Text 41: It is the opinion of expert transcendentalists that the ultimate goal of performing all traditional good works, penances, sacrifices, charities, mystic activities, trances, etc., is to invoke My satisfaction.
Text 42: I am the Supersoul of every individual. I am the supreme director and the dearest. People are wrongly attached to the gross and subtle bodies, but they should be attached to Me only.
Text 43: By following My instructions you can now generate the living entities as before, by dint of your complete Vedic wisdom and the body you have directly received from Me, the supreme cause of everything.
Text 44: The sage Maitreya said: After instructing Brahmā, the creator of the universe, to expand, the primeval Lord, the Personality of Godhead in His personal form as Nārāyaṇa, disappeared.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
And He says there is nothing greater than My love. The wise consider that the ultimate goal achieved through pūrta and other means is simply My love. || 41 ||
Here He gives the reason. Aham (I am): I am the Self of the individual souls who have the limiting adjunct of ego. Therefore, I am the best, most beloved, and faultless among all that is dear and extremely dear. For whose sake, for what purpose. || 42 ||
Therefore you are already successful, but still create for My sake, He says. Sarva (all): You are the Self, create this triple world and the creatures that rest in Me. In what form? Without depending on anything else, He states there is no need for instruction: With the form of all the Vedas. "I am the Self, the source" indicates the excellence of the powers of knowledge and action. Yathāpūrvam (as before): It is said you also have experience in this. "Rest in Me" means only the manifestation of those already existing is to be done, thus effortlessness is stated. || 43 ||
Having manifested this creation, Padmanābha in the form of Śrī Nārāyaṇa disappeared, became invisible. || 44 ||
Thus ends the 9th chapter of the 3rd skandha commentary.
Bhāvārthadīpikāprakāśa by Śrī Vaṃśīdhara
He says there is nothing superior to My love - Pūrta etc. The meaning is: Without My love, meritorious acts like pūrta etc. are fruitless, therefore they perform pūrta etc. only for My love. They wish to please Me, not to make Me the object of their love. Therefore, I am pleased with them through that sāttvika devotion and give them liberation - this is the meaning. || 41 ||
Suggesting that for those with nirguṇa (without attributes) devotion I am the object of love, and revealing that in reality I alone am fit to be the object of everyone's love, He enjoins love for Himself: Aham (I). I am the Self, the Supreme Self of the selves, the individual souls, for whose sake the body etc. is dear. Thus love for wife, son etc. is due to connection with the body, love for the body is due to connection with the individual self, but love for the Supreme Self is natural. In the individual self etc. it is secondary. Thus there is gradual decrease of dearness in them. Now, how is the injunction "one should have love for Me" valid, since love is already obtained? It is said: "An injunction applies to what is not at all obtained." Here it is said: Indeed the jurisdiction of māyā extends only up to the individual self, not beyond that to the Supreme Self. Therefore, humans etc. who have fallen into the bondage of māyā experience only illusory objects. Even for the individual self, the state of being under illusion is superimposed. Therefore, even though natural love for the Supreme Self exists, due to lack of experience, there is absence of love like the poverty of a merchant unaware of his great wealth. Thus scripture enjoins love. Moreover, though the Supreme Self is actually most dear, even when directly experienced by the jñānīs (those with knowledge), without love He does not become an object of affection. Therefore He becomes most dear only to the devotees, not to the jñānīs. Just as even when the sun, which removes the affliction of cold etc. and gives light and joy to the eyes, is directly experienced, no one becomes attached to it - the reason is lack of sense of ownership. And the sun, though giving various pleasures, remains indifferent to them. Similarly, the jñānīs, though experiencing the bliss of the Self in Brahman which removes the darkness of ignorance, do not become attached due to lack of sense of ownership. And Brahman too, experiencing only Its own undifferentiated nature, remains indifferent to them. But when a devotee of the sun, whether sighted or blind, sees through devotion the imagined sun here itself with hands, feet etc., along with horses, chariot, charioteer etc., he makes it subject to love. Similarly, a liberated or bound soul, experiencing the Supreme Self with attributes through devotion alone, becomes attached