most foolish one, like an animal, having attained the Supreme Lord with an intellect attached to sense objects, from nature. Those two exist happily, just as it should be. Due to the absence of the affliction of doubt, they increase with the bliss of sense objects and the bliss of the Lord. But one who desires to abandon the material world through contemplation of misery, but is unable to do so due to lack of devotion to the Lord, that intermediary one, submerged in the ocean of doubt due to the absence of both types of bliss, suffers. [17-18] Moreover, saying "Even now a remnant of my affliction remains," he states: Having ascertained through the conclusion spoken by your mouth the absence of the living entity's purpose and the absence of real misfortune etc., I will remove even that non-appearance of the unreality of the purpose that appears. [18] Saying "What is impossible for service to the Lord's devotees?", he states with "yat". Of the Lord who is unchanging, all-pervading in time as the Supreme, "One who is all-pervading in time is called kūṭastha" - thus [states] Amara. Of Madhusūdana, the destroyer of the devotee's material existence like [he destroyed the demon] Madhu, in His feet, through rati (affection) which is emotional devotion, rāsa which is the collection of mellows like śānta (neutrality), dāsya (servitude) etc. arising from the combination of vibhāva (stimuli) etc., intense through its own sweetness, both mundane and transcendental. By that which suppresses all sweetness, how little is this urging away of the state of non-appearance - this is the meaning. [19] Moreover, saying "This very service to great souls is indeed extremely rare", he states with "of little austerity". In common parlance, due to the absence of being the result of austerities, as it is obtainable only through their grace, [it is available] always in the stage of practice and perfection for those devotees who are the path to Vaikuṇṭha. [20]
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
O wise one, you have spoken well, correctly stated. He says that very thing: This māyāyana, abode of māyā, of the souls, which is the transformation of the potency called māyā, is indeed of Hari, made by Hari alone. How is it? It is the root of the universe, in which are all the universes, the roots which are authoritative sources like śruti, smṛti etc. And that which is external, the theory of causes like the unspiritual pradhāna etc. which is outside śruti etc., that is not, as it is rootless, therefore it appears purposeless, to be abandoned from afar by one desiring liberation - this is the meaning. [16-17] Having ascertained that the misidentification of the self, expressed by the word "ātmaviparyaya", which is the ego of identifying with the body, is produced by māyā, he states that its complete cessation will occur through service to your feet, saying "arthābhāvam". Having ascertained through service to your feet the absence of purpose, the absence of selfhood, of the non-self, of the body etc., which appears as the self, even of that appearance, I will remove, I will dispel even that appearance - this is the connection. [18] Ratirāsa is the festival of devotion. It crushes, destroys the addiction which is the cause of all addictions, the flow of birth and death. [19] In the paths to Vaikuṇṭha, in the great souls who are the means of attaining it. [20]
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
He indicates those two: "yaśca mūḍhatama" etc. One who has not engaged at all for the sake of knowledge, behaving according to worldly logic, making effort only for the removal of illusion, afterwards knows everything without doubt by the Lord's grace when that [illusion] is removed. Or, having abandoned the deluded intellect along with the Lord's grace given by a true guru, gone beyond the intellect, situated in his own nature, he abides happily due to the prior cessation of misfortune. But the intermediate one situated in the middle, having little knowledge and little devotion, due to lack of determination and lack of shelter in either knowledge or devotion, suffers like one mounted on two boats. In the worldly foolish view, the statement of equal happiness for both would be contradictory, or there is no happiness for fools. [16] Thus having ascertained the meaning of scripture, he relates that something has arisen for himself and something has not, in both ways: "arthābhāvam" etc. It is indicated that the nature of the purpose appearing from scripture does not exist. The absence of purpose of the non-self is established from the śruti "All this is indeed the self." Henceforth there is appearance, the obstruction of objects is removed; I remove even that appearance through service to your feet, through service to the guru's feet. Although by nature the guru does not instruct, nevertheless when service is being performed, by his quality or by his instruction there will be touching of the depths, therefore I will remove even that, I will dispel it, since half is removed just by following the path of knowledge; otherwise he would remove it just by service to the Lord's feet. "I" indicates one's own qualification, as it is indeed the Lord's order; otherwise he would remove it just by following the path of devotion. And qualification is to be attained again. [17]
