Text 33: When you are free from the conception of gross and subtle bodies and when your senses are free from all influences of the modes of material nature, you will realize your pure form in My association. At that time you will be situated in pure consciousness.
Text 34: Since you have desired to increase the population innumerably and expand your varieties of service, you shall never be deprived in this matter because My causeless mercy upon you will always increase for all time.
Text 35: You are the original ṛṣi, and because your mind is always fixed on Me, even though you will be engaged in generating various progeny the vicious mode of passion will never encroach upon you.
Text 36: Although I am not easily knowable by the conditioned soul, you have known Me today because you know that My personality is not constituted of anything material, and specifically not of the five gross and three subtle elements.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
Then, upon the cessation of false knowledge, one is liberated, as stated. When. When one sees the self, the jīva, devoid of elements etc., pure in its essential nature, united with me, the referent of "that", then one attains sovereignty, liberation. || 33 || * * Because varṣīyān means older, more advanced, that is the meaning. || 34 || * * He describes the grace. With "ṛṣi" in four verses. Since your mind is fixed on me. || 35 || Since you consider [yourself] unconnected with the elements, senses, qualities like sattva, and the ego. || 36 ||
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
In answer to the question of in what state one would attain you, he says - When one sees oneself devoid of elements etc. in one's essential nature, not abandoning one's individual self, that is the meaning. United with me, the Supreme Lord to be served, having attained nearness for the purpose of service, then one attains the state or action of a servant ruling with his own master, that is, servitude. Some, however, since the praise of the formless and form aspects has begun, explain this verse as indicating the final state of both the jñānīs and bhaktas who worship those, in accordance with their respective paths. The jñānī view has been explained by Svāmī himself. He states the second: The bhakta, though of five types like śānta etc., in his essential nature is śānta through being of the nature of consciousness. In dāsya, through being of the nature of a servant. In sakhya, through friendship itself. The father etc. through parental affection. The beloved through love itself. [He sees] himself united thus, and also united with me as the object of the five types of bhāva, the direct Supreme Brahman, the master. United with a friend, son, or lover - this is the meaning as appropriate. He attains the state of ruling together with his own master, friend, son, or lover in his own form with characteristics - that is, he attains. || 33 || * * That is the meaning. The sense is that this meaning exists with vṛddha substituted for varṣa in the sense of excess. Even at the time of the desire to create, your mind does not despond, does not become deluded - that itself is my greater grace - this is the connection. Viśvanātha, however, says: Having thus taught the essence of jñāna and bhakti, [he says] my grace upon you is not only of today, but eternal - "not" etc. || 34 || * * Consoling "Do not fear the quality of rajas," he says - "ṛṣi". Also in the Second Canto: "Adhere to this view with supreme concentration. You will never be deluded in [times of] creation and dissolution." Therefore, "My speech is never observed to be false" etc. was also said by himself. That his absorption elsewhere is sometimes heard of should be known as only an appearance of that, as it would not be permanent. As for his delusion heard of in the Tenth Canto, that was not due to rajas, but due to seeing a particular divine power and desiring to see that particular [power], as "born from the lotus" etc. is heard there itself. Similarly in the Eleventh [Canto], the covering of knowledge of Brahman when teaching knowledge to Sanaka etc. in the form of Haṃsa should be understood as only for manifesting his own greatness. || 35 || * * Since you consider me, though with form, unconnected with elements etc., separate from elements etc., their witness - that is the meaning. You who say "This form through the arising of the essence of knowledge" etc., consider that this form of mine is not the elements like earth, nor the fiery senses, nor the quality of māyā, nor the self as jīva, but direct Brahman itself - you know, that is the meaning. Thus the Lord's intention that contemplation of his form as existence-consciousness-bliss and māyā is the mark of knowledge and ignorance respectively should be understood. || 36 ||
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
Then, at the time of seeing me, false knowledge is the notion of self in the non-self, one's own purity united with the essential nature of the object, become one with the consciousness aspect. || 33 || * * According to the expansion of the spreading of the various karmas which are the seed forms of creation, the self, the mind, in this varied creative action will not despond, will not become distressed in the four types like those born from wombs etc. The reason for that: Because it exists - the meaning is stated thus with the verb "is" supplied. || 34 || * * Delusion is by the Lord's own desire for seeing his sweet glory, not due to the external illusion or one's own fault causing loss of knowledge - otherwise he would not have said in his own praise "That is my great fortune" etc. - this should be understood. Since your mind is fixed on me. || 35 || ** "I am known" means "You are known" etc. - by affirming the five Brahman statements, it is most appropriate to accept the conclusion that the divine form is the supreme reality. You consider [yourself] devoid of those material elements like the jīva, so you consider [yourself] united with those of the essential nature - thus the meaning is "I am known". || 36 ||