to Him and He makes it subject to love. Therefore, the Supreme Self is dearest of all only to the devotees through devotion alone, whether independent or predominant, not to the jñānīs through devotion that is subordinate. Hence it is said by the Supreme Self Himself: "Therefore one should cultivate love for Me" - this should be understood. Or, for the very reason of the logic stated, one should cultivate love for Me. For the sake of which love even a discriminating person who has no attachment to the body etc. finds the body etc. dear, since devotion is accomplished only through service, glorification etc. with the body, senses etc. - thus they would not be seekers of liberation - this is the meaning. We will explain what Svāmī Caraṇa has said. Here according to the view of the knowers of truth, therefore being the Self of the souls, faultless means object of unmediated love. But you by My merciful glance are capable of supporting all, thus He says: O Dhātṛ. || 42 ||
Since you have love for Me, therefore regarding the method of creation, in response to the prayer "May I become Marīci", He says sarvavdamayena (with the form of all Vedas). But you, since "The Veda is directly Nārāyaṇa" as stated, having originated from Me who am of the form of the Veda, are indeed of the nature of the Veda. The son who is the father himself manifested, as stated "That Lord Droṇa exists in the form of progeny" - by this logic your remembrance of the Vedas will always remain, as it is impossible to give up one's own nature - this is the meaning. || 43 ||
Here in the Brāhma kalpa, the four verses beginning with "In the beginning I alone existed" etc. are like the catuḥślokī Bhāgavata. Similarly in the Padma kalpa, the four verses beginning with yadā tu sarvalokeṣu, yadā rahitam, pūrtena, and aham ātmātmanām are the catuḥślokī Bhāgavata which the Lord taught - thus some say. || 44 ||
Thus ends the 9th chapter of the 3rd skandha of the Bhāvārthadīpikāprakāśa commentary on Śrīmad Bhāgavata.
Dīpinī commentary composed by Śrī Rādhāramaṇadāsa Gosvāmī.
My love alone, not heaven etc., nor dry knowledge. || 41 ||
Here, on His own love being the supreme fruit, therefore being the Self of the self, rati means love. || 42 ||
Therefore, due to My being pleased, there regarding the absence of expectation, here in creation. || 43-44 ||
Thus ends the 9th chapter of the 3rd skandha of the Dīpikādīpinī on Śrīmad Bhāgavata.
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
He says there is nothing superior to My love - Pūrta etc. The meaning is: Without My love, meritorious acts like pūrta etc. are fruitless, therefore they perform pūrta etc. only for My love. They wish to please Me, not to make Me the object of their love. Therefore, I am pleased with them through that sāttvika devotion and give them liberation - this is the meaning. || 41 ||
Suggesting that for those with nirguṇa (without attributes) devotion I am the object of love, and revealing that in reality I alone am fit to be the object of everyone's love, He enjoins love for Himself: Aham (I). I am the Self, the Supreme Self of the selves, the individual souls, for whose sake the body etc. is dear. Thus love for wife, son etc. is due to connection with the body, love for the body is due to connection with the individual self, but love for the Supreme Self is natural. In the individual self etc. it is secondary. Thus there is gradual decrease of dearness in them. Now, how is the injunction "one should have love for Me" valid, since love is already obtained? It is said: "An injunction applies to what is not at all obtained." Here it is said: Indeed the jurisdiction of māyā extends only up to the individual self, not beyond that to the Supreme Self. Therefore, humans etc. who have fallen into the bondage of māyā experience only illusory objects. Even for the individual self, the state of being under illusion is superimposed. Therefore, even though natural love for the Supreme Self exists, due to lack of experience, there is absence of love like the poverty of a merchant unaware of his great wealth. Thus scripture enjoins love. Moreover, though the Supreme Self is actually most dear, even when directly experienced by the jñānīs (those with knowledge), without love He does not become an object of affection. Therefore He becomes most dear only to the devotees, not to the jñānīs. Just as even when the sun, which removes the affliction of cold etc. and gives light and joy to the eyes, is directly experienced, no one becomes attached to it - the reason is lack of sense of ownership. And the sun, though giving various pleasures, remains indifferent to them. Similarly, the jñānīs, though experiencing the bliss of the Self in Brahman which removes the darkness of ignorance, do not become attached due to lack of sense of ownership. And