Moreover, in the path of devotion to the Lord, service to the guru is beneficial for bhakti. It is said - "By whose service to the Lord..." There are three attributes of the Lord to avoid conflict with the three paths, otherwise in the absence of guru service there would be conflict with other paths and bhakti would not exist. There, "of the Lord" (bhagavataḥ) refers to the Lord who follows the path of devotion, "of the immutable" (kūṭasthasya) refers to the one who follows the path of knowledge, and "of the enemy of Madhu" (madhudviṣaḥ) refers to the hater of demons. Taking the honey of all the virtuous or flowers of the gods, and vomiting it from his own mouth, honey is produced; similarly, taking strength and creating their own nature there, the demons created Madhu as an opponent of all dharma and a killer of Brahma. Kaiṭabha is an obstacle to the knowledge portion, hence Kapila said "destroyer of Kaiṭabha". Of such a Lord. There would be enjoyment of pleasure (ratirāso bhavet), there would be delight in pleasure (rativilāso bhavet). The word "vilāsa" indicates control of the feet. Or rāsa is the collection of various pleasures of all the senses. "Of the feet" (pādayoḥ) refers to the intention of incarnation. Even worldly delusion goes away - hence "intense" (tīvra). It quickly touches the bottom. The intermediate sorrows are incidental to it, hence it is said - "destroyer of afflictions" (vyasanārdana). It is his attribute that he destroys various worldly afflictions. Hence the cessation of afflictions is incidental to rāsa. Therefore, as it accomplishes both paths, guru service is beneficial for all of them. || 18 ||
Then, wondering why not everyone does it, he says - "difficult to attain" (durāpa). For those with little austerity, service in the paths to Vaikuṇṭha is difficult to attain - difficult to obtain. The singular is used to indicate rarity. To establish the greatness of devotees of the Lord, it is said "in the paths to Vaikuṇṭha" (vaikuṇṭhavarṭmasu). In the paths that lead to Vaikuṇṭha. Or of the all-pervading Vaikuṇṭha or the Lord. He establishes their being on the path to Vaikuṇṭha by saying "where it is eternally sung" (yatropagīyate nityam). Where among the devotees of the Lord, the Lord is eternally sung. This indicates gradual progress there. The qualities of the Lord come together on the path of the Lord like the fragrance of flowers; hence their singing, the singing of those situated in the heart and manifesting there. The intensity of joy indicates nearness to the path. Due to constant joy, removal to a distance by the wind of śruti is negated. Moreover, he is the God of gods, above the gods. Therefore this path is superior to the path of the gods and even to sacrifice. Moreover, this Janārdana, being the doer of the effects of knowledge, moves people. Therefore, service to the singers of the Lord's qualities is best even compared to the path of knowledge which removes the insentient - this is the meaning. || 19 ||
Thus, having examined the prima facie and established views, he asks to know other details - "Having first created mahat and the others..." (sṛṣṭvāgre mahadādīni). There, in the beginning with two and a half verses he restates what was said before, otherwise due to forgetting the stated meaning it would not be possible to speak further. And what has been ascertained is stated briefly. Mahat and the others are the twenty-three principles. Their modifications are the intermediate divisions, the divisions of sattva etc. or the divisions of adhyātma etc. And their creation is in order. And the extraction of virāj from them is for the essence of the puruṣa. He enters after that. The meaning is clarified by restating what was explained. Without his entry, the activities within the universe would not occur. "All-pervading" (vibhuḥ) means in the form of capability. || 20 ||
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
Regarding "absence of meaning" (arthābhāvam). "According to scripture" (śāstrataḥ) etc. The meaning is: It is indicated by scripture that the nature of meaning that is perceived by worldly vision does not exist. "Absence of meaning" (arthābhāva) means absence of the nature of meaning. "In the same way" (tathaiva) means because of the instruction that qualification is obtained only through the guru. || 17 ||