Śrīmad Vīrarāghava Vyākhyā
Having described the practice of meditating on Brahman as the Self of all as a means to liberation, he now states that meditating on one's own self as the body of Brahman and as distinct from prakṛti is also a means to that end, saying "When" etc. "Beings" refers to the elements like earth etc., "senses" refers to both the organs of knowledge and action, "dispositions" refers to mental impressions or the inner organ. Free from these means distinct from the parts that could potentially be absent when associated with them. "By nature true, knowledge, infinite" as stated in the scriptures. Seeing one's own self, which is to be sustained, as pervaded by me, the sustainer, by nature, the indifferent one attains sovereignty, i.e. becomes free from subservience to karma. (33)
Now, even if meditation on Brahman as the Self of all and meditation on one's own self as the body of Brahman are accepted as means to liberation, how can one who is engaged in the act of creation maintain awareness of Brahman as the Self of all? Addressing one who is anxious about this, he compassionately says "Not" etc. Your mind does not become dejected or deluded by the expanse of various karmas, i.e. the beginningless virtuous and sinful actions connected with souls, desiring to create many diverse creatures like gods, animals, humans, plants etc. in accordance with the impressions of those beginningless karmas. Rather, it remains focused on contemplating my essential nature, form, qualities and glory. Why is this? He says: "My grace is most powerful." The meaning is: "I bestow the grace that even though engaged in other activities, your mind remains focused on contemplating my nature, qualities and glory." By this, it is indicated and granted that requested earlier - "May my mind be yoked to You even while creating this by Your own prowess." (34)
He shows the superiority of grace itself. "The sage" etc. The primordial sage, i.e. you who are the seer of the entire mass of Vedas that expound my essential nature, form, qualities and glory, is not bound by the inferior binding quality of rajas, i.e. is not subjected to transmigration. Why? Because by my grace, even while creating beings, your mind is firmly fixed on me, i.e. deeply attached. (35)
Having thus demonstrated the superiority of grace, he states that all knowledge regarding his nature etc. and praise directed towards him have been accomplished only by his grace. "I am known" means "by those attached to the body and lacking devotion." Though very difficult to know, impossible to know even with effort, I am now known by you as I truly am, endowed with my essential nature, form, qualities and glory. How is it known that "I am known by you"? He says: Because you consider me to be endowed with beings, senses, qualities and souls - the elements like earth etc., the qualities like sattva etc., and the soul which is the mind - not composed of these material things, as stated in scriptures like "All-doer, all-desirer, all-fragrant, all-tasting" etc. The meaning is: You consider me to be endowed with the five subtle elements, senses etc. made of pure sattva as taught in the Upaniṣads, which are distinct from material nature. This is because it is taught thus in passages like "This form which arises from the essence of knowledge" etc. Or, the division is simply "endowed with". You consider me to be endowed with souls, which are the conscious selves, as well as the unconscious elements etc. That is, you consider me, who am endowed with conscious and unconscious entities, as their master, as having them as my body, as their creator, sustainer and destroyer, as possessing infinite aspects like omniscience, true resolve, true desires, distinction from prakṛti and puruṣa, etc. (36)
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
Not being satisfied even with this much, he elaborates on the knowledge taught earlier. "When" etc. When one sees the self as free from elements, senses, qualities and dispositions, then he attains sovereignty - this is the connection. But there is also a distinction, he says: "By nature". Seeing the individual self situated in the heart, endowed with my nature, one becomes liberated. The idea is: When one sees the self, the individual soul, as free from elements, senses etc., abandoning the notion of selfhood in the body etc., seeing selfhood in the individual form situated in the heart, seeing it as endowed with my nature, my reflection-form situated nearby, existing as a servant of my lotus feet - then one attains the experience of the bliss of one's true nature. As it is said: "Abandoning the notion of selfhood in the body etc., seeing selfhood in the individual form situated in the heart, and seeing that also situated at Hari's lotus feet - when one directly perceives this, then that person attains liberation." (33)
Now he describes the manner of granting what was requested earlier in "In that, Your own prowess". "Not" etc. In this act of creation, your mind does not sink or perish due to the ripening of various unseen karmas by time which is poised to give fruits. He states the reason for this: "Most powerful" means endowed with many years, or superior. The meaning is: Because my grace which is most powerful exists. (34)
He clarifies this further. "The sage" etc. According to the statement "A sage is one who sees the three times", being a knower, you are primordial, existing in the beginning. Due to being the first-born, you are superior. He states another reason: "Whose mind" etc. Even though engaged in creating beings, your mind does not sink etc. - for one engrossed in other activities, it is difficult to fix the mind elsewhere. Still, made intelligent by me towards others, even the inferior quality of rajas does not bind you - this is the meaning. (35)
