Text 26: The Lord showed His lotus feet by raising them. His lotus feet are the source of all awards achieved by devotional service free from material contamination. Such awards are for those who worship Him in pure devotion. The splendor of the transcendental rays from His moonlike toenails and fingernails appeared like the petals of a flower.
Text 27: He also acknowledged the service of the devotees and vanquished their distress by His beautiful smile. The reflection of His face, decorated with earrings, was so pleasing because it dazzled with the rays from His lips and the beauty of His nose and eyebrows.
Text 28: O my dear Vidura, the Lord’s waist was covered with yellow cloth resembling the saffron dust of the kadamba flower, and it was encircled by a well-decorated belt. His chest was decorated with the śrīvatsa marking and a necklace of unlimited value.
Text 29: As a sandalwood tree is decorated with fragrant flowers and branches, the Lord’s body was decorated with valuable jewels and pearls. He was the self-situated tree, the Lord of all others in the universe. And as a sandalwood tree is covered with many snakes, so the Lord’s body was also covered by the hoods of Ananta.
Text 30: Like a great mountain, the Lord stands as the abode for all moving and nonmoving living entities. He is the friend of the snakes because Lord Ananta is His friend. As a mountain has thousands of golden peaks, so the Lord was seen with the thousands of golden-helmeted hoods of Ananta-nāga; and as a mountain is sometimes filled with jewels, so also His transcendental body was fully decorated with valuable jewels. As a mountains is sometimes submerged in the ocean water, so the Lord is sometimes submerged in the water of devastation.
Text 31: Lord Brahmā, thus looking upon the Lord in the shape of a mountain, concluded that He was Hari, the Personality of Godhead. He saw that the garland of flowers on His chest glorified Him with Vedic wisdom in sweet songs and looked very beautiful. He was protected by the Sudarśana wheel for fighting, and even the sun, moon, air, fire, etc., could not have access to Him.
Text 32: When Lord Brahmā, the maker of the universal destination, thus saw the Lord, he simultaneously glanced over creation. Lord Brahmā saw the lake in Lord Viṣṇu’s navel, and the lotus flower, as well as the devastating water, the drying air and the sky. All became visible to him.
Text 33: Lord Brahmā, thus being surcharged with the mode of passion, became inclined to create, and after seeing the five causes of creation indicated by the Personality of Godhead, he began to offer his respectful prayers on the path of the creative mentality.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
For men who worship with pure Vedic methods to attain their desired fruits, showing the wish-fulfilling lotus-like feet, slightly raising and offering them. Their toenails are like moons, their rays like fingers, with beautiful petals. [26]
Whose smile removes the world's pain, adorned with shining earrings, with lips red like bimba fruit, with a beautiful nose, with beautiful eyebrows, honoring the worshippers. [27]
With yellow garments like kadamba pollen, adorned with a waistband on the hips. O child, with the Śrīvatsa mark on the chest, adorned with a beloved, priceless necklace on the chest. [28]
Describing him in the form of a great sandal tree. With excellent armlets and bracelets, and the best jewels, arms like thousands of endless branches. A sandal tree also has branches covered with fruits and flowers like armlets. With the unmanifest pradhāna as the lower part or root. Or, with the unmanifest Brahman as the root, as it is the manifestation of Brahman. The tree's root is also not manifest. The king of snakes with his coils, or body parts, wrapped around the trunk. As the śruti says "O tree, grow with a hundred branches." It is also wrapped with snakes. [29]
Though already described as a mountain, further describing with additional attributes. The abode of moving and non-moving beings, a friend of snakes, surrounded by water like Mainaka mountain, with thousands of golden peaks like crowns, with the Kaustubha gem clearly visible in the center like a jewel in a mountain's core. [30]
Moreover. Covered with a forest garland hanging from the neck. With Śrī who has the Vedas as bees. He saw Hari in this mountain form, meaning he recognized him as Hari. Inaccessible to the sun and others, meaning unable to be comprehended by their activities. And in all three worlds, with guards running around for protection, difficult to approach due to weapons like the Sudarśana disc used in battle. [31]
As soon as he saw Hari, he saw in his navel lotus the breath, the wind of dissolution, and space - the sources of world creation. [32]
The seed of karma, the cause of world creation. Colored by rajas, desiring to create beings, focused only on the five starting with the navel lotus even for dissolution, he praised the Lord worthy of praise. How? With mind fixed on the unmanifest path of the Lord. [33]
Thus ends the 8th chapter in the 3rd canto of the commentary.