Brahman too, experiencing only Its own undifferentiated nature, remains indifferent to them. But when a devotee of the sun, whether sighted or blind, sees through devotion the imagined sun here itself with hands, feet etc., along with horses, chariot, charioteer etc., he makes it subject to love. Similarly, a liberated or bound soul, experiencing the Supreme Self with attributes through devotion alone, becomes attached to Him and He makes it subject to love. Therefore, the Supreme Self is dearest of all only to the devotees through devotion alone, whether independent or predominant, not to the jñānīs through devotion that is subordinate. Hence it is said by the Supreme Self Himself: "Therefore one should cultivate love for Me" - this should be understood. Or, for the very reason of the logic stated, one should cultivate love for Me. For the sake of which love even a discriminating person who has no attachment to the body etc. finds the body etc. dear, since devotion is accomplished only through service, glorification etc. with the body, senses etc. - thus they would not be seekers of liberation - this is the meaning. We will explain what Svāmī Caraṇa has said. Here according to the view of the knowers of truth, therefore being the Self of the souls, faultless means object of unmediated love. But you by My merciful glance are capable of supporting all, thus He says: O Dhātṛ. || 42 ||
Since you have love for Me, therefore regarding the method of creation, in response to the prayer "May I become Marīci", He says sarvavdamayena (with the form of all Vedas). But you, since "The Veda is directly Nārāyaṇa" as stated, having originated from Me who am of the form of the Veda, are indeed of the nature of the Veda. The son who is the father himself manifested, as stated "That Lord Droṇa exists in the form of progeny" - by this logic your remembrance of the Vedas will always remain, as it is impossible to give up one's own nature - this is the meaning. || 43 ||
Here in the Brāhma kalpa, the four verses beginning with "In the beginning I alone existed" etc. are like the catuḥślokī Bhāgavata. Similarly in the Padma kalpa, the four verses beginning with yadā tu sarvalokeṣu, yadā rahitam, pūrtena, and aham ātmātmanām are the catuḥślokī Bhāgavata which the Lord taught - thus some say. || 44 ||
Thus ends the 9th chapter of the 3rd skandha of the Bhāvārthadīpikāprakāśa commentary on Śrīmad Bhāgavata.
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
My love alone, not heaven etc., nor dry knowledge. || 41 ||
Here, on His own love being the supreme fruit, therefore being the Self of the self, rati means love. || 42 ||
Therefore, due to My being pleased, there regarding the absence of expectation, here in creation. || 43-44 ||
Thus ends the 9th chapter of the 3rd skandha of the Dīpikādīpinī on Śrīmad Bhāgavata.
Śrīmad Vīrarāghava Vyākhyā
He says there is no greater good than my pleasure. Pūrteti. Previously, the smārta śrāddha accomplished by pūrta etc. is the result of ultimate good. In the reading "kingdom is the result of ultimate good", kingdoms and ultimate good are my pleasure. The meaning is that enjoyment and liberation are due to my pleasure born from yajña etc. This is the opinion of those who know the truth. || 41 ||
He establishes this with reason. Ahamiti. O Dhātaḥ (Creator) Brahman! I am the Self of the selves, the jīvas, having entered inside as the ruler. Therefore, even among the most beloved objects of affection, I am established as the most beloved, the object of supreme affection. That which appears dear due to connection with it, its being most beloved is established by the nyāya (logic) of pearls. Therefore, due to being the Self and being most beloved, one should have devotion only to me. Even the body etc. that is accepted as dear for the sake of which it is dear, becomes dear for the sake of devotion to me. The meaning is that devotion to me alone is the gain of birth. || 42 ||
He says: Being fulfilled as the object of my grace, perform the creation of the world in the form of my command. Sarvavedamayeneti. With the ātmātmayoni (self-born Self), for whom the Self of the selves, the jīvas, the Supreme Self, is the source, meaning given by me. With the sarvavedamaya (consisting of all Vedas), abundant in all Vedas instructed by me, with the Self, with knowledge - for the word Self indeed means intelligence - meaning with great knowledge, create this world and the creatures within it, the gods etc., as before, like the previous kalpa. How are the creatures situated? Create those creatures which rest in me, are withdrawn in me. || 43 ||
He concludes the dialogue between the Lord and Brahma. Tasmai iti. The Lord of pradhāna (primordial nature) and puruṣa (conscious being), the controller of prakṛti and puruṣa, whose navel contains the lotus that is the world, having thus revealed this method of creating the world etc. to that Brahma, the creator of the world, He disappeared in His own form, meaning He concealed His own divine auspicious form. || 44 ||
