Text 1: Lord Brahmā said: O my Lord, today, after many, many years of penance, I have come to know about You. Oh, how unfortunate the embodied living entities are that they are unable to know Your personality! My Lord, You are the only knowable object because there is nothing supreme beyond You. If there is anything supposedly superior to You, it is not the Absolute. You exist as the Supreme by exhibiting the creative energy of matter.
Text 2: The form which I see is eternally freed from material contamination and has advented to show mercy to the devotees as a manifestation of internal potency. This incarnation is the origin of many other incarnations, and I am born from the lotus flower grown from Your navel home.
Text 3: O my Lord, I do not see a form superior to Your present form of eternal bliss and knowledge. In Your impersonal Brahman effulgence in the spiritual sky, there is no occasional change and no deterioration of internal potency. I surrender unto You because whereas I am proud of my material body and senses, Your Lordship is the cause of the cosmic manifestation and yet You are untouched by matter.
Text 4: This present form, or any transcendental form expanded by the Supreme Personality of Godhead, Śrī Kṛṣṇa, is equally auspicious for all the universes. Since You have manifested this eternal personal form upon whom Your devotees meditate, I therefore offer my respectful obeisances unto You. Those who are destined to be dispatched to the path of hell neglect Your personal form because of speculating on material topics.
Text 5: O my Lord, persons who smell the aroma of Your lotus feet, carried by the air of Vedic sound through the holes of the ears, accept Your devotional service. For them You are never separated from the lotus of their hearts.
Text 6: O my Lord, the people of the world are embarrassed by all material anxieties — they are always afraid. They always try to protect wealth, body and friends, they are filled with lamentation and unlawful desires and paraphernalia, and they avariciously base their undertakings on the perishable conceptions of “my” and “mine.” As long as they do not take shelter of Your safe lotus feet, they are full of such anxieties.
Text 7: O my Lord, persons who are bereft of the all-auspicious performance of chanting and hearing about Your transcendental activities are certainly unfortunate and are also bereft of good sense. They engage in inauspicious activities, enjoying sense gratification for a very little while.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
In the ninth, seeing Nārāyaṇa pleased by penance, the unborn one praised him in the single ocean, desiring to create the world. || 1 ||
Revealing his own fulfillment through knowledge of the Lord and lamenting for the ignorant, he says. You are known, etc. After a long time of worshipping you, today I have known you. Isn't this indeed the fault of embodied beings? What is that? That the true nature of your movement, O Lord, is not known. Since you alone are fit to be known, being the truth, and nothing else is truth, he says. There is nothing other than you, even if it appears to exist, it is not pure existence. How is there a perception of the non-existent? He says, because from the agitation of the guṇas of māyā, you alone appear as many forms. || 1 ||
But you also do not properly know that the form you have seen is also made of guṇas; the attributeless Brahman is indeed the truth. He speaks about this in two verses. The form, etc. From which darkness is always removed by the appearance of the power of consciousness, that form of yours which you have independently taken for the sake of blessing devotees, manifested as hundreds of avatars, which is of the nature of pure sattva, which is the single seed, the root, he shows as the seed of the guṇa avatars. From your navel, etc. || 2 ||
O supreme one with unobstructed splendor, of uncovered radiance, thus without differentiation, without distinction, and thus of the nature of bliss alone. Such is your essential nature, I do not see anything different or superior to this form, but this itself is that. Therefore, I have taken refuge in this form of yours, being suitable, he says. The one principal among objects of worship, as it creates the universe, thus different from the universe. Moreover, it is the self of the elements and senses, meaning it is the cause of the elements and senses. || 3 ||
But even so, this is conditioned and recent only, suspecting this, he says. That indeed is this itself, O auspicious one for the world, as it is shown by you in meditation for our, the worshippers', welfare. For it is not proper for us, whose minds are fixed on the unmanifest, to have a vision with attributes, this is the meaning. Therefore, we offer obeisance to you with devotion. Then why do some not respect me? To this he says: He who is disrespected, etc. By association with the unreal, those fixed in godless sophistry. || 4 ||
But those who worship you with respect are fulfilled. He says this: Those who, etc. Śruti is the Veda, that itself is the wind, carried by that, you do not depart from those who listen to your stories with great respect, you are always manifest in their hearts, this is the meaning. || 5 ||
What then from this? He says: As long as, etc. When wealth etc. is present, there is fear; when it is gone, sorrow; then again desire; then humiliation; even so, great greed; thirst again; somehow when obtained, the false notion of "mine". One should not resort to the root of suffering, the cause of fear, sorrow, etc. By merely taking refuge in your feet, there is cessation of fear etc., what to speak of when your light is present, this is the meaning. || 6 ||
Those who are desireless but do not respect you become hell-bound, it is said. But those who, being averse to hearing your stories etc., are devoted to desire-motivated actions, they are extremely foolish, he says. Those whose intelligence is destroyed by fate, whose minds are ruined, whose senses are averse to the form of hearing and glorifying etc., which removes all suffering. Unskillful actions that do not bring well-being. || 7 ||
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
Distressed, anxious due to lack of power to create the universe. || (1) || What is that fault? You appear in many forms, because it is said "There is no multiplicity in truth" and "The notion of multiplicity is in the self". || 1 ||
Here he objects - But, etc. || 2 ||
Because of unobstructed radiance. Because of being without distinction, as it is said "Distinction is indeed the root of suffering". Such is the nature that is just uncovered radiance, non-difference, and bliss. From this form. This very form known to me is that nature of existence, consciousness and bliss. Because this is known to me, that - being fit to be known, I have taken refuge in this very form, he says. Because the creator of the universe is indeed different from the pot like a potter, he says - Thus. Not only the creator of the universe, but also the cause of the intermediate causes of the universe, he says - Moreover. This is the meaning - you alone as Brahman are the cause of all, not the elements etc. He says "supreme" meaning you are the supreme, the ultimate limit of all. || 3 ||
Again he objects - But, etc. Even though the cause of causes, due to the condition of being a cause, it is still recent; the pure nature worshipped by yogis is supreme - if this is said, he says this very unconditioned nature is manifested for the welfare of the world, he says - O auspicious one for the world. This is the meaning, as it is said in the Gītā "In whatever way people surrender to me, I reciprocate accordingly" and as it will be said "Whatever form the devotees meditate upon with love, you manifest that form out of compassion", this is the intention. Since you have appeared for the welfare of devotees, therefore. Then why do not all worship me? Answering this objection, he says "Then" etc. The godless Sāṃkhyas and Mīmāṃsakas, those fixed in them. || 4 ||
Śruti is hearing, or the lotus-sheath of your lotus feet, the fragrance of the lotus family situated in the milk ocean etc., they directly experience its manifest form in the heart, as it is said by Tīrtha "The manifest form of Hari in the heart is called fragrance. By the foot of the great ones, all forms are spoken of." Caraṇa is a synonym for foot. This meaning is properly understood, otherwise there would be a contradiction due to the impossibility of the ears smelling and the absence of a relation between object and subject. Or, the word "fragrance" should be metaphorically understood as fame, and "smell" as "hear", meaning they hear with respect, like fragrance brought by the wind of śruti through the holes of the ears. This is the meaning - there is no other way of knowing the Lord equal to hearing stories. || 5 ||
From that constant manifestation in the heart. What would happen? Here fear is from kings, thieves, calamities etc. Desire again is the wish "How can I get wealth?" Then from desire, as it is said "Not obtaining respect from people when begging". Even so, even when there is humiliation, false insistence is vain stubbornness. This alone is the cause of fear, sorrow etc. for me, this is the meaning. The word ārti (suffering) has the sense of being afflicted. Impotence. This is the meaning. As it is said by Lokeśa "As long as one is not your devotee, O Kṛṣṇa, so long are passion etc. thieves, so long is the home a prison, so long is delusion foot-shackles." || 6 ||
With the intention that service to you alone is the cause of well-being for both those with desires and those without, Svāmī's feet say "Those who are desireless" etc. By fate, by inauspicious deeds consonant with previous births. Actions that do not bring well-being are theft, adultery etc. Those whose minds are overwhelmed by greed, desire for sensual enjoyments etc., deviated from the scriptural path. || 7 ||
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
You are known to me as satisfied, pleasantly manifested in the heart through satisfaction. Weary from ignorance of the truth of the world, you are directly known and truly experienced by me through knowledge and realization. What is the harm in ignorance? He says "indeed" (nanu). Due to the fault, as aversion to God is the root of all misfortunes. There is no other independently existing thing - this should be known. Why? Due to non-existence, falsity. Because from the disturbance of the qualities of māyā, the fault, like the double moon seen due to the defect of an eye disease, you alone appear as manifold, as the form of the world of creation, while being the substratum. || 1 ||
The word "form" is repeated. The form is the form of the Lord, consisting of qualities, made of qualities like agency, etc. This is shown by your grace alone. The form consisting of the beautiful divine body is to be understood as "by independence". The meaning is the instrumental case. The authority for this is: "That which attains the highest state, whose meaning is hidden in words, that immutable is to be accepted by those skilled in word explanations."