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
"Sambheda means splitting and joining" says Medinī. Stating the meaning of sambhinna as bhinna here is only to show the prefix sam- illuminates the verbal meaning, not that a mere prefix has meaning. [26]
Subhru with uvaṅ is archaic. [27]
Meaning: The chest adorned with a precious necklace. [28]
Based on Yādava's statement "Avyakta means pradhāna, unmanifest, Brahman, unclear, and foolish", he says "or". Whose root is not explained as "this is thus" even by knowers of scripture, or rootless as the root of all, or with unmanifest prakṛti as the root cause, as the Mahābhārata says "From that unmanifest arose the three guṇas, O best of twice-born." Or based on statements like "He is unmanifest, inconceivable", the Lord himself is the root. He cites śruti as proof for valśa meaning trunk: "Its trunk is a hundred branches, the tree grows." That sandal tree also. As the great poet says "In the paths entwined by snakes." [29]
He speaks again following the lion's glance method: With "casting a glance" etc. That mountain is also thus the abode of moving and non-moving beings. That mountain also. Thus protected by ocean water, that Meru etc. including Kailāsa, thus with golden etc. peaks like a mountain. [30]
He describes again separately from the mountain. Moreover: "Nivīta means hanging from the neck" says Amara. Āmnāya means where dharma etc. are repeatedly described, or āmnāyas are the Vedas constantly recited by those desiring auspiciousness. Meaning: Just as one obtains a jewel thinking it's a jewel in a jewel's light, so though perceiving with the idea of a mountain, he obtained Hari himself, by the principle of concordant error. As Vidyāraṇya says "Error of lamp light for a jewel is discordant error. Error of jewel light for a jewel is concordant error." Meaning: As the smṛti says "Neither sun, moon nor fire illuminate That", and śruti "The sun does not shine there" etc. He states it's unattainable without devotion, saying "moreover". For protection means to prevent undevoted people and demons from approaching there, as there can be no other protector for the protector of all, by the principle "Manu's offspring are protected by their own power." [31]
He saw only the five - the three elements starting with water, the self, and the lotus, not earth etc. [32]
That Brahmā, thus endowed with rajas, focused, meaning thinking "How shall I create?", taking refuge in the Lord alone, abandoning attachment to creation, praised the Lord alone. [33]
Thus ends the 8th chapter of the 3rd canto in the Bhāvārthadīpikāprakāśa on the Śrīmad Bhāgavata.
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
Combined and joined (4) || 26 || * * In case of being a qualification of the face, it would be subhruṇeti, so the word ca is separately implied (5) || 27 || * * The meaning is explained by repetition and commentary on vakṣasī (on the chest) (6) || 28 || * * Through metaphor, the identity of the two, that Lord as the controller of pradhāna (primordial nature), its lower part being the cause, being the root, as the Lord is not prakṛti (nature), or in case of dislike, yadvā (or) as Brahman being only non-conceptual knowledge, being the root as it is the qualifier, as non-conceptual direct perception is primary, the Lord with concepts is the manifestation of Brahman. Aṅghripendraṁ (the best of trees), in the Vedas "śatavalśā śataskandhi virohitā" (sprouted with hundred branches and hundred trunks) (7) || 29 || * With other qualifications, moving and non-moving, kastvā etc., he is also a mountain (8) || 30 || To overcome with its own functions like heat etc., the meaning is explained as having economic purpose (9) || 31 || * * Thus, beyond the five is the instrument of creation || 32 || Thus, being affected, even with mind fixed on creation, having placed his mind, he praised, is the connection || 33 ||
Śrīmad Vīrarāghava Vyākhyā
Puṁsām iti. (For men) For his own desire, for desired fruits, through distinct paths, through unmixed duties of varṇas and āśramas etc., for men who worship, it yields desires, the desired fruits, thus kāmadugha (wish-fulfilling), that lotus foot, showing that mercifully, he saw the person. How was the lotus foot? The nails are indeed moons, by their rays, broken, permeated, that is the meaning. And those fingers are indeed beautiful petals || 26 || * * Mukhena iti. (With the face) Of the worlds, of the worshippers, removing suffering, removing sorrow, with a smile, in which, with that, with shining earrings, adorned, with the splendor of the lower lip, reddened, behaving like red, with a beautiful nose, with beautiful eyebrows, with such a face, honoring the worshippers || 27 || * * Moreover, with a yellow garment like kadamba pollen, and with a waistband adorned on the hips, O child! O Vidura! With endless wealth, very valuable, with Śrīvatsa mark, that chest, beloved of it, adorned with even more beautiful ornaments, and with a garland || 28 || * * Again, to describe him in the form of a sandal tree, he qualifies him. Precious armlets, arm ornaments, the best of jewels, with those covered, which are arm-sticks, arms indeed, thousand endless branches of that, that tree also has branches covered with fruits and flowers equal to armlets etc. Having the unmanifest Brahman as its root, that, being the manifestation of Brahman, as even a tree has an unmanifest root. Bhuvanāṅghripendraṁ (the best of world-supporting trees), the cause of the worlds, the best of trees. By the coils of the king of serpents, Ananta, by the body parts, entwined, the trunks which are its branches || 29 || * Prekṣāṁ kṣipantam (casting glances), here described in the form of a mountain, again described with other qualifications starting with carācara (moving and non-moving). The Lord himself is mahīghra (mountain), how is he? The abode of moving and non-moving beings, a mountain is also thus. A friend of the king of serpents, Śeṣa, a mountain is also a friend of serpents. Embraced by water, surrounded by water, a mountain like Maināka is also thus. Thousands of crowns are indeed golden peaks of which, that, like Meru etc. Clearly visible kausthuba gem in the center, in the form, of which, that. Even in a mountain's center, sometimes a gem becomes visible || 30 || * * Moreover, covered with a forest garland, spread on the neck circle, how is the forest garland? With the glory of Vedic bees, Vedas are indeed honey-makers, bees, with their glory, with one's own fame, full of one's own fame, with bees in the form of Vedas singing one's fame, that is the meaning. Unapproachable by sun, moon, wind, fire etc., unable to be overcome by their own functions, that is the meaning. There is also the reading sūryendu