Thus ends the ninth chapter in Śrīmad Vīrarāghavācārya's Bhāgavatacandracandrikā commentary on the Third Skandha of the Śrīmad Bhāgavata Mahāpurāṇa || 9 ||
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
He says that only my pleasure is the highest among all human goals, not anything else. With pūrte na etc. My pleasure for people through gold donations like tulapuruṣa etc. is the ultimate good, the kingdom to be enjoyed. This is the opinion of those who know the truth, meaning it is to be enjoyed according to those who know the truth. By this he suggests that even in liberation, only my pleasure is to be enjoyed. As it is said: "Even for the liberated, love for Hari is supreme in every way." || 41 ||
He says that even in liberation, devotion alone is the main means for my pleasure to be enjoyable. Ahamiti. O Dhātar (Creator) four-faced one! I am the Self of all selves, all jīvas, as the inner controller, the creator of bliss etc. Therefore, I am the most beloved, dearest among the exceedingly dear, even one's own self etc. How is your body etc. dearest? To this he says dehadir iti. The body etc. is dear for the sake of one's own self. This self's body etc. would be dear, because it is brought about by me alone. Therefore, because of being dearest even compared to one's own self etc., you should have devotion, bhakti to me. The connection is: "The self is dear in every way, Hari makes it even dearer than that. Therefore Hari is dearer than even one's own self." || 42 ||
Since Brahma is authorized only in creation, his desire to create is not a cause of fault, but rather a cause of pleasure for Hari, due to following His command. This was indicated before and is now clearly stated. Sarveti. With the sarvavedamaya (consisting of all Vedas), described in all Vedas like "O Prajāpati, no other than you has encompassed all these born beings" etc. Ātmayogī means one whose Self has connection with me. With that Self born from me, with the body, you Brahma, create these creatures that rest in me as before, as they were created in the previous kalpa. The ca word is for emphasis that you alone should do this, as no one else is authorized, or for including Rudra. || 43 ||
To reveal the supreme greatness that Nārāyaṇa became invisible even to Brahma of such glory, he describes Hari's disappearance. Tasmai iti. The Lord of pradhāna and puruṣa, of prakṛti and Brahma, having manifested this which was present in Brahma's mind. || 44 ||
Thus ends the ninth chapter in Vijayaḍvaja's commentary on the Third Skandha of the Śrīmad Bhāgavata Mahāpurāṇa || 9 ||
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
Thus, having praised His own pleasure regarding devotees, He also praises the devotees' pleasure regarding Himself. Pūrtena iti. The pleasure in me that comes from pūrta etc., either directly or indirectly, that alone is the well-established ultimate good result. Because that alone is the opinion of those who know the truth. || 41 ||
He establishes the same. Ahamātmeti. Even of the pure jīvas. Therefore, the meaning is that only the grace-like pleasure of the unconditionally and unlimitedly dearest one is to be sought. || 42-43 ||
Having revealed this in His form as the lotus-naveled one, He disappeared. || 44 ||
Thus ends the ninth chapter of Śrīmaj Jīva Gosvāmī's Kramasandarbha on the Third Skandha of the Śrīmad Bhāgavata Mahāpurāṇa || 9 ||
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
And there is nothing superior to my pleasure, he says with pūrtādibhiḥ. The ultimate good result that is accomplished is, in the opinion of those who know the truth, my pleasure alone. Without my pleasure, the accomplished ultimate good is not ultimate good at all. Therefore, those who know the truth perform pūrta etc. only for my pleasure. They desire to make me pleased alone, not to make me the object of their own pleasure. Therefore, by that sāttvika devotion, being pleased with them daily, I give them liberation. This is the meaning. || 41 ||
Expressing that I am the object of love for those devoted to nirguṇa (attributeless) bhakti, He establishes love for Himself, as I alone am truly worthy of being the object of love for all living beings. I am the Self of the selves, the Supreme Self, for whose sake the body etc. is dear. Thus, love for wife, children etc. is due to bodily connection, love for the body is due to connection with the individual self, love for the individual self is due to connection with the Supreme Self. Therefore, love for the Supreme Self is natural, while for the individual self etc. it is secondary, resulting in a gradual decrease of dearness.