In the eternal abode, previously manifested in the minds of the worshippers, consisting of pure sattva. For prakṛtic sattva is never pure, as stated: "All are mutually paired." Therefore, just as prakṛtic sattva is the cause of the imperceptible becoming perceptible, so also transcendental sattva, being characterized by illuminating everything, is designated by the word sattva and is pure due to being of the nature of consciousness. For manifesting that and indicating its seed nature, it is non-different, devoid of differences of similar and dissimilar kinds. From this form characterized by the divine body, this very divine body is the reality that is Brahman, not that Brahman is conditioned as the divine body. As stated in the Harivaṃśa by the Lord to Arjuna: "That supreme Brahman which permeates the entire universe - know that to be my wealth and splendor, O Bhārata." Therefore, being non-different from Brahman, the form, the divine body, is worthy of refuge due to fitness. Hence, due to being the source, it is explained as the cause, as the effect consists of the cause, the root form, the self, apart from the created universe. || 2 || 3 ||
Even so, though non-different from Brahman, the adjective implying qualification is due to being associated with māyā as the agent of creation etc. This principle of the divine body is modern and adventitious. This form of the divine body is that very unconditioned Brahman, as it is unmanifest, imperceptible to the eyes etc. Those devotees whose minds are fixed and focused on that Lord whose path of knowledge is imperceptible - for them it is indeed unconditioned, as deception is inappropriate for unconditioned worshippers. By those adhering to atheistic fallacious reasoning, [who think] even God is imagined due to ignorance. || 4 ||
By the word "tu" the supreme agreement is established here itself. || 5 ||
Then from that light, even in defeat, as the purpose of illumination is not manifest in the literal meaning, he states the implied meaning with "tvat-pāda". Thus, the cessation of fear etc. should be known as the secondary purpose of illumination, while the primary purpose is love alone. || 6 ||
By fate, by misfortune. || 7 ||
Śrīmad Vīrarāghava Vyākhyā
Now he describes the mode of praise and the special grace of the pleased Lord in the ninth verse. There, revealing his own fulfillment as one who has known the entire universe of conscious and unconscious entities as the body of the Lord, and censuring those devoid of such knowledge, he establishes the absence of any independent reality other than Brahman, saying "You are known".
Indeed, O Lord! After a long time, i.e. after performing austerities accumulated over a long period - this is to be supplied. You are now known by me, seen as you truly are - as the inner controller of all conscious and unconscious entities in their causal and effected states, possessing a divine auspicious form consisting of the five transcendental objects assumed by your own will, as omniscient, omnipotent, of infallible resolve, an ocean of compassion for devotees, etc. Here the nature of existence-knowledge-bliss is intended. Salutations to that Lord who is the world-tree. Among animals, humans, gods etc. there is nothing higher than this - thus he will elaborate on this later. He censures those devoid of such knowledge.
The nature of you who are full of the six divine qualities is not known - this very thing is the fault of embodied beings, of individual souls whose bodies are transformations of nature dependent on karma. The emphasis is that this applies to the Lord alone, as in "living on water, living on air" etc. When the self is seen, heard, thought of, known, all this becomes known. By which the unheard becomes heard, he knows Brahman which is the foundation of all knowledge. As it is heard that everything is known by knowing the Lord alone, as there is no independent reality other than Brahman, and as it is heard that knowing Brahman alone is the means to overcome death in "By knowing Him alone one goes beyond death", the Lord alone is to be known - this is the purport. Those devoid of this knowledge are wicked - this is the implication. He elaborates on this saying "There is no other".
O Lord, embodiment of the six complete divine qualities! There is nothing other than you, i.e. non-identical with you, as everything is identical with you, as everything is known by knowing you alone, as there is nothing else to be known, you alone are to be known - this is the meaning. But as gods, humans etc. are perceived as independent, how can it be said there is nothing other than you? To this he says - Even that which is perceived as independent, those entities like gods etc., is not pure, not uncontradicted. The meaning is: by the very cognition of non-Brahman independent existence.
Why is this so? He says "Due to māyā". Because (yat) from the interaction of the qualities of māyā, i.e. prakṛti, from their state of disequilibrium, i.e. transformation. You alone, though one, appear manifold, shine forth in many ways. As stated in scripture: "Let me become many, let me be born. Having created that, he entered into it. Having entered it, he became the existent and the beyond." Beginning thus, it continues: "He became the true and the untrue. He became the truth." In this way, while himself being of unlimited knowledge and bliss, extremely subtle, the Supreme Self, having conceived of himself as composed of the conscious and unconscious entities that are the instruments of his play, being identical with them as they form his body, desiring to engage in diverse endless sports, transforms himself through the aggregate of prakṛti and puruṣa which form his body, up to the gross elements, being identical with them. Then again he becomes the diverse world of conscious and unconscious entities mixed together, denoted by the words "existent" and "beyond". This is the meaning.
Even when Brahman undergoes transformation as the form of the world, all the modifications belonging to the unconscious aspect which forms its mode, and those belonging to the conscious aspect which forms its mode that are not for the sake of the puruṣa, Brahman remains one whose very nature is unlimited knowledge and bliss, devoid of even a trace of all defects - this is the distinction.