tārāgnyagamam, then the meaning is "not illuminated even by sun etc." Thus the Veda says "Where the sun does not shine, nor the moon and stars." With three abodes, having splendor in three worlds, for protection circling, with chief warriors, having battle as their purpose, with weapons like Sudarśana etc., difficult to approach || 31 || Tarhīti. When indeed he saw Hari, then indeed with a vision for world creation, whose knowledge is for the purpose of world creation, he, the creator of individual worlds, the creator god Brahmā, in the Lord's navel-lake, a lotus, breath the wind of the time of dissolution, momentary water, and himself, he saw. Beyond that, lotus etc., he did not see anything else, like the method of creation, that is the meaning || 32 || Then, not having obtained knowledge of world creation, to obtain that he praised the Lord, thus it is said in sa iti. He, Brahmā, affected by rajas, the quality of passion, thus desiring to create beings, only this much, only the five starting with navel-lotus, facing towards creation, facing towards, eager, desiring to create - by these two, desire and effort are stated so there is no repetition. On the unmanifest path, of unclear movement, in the Supreme Person, placed, whose mind is fixed, he, praiseworthy, karma-bīja (seed of action), action is done thus karma is the world, "Of whom this is karma" says the Veda, its seed, the cause, the Lord, he praised || 33 ||
Thus ends the eighth chapter in Śrīmadbhāgavata Mahāpurāṇa's third skandha, in the Bhāgavatacandracandrikā composed by Vīrarāghavācārya || 8 ||
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
It fulfills desires, hence it is kāmadugha (wish-fulfilling), showing that lotus foot to people - this is the meaning. If so, why did not all people attain the goals of life? To answer this, he says: For their own desires, with separate paths distinguished as Vedic etc., for those who worship as they face, whose fingers are like moon rays, with beautiful petals, that lotus foot - for the understanding of ignorant people it is described thus, meaning this lotus foot is inherently different from other lotuses. 26
With a face as if honoring the surrendered people, standing - this is implied. He describes the face with "smiling to remove people's suffering" etc. With a lower lip glowing red, with a beautiful nose, with beautiful eyebrows, thus with beautiful eyebrows. This word is neuter like the word sudhāla. 27
Filaments are stamens, kadamba is that flower, waistband is belt, with endless wealth - this indicates the necklace's abundance. O wise child! Dear to the chest marked with Śrīvatsa. 28
Now he describes Hari comparing to a tree with "supreme": With excellent armlets and bracelets adorned all around, whose thousand arms are like branches, thus described; with the unmanifest primordial nature of three qualities at the root, or the cause of nature, as per "From that the unmanifest with three qualities arose, O best of twice-born"; or with unknown lower region, as Yādava says "In the primordial, manifest and unmanifest are unclear in Brahman"; the lord of feet existing in the worlds, or the best of the fourteen worlds known as feet. Covered with the coils of the king of serpents Śeṣa. This applies to both. 29
Again he describes comparing to a mountain with "abode of moving and unmoving": He saw the divine mountain named Nārāyaṇa - this is the meaning. The abode of the moving and unmoving world, as per "Abode means dwelling, shelter"; whose thousand crowns are like golden peaks flooded by the waters of dissolution; with the Kaustubha gem manifesting at the throat, the ornament born from the ocean Kustubha - as per the dictionary "Garbha means belly, costume, swallowed, crest". 30
The Vedas are bees, with their shelter the garland of his own fame and glory worn around the neck - this is implied. For this long time, Brahmā did not see the variegated non-liberated Brahman, not the eternally liberated attributeless - to explain this he says "sun" etc. Surrounded by the liberated sun, moon, wind, fire etc. who always remain near the three-fold abode Viṣṇu, going around. Here insertion of "etc." should be understood by transposition. As per the teacher's statement "sun, moon, wind, fire etc.", and circumambulating, surrounded by the chief attendants and city guardians of Hari - this is implied. As stated "Brahmā saw Viṣṇu surrounded by the liberated wind etc." and other special statements. "Difficult to approach" also indicates Viṣṇu attended by the liberated. 31
He says what was gained by this with "then": When he saw Hari thus, then he saw himself situated in the lotus arisen in the navel lake. Brahmā's vision of world creation: Those whose nature is liberation distinguished by knowledge of the world, the sun etc., their vision is devoid of world creation - the dissolving waters, air etc., he saw only this, not anything else beyond. It means Brahmā saw only the liberated sun etc. and the dissolving waters etc., nothing further. Or, the vision of knowledge of the world devoid of creation etc. activities, of the attributeless, does not go beyond this - this itself is the vision of the attributeless, is the idea. 32
"I am created by Hari for this purpose, I cannot do it without his grace, so I will please him with praise and accomplish the desired task of service with knowledge and power enhanced by his sidelong glance" - with this idea he praises him, saying "seed of his own action": He, Brahmā, praised that Lord. What kind? The seed of his own action, the manifester of the unseen causal potency for creation. What kind of Brahmā? Affected by the quality of passion. He states the result of that influence with "progeny": Seeing this much means of creation, inclined towards diverse creation, with mind fixed on the imperceptible path characterized by Brahman, with mind settled on the objectless. 33
Thus ends the 8th chapter in Śrīmad Vijayaḍhvaja Tīrtha's Padaratnāvalī on the Third Canto of the great Purāṇa Śrībhāgavata. 8
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
"With imperceptible root" means: Whose root is not manifested or spoken of by knowers of scripture, meaning rootless as the root of all, or the imperceptible Lord himself is the root. The lord of the worlds in the form of feet. 29-31
"Then" means: After this, for creation. 32
"He" means: Joined with passion, desiring to create progeny, seeing only this much - the fivefold navel lotus etc. - as the cause of world creation, though with mind fixed on manifestation, but with mind fixed on the imperceptible Lord, he praised - this is the meaning. 33
Thus ends the 8th chapter of Śrī Jīva Gosvāmī's Kramasandarbha on the Third Canto of the great Purāṇa Śrīmadbhāgavata.