He states the result of fixing the mind. "Known" etc. Only knowledge of the object as it truly exists generates my grace. You have this, he says. "That me" etc. You consider me to be endowed with elements, senses, qualities and souls - that is, as the controller of elements, senses, the three qualities, mind and intellect, not as composed of them. Therefore, being a knower of the truth - this is the meaning. As it is said: "One who sees Keśava as endowed with elements, senses, mind, intellect and the three qualities etc. in all ways, as their controller, knows Him." The idea is that only knowledge of Him as the controller of the elements and senses is true knowledge. (36)
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
When one sees oneself, the soul, as devoid of material elements etc., and united with me, the shelter of the soul's potency, in one's constitutional form, then one attains svarājya (self-rule) etc. with eight perfections. [33-34]
"O sage" etc. Previously in the Second Canto it was stated: "Establish yourself in this understanding through perfect meditation. You will never be bewildered in any circumstances." Therefore, statements like "My words, O Aṅga, are never observed to be false" were also spoken by himself. As for the occasional possession by others that is heard about him, that should be known as only an appearance, as it would not be permanent. Although his bewilderment is heard about in the Tenth Canto, that was not due to the mode of passion, but due to seeing a particular opulence of the Lord and desiring to see that particular opulence. This is heard there in verses like "Born from the lotus" etc. Similarly, in the Eleventh Canto where it is said "I was known by Sanaka and the others in the form of a swan", that should be understood as concealing knowledge of Brahman in order to reveal his own greatness, since it follows Brahmā's statement of knowledge beginning with "You are known". [35]
This should be understood according to the five verses. [36-37]
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
In response to the question "In what state would one attain You?", he says: When one sees oneself as devoid of material elements etc., meaning free from identification with the gross and subtle bodies, in one's constitutional form alone, not in one's own form, united with me, the Supreme Lord to be served, meaning approached nearby for service, then one attains svarāṭ, the nature or action of a servant with his own master. Some explain this verse as indicating the final state for both the jñānīs and bhaktas who worship the impersonal and personal forms respectively, since the glorification of both forms was begun. Thus, when a jñānī sees the self as pure, united with me, the object of "that", he attains svarājya, liberation. Similarly, when a bhakta in any of the five rasas sees himself united with me as the object of those five relationships, he attains the essence of that mood. [33]
Having thus instructed the essences of jñāna and bhakti rasa, he says that his grace upon you is not only for today but for all time. "Various" etc. Varṣīyān means greater. [34]
"Do not fear the mode of passion", he says in "O sage" etc. His distraction in the Tenth Canto was not due to passion, but only due to the good fortune of seeing charming glories, as will be explained there. [35]
Since you think of me, though with form, as devoid of material elements etc., saying things like "Awaken understanding" etc., therefore you know that this form of mine is not the material elements like earth etc., nor the fiery senses, nor the modes and māyā, nor the individual soul, but directly Brahman itself. Thus the Lord's intention should be understood that contemplation of my form as eternal, conscious and blissful is the sign of knowledge and ignorance of me. [36]
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
When one sees oneself, the seer, as devoid of visible material elements etc. and united with me, the flute player, then one attains svarājya, the bliss of identity with one's own nature. [33]
Varṣīyān means elder, more discriminating. [34-35]
Unconnected with material elements etc. because of having a transcendental body; with the self, meaning the inner faculty. [36]
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
There are two other types of knowledge - knowledge of oneself as Brahman, and knowledge of creation in oneself. Knowledge of creation in the Lord is common to all, so it is not specified here. The fruit of the other two is svarājya. He states this in "When devoid" etc. Seeing the self devoid of elements, senses, modes and subtle body, in its constitutional form as consciousness, united with me according to Auḍulomi's view, one attains svarājya, experience of one's own bliss, or lordship over what exists in oneself. [33]
If you will create the worlds existing in you like sons, then no defect like laziness will arise in your heart. He says this in "By various actions" etc. Just as one who does many tasks spreads out many pieces of wood etc. and uses everything as needed, if you spread out the karma that produces the states of demigods, animals, humans etc. and create beings suitably, then your mind will not become dejected or distressed, as it is done according to karma. This will not happen by knowledge alone, so he states another aid - in this work, my very great grace is upon you. [34]