Thus it is heard that knowledge of the Lord alone who is the inner self of all conscious and unconscious entities is the means to liberation: "For him there is delay only so long as he is not liberated, then he will attain." The meaning is: for him who meditates on everything as identical with Brahman. And so another scripture states: "All this is indeed Brahman. Meditate peacefully [knowing] 'From that it is born, into that it dissolves'." || 1 ||
Now, remembering that the knowledge of the secret of the Lord's incarnation is also a means of liberation, as stated in "He who knows in truth this divine birth and action of Mine, leaving the body, is not reborn; he comes to Me, O Arjuna", he also investigates the nature of the incarnation in the form. Whose natural manifestation is the arising of the essence which is the form of knowledge. This means one who possesses knowledge in the form of unlimited bliss that is eternally manifest without limitations. Therefore, for one whose ignorance is eternally dispelled. By these two qualifications, the three types of sentient and non-sentient beings are excluded - by the first, non-sentient beings are excluded, and by the second, sentient beings are excluded. Because bound souls have not dispelled ignorance, and even liberated souls had a connection with ignorance in their state of bondage, they lack the quality of eternally dispelled ignorance. For eternal beings, that state depends on the supreme will and is thus qualified. Your form which is of such a nature, the body, which is the single seed of hundreds of incarnations, that is, the root of hundreds of incarnations, is displayed. For you who have accepted such a form, the lotus of your navel itself is the abode, the home. Therefore, I am your partial incarnation in the form of Brahmā, as is well known from "O Prajāpati, entering into you, I will then create." This form was manifested in the beginning, at the time of creation, for the welfare of the good, that is, for the protection of the virtuous. It was accepted, manifested, not for experiencing pleasure and pain dependent on karma like ordinary souls. Thus the śruti and smṛti state: "Though unborn, he is born in many ways. Though unborn, unchanging in essence, and the Lord of beings..." etc. (2)
Thus, having established the nature as distinct from sentient and non-sentient beings, and the form as distinct from the soul and body, he now describes both as worthy of worship and further qualifies the nature and form with other attributes in "nāta". O Supreme One! Supreme is he than whom none is higher - this is the vocative. Your nature, which is of the nature of pure bliss, free from any taint of sorrow, without distinctions, devoid of caste, qualities, etc. By these two, it is distinguished from sentient and non-sentient beings. Of unobstructed power, whose knowledge in the form of will is unimpeded. And your form which is distinct from the universe, the creator of the universe, the cause of the universe, consisting of the elements and senses, described in the five Upaniṣadic mantras as consisting of transcendental elements and senses. I see no other nature or form superior to this. Therefore, I take refuge in both of these, O Supreme Self, by completely surrendering to you. (3)
Again stating that the Lord of such form is attainable only through devotion, he offers obeisance to Him in "tad ve". O auspiciousness of the worlds! The auspicious form of the universe! Since you have shown this form well-known in the Vedānta texts for our welfare and prosperity through meditation, to that Lord endowed with such nature, form, qualities and glories, the embodiment of the six perfect attributes, to you we offer obeisance, who are not honored by embodied beings destined for hell due to their excessive attachment to temporary sense objects. (4)
Those who do not worship you with reverence are destined for hell, while those who worship you with reverence attain fulfillment, as stated in "ye tu". Those who smell through their ears the fragrance of your lotus feet carried by the breeze of hearing about you, and whose feet you hold with supreme unfailing devotion, O Lord, you do not depart from the lotus of their hearts. Those who listen to stories about you with great reverence and surrender to you with single-minded devotion, you remain eternally present in their hearts. (5)
Granting that I remain present, how are they fulfilled by this alone? He answers in "tāvad". As long as the world does not accept your feet which grant fearlessness as supremely dear and worship them, until then there is fear etc. Fear is the knowledge arising from seeing future sorrow, and it is caused by wealth, home and friends. Fear is the knowledge concerning future calamities related to wealth etc. Grief is the knowledge concerning memories of past events like the death of a son. Or it is knowledge concerning present unfavorable objects. Desire is the wish for favorable objects. Humiliation is disrespect. Greed is extensive craving. False conception is the notion of selfhood in the body which is not the self. This is the root cause of the sufferings like fear etc. mentioned earlier. All these persist completely until one becomes devoted to your lotus feet. But by taking refuge in your feet, one becomes fulfilled by attaining the eightfold qualities like freedom from sin etc. that manifest when worldly fears etc. cease. (6)
Having thus stated that the Lord is attainable only through devotion, he laments those attached to sense objects who were earlier described as "not honored by those attached to the impermanent", in the next two verses beginning with "devena". Those whose senses are averse to association with you, which removes all inauspiciousness by pacifying all evils like fear, sorrow etc., perform inauspicious actions constantly for sensual pleasures, their minds overpowered by intense greed and craving. Therefore, they are wretched and mean. They are unfortunate, their intelligence thwarted by fate. (7)
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
Lest there be doubt in the mind thinking "How can the mode of praise by the brāhmaṇa be beyond our hearing?", he describes the mode of praise in "jñāto'si" etc. The word "nanu" indicates certainty or entreaty. You have indeed been known to me today after a long time through austerities etc. How can there be knowledge of you who are of imperceptible nature? He answers this in "dehabhājām". The nature of the Lord cannot be known through the propitiation of embodied beings. That is improper. Therefore, though of imperceptible nature, He can indeed be known through the complete set of means like devotion etc. Then why do not all attain the human goals? The answer to this is the same - your nature is not known. Here, sin is the cause. "Of embodied beings" - the genitive indicates the relation of owned and owner. Due to lack of knowledge of the owner-owned relationship, He is not known. If it be said that He is not known because nothing exists apart from Him, he says "na". Other objects do exist, but not independently, as their existence depends on you, as stated in "Substance, form and time..." etc. Then they should be able to know Him? To this he says "tad". The word "tu" indicates difference or emphasis. That world which is different from you is impure and faulty. Therefore, being faulty, you who are faultless are not known. How are others faulty and you faultless? He answers in "māyā". You shine forth as many through your inner controller forms and incarnations in the principles like mahat etc. born from the mixture of the qualities like sattva etc. of māyā or prakṛti. Therefore everything else is faulty and you are faultless. The plurality mentioned here in "you shine forth" also appears as unreal due to differences in location, as stated: "Though one, Hari appears as many due to differences in location. There is no real difference in Him who is the inner controller of all." (1)
Your form, which is beyond the reach of speech and mind, is certainly incomprehensible, as stated in the two verses beginning with "rūpam". With the rise of the essence of understanding, with the surge of the ocean of direct knowledge, your eternal darkness-dispelling form, always free from attachment to the qualities of nature, which is the single seed of hundreds of avatāras (and the English translation of this word is "incarnations"), manifesting hundreds of avatāras like Matsya, etc., was first assumed, thus primordial. Therefore, it is not assumed now, as stated in "That divine form of Hari in the middle of the ocean of milk". From which navel-lotus abode, from the house known as the navel-lotus, I emerged, as stated in "From that primordial, eternal, unmanifest, the four-faced one was born" || 2 ||
O Supreme One! I see your essential form which is pure bliss, one with knowledge and bliss, and thus unchanging, free from the six transformations, thus of unobstructed splendor, of unimpeded radiance. Beyond this, I see nothing that is without qualities, as it is only of the nature of existence, knowledge and bliss, as stated in "There is nothing beyond that". And that which is the sole creator of the universe, without another creator, non-universe, distinct from the manifest world, primordial, the origin of all or the support, the essence of the elements and senses, all-pervading - I have taken refuge in that primordial form of yours. Thus, it is not known due to being beyond the reach of speech and mind - this is certainly not improper. This view is stated with respect to those of the highest eligibility, not with respect to inferior ones like Devadatta - this is the truth. By this, the threefold doubt is uprooted by the stated reasoning: how can there be ignorance etc. for Hari who resides in the objects transformed by the qualities of nature, or how can the indifferent, non-dual one assume another form, or how can there be absence of transformation for the creator who creates the mutable? This is the implication. By this word "ada" which refers to a distant object, as in the Vedic statement "That is full, this is full", it suggests the oneness of the form that is the object of vision of space, as all-pervading || 3 ||