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
For one's own desire, for the desired fruit. Or, the Lord Himself is one's desire, meaning to attain the Lord Himself. Or, for the desire of the Lord Himself, to please the Lord through service. With pure paths unmixed with knowledge, action, etc., or with paths of servitude, friendship, etc., showing one lotus foot slightly raised among thousands of lotus feet, fulfilling desires useful for service. That lotus foot is referred to in singular in the next verse. Here, in the context of the Lord, the three verses starting with "puṃsām" show Brahmā's vision of Śrī Kṛṣṇa's incarnation, as stated in the Gopālatāpanī śruti: "Then that brāhmaṇa said: Constantly meditated upon and praised by me, at the end of a parārdha, He appeared before me in the dress of a cowherd" - this is the story from the Brahma-saṃhitā. Some say it refers to the vision of the right lotus foot raised of that very Madana-Gopāla form with a tribhaṅga pose and crossed feet. The toenails are like moons, and the rays from them decorate the beautiful petals of the fingers. The lotus is said to be wondrous as it blooms in moonlight. || 26 ||
Honoring the worshippers, reciprocating their worship, as if repaying the debt of their service by accepting their offerings of enjoyment, liberation, etc. Ārti means either general suffering or the pain of eagerness to see Him. With one beautiful eyebrow, revealing secret feelings. This indicates that only special devotees are worthy of such honor. || 27 ||
O Vidura! The chest adorned with Śrīvatsa, beloved of the garland. || 28 ||
To describe Him as a great sandalwood tree, as His fame's fragrance pervades the entire universe. His arm-branches are thousands, infinite, and all-pervading. His root is unmanifest and thus indescribable, being beginningless. As stated: "He is the self-supported shelter of all shelters." In the tree analogy, this is clear. He protects the fourteen worlds with just one foot, being the lord of all powers. Or, among the worlds, those protected by His feet are entwined by the hoods/body parts of Ananta, the lord of serpents. "Growing with a hundred branches," as stated in śruti. Or, with trunk and branches entwined by many serpents. || 29 ||
Having described Him as a sandalwood tree, to show that He is also His own shelter, He is now described as a sandalwood mountain. The Lord Himself is the great Malaya mountain, the shelter of all moving and non-moving beings. He is embraced by the waters of Garbhodaka and Kṣīrodaka oceans. His thousand crowns are golden peaks. The Kaustubha gem is in His core/chest. The mountain contains gem mines. || 30 ||
Seeing Him in mountain and tree forms, he recognized Him as Hari. Impossible for sun etc. to comprehend through their functions. Encircled by three-formed (sat-cit-ānanda) attendants running around for protection, or by Sudarśana etc. or by associates like Jaya and Vijaya engaged in battle, making Him difficult to approach for others. || 31 ||
Then in the lotus of His navel, he saw a lotus, and in that lotus himself, and in the four directions from himself, he saw water, air and sky - these three elements. He had no desire to see further in the creation of earth etc. worlds. || 32 ||
The seed of karma is the cause of world creation. Seeing only these five - lotus etc., facing creation, thinking "How shall I create?", abandoning focus on creation and thinking "I take refuge in the Lord alone", he became focused on the unmanifest path, the Supreme Lord. || 33 ||
Thus ends the eighth chapter of the third canto in the Sārārthadarśinī, which delights the hearts of devotees and is agreeable to the saintly. || 8 ||
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
The nails are like moons, their rays decorating the beautiful petals of the fingers - that lotus foot fulfilling desires. || 26 || Removing the suffering of the worshippers, with a smile, adorned with swinging earrings, with lips reddened like bimba fruit, with a beautiful nose and eyebrows, honoring the worshippers. || 27 || O dear Vidura! Adorned with yellow cloth like kadamba filaments, with a waistband on the hips, and with a garland beloved of the Śrīvatsa-marked chest. || 28 ||
Describing the Lord's form as a tree-king: With thousands of infinite arm-branches decorated with excellent bracelets and armbands. With an unmanifest root, as He is the shelter of His own form. The world-soul tree-king, with trunks entwined by the body of the serpent-lord Saṅkarṣaṇa. || 29 ||
Describing Him again as a mountain: The shelter of all moving and non-moving beings, the great mountain embraced by waters, with thousands of golden peak-crowns, and the Kaustubha gem in His core/chest. || 30 ||
He first saw Him like a mountain and tree-king, and recognized Him as Hari. Garlanded with His fame-bees, the Vedas, impossible for sun etc. to comprehend as they cannot be compared to His brilliance. Encircled by eternal associates moving around for service, accompanied by Sudarśana etc. engaged in battle with those averse to the Lord, making Him difficult to approach for such persons. || 31 ||
To corroborate the śruti statement that by knowing Him everything is known, it is said: At that time, even the vision of world creation was only of the lotus etc. in His navel. He saw nothing separate from or non-identical to the Lord beyond that. || 32 ||