Now, how can the statement "he should cultivate love for Me" be an injunction, since love is already established? As it is said, "An injunction applies to what is absolutely unattained." It is said: The domain of māyā extends only up to the individual self, not beyond to the Supreme Self. So the experience of humans and others fallen into the bondage of māyā occurs only in illusory objects. Even for the individual self, māyā-based attributes are superimposed. Although natural love for the Supreme Self exists there too, due to lack of experience, it appears absent, like the poverty of a merchant unaware of his great wealth. Therefore, scripture enjoins love.
Moreover, although the Supreme Self is truly most dear and directly experienced by the jñānīs (knowers), without love He does not become an object of prema (divine love). So He becomes most dear only to the devotees, always present in all places and times, but not to the jñānīs. Just as some do not become attached to the sun, though directly experienced as removing cold and giving light and pleasure, due to lack of possessiveness. And the sun, though giving them pleasure, remains indifferent to them. Similarly, the jñānīs do not become attached to Brahman, though it removes the darkness of ignorance and gives directly experienced bliss, due to lack of possessiveness. And Brahman also experiences itself as featureless and remains indifferent to them.
But when a sun-devotee, sighted or blind, sees through devotion the personified sun here itself with hands, feet etc., as a great charioteer etc., he makes him subject to love. Similarly, a liberated or bound soul experiencing the Supreme Self as having attributes through devotion alone, becomes attached to Him and makes Him subject to love. Therefore, the Supreme Self's supreme dearness is only through devotion, either exclusively or predominantly, for the devotees. But not for the jñānīs through secondary devotion. Hence it is said by the Supreme Self Himself: "Therefore he should cultivate love for Me" - this should be considered. Or, for this very reason stated, he should cultivate love for Me. For the sake of which love, even for a discriminating person without love for the body etc., the body etc. becomes dear, as devotional practices like worship and chanting are accomplished only through the body, senses etc. So they should not desire liberation - this is the meaning. || 42 ||
Regarding the prayer "May you not forget the Veda", He says: "By the one consisting of all Vedas" - meaning you should not forget the Veda. Create progeny with this very body. I alone am the womb, the cause of the selves. By this He reminds of the creation of previous days as before. "May they rest in Me" - indicating effortlessness as only manifestation of what already exists is to be done. And by 'ca' (and), also perform devotion. || 43 ||
Having manifested this created world in His form of Śrī Nārāyaṇa, in this Brāhma kalpa, the Lord taught this catuḥślokī (four verses) Bhāgavata beginning with "I alone existed in the beginning" etc., or in the previous kalpa beginning with "When in all worlds" etc., "When devoid of" etc., "By pūrta" etc., "I am the Self of selves" etc. - thus some say. || 44 ||
Thus in the Sārārthadarśinī, delightful for the minds of devotees,
The ninth chapter of the third skandha is completed, agreeable to the good. ||9||
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
The wise consider that the ultimate good established by previous means is only love for Me. Statements like "What is unattainable when the Lord of Śrī is pleased?" should be recalled elsewhere. || 41 ||
Of the selves, the living beings. Being the Self, the shelter, I am dearest of the dear, therefore he should cultivate love for Me. The body etc. is dear for whose sake, for worshipping whom. || 42 ||
By the Self, independently, this triple world. The creatures who rest in Me, creating them as before independently, and creatures never seen before - how will I do this? To this He says: I am the womb of the selves, by that one consisting of all Vedas. || 43 ||
Having indicated this previously stated statement. || 44 ||
Thus ends the illumination of the meaning of the ninth chapter of the third skandha in the Siddhāntapradīpa commentary on the Śrīmad Bhāgavata Mahāpurāṇa. || 9 ||
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