Not only am I aware of you, but since others also know you by your grace, it is improper to say "it is not known" - with this intention he says "yadvā". If such a form, of the nature of knowledge in meditation, or conforming to the respective meditations, is shown to your worshippers, then we follow such a specific form. Then what is the purport of statements like "Indeed, the ways of Hari are difficult to know"? To address this, he says "ye". Those who are extremely attached to unreal objects, even in the absence of those now, or in another birth through association with the good, may attain the good path. Regarding this, he says "niraya". From the root "i" meaning "to go", "ayana" means "going". That from which going is negated is "niraya", meaning devoid of exit, deep darkness. Those who resort to that, meaning those fit to attain deep darkness. By whom he is not respected, not worshipped with care - for them he is difficult to know, is the completion. Salutations to him. By "vā", he indicates that with the completeness of means, vision certainly occurs || 4 ||
At the time of Bali, Hari's direct perception is not immediate like the direct perception of a yakṣa (and the English translation of this word is "celestial being"), thus he is not known - regarding this he says "ye tu". The word "tu" indicates the threefold division of worshippers. Among them, those who are the highest worshippers, who smell in their hearts the fragrance of your lotus feet's bud, the root form situated in the milk ocean etc., brought to the cavities of the ears by the wind of hearing called śravaṇa, taught by the Vedas from the mouths of gurus, mentioned in the Upanishads - they directly experience it, as stated in "The form manifested in the heart is called the fragrance of Hari" and "For the highest, all forms are stated by the foot". "Caraṇa" and "pāda" are synonyms. As stated in "Since there is no difference anywhere between fragrance and the fragrant", the doubt of difference should not be made even when fragrance is specifically mentioned as a part. O Lord! You do not depart from the heart-lotus of those persons, you do not disappear, you do not become concealed. The reason for this he states as "bhaktyā". With the strong rope of devotion, your feet are bound, meaning your feet are tied. By this, it is stated that devotion alone is primary in making the Lord subject to control || 5 ||
As long as there is fear due to wealth etc., until then he is not known - this view is baseless, with this intention he says "tāvad" || 6 ||
Why then does the insistence that he is not known not cease? Thinking this, with the intention that it is due to not being a fit recipient of your grace, he says "daivena". The insistence that he is not known does not cease due to constantly performing inauspicious actions until attaining deep darkness - this is the idea. Those whose minds are overwhelmed by the desire for a mere trace of happiness, for trivial pleasure, due to senses like speech etc. that are averse to the supreme Hari - either due to the desire to obtain or due to the desire for duality || 7 ||
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
"You are known" - what is the loss in ignorance? To this he says "deha". "Gati" means the supreme state in the form of one's essential nature, powers, etc. If such a view is perceived elsewhere, to this he says: There is no reality other than such a you, or if there is, it is not pure, but you alone are the pure reality - this is the meaning. The reason for both is "māyā". You, who are pure by nature through your internal potency of infinite opulence, when you appear as the universe, that indeed shines due to the transformation of the qualities of your external potency called māyā in the form of pradhāna - thus there is no purity there, is the idea || 1 ||
The pair of verses beginning with "rūpam". "Ādau" means before the quality incarnations etc. "Gṛhītam" means assumed, brought forth facing the devotees, manifested - this is the meaning. Since "aviśvam" will be stated later, to avoid the undesired inclusion in the universe if it were created, and since one free from all qualities of nature like the individual soul cannot grasp that due to the rise of the essence of understanding, as in "Who am I? Darkness, the great I" etc., darkness here means nature, due to understanding completely cutting through it. Regarding it being the single seed of hundreds of avatāras, he shows a glimpse from his own experience in "yannābhi". The self is described thus due to being first in creation || 2 ||
That supreme essential form of yours, the complete original form of the Lord, I do not see, but I have taken refuge in this form. He qualifies that essential form. "Ānandamātra" - bliss is stated to be Brahman. And Brahman is the undifferentiated consciousness aspect of which exists. Where there is diverse conception, creation etc. Due to the original form of the Lord residing in Mahāvaikuṇṭha being indifferent to the work of creation etc., and only the Puruṣa being engaged in that, it is stated "But by the function of time, of māyā" etc. and "But Viṣṇu has three forms" etc. "Aviddha" means not separated by māyā, whose radiance or power is such. He qualifies "that form" with "viśvasṛjam" etc. The self of the elements and senses means the form called pradhāna, where the pradhāna which is the cause of the universe also proceeds depending on that - this is the meaning || 3 ||
Now, if so, that form is not characterized by the qualities of nature, as stated in "tadvā idam". It means "that is indeed this". In "bahumūka mūrtikam", even though it appears differently according to the principle stated by Akrūra, due to its non-difference from that, although supported by the primordial nature, it is unattached to it according to the principle "by its own abode always dispelling delusion". Then how is it seen by you? He answers "in meditation". Because it is shown independently only in devotion characterized by our meditation. Then what is the cause of seeing this special form? He answers "of the worshippers". Though he himself is desirous due to the desire for creation, for those who perform such worship, due to the inability to reciprocate by considering such benefit to them, he only bows to that. Thus, having shown his compassionate nature even though desiring, he criticizes those averse to him in "ye". The unrighteous here are said to be those thinking with excessive false logic imagined through ignorance of that. (4)
But those who are pure devotees establishing that very thing, for them your lotus feet alone would be the goal of life, since you also consider them thus, as stated in "ye tu". By the word "tu", the highest approval is established here itself, meaning "you do not wish to depart". Here the highest means is also stated by "tvadīya" etc. (5)
Now, when there is fear etc. due to wealth and other causes, how can there be such attachment to your sweetness? He answers "tāvad". One should not take shelter merely for protection. (6-8)
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
In the ninth canto, Brahmā, having praised the one lying in the womb, his inner controller, obtained the ability for creation by the shower of his grace. (1)
Showing that the direct cause of realizing him, knowledge of God obtained by God's grace, alone would be, he says "jñāto'si". "You are known to me today" means "although meditating on you for a long time". Since I had never meditated on such beauty of yours, alas, alas, I had falsely claimed knowledge thinking "I know the Lord and then meditate in the state of meditation". Also the hope "May the Lord in the meditated form give me vision" was in vain, as implied. Since not even a trace of such beauty exists in great emeralds, blue lotuses, fresh rain clouds etc., though meditated on in that form, you appeared directly in this form - thus the greatness of your grace is indescribable, as also implied. Having experienced the sweetness himself, he laments for others who have not experienced it. "For embodied beings" - this alone is certainly a fault, but the truth of your movement is not known, such beauty and sweetness etc. is not experienced. "For embodied beings" implies that the fruit of having a body is worshiping you alone, since such a form can be experienced only thus. In this wondrous world, is there nothing else so sweet to be experienced, since you say it is certainly a fault for embodied beings not to know this? He answers: There is nothing else worth knowing apart from you. "O Lord" implies there is no lordship elsewhere, without the unmanifest beauty, glory etc. denoted by the word "bhaga", there is indeed no object enjoyable by eyes, ears etc. Now the happiness of heaven is enjoyable by all senses, he says: "But that is not pure" - that too is impure, being impermanent etc., transforming, limited, very base, not pure, enjoyable by lustful crowds, not by the assembly of swans. Moreover, that too is not different from you, being the effect of your illusory power, he says: From the transformation of the qualities of illusion, the great heavenly, universal etc. forms. (1)
Now this form of mine is also only of today, being of today it is indeed impermanent, your statement "You are known today" itself is proof of this - suspecting this joke, he says "rūpam". The essence of knowledge, the inherent power of consciousness, by the arising of which darkness, illusion, is removed from that which is yours. Here "always" means "manifested" according to Svāmī Caraṇa, "brought near" according to Sandarbha. Some say even though non-different, with the notion of difference like "qualities grasped by illusion". Others say grasped by the doer, the essence of knowledge. (2)
Now some explain the attributeless Brahman alone as the origin of all, not this qualified form, he says "na ataḥ". O Supreme! That form of yours which is undifferentiated, attributeless, mere bliss, Brahman. I do not see that superior to this form, but this itself is that, not that this is that. O you whose splendor is unobstructed! Unobstructed means unlimited by time, space etc., splendor means light - implying that all-pervading light itself is that Brahman. As stated in Harivaṃśa to Arjuna by the Lord: "That which is the supreme, highest Brahman that divides the whole world - that is indeed my wealth, light - you should know this, O Bhārata". Now if both are one, where do you delight? He answers "creates the universe". "Ka" due to having "i" as penultimate. I have taken shelter of your one form who creates the universe. Now you too, Brahmā, create the universe, he says: Non-universe, different from the universe, consisting of consciousness, while I am the universe itself, since one whose pride is in pleasure from elements, senses, mind, body, senses, mind - thus his own material nature is stated. (3)