Moreover, that Brahmā, tinged with the quality of passion, desiring to create beings, seeing only this much - the upcoming prayer - as the seed/cause of the creative act being performed, though facing creation, became focused on the unmanifest path, the Lord, and praised Him thus. || 33 ||
Thus ends the illumination of the meaning of the eighth chapter in the Siddhāntapradīpa commentary on the Third Canto of Śrīmad Bhāgavata Mahāpurāṇa. || 8 ||
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
For those who worship indirectly according to the path, the fruit is given due to the absence of self-use, as it is the nature of Brahman - he says this:
puṃsām iti. For one's own desire means 'for the fulfillment of one's own wishes'. On the secluded path, those who worship separately, or in ways beyond the world, or in solitary ways - for them the lotus feet that fulfill desires, that is shown to them. Again, how is the lotus foot described? He says in response - nakhendurmayūkhabhinnāṅgulicarupatram iti. The nails are like moons, their rays divide the fingers which are like beautiful petals. Naturally the lotus foot is blossomed. Due to the moon-like nails, the petals are each contracted around to protect the moon, but not in front. Lotus petals contract with moonlight, and contract sideways. Thus being supernatural, it destroys even supernatural darkness of the heart. This becomes the reason for the foot being lotus-like. Due to the distinctness from the whole body, the path of devotion is said to be superior to all. Devotion alone is the independent fruit, so without giving the fruit itself, to fulfill their desires and remove sorrow, it shows only that foot to be worshipped. || 26 ||
Having stated the fruit for those who worship according to the path, he now states the fruit for those who worship directly - mukhena iti. Those who worship with their mouth, he worships them in return, as per the saying 'As they approach me, so I approach them'. But they worship the Lord with all they have, so how does the Lord worship them in return? Considering this, the Lord has six qualities, and with his face endowed with those, he worships them, applying all the qualities of the face to them. There he establishes six qualities in the face with six adjectives starting with lokārtiharasmitena. Two qualities of the Lord's face benefit all, four benefit only the devotees. lokānāmārtiṃ haratīti - such a smile that removes the suffering of people. A smile is a gentle laugh - 'Laughter is maya that maddens people'. The Lord who performs the play of creation will employ the beings in the universe as he wishes. When they try to act otherwise relying on the strength of evidence, then he deludes them, thinking they will attain futile suffering. So the laughter is only to remove their suffering, and its gentleness is because being completely deluded and set on the wrong path, they will attain otherworldly suffering. The word 'loka' refers to good people. Furthermore, parisphuratkundalamanditeṇeti. Adorned with earrings shining all around. Sankhya and Yoga are the two earrings, their shining all around is the accomplishment of worldly and otherworldly purposes; whatever suffering there is even on the Vedic path, that is removed by Yoga; through Sankhya one experiences the bliss of one's true nature. Or this may be reversed, or both may apply to both. Thus it is said he worships in return by first removing the undesired and granting the desired. This is not the highest goal for devotees. śoṇāyitena iti. śoṇa means slightly golden, like yellow cloth. By this it is said he gives them devotion. Furthermore, adharabimbabhāsā. Where there is the light of the lower lip. The lower lip is like desire, there what is reflected is like a reflection, meaning by the power of words due to the context, the form of the Lord; that desire established there he gives to the devotees of the Lord, so in the means of worship in return, that light becomes direct perception of him. Thus having given devotion, it is said he shows them his form which is most difficult to attain. Furthermore, sunasena suveti. With a beautiful nose, with beautiful eyebrows. The Ashvin twins are the nostrils, the eyebrows are time - the meaning is he removes disease and [bad] time. Thus in direct worship, he is described as the giver of all human goals. || 27 ||
He describes the Lord's all-beauty even while being the shelter of all principles - kadamba iti. Just as the filaments of the kadamba flower, in the same way those line-like pearls appear in the yellow garment. Thus the Lord is covered by devotion along with all principles and liberated souls - this describes the Lord's hidden form. The beauty there is by that alone, not by the form. Well-adorned by the yellow garment. And that is made of meters, so the covering is quite clear. Furthermore, mekhalayā nitambe svalaṅkṛtam iti. The girdle on the hips is the Lord's fame on earth, describing the Lord's qualities, and it is made of qualities. So even for the Lord's work, the Lord need not be sought elsewhere. Thus having said that the Lord's form is sometimes imperceptible yet all-beautiful, he says it is even more manifest than that - hāreṇeti. The necklace is of all jewels. Hence with infinite wealth. The mark in the form of a calf which is the Srivatsa, the whorl of hair turning right, the chest marked with that, that place is the shelter of all beauties; or the shelter of all beings. There adorned with that beloved. With nine qualities located in one place, or with a collection of necklaces, or with a multitude of liberated souls, or with groups like Bhrigu etc. Whose wealth is infinite. They attain their true nature immediately after qualification. Infinite time. The Srivatsa being a mark indicates brahmanhood. Although the Srivatsa is naturally a mark, it is called so for the sake of being beloved, and in the name the belovedness of Lakshmi is implied. To declare the necklace as even more beloved than that - vallabhena iti. Thus the Lord's beauty is described with both types of principles. || 28 ||