Describing the nature of that grace, he also clarifies its effect in "The sage" etc. The original sage Brahmā is not bound by the inferior mode of passion which produces pride or causes distraction in creation etc. - this is the grace. The reason for this - because the mind is fixed on me there. A mind fixed on the Lord, who is beyond the modes or in pure goodness, is not affected by passion. He specifies the action - "creating beings". The mind of one creating beings properly with intention naturally becomes affected by passion, due to the nature of karma. Just as the steady foot of one standing outside a well never falls even when hanging inside, similarly a mind fixed on me never becomes affected by passion. [35]
Now, this knowledge arises: Is the knowledge I have about you representative knowledge or essential knowledge? To resolve this doubt, it is said - "I am known". The word "tu" (but) distinguishes the viewpoint. "Today" distinguishes from previous knowledge. Previously, he knew the Lord as situated externally and to be attained through action, which is now differentiated. The Lord is situated internally, and having seen the Lord manifested through austerity and devotion, this knowledge is what he knew through contemplation. Thus it is said - "I am known". But what is amazing about this, as many knowers of Brahman know you? To this he says - "difficult to know". I am indeed difficult to know for embodied beings. Those identified with the body, seeing their own body and seeing me, will never be able to know me as Brahman. Just as when desire is present internally, the touch of a woman arouses desire, but in its absence even a woman appears like another man. Similarly, though the Lord has a form of existence-consciousness-bliss, when a material form is present, due to identification with it and engagement elsewhere, he is not seen as the Self. Due to their own engagement, they consider even the Lord as just another embodied being, therefore he is difficult to know for embodied beings. Moreover, because previously you considered me endowed with the elements, senses, qualities and self. The elements like earth etc. compose the body, the senses are of two types, the qualities are the objects, the self is the fourfold inner instrument. Endowed with all these aspects of reality, otherwise external searching is not possible. [36]
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
In "when devoid", "seeing" means "becomes" is to be supplied. [33] * * In "various", "exists" is to be supplied. The giving of boons etc. in the day of Brahmā also continues. [34] * * In "sage", "indicates action" means indicates action that causes the spread of rajas. [35] * * In "known", "Now this" means now there is no bondage by rajas. "This" is a separate word. "Representative knowledge" means knowledge of that in that which is not that. Even if read as "contrary knowledge", the same meaning results. "Viewpoint" means the representative viewpoint. "Engagement elsewhere" means engagement for the sake of bodily pleasures etc. [36]
Śrī Giridhara-kṛtā Bāla Prabodhinī
Thus having stated that even worshippers with the distinction of individual self and supreme self are touched by all faults, he now states that those who see their non-difference attain liberation - "When". When one sees the self as distinct from the elements like earth etc., the senses, and the inner organ, and as one with me who is the essential form, then through the cessation of superimposition of body etc. as the self, he attains independence, meaning freedom from being controlled by action, i.e. attains autonomy. [33] * * Now if one asks whether through practices like austerity etc. such vision of me will arise or not, he says that my vision arose only through my grace, so in the future also everything will be accomplished through my grace - "Various actions". The meaning is: Your mind does not despair or become deluded even now when desiring to create many diverse creatures like gods, humans, immovable beings etc. in accordance with the impressions through the expansion of various actions, i.e. beginningless virtuous and sinful actions connected with souls - this is my greater grace, even when your mind is engaged in other matters. [34] * * He elaborates on this in four verses - "Sage" etc. Even the quality of rajas which is sinful and causes distraction etc. does not bind you, i.e. does not cause distraction etc., to you who are the primordial sage, the seer of the entire mass of Vedas that reveal my essential nature, qualities and glories - this is my grace, is to be connected. How is it known that it does not bind? To this he says - "That". Because even while creating creatures, your mind is firmly fixed on me, i.e. extremely attached. [35] * * How is even this known? Expecting this, he says - "Known". Because though I am difficult to know for embodied beings, I am known by you today. The word "tu" (but) indicates being unknown previously. How is it known? Expecting this, he says - "That". Because you consider me devoid of elements, senses, material qualities like sattva etc., and the inner organ which is the self, and possessing hands, feet etc. made of pure bliss. This is the purport, as it is established thus by statements like "This form through the arising of the essence of knowledge" etc. [36]
Hindī Anuvāda
When he sees himself as devoid of elements, senses, qualities and inner organ, and essentially non-different from me, then he attains the state of liberation. [33] * O Brahmā! Even when desiring to create many types of beings according to various karmic impressions, your mind does not become deluded - this is the fruit of my exceeding grace. [34] You are the first seer of mantras. Even while creating beings, your mind remains fixed on me, therefore the sinful quality of rajas cannot bind you. [35] * * You understand me as devoid of elements, senses, qualities and inner organ; from this it appears that although it is very difficult for embodied beings to know me, you have known me. [36]
SB 3.9.33-36