Now why do you not take shelter of the attributeless form? He says "tat". This well-known qualified form is indeed certain for the welfare, for the good of even the auspicious things, dharma, artha, kāma, mokṣa, of all people situated in the fourteen worlds - only when this form is worshiped do dharma etc. become fruitful, otherwise they become useless. This does not happen with the attributeless form. Thus for us too. In meditation this alone is shown, not that. Hence the abundance of compassion too. Therefore we would only offer obeisance to you, that qualified form, ocean of transcendental qualities. But I am unable to perform service, this is implied. Now some saying this form is not of existence, consciousness, bliss, but made of illusion, do not really respect me, he says "yo'nādṛta". By those destined for hell - meaning they will indeed fall into hell. Or by those associating with the wicked who prattle "all this is indeed false, unreal". (4)
In scriptures, the worshippers of the attributeless form are called jñānīs, while the worshippers of the qualified form are called bhaktas - among both of these, only the bhaktas are fulfilled and dear, he says in two verses. "Ye tu" - revelation means Veda or hearing devotion, carried by that wind, and thus those who are greedy for the fragrance of the lotus feet like bees, taking the lotus feet alone as the highest goal of life, he says. By supreme devotion characterized by love. "Na apaiṣi" - they being greedy for your lotus feet do not abandon them, similarly you being greedy for their love-filled lotus-like hearts do not abandon them - thus mutual control is indicated. (5)
Now then, if they also have wives, children, wealth, etc., are they not worldly people? To this, he says "no, no" in the natural flow and explains the point with "tāvad". The fear caused by attachment to wealth, etc. is saṃsāra (worldly existence), that is the meaning. Its elaboration is "śoka" (grief) etc. Only as long as one does not accept the Lord's feet with devotion and lordship, etc. The idea is that when there is excellent acceptance of you, attachment to wealth, etc. ceases. And if someone were to be a devotee even while attached to wealth, etc., then too one should not worry, as he says with "mama". The false notion of "mine" is the root of suffering and the cause of worldly existence only as long as your feet are not accepted as worthy of service. Just as the bite of a snake's fang is no longer the root of suffering, the same will be said later about attachment to wealth, etc. In "tāvad rāgādayas stenā", "as long as people do not know you, Krishna" - the word "tāvad" is explained based on its double occurrence. Thus, those who are attached by "ye tvadīya", those who have cessation of misfortune by "tāvad bhayam", and those whose misfortunes have not ceased by "tāvan mama" - all three types of devotees are said to not be worldly people. || 6 ||
But if so, will all become wise and take refuge in my feet, then who will be worldly people? To this he says: By fate arising from offenses against you, inauspicious actions that are desired and prohibited. || 7 ||
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
In the ninth, he speaks of the hymn and the grace of the pleased Lord. There, first mentally praising the Lord who is the source of the world and the meaning of the Vedas, as instructed by the Lord through the power of the Vedas, he criticizes views contrary to the Vedas, saying "You are known". That you who are well-known in the śruti as "That from which these beings are born" are the source of the world, omniscient, omnipotent, appear in many forms from mahat down to blade of grass due to the mixing of the guṇas of māyā, your own power. The śruti "You are non-dual, you are dual, being one you have become many" should be remembered here. You are known by me after a very long time of worship. Thus he criticizes those who do not know this, saying "Oh Lord! The fault of those embodied beings who propound various causes of the world". He says the movement of the Lord who is full of the six attributes and the self of all is not known, but as the śruti says "Time, inherent nature, necessity, chance, elements, womb, puruṣa are to be considered". They consider the various causes declared according to their own intelligence, but that view is not pure. Because there is nothing separate from you, as all entities like time etc. have you as their self. Therefore, with the intention of stating the established view, the śruti concludes "puruṣa is to be considered". || 1 ||
Having thus stated his own knowledge, now describing the Lord's form, he says "I am your son, I take refuge" in two verses. By the rise of the essence of knowledge, by the unique manifestation of the essence of knowledge, that which always has darkness naturally removed, characterized by the absence of all faults, this form of yours which is revealed by you yourself. || 2 ||
O Supreme! O Self! Pure bliss, without conceptualization, without delusion, of unobstructed manifestation, the cause of beings and senses from Brahmā down to a blade of grass, yet beyond the universe, unique, incomparable - such is your essential nature. Therefore I see nothing superior to this. Hence I take refuge in this. || 3 ||
Showing the Lord's compassion, the devotees' worthiness for the Lord's grace, and the non-devotees' worthiness for hell, he bows to the Lord saying "tasmai". O auspicious one for the world! For the welfare of us worshippers, that essential nature is shown by you. We are blessed, that is the idea. || 4 ||
He states the fulfillment of souls by taking refuge in the Lord through hearing the Lord's glories etc. in "ye tu". || 5 ||
He states the non-fulfillment of souls by not taking refuge in the Lord in "tāvad" and the next five verses. "na pravṛṇīta" means does not take refuge. || 6 || || 7 ||
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
In the creation of souls and beings, knowledge of Brahman is spoken of. From the understanding of the nature of the twenty-five principles. || 1 ||
Therefore in this ninth chapter, first praise and prayer. Then all instruction is said to be given by the Lord. || 2 ||
The ascertainment of the path of knowledge is clearly done in this hymn. The object, the means, the form, and the absence of obstacles, as well as miscellaneous topics, are determined in this hymn for the sake of knowledge. || 3 ||
At the end of the previous chapter, it was stated "dadarśa". Now it should be explained where that form of the Lord is utilized in creation. If this is Brahman, then it would be utilized as the root cause. And it does not become the creator, due to its engagement there. Therefore, first this very Lord is Brahman. Because Brahman-knowledge is the cause of the world, for the purpose of explaining knowledge, and because direct realization of oneself from birth itself is knowledge, he explains - "jñāto'si" (You are known).
O Lord! Only today have I known you, after a very long time. Even after a great period of time, knowing thus is the fulfillment of birth, not otherwise - thus he censures ignorance with "nanu". Here in both cases, the Lord alone is the cause of agreement. "Nanu" is a gentle address. That the course of the Lord is not known to embodied beings is a great fault, a great defect, due to the Vedic prohibition "One should not enter the city without knowing this sage." But the Lord is indeed known in some way, only His course is not known - by what means, when, where, how, by whom He goes. When this is known, nothing remains to be known.
But how is there fulfillment in knowing just the course? Anticipating the objection that the intended nature is unknown, he says - "nānyat tvadasti" (There is nothing other than you). There is indeed nothing other than you that could be known; you alone are thus supreme, therefore your course is to be known. "Bhagavan" is an address. It is indicated that everything is established in you like your six attributes. But it was explained that in between, something else is created by the deluding māyā, so how is it said "there is nothing else"? To that he says - "api tanna śuddham" (But that is not pure). In the main knowledge, in the doctrine of Brahman, that does not exist at all. Yet in the doctrine of divine Brahman, that may exist. There, for the purpose of explaining the greatness of the Lord's power, it is indicated in mantras like "na taṃ vidātha" etc. That is not the main doctrine of Brahman.
And the statement "Indra appears in many forms through his māyās" is in the context of praising Mahendra in the Mahendra libation in the midday pressing, so those māyās are the powers of Indra alone, otherwise the plural would not be appropriate. And its mention in the Upaniṣads is to indicate that all power belongs to the Lord alone. What is done even by Indra is done by the Lord alone. Some say it is for including the doctrine of deities as Brahman. Therefore in the Veda there is no creation by māyā at all. Some say it is separate from dreams. Even so, in the Bhāgavata doctrine also, whatever māyā creates in between is not pure, because delusion produces faults.
But how can the one have multiplicity? Indeed, due to contradiction with oneness in the cause, multiple numbers are not possible. To that he says - "māyāguṇa-vyatikarāt" (Due to the mixture of the qualities of māyā). Due to the mixture, the mutual connection of the qualities of māyā - sattva, rajas and tamas - being limited like houses in sunlight, they produce multiplicity. Then you appear as vast. Therefore when you are known, nothing remains to be known. (1)
But it is appropriate that when Brahman is known, nothing remains to be known, but not when "you are known" - anticipating this objection, he establishes through reasoning and authority that you alone are Brahman, in three verses. There, authority is given in two ways - for supporting what was stated and for refuting anything additional. There he supports what was stated - "rūpaṃ yadetat" (This form which). This form which you have assumed is indeed Brahman, because it arose from the manifestation of the essence of consciousness. By mere experience, and there also by the supreme formless form, by its manifestation there also. The nature of existence-consciousness-bliss is also stated.
But ignorance, the cause of assuming a body, will also remain. To that he says - "śaśvannivṛttatamasa" (With darkness forever dispelled). This is your form, in which darkness is forever dispelled. They say there is a cause-effect relationship between knowledge and absence of ignorance in "by the manifestation of the essence of consciousness" and "with darkness dispelled", so "forever" is stated for the removal of that. (Indeed) no cause is needed for that which is eternally free from imperfections. If it is said this is so due to the eternality of the means, no - because the relationship between means and end is pervaded only by occasionality.