Again, he describes the Lord as the one to be resorted to for all human goals and as the refuge of all. There he describes the Lord as a wish-fulfilling tree - parādhyati. The arm ornaments (keyūra) adorned with invaluable jewels, with those arms forming a thousand branches. First, having seen that same form lying down, then seeing it again, abandoning that state, he displayed another form. 'Like a tree standing still in the sky alone, by that all this is filled with the Supreme Person' - according to this śruti, such a form was shown to indicate Brahman-hood, thus it is described. Even as a tree, this is an extraordinary tree. Keyūra is an ornament worn above the bracelet, the arms are adorned with it. The jewels there are prominently mentioned, as their brilliance pervades the entire arm. To distinguish from ordinary trees that have hundreds of branches, it is said to have a thousand branches. By this, its nature as a means of knowledge is also described. This Lord is standing, not lying down, due to the similarity with a tree. Paryasta indicates being the agent of various actions. Hence its usefulness in creation. The arms being like rods indicates its nature as a regulator to establish boundaries. Here the ornaments are actions, their parveka is their eternally supreme and invaluable nature, as they are attained through meditation alone, otherwise what is obtained through purchase would be superior to what is obtained through gifting. Thus having described its tree-like nature with the arms as branches, he describes its root nature - avyaktamūlam. No further inquiry should be made beyond this, as its root is unmanifest, it has appeared without appearing. Some say it is Prakṛti (prakṛti). Even then it should be interpreted as the root of the unmanifest, meaning nothing is beyond this. Bhuvanāṅghripendram - The lord of trees is the best among rooted ones. The worlds themselves are the lord of the rooted ones, hence the kalpas are different each year. This indicates lordship over the future world, the trunk is the regulator. Avyaktamūlam is the means of knowledge, the second is the object of knowledge, the third is the result - thus its nature as a wish-fulfilling tree and difficulty of knowing are described. Whose branches are entwined by the hoods of the king of serpents, just as snakes reside in sandalwood trees, so here too; only on the branches and trunk, not in Brahman. (29)
Thus having described the standing Lord, he describes the seated Lord - carācarauka. Among seated ones, a mountain is stable and becomes the refuge of the moving and non-moving. The Lord himself is the mountain. Due to similarity in supporting the earth, he is a friend of the king of serpents, or the king of serpents is the binding friend of Mandara mountain. Mainaka etc. are embraced by the ocean waters. Thus in the seated Lord, four-fold nature is described - refuge of all, cause of life, uplifter from saṃsāra, giver of extraordinary devotional sentiment, shelter for the fearful or easily approachable. Moreover, on the upper part, as if crowned with gold on the peak. Whose golden peaks are in the form of a thousand crowns. In whose womb the Kaustubha gem becomes manifest. The middle and upper parts are described, for great kingship and as a jewel-mine, wealth and Lakṣmī are described. (30)
Thus, having described the forms lying outside, risen and seated, and having described the three types of paths, describing the form situated inside, he describes the root form - nivītam. As it is seen in various ways, it is described in various ways. Adorned with a garland of forest flowers made of his own fame, like the nectar of the Vedas. The primary human form of the Lord is nivītam (with a translation: wearing the sacred thread), hanging from the neck due to being of human nature. āmnāya is the recited Veda. They are like honey-bees, where their glory resides. They are blue like tamas; one's own fame is white or sāttvika; "A garland hanging down to the feet is called vanamālā. Made of tulsi flowers and adorned with nine jewels" - in this form it is like rajas. This māyā is the cause of the flow. Fame-made means it is the cause of devotion and the primary cause of boundaries, as righteousness is in the form of nourishment and boundaries due to being the shelter of the flow. When the root is known to be like this, then the inner worship will be successful. These are not his natural qualities, but are imagined by the strength of evidence; the natural quality is being the remover of sorrow for all. Then - Hari.