Why not say that desires are fulfilled just by indirect praise? To this he says - By pūrta etc. Pūrta is digging wells etc., tapas is austerities etc., yajñas are Agniṣṭoma etc. done as means, dānas are gifts like tulāpuruṣa etc., yogas are self-control etc. and samādhi is one-pointedness of mind. Thus by external dharma, merely by restraining enjoyment, by the body devoid of action, by Vedic actions of body, speech and mind, by benefiting the world, by restraining the senses and inner faculties, by dharma of all kinds, whatever result is achieved, and especially the ultimate good of liberation - when this is considered, what is the result? That alone is the result which is just the result, not a means, nor fruitless. There, even liberation is not the result itself, as it is not desired by all and removes sensual pleasures. Therefore, for all ordinary people, as the verse says: "Even in empty Vṛndāvana, he desires to be a jackal. But never liberation devoid of objects, O Gautama!" One common factor must be determined, which is the form of all results for everyone. The conclusion of the saintly is - love for Me. For that alone is such. They indeed are the knowers of truth, knowing the true nature of all things, so it is consistent for them. || 41 ||
Now that many sources of affection have been mentioned, if one asks what is your main means of attaining affection, He Himself says, giving a reason, in order to gain the agreement of living beings - aham ātmā iti. I am the Self of all selves. Just as the Ganges is the Ganges for all Ganges water, or as the gross earth is the earth for all clay, or as a tree is for leaves, branches etc., similarly I am the Self of all selves. O supporter, this address is for the purpose of careful attention. What is the benefit in describing oneself as the Self? For you there is only loss in being their Self, due to your fullness and their afflicted state. There is also no benefit for them, as they are inherently suffering. What knowledge would it be of that which is not actually beneficial, is itself of the nature of consciousness, and is an independent human goal? Just as in the world one who is not a giver by nature, even if known, does not become a giver. Therefore, thinking that all talk of God is merely repetitive, he says - preṣṭhaḥ san preyasām iti. I am dear even to those who are dear, therefore due to being an object of affection, one should have love for me. And one should not have love for the body etc., as the body etc. are dear due to connection with the self. I indeed do all that is beneficial, but due to lack of affection for me, living beings do not accept that happiness. Therefore if one has love for me, then out of affection one would accept and afterwards indeed become fulfilled. Knowledge also is for this purpose, that one may accept what is done by me. Even in worshipping separately, one should accept it as the fruit of worship. That is due to one's ignorance. It is not said that what is desired by contemplating that does not occur through contemplating me. It is said that affection accepts more quickly than knowledge. It is understood that independence is also given as everything of one's own is given to them. Therefore affection etc. is mentioned only for the purpose of encouragement, but in reality one should only have love for me, for the purpose of accepting what is done by me. I am always affectionate by nature; due to non-acceptance I appear unaffectionate, just as one scolds oneself. For the cessation of that, love being urged is spoken of as being devoted to eternal affection. By this alone there is devotion to God's deeds. The deeds are indeed done by God. (42)
Thus having explained the second question, he explains the third which is characterized by forgetting the Vedas etc. - sarva vedamayena iti. This body of yours is indeed made of the Veda, with that body which is not opposed to the body, do everything with the body itself as the instrument. The meaning is that by that much alone the Vedas will remain. How can that which is merely of the form of the Veda be an instrument? For the body alone is not an instrument, but that which is endowed with effort. Therefore, employing one's own effort elsewhere, a stick etc. is designated as an instrument, but in reality the self alone is the instrument. Regarding that he says - ātmanā iti. With the body united with the self, having attained oneness of both. You are the self. By this, capability is also given there itself, thus it is said that everything can be done by you. Now just as living beings are selves, so am I also, how would I have capability? Regarding that he says - ātmayoninā iti. The self is the womb, the cause of which. Due to being produced from me, all capability is established for you - this is