But what is the purpose in this assumption? To that he says - "sadanugrahāya" (For bestowing grace on the good). By this also, anything apart from Brahman is negated, for nothing can be accomplished for the good by non-Brahman. Moreover, this form was assumed in the beginning. In the beginning there is only pure Brahman, there is no cause apart from that, Brahman alone appeared thus - this is the meaning. Furthermore, it is the seed of hundreds of avatāras. This alone is the one seed of hundreds of avatāras, other avatāras are parts of this alone. And avatāras are of the nature of Brahman, as will be stated later, and have been stated. How can this not be Brahman, when Brahman is its cause and this alone is the effect in between? Moreover, "Brahman is the cause of the world" is the definition of Brahman, and that is seen here alone, he says - "yannābhiḥ padmabhavanād aham ā virāsam" (From whose navel-lotus I manifested). By the word "bhavana" the expansiveness of the lotus is described. "I" refers to the qualified creator. "Manifested" indicates my birth is also supernatural. Therefore in all ways this is indeed Brahman. (2)
He refutes the view of the opposing side - "Not beyond this." There is no form of yours that is different from or governing this form beyond this supreme form. According to the śruti "brahman has a body of bliss," brahman has the form of bliss, and this is that very form. There is no other form with qualities like being pure bliss, etc. beyond this. Anticipating the objection that bliss is the material cause and something else is the auxiliary cause, he negates it. Then will that itself be transformed? To this he says - "Without alternatives." Then will its radiance be obscured? To this he says - "With undiminished splendor." Whose splendor is not diminished by anything. He states the evidence for the absence of anything additional - "I see." The experience of brahman is the evidence. If this is brahman, then it has all the qualities of brahman. He states those - "The one creator of the universe, non-universe." Brahman is the creator of the universe, according to the śruti "From which all these [beings are born]." Brahman is one, according to the śruti "One only without a second." Brahman is non-universe, distinct from the universe, according to the śruti "Which is beyond." Thus, since many qualities of brahman are present, this is indeed brahman. "O Self" is an address. Some say it is to be meditated on as the Self by Brahmā and others. According to the śruti "This Self is brahman, consisting of knowledge," if it were not the Self, it would not be brahman. Now, since eyes, ears, etc. are perceived here, how can it be brahman if it has sense organs? To this he says - "Made of elements and senses." This is the Self of the elements and senses, according to śrutis like "The eye of the eye, the ear of the ear." Because it is the Self of the elements and senses, it is known as made of elements and senses, but it does not mean that elements and senses actually exist there. Now brahman is imperceptible, so he says - "That." Although this is perceived, because it is perceived by your will, it is indeed "that," meaning it is transcendent. "I take refuge in your that" is the connection. "I see" is a separate sentence, so there is no redundancy with "your" and "that." ||3||
He states the reasoning. "That indeed is this." O auspicious one for the world! You who are auspicious for the three worlds, that indeed is this. "Indeed" indicates certainty. The reason for that is - "Shown as auspicious in meditation for us." What follows from this? "For those worshippers." We performed meditation for the sake of direct realization of brahman, since they are worshippers. For worshippers of the supreme brahman do not meditate on anything other than the supreme brahman, nor does the Lord show anything else for their imagination, nor is there any human goal for such people through anything else. Therefore, by reasoning also this is indeed brahman. Having thus ascertained its brahmanhood, he bows to it - "Salutations to that." Since that form is the Lord himself, "to the Lord" is said. Since even an indifferent person can merely bow, to declare himself as the chief servant he says "May we follow you." The meaning is "We act in accordance for the sake of attaining you." In the alternate reading "namo'nuvidhema," due to the Vedic usage, the case ending of the word associated with the verb is stronger, like "We bow to Nṛsiṃha." If this is so, how do disputants have doubt about this, or how do they not worship? To this he says - "Who is disregarded." By those demons for whom falling into hell is inevitable, he is not respected. How does merely disrespecting lead to falling into hell, since prohibited acts are not done? To this he says - "By evil associations." Excessive associations with evil people. For no one naturally fails to regard the Lord, since he is the Self and the embodiment of bliss. Rather, the intellect becomes otherwise due to association with evil people. Therefore, due to the fault of association with them, he also becomes the fifth great sinner. If he were to regard the Lord, either due to past merit or otherwise, then hell would not occur. Therefore, since hell is inevitable, he is not respected by such people. ||4||
Having thus ascertained through evidence and reasoning that this alone is the nature of brahman, and that direct realization of this alone is direct realization of brahman, according to the statement "He knows me through devotion," he states devotion for the sake of its direct realization. He also establishes its brahmanhood through the means - "Those who." By the word "but" he excludes those averse to the human goals who lack worship of [your] feet. "You do not depart from the hearts of those who smell with their ear cavities the fragrance of the sheath of your lotus feet" is the connection. The reason for that is - "Whose feet are grasped by devotion." Your feet do not have dust like the Lord's, but due to protecting your devotees there is the quality of being a sheath, and fragrance exists. Or the lotus feet belong to you. If they attain refined elements that are the cause of a body that accomplishes being yours, then in this birth they would become yours. Now even in the absence of such a body, in another body also devotion arises when greatness is known through contemplation of śruti, etc. Then the senses undergo a transformation for the sake of grasping objects related to the Lord. For fragrance disturbs the mind, due to being able to enter inside; sound is not like that. Therefore even in hearing, the experience of fragrance is mentioned, for the sake of disturbance by entering inside. Objects related to the Lord possess all qualities, and śrutis are carriers of fragrance, due to slight contact. Here the word "fragrance" means fame, like the fragrance of meritorious action. For hearers of the Lord's greatness, hearing has the form of a deity, so there is fragrance also. Thus the story is for the sake of establishing greatness. "With ear cavities" indicates the entry of qualities for those who are silent. Devotion characterized by love is through breath alone, and the conjunctive particle indicates it is also in the form of means. Then they become one's own people. Then the Lord does not depart from the heart, then direct realization and entry are certain - this is the meaning. This is the action of brahman alone, not of anything else - thus brahmanhood is established through action also. ||5||
It is also supported by another dharma — as long as there is fear. According to the śruti "O Janaka! You have attained fearlessness", fearlessness comes immediately after attaining Brahman. Describing fearlessness as belonging to the Lord, it describes Brahmanhood. As long as the world does not accept your fearless feet, there is fear - this is the connection. That from which there is no fear. In both ways, there is no fear from that due to it being the Self, as per the śruti "Fear arises from a second". Other fears also cease, due to capability. That capability is supernatural - it specifies the particular fears: The main fear is due to wealth, as everyone desires it; then fear due to the body, thinking "the body will perish"; then fear due to sons etc. Wife and son are taken as the body, then other friends are taken. There is fear when present, sorrow when gone. Or a part of the body may be taken as the body, otherwise there would be no sorrow. Or sons etc. In the reading "geha" it is clear. Then there is longing to attain again; then humiliation by chasing after people; then if somehow obtained by divine means, there is great greed. "As long as" is connected everywhere. Moreover, the false notion of "I" and "mine" in the body etc. is only until then. This too is a means of establishing Brahmanhood, as that notion ceases only in the state of Brahman-Self. Suspecting that the false notion may be a cause of happiness due to worldly perception, it states that it is a cause of sorrow - "bhartimūlam". "Mūlam" has a fixed gender. According to the śruti "That is the supreme abode of Viṣṇu", the abode of the Lord alone is Brahman, so there is no contradiction with knowledge of Brahman. "Vṛṇīte" - just as a bride chooses a groom, even though he fulfills her desires she becomes his, but he does not become hers. "Loka" refers to one with special qualification. || 6 ||