Regarding "by whose service" (yatsevayā). "Three attributes" (viśeṣaṇatrayam) means because the word "bhagavat" has both etymological and conventional meanings, in its etymological part it has the nature of an attribute - this is the meaning. || 18 ||
Regarding "difficult to attain" (durāpa). They state the purport of the word "eternal" (nitya): "By this" (anena) etc. || 19 ||
Śrī Giridhara-kṛtā Bāla Prabodhinī
Indicating that you alone are able to resolve this due to being a knower, he addresses: "O wise one" (vidvan). The māyā of the self, which is a portion of the Lord, namely the soul, which is deluding ignorance, its support and hence baseless, rooted in the superimposition of the body etc. on the self, and hence meaningless, appears as this happiness, sorrow etc. which is unreal. Since the root cause of the universe does not exist outside of Hari, this has been well and truly spoken by you - this is the connection. || 16 ||
Indicating that due to limited knowledge I have experienced the torment of doubt, he states the worldly situation: "And who" (yaśca). In the world, the person who is most deluded, with mind fixed on sense objects due to superimposition of the body etc., and the one who has gone beyond nature, the intellect, to the Lord - they both thrive, live as there is happiness. Due to absence of the torment of doubt. But one who is in between, of limited knowledge, desires to abandon the world due to contemplation of sorrow, and is unable to destroy it due to lack of experience of self-bliss - he is tormented by various doubts - this is the meaning. || 17 ||
Now he says that even after removal of delusion, continuation of what has been sublated remains, and that too will cease by your grace: "Meaning" (arthe). Having ascertained through your words the absence in the self of qualities like birth, death, happiness, sorrow etc. of the non-self - body, senses, inner organs etc. - which are perceived even in the self, I will remove that perception also by service to your feet - this is the meaning. || 18 ||
How can practice cease merely by our service? Anticipating this question, he says it is through devotion to God - yatsevayeti. The meaning is: By whose service, you devotees, an intense, unobstructed, affliction-removing, suffering-alleviating love and joy arises in the feet of the Lord.
Now, how can mere love for God's feet remove the suffering of saṃsāra (worldly existence)? Anticipating this question, he says it is because it removes all faults including demonic ones, with the intent: madhudviṣa iti, meaning "of Madhusudana". Thus, wouldn't this imply changeability in Him? Anticipating this objection, he says: kūṭasthasya iti, meaning "of the unchanging one". || 19 ||
Hi iti - this is well-known. For a person of little austerity, service is difficult to attain on the paths to Vaikuṇṭha, which are pervaded by Vaikuṇṭha or are the means to attain the Lord. Now, how can devotion arise even through that service? Anticipating this question, he says with the intent that it is through hearing His stories, etc. There, where the Lord, who is the God of even the gods like Brahma, is constantly praised among those devotees. Suggesting the reason for devotion to Him removing the suffering of saṃsāra and for His being the God of gods, he says: janārdana iti. Meaning: He removes people's ignorance, thus He is the giver of liberation. || 20 ||
Hindī Anuvāda
O learned one! You have said very correctly that the basis of the suffering etc. that the jīva experiences is only the māyā (illusion) of the Lord. That suffering is false and rootless; because the root cause of this universe is nothing other than māyā. || 16 || In this world, only two types of people are happy - either those who are extremely foolish (ignorant), or those who have attained Lord Sri beyond intellect etc. People of the middle category who are doubtful only experience suffering. || 17 || O Lord! By your grace, I have become certain that these non-self objects do not really exist, they only appear to. Now by the power of serving your feet, I will remove even that appearance. || 18 || By serving these holy feet, intense love and increasing joy arises in the lotus feet of the eternally perfect Lord Sri Madhusudana, which destroys the torment of coming and going. || 19 || Great souls are themselves the direct paths to attaining God, where the qualities of Sri Hari, the God of gods, are always being sung; it is extremely difficult for a person of little merit to get the opportunity to serve them. || 20 ||
SB 3.7.16-20