For the one situated in the assembly, he states the cause for coming there - sūryenduvāyvagnyagamam. These sun and others are coverings in the pericarp, with these present the attainment of the Lord does not occur, hence for the passing of time through the arrangement of day and night. The Lord is not attained through the three states, through yoga or through action. Similarly, not even through the tattvas of Sāṅkhya. He says - parikramatprādhanikair durāsadam. Moving around, their nature as coverings is described. Prādhanika means useful in battle, difficult to approach with those like the discus. The passing of time is through knowledge, transcending the states is through yoga, transcending air; transcending fire is through action, transcending earth and water is indeed said through knowledge and devotion; transcending the tattvas is through Sāṅkhya, thus transcending all through the five-fold knowledge. Some say there is non-attainment even with these. Then all these five should be abandoned, going to one's own form, the Lord should be attained afterwards. || 31 ||
Thus when the Lord is known, everything else is known by itself, he says - tarhi eva. At that very moment, in his navel in the form of a lake, arose a lotus flower, himself situated there, the water and breath situated outside, the sky, the earth is the lotus itself, the light is the Lord himself existing in oneself. Then the five elements were seen, they too in one's own body. Having seen everything thus, he became the creator of the world, meaning he was not born as supreme Brahman after this. This form is the cause for both, as he has the vision in the creation of the world. || 32 ||
Then what did he do, he says - karma bījam. Having seen only this much as the seed of action, he praised - this is the connection. In action, in the work of creating the world, this alone is the seed; the Lord and the five great elements, in the sowing of the six the world comes into being. But with the desire to create conscious beings, it is not just by seed alone, but he became endowed with the quality of rajas - this is the meaning. Having seen only this much - the knowledge of action did not arise in him, for nothing comes into being just from the seed of rajas. Sowing is the preliminary part of plowing. As long as the growth and giving of life in an unmanifest, transformed state is not known, the work will not be successful, so four things are to be prayed for, and praise is the cause in giving those, so he praised. He excludes the purpose of liberation. Facing creation - he was made oriented towards creation by the Lord, resolved to create only. Therefore him, by whom he was made thus. Then what is the purpose of praise, he says - īḍyam. He is praiseworthy by all, after praise he indeed became pleased and worthy of petition. But let him know other things himself, and the Vedas are there to instruct on the means, what need is there for the Lord - addressing this doubt he says - avyaktavartmanyabhiveśitātmā. His inner self is absorbed only in the unmanifest path. He does not desire to be the creator of the world clearly like a potter, but desires to do everything by placing the seed in the womb. This is not possible without the grace of the Lord. And the mind has entered there only, he does not desire to do it in another way - this is the meaning. || 33 ||
Thus ends the explanation of the eighth chapter of the third skandha in the Śrībhāgavatasubodhinyā composed by Śrīvallabhadīkṣita, son of Śrīlakṣmaṇabhaṭṭa.
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
At "mukhena". They explain the meaning of the word "bimba" as "śabdabalena" etc. Here, the indirect speech everywhere is not a fault for figurative meaning. Just as the visible form of the sun etc. is expressed by the word "bimba", similarly here it refers to the essential form of the Lord, so there is no figurative meaning. || 27 ||
At "oṃ kadamba". "Tato'pi" means endowed with beauty. "Na vibhur guṇaiḥ" refers to the nine threads of Hari. "Tathoktiḥ" means the speech of the righteous. "Ubhayavidhaiḥ" means both Vedic and devotional paths. || 28 ||
At "parādhyai". "Rūpāntareṇa" means in standing or sitting form. "Ata eva" means from this very Person. "Tṛtīyam" refers to the qualities mentioned in "ahīndra" etc. Here, the fruit should be understood from the connection with the remaining authoritative branches etc. "Durjñeyatvam" means it is difficult to know in that form too, due to creating various universes in each kalpa. || 29 ||
At "carācara". "Jīvanahetuḥ" means sustainer by giving food etc. "Sarvodvārakaḥ" means deliverer of all, like in the boar incarnation. The ocean becomes a refuge for the fearful, but not embraced, so they state an alternative view - "susevyo vā". By "kirīṭasāhasra" the form mentioned in the śruti "sahasraśīrṣā puruṣaḥ" is indicated. By mentioning "aiśvarya" etc., the glory, valor, detachment and knowledge should be understood as explained in "sarvāśrayaḥ" etc. in the previous epithets. || 30 ||
At "nivītam". "Nirūpya" means having described in the two verses "puṃsāṃ kilaikānta...". Here they explain the purport of that description in various ways - "tathā tatha" etc. Thus, previously as the footwear of the world etc., and now seeing as the root form, that is the description. "Puruṣarūpam" means human form. They state the indicator for that - "nivītam" etc. "Eṣa" means the garland form. "Mūlam etādṛśam" etc. When the nature of the garland as generating the threefold flow is known, within that flow, worship with the limbs of regulated and loving devotion will be accomplished, hence it is stated thus. "Ete" means ending with "nivītatva". For the entry of the soul situated in the aggregate. "Kālātikramārtham" means for passing time, being coverings. Here they state an alternative view regarding day and night in the sun. They explain the purpose of mentioning the four - "avasthe" etc. In the pradhānika view, since the elision of ā is to be resorted to as Vedic, they state an alternative - "pradhana" etc. "Ukta eva jñānabhaktibhyām" means it is stated through the mention of knowledge and devotion. "Eka" - this is the view of another commentator, not of Śrīdhara. || 31 ||
At "tat". "Ubhayoḥ" means of the presence and absence of the state of Brahman seeing everything. || 32 ||
In Maitreya's statement in this chapter, the answer to "puruṣasya ca saṃsthānam" should be understood. In the next chapter, the answer to what was asked by the three-quarter verse beginning "svarūpaṃ vā parasya ca" should be understood. || 33 ||
Thus ends the explanation of the eighth chapter in the Subodhinīprakāśa on the Third Canto.