If so, why don't all worship? Anticipating this doubt, after previously resolving it by saying it is due to bad association with particular forms, it resolves it again in general - "daivena". Those whose intellect is destroyed by fate, by past karma - who have averse senses despite association with you. Even though the object is supreme and the knower gives all desires, those who do not worship - in that case the fault of non-grasping is ascertained to be in the senses and intellect which are the graspers and inspirers. There the inspiring intellect is destroyed by fate. Some say fate is the divine will which is the presiding deity of that very intellect. In Brahman doctrine, it is the nature of karma which regulates the flow. The presiding time destroys the intellect of that soul fallen in its domain so that it may not be otherwise through association with the Lord. Others say it is time itself. In all three views, they have no fault of their own. But previously their fault was stated. Indicating this as the cause and establishing one's own view later, it will implicitly pray for the Lord's grace on them. "Prasaṅga" means talk. All hear incidental talk eagerly. Even then they are averse. If a talk about the Lord comes up in another conversation, they leave; or they become sleepy or distracted - this is the meaning. To establish that their intellect is destroyed by fate, it states the qualities of association with the Lord - "sarvāśubhopaśamanāt". Indeed they have committed much sin from other associations, but from association all that would go away; even the inauspiciousness of prārabdha karma that is arising ceases; and ignorance existing in the self becomes pacified in the self itself like a wet log on a great stone. From the word "indriya", even the senses are not at fault in their aversion. Therefore it says these fallen in the flow are pervaded by desire and greed - "kurvanti". Being wretched, they do unskillful acts for a trace of pleasure that is desired. The full pleasure enjoyed by the five senses is desire-pleasure, a trace of that is pleasure of one sense, a fraction of that is a very small part enjoyable for a moment. Just as great harm is done for the sake of a woman's favor. Anticipating the doubt that acting thus for pleasure is proper, it says "dīnā". Wretchedness is a qualifier of the enjoyer. So when wretchedness is present, due to lack of independence in enjoyment, sorrow is established even in that moment, so enjoyment is not accomplished. Anticipating that even so, enjoyment based on ego may be accomplished, it says "lobhābhibhūtamanasa". Due to the mind being overcome by greed, thinking afterwards that wealth was wasted in vain, egoistic accomplishment does not occur due to regret. By the word "akuśala", by the connection that from which there is no skill, it is indicated that even existing skill goes away. || 7 ||
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
Now, wishing to explain the ninth chapter, they clarify the completion of the previous section, the beginning of the second, the seed of their prior-posterior relationship, and the connection, stating the meaning of the chapter: "Jīvasarga" etc. In jīvasarga. In the creation pertaining to the jīva, when the creation of elements is to be described, the knowledge of Brahman which reveals the twenty-five principles and the essential nature of the Lord is said to be produced from the elements. Thus, in the absence of collective knowledge, individual knowledge is difficult, so first due to its being the basis, is the section on Puruṣa, then due to its being dependent, the section on jīva, and the relationship of basis and dependent is the connection - this is the meaning. Here they state the logical connection: "Therefore" etc. Having thus stated the connection of the scripture, they state the connection of the Vidura-Maitreya dialogue with one and a half verses. The subject matter is knowledge with seven; its means with six; the form of the Lord with eight; absence of obstruction with four; miscellaneous topics useful for it, also in those same four - thus the relationship of remainder and possessor of remainder is the connection - this is the meaning. In "You are known". "One's own" means of the four-faced one (Brahmā). "Because of being the cause of the world" means because of being so in the form of direct knowledge of the material cause. They cite scripture as evidence for ignorance of the goal being a great fault: "Not this" etc. This scriptural passage is indeed in the Āraṇyaka of the Taittirīyas, in the section beginning "Inside the pile a purifying filter". There, after extensively establishing only the Lord's goal in "A blind man found a jewel" etc., entry into the city is prohibited by this. The meaning of the scripture is: Having known this sage, the supreme truth taught by the group of mantras explaining discrimination mentioned before, one should not enter the city, the body; one should not make the error of identifying with the body. And Sāyaṇa has said this is a Brāhmaṇa text. Thus, since liberation is possible through knowledge of the goal, its absence is due to ignorance of that, so that itself is the great fault - this is the meaning. The word "gati" here means type of action. "Made known" means made known by this address. "That" means making something else by māyā, making the world in the form of objects. "The doctrine of god-Brahman" means in the doctrine stated in the Śvetāśvatara mantra "The divine power of the self hidden by its own qualities" etc. and stated in the Nṛsiṁhottaratāpanīya etc. "Indicated" means making something else was indicated. Suspecting that another scripture determines that, they state its meaning: "And not" etc. "In the Upaniṣads" means in the Madhubrahmaṇa of the Bṛhadāraṇyaka, in another place. The meaning of this mantra in the Nibandha scripture in the section on breaking the covering of the meaning of scripture has been properly explained after consideration of the meaning of the Madhubrahmaṇa, so it is not stated here. "Some" means commentators on the Upaniṣads; by "Thus some" they too should be understood. "Is not" means is not the object of the main purport. "That" means that view. "Therefore" means because you alone have all forms. (1)
In "form". "Evidence" means in the form of inference and in the form of direct perception. "Having the form of existence-consciousness-bliss" - in this view, by the word "manifestation" existence-form should be understood. They state the view of Śrīdhara: "Knowledge" etc. "They say" means some say. They show its contradiction with what is to be explained: "That" etc. Thus that explanation contradicts the word "eternal" - this is the meaning. If the reading "indeed not" is absent, intonation should be understood in "is required". "Occasional" etc. - the pervasion should be understood as "What is to be accomplished is occasional, like a pot; what is not so is not so, like the eternal substance accepted in their respective views." "By this" means by being the producer of constant grace. Thus in this verse, six reasons establishing Brahman-ness should be understood. The inference is: "This form seen by Brahmā is indeed Brahman, because of having the manifested form of existence-consciousness-bliss, because of being eternally free from ignorance, because of producing constant grace, because of being manifested in the beginning, because of producing effects without modification, because of producing the world; what is not so is not so." Thus here evidence in the form of inference has been shown. (2)
In "Not from this". Now, since negation of others is possible just by the negative particle, what is the purpose of the word "only" - to this query they say: "Bliss there" etc. "Prevents" means prevents by the word "only". "Pierced" means covered. In explaining the word "self", having stated another view, they refute it citing scripture and stating the meaning of the word "self": "This" etc. Thus in the explanation of the other view, the Brahman-ness of that form established in the previous verse would be contradicted - this is the meaning. In this view, although direct perception alone has been stated as evidence, inference is also established here due to contradiction with scripture. By that, five reasons should be understood: because of being only bliss, because of being unmodified, because of having uncovered splendor, because of being devoid of elements and senses, because of having the quality stated in the scripture "The unknown it knows", and the negative concomitance should be understood. (4)
We perform following - the meaning is we offer salutations following, i.e. having you as the aim. Here indeed by "For not" etc. three arguments have been explained. Their formulation is thus: "If this form were not supreme Brahman, its worshippers would meditate on something else; if they meditated on something else, something else would be the object of meditation; since it is not so, it is not so" - this is one. "If it were not supreme Brahman, it would show something else; if it showed something else for the sake of imagination, the scripture would not declare 'Whom alone' 'It reveals its own form'; since it is not so, it is not so" - this is another. "If it were not supreme Brahman, it would not be the human goal for such worshippers; if it were not so, they would not worship; since it is not so, it is not so" - this is the third to be understood. (4)
These svit here. He speaks of bhakti. The meaning is that he speaks of those without the main bhakti. Here, without mentioning caraṇābja-parāga (dust of the lotus feet) etc., it is said in this way - that is the purport they state - tvadīyānām etc. Na santīti - Even existing, they are not the bodies that accomplish being related to the Lord. In the view that only the Lord's feet are intended here, they state the reason for not mentioning parāga etc. - bhagavadīyatva etc. Thus, due to lack of qualification, non-attainment itself is the reason for not mentioning it - this is the meaning. They explain the cause for such people attaining bhakti - athe etc. Tatreti - In bhakti. Anyathātvamiti - Having power different from before. To clarify that, they state the purport of the word jighranti - gandho hī etc. Iti - Here, due to causing internal agitation. Now, such effect-producing power of sound is not seen anywhere, so how can it have that nature when grasped - thinking thus, they say - antari etc. Padārthānāmiti - Of hearing etc. Here in both phakkikās, ucyata iti should be connected with the verb. Īṣatsparśāditi - Due to indicating some greatness. Here, regarding what the meaning of gandha is, they say - atre etc. Thus, since it is accepted in śruti, stating it indirectly here is not a fault - this is the meaning. Wondering what is indirect here, they say - bhagavadi etc. "Everything is composed of everything" - as per this śruti, manifestation alone is the distinction, not metaphor - this is the meaning. They state the purport of speaking in this manner - evami etc. Ghrāṇeneti - By what is stated by the word jighranti. They state the purpose of this explanation in the context - idami etc. Idamiti - Being graspable by bhakti. || 5 ||
Tāvadityatra. Idamapīti - Destruction of all afflictions also. Now, in this way destruction of all afflictions occurs from knowledge of Brahman also, so due to deviation in the distinction, how is the cause-effect relationship indicated by the words yāvat-tāvat consistent - thinking thus, they say - tadi etc. What is stated in the Kāṭhaka śruti "He reaches the end of the journey, that supreme abode of Viṣṇu", that very imperishable Brahman is referred to here by the word aṅghri as the Lord's feet, so there is no deviation due to difference of names - this is the meaning. Viśiṣṭādhikārīti - One who has taken refuge thus knowing, not in just any way - this is the meaning. || 6 ||
Daivenetyatra. Rūpaviśeṣeṇeti - By being associated with the unreal. Pramāturiti - For the knower, ablative case due to intending mere relation. In bhagavatkathā prasaṅgāt, bhagavatkathā is a separate word. Prasaṅgāditi - From the context of stories etc. Na svābhāvika iti - But artificial according to the śruti "The senses are turned outward". || 7 ||
Śrī Giridhara-kṛtā Bāla Prabodhinī
That pleased Hari's praise by Brahmā,
Prayer and boon-giving are described in the ninth. || 1 ||
He shows Brahmā's praise itself in twenty-one verses. There, revealing his own fulfillment on seeing the Lord's form, he reproaches those bereft of that knowledge - jñāta iti. After a long time, by penance practiced for many years, I have now known you, seen you. Nanu is in the sense of certainty. That the truth of your movement, who possess the six qualities of lordship etc., is not known is indeed a great fault of embodied beings - this is the meaning. Suggesting that You alone are worthy to be known, he addresses - bhagavann iti. He states the reason for that - ne iti. Because nothing else exists apart from you - this is the connection. This is the idea, as per the śruti "All this is indeed Brahman", due to being the material cause of everything. Now, since this is perceived, how can it be said not to exist - thinking thus, he says - apī iti. Even what is perceived, although it is not different from you due to having you as its material cause, is still not pure, not suitable for knowledge and worship - this is the meaning. He states the reason for that - māye iti. Because from the mixture of the guṇas - sattva, rajas and tamas - of māyā, i.e. prakṛti, you alone, having entered there through transformation into human and other forms, appear as many forms. And it should not be doubted how this statement is consistent at the time of praise when creation does not exist, as it is possible to refer thus treating it as accomplished due to knowledge of past and future arising from the Lord's grace. || 1 ||
Now, refuting the view of some that even the Lord's form is material, he states its nature as existence-consciousness-bliss in two verses - rūpami etc. This form of yours that is seen by me and that form of yours which is described by śruti as consisting of bliss alone are one and the same, not different. Therefore I have taken refuge in this form of yours - this is the connection of both. He cites his own experience as evidence for the non-difference - ne iti. Therefore I do not see a form different or superior to the visible form consisting of bliss - this is the connection. He states the reason for it being non-material - avabodhe iti. Your form from which darkness i.e. ignorance is always removed by the manifestation of the power of consciousness through the arising of the essence of knowledge. He states the purpose of assuming this form - sadi iti. For the sake of blessing the good, i.e. your devotees, for giving the fruit of worship, you have first independently assumed it - this is the connection. Now, worship of other forms is also seen, so how is there blessing through this form alone - thinking thus, he says - avatāraśataikavījam iti. All other avatars are also of this form alone, so there is no contradiction. That it is the seed of avatars is directly evident - he states this - yadi eti. From whose navel-lotus abode I have become manifest - this is the meaning. Suggesting the reason for non-perception of difference, he qualifies - avikalpam iti, free from distinctions of genus, individual etc. - this is the meaning. Aviddhavarca iti - whose brilliance i.e. consciousness is unobstructed - this is the meaning. Aviśvam iti - distinct from the universe - this is the meaning. Visvasṛjam iti - the efficient cause of the universe - this is the meaning. Suspecting that the material cause may be different, he states that it is the material cause also - bhūte iti, the self of the elements and senses - this is the meaning. Wondering how one alone can be the cause of everything, suggesting the reason for that, he addresses - parame iti, whose supreme i.e. inconceivable power is māyā, which is a synonym for will. Suggesting the reason for that also, he addresses again - ātmann iti - O Supreme Self - this is the meaning. || 2 || 3 ||
O all-capable and supremely compassionate one, it is not appropriate for you to deceive us, your devotees who have taken sole refuge in you, by displaying an ordinary form. Therefore, saying that even this form is of the nature of sat-cit-ānanda (existence-consciousness-bliss), he offers salutations - tadvā iti. O auspicious one for the world, as you are the auspicious form of the universe, for the well-being and prosperity of us, your devotees, you have shown in meditation that very form well-known in Vedānta as sat-cit-ānanda. Being unable to repay you, we continuously offer salutations to you, the supremely compassionate one.
How are we unable to repay? Expecting this question, he qualifies with "bhagavate", implying that due to being complete with aiśvarya (divine qualities) etc., you are independent. If so, then why do some not worship you? Anticipating this, he says - ya iti, meaning those who are destined for hell do not respect you. How are they destined for hell? He answers - asatprasaṅgair, meaning those who have intense association with improper things like prohibited sounds etc. which are causes of hell. Or it means those who have intense association with wicked people averse to God and attached to sense objects. Or it means those who have the intense conviction that even this form of God is unreal. ||4||
Thus having stated that those who disregard God and are attached to sense objects are destined for hell, he now states that those who worship Him with respect are fulfilled - ye tu iti. The word "tu" (but) distinguishes them from the previously mentioned who are averse to all human goals without worship of His feet. Those who eagerly listen with their ears to your glorious foot-lotus's fragrance carried by the wind of the śrutis (scriptures) like Vedas and Purāṇas, you do not depart from the heart-lotus of those devotees. The reason for this is stated - bhaktyā, meaning you are bound by their devotion which increases through hearing. The word "ca" (and) indicates that just as they do not abandon your lotus feet, you also do not abandon their hearts. Addressing Him as "nātha" implies this is appropriate for you as the Lord.
Even if this is so, what is the benefit? Anticipating this question, he says it results in the cessation of all suffering - tāvad iti. As long as a person does not take refuge in you, they experience fear etc. due to wealth and other causes, but afterwards all these cease. Draviṇa means wealth, geha means house. An alternate reading is deha (body). Suhṛd means wife, son, friends etc. Fear arises from worry about their destruction, and grief arises when they are destroyed. Then desire to acquire them arises, leading to humiliation from others when trying to obtain them. Even after somehow obtaining them, there is great greed and desire for more. Then even after obtaining that, there is the false notion of "mine" which is the root cause of suffering like fear. The repetition of tāvad indicates it applies throughout. How does merely taking refuge in His feet remove all fears? Anticipating this question, he says - abhayam, meaning He is the remover of all fears for devotees. ||6||
Having thus described the fulfillment of God's devotees, he now clarifies what was said earlier about "those destined for hell who disrespect Him" by criticizing those averse to Him - daivena iti. Those whose senses are averse to association with you, who remove all inauspiciousness through hearing, chanting, seeing and serving you, and who constantly perform inauspicious deeds for even a tiny fraction of sensual pleasures - they are deluded by fate (powerful prārabdha karma) and have dull intellects. Thus they are fools. Why is this so? He gives the reason - dīnā iti, meaning they become wretched and destined for suffering like hell due to their sinful actions. But how do they engage in causes of misery while abandoning the means to the highest goal? Anticipating this question, he says - lobha iti, meaning their minds are overcome by intense greed and devoid of discrimination. ||7||
Hindī Anuvāda
Brahmaji said—Lord! Today after a long time I have been able to know You. Alas! How unfortunate it is that embodied beings cannot know Your true form. O Lord! There is nothing else besides You. Even the object that appears is not truly real in essence. Because due to the agitation of the guṇas (qualities) of māyā (illusion), only You appear in many forms || 1 ||
O God! Due to the illumination of Your cit śakti (conscious energy), ignorance always remains far from You. This form of Yours, from whose navel lotus I have manifested, is the root cause of hundreds of avatāras (incarnations). You have first manifested it only to show grace upon Your true devotees || 2 ||
O Supreme Soul! I do not consider Your blissful, undifferentiated, unbroken luminous form as separate from this. Therefore, even though I am the creator of the universe, I have taken refuge in this unique form of Yours that is beyond the universe. This alone is also the substratum of all beings and senses || 3 ||
O Benefactor of the universe! I am Your worshipper, You have shown me this form in meditation for my benefit. Only those sinful beings attached to sense objects disrespect it. I repeatedly bow down to You in this very form || 4 ||
My Lord! Those who receive the fragrance of Your lotus-like feet, which is brought by the Vedas in the form of wind, through their ear cavities - You never depart from the lotus hearts of those devotees of Yours; because they bind Your lotus feet with the rope of supreme devotion || 5 ||
As long as a person does not take refuge in Your fear-dispelling lotus feet; only until then he is troubled by fear, sorrow, longing, misery and extreme greed arising from wealth, home and relatives, and only until then he has the stubborn notion of "I" and "mine", which is the sole cause of suffering || 6 ||
Those who, withdrawing their senses from topics related to hearing about You, glorifying You, etc. which destroy all types of inauspiciousness, remain constantly engaged in evil deeds, becoming wretched and secretly craving for a trace of sensual pleasure - the intelligence of those poor souls has been stolen by fate || 7 ||
SB 3.9.1-7