Śrī Giridhara-kṛtā Bāla Prabodhinī
He saw [the Lord] showing the lotus feet, which fulfill desires, to men who worship the Self through pure devotional methods free from violence etc., for their own desire, i.e. for their desired fruit, or for whom the Lord Himself is the desire, i.e. for attaining the Lord. This is the syntactical connection. "Abhyarcatām" implies giving fruit in expectation of worship, he negates that - "kṛpayā". The acceptance of worship and giving of fruit is only out of compassion, not desire, because [the Lord] has all desires fulfilled - this is the idea. To answer how the foot is like a lotus, he describes it while explaining - "nakha" etc. The nails themselves are moons, their rays are beams, the fingers split/illuminated by them are the beautiful petals - this is the meaning. || 26 ||
He saw [the Lord] honoring the worshippers with His own face - this is the connection. To explain how honoring is possible with the face, he says - "loka" etc. Whose smile removes the afflictions, i.e. eliminates the three kinds of suffering, of people i.e. devotees - this is the meaning. Not only by removing the three kinds of suffering, but also by giving supreme bliss from seeing His lotus face - with this idea he qualifies the face - adorned with shining earrings. Reddened by the luster of the bimba fruit-like very red lower lip. With a beautiful nose, with beautiful eyebrows. || 27 ||
To show that the entire form of the Lord generates bliss for those seeing it, he describes - "kadamba" etc. Well adorned at the hips with saffron-colored garment like the filaments of the kadamba flower, and with a jewel-studded golden waist-thread. Indicating affection there, he addresses - "vatsa" etc. He saw [the Lord] well-adorned with the beloved of Śrīvatsa, i.e. dear to the curl of hair on the right side of the chest, and with a necklace of infinite wealth, i.e. very valuable. || 28 ||
Again describing the Lord in the form of a sandalwood tree, he qualifies - "parārdhyai" etc. Whose thousand i.e. infinite arms are branches covered with priceless gems set in armlets and bracelets. A sandalwood tree also has branches covered with fruit and flowers equal to gems etc. Whose root is the unmanifest Brahman, being the manifestation of Brahman. The root of a sandalwood tree is also unmanifest. Whose trunks are enveloped by the coils i.e. body parts or hoods of the king of serpents Śeṣa. The word "valśa" means trunk as per the śruti "O tree with a hundred trunks". A sandalwood tree is also enveloped by serpents, as stated "by embracing the three worlds". He saw the Lord as such a tree-king comprising the three worlds. || 29 ||
Though described in mountain form in "casting a glance", he again describes in that form with other epithets - "carācara" etc. He saw the Lord Himself as a mountain. Explaining the mountain-ness while qualifying - the abode of moving and non-moving beings, a mountain is also thus. Friend of the king of serpents Śeṣa, a mountain is also a friend of serpents. Embraced by water, mountains like Maināka are also thus. Whose thousand crowns are golden peaks, mountains like Meru are also thus. In whose womb i.e. middle the Kaustubha gem is clearly visible, in a mountain's womb a gem is also sometimes visible. || 30 ||
Thus, seeing the form of mountains etc., he saw the form of a person, as stated in "nivītam". The Vedas are the āmnāya-s, they are the honey-gathering bees, by which śrī (glory) is possessed; with that, full of his own fame, adorned with a vanamālā (forest garland) beautified by Vedic bees singing his fame, "A garland made of tulasī flowers, adorned with nine gems, hanging down to the feet, is called vanamālā" - as defined thus, covered (nivītam) with the garland hanging down to the neck, inaccessible even to the sun etc., impossible to comprehend through their own efforts in all three worlds, whose abode is radiance, surrounded by chief warriors running around for protection, with weapons like Sudarśana etc. as causes, difficult to approach - thus he saw Hari. [31]
When he saw the Lord, then that very god Brahmā saw in the lotus of the Lord's navel - himself, water (ambhas), wind (śvasana), the wind of dissolution, and space (viyad). Therefore, he saw nothing else beyond those five - navel-lotus etc. The reason for showing so much to the Lord is stated in "loka" - he whose vision is for the creation of the worlds. Also suggesting the reason for such intention, it says "jagata" - born as the creator of the world, for the purpose of creation. [32]
That Brahmā, desiring to create beings, having seen only the five - navel-lotus etc. and the Lord, praised that Lord. For what purpose did he praise? Suggesting it was for creation etc., it specifies - "visargābhimukha", meaning intent on creation of beings. The reason for that is stated - "rajasa", meaning pervaded by the quality of rajas. How did he praise Him for creation? It says "īḍyam", meaning worthy of praise for creation etc. The reason for that is stated - "karmabījam", meaning karma is what is done, and that is the seed or cause of the world. As per the established principle "Substance, action, time, nature, and the soul itself - by whose grace they exist, and by whose neglect they do not", without His grace creation etc. is impossible - this is the idea. How is praise possible for one intent on creation, or how is the Lord's grace possible for him? Addressing this doubt, it says "avyakta". With the certainty that everything will be accomplished only by the Lord's grace and not otherwise, he whose path is unmanifest, meaning steady in the Lord alone, whose self or inner organ is thus established - this is the meaning. [33]
Thus, by Śrī Giridhara, son of Gopāla of the lineage of Śrī Vallabhācārya, entitled to serve the feet of Śrī Mukunda, for the attainment of the bliss of devotion, this commentary on Śrīmad Bhāgavata called Bālaprabodhini was composed. [1-2]
Here in the Third Skandha, in the section describing creation, the eighth chapter explaining the vision of Hari's form has been expounded. [3]
SB 3.8.26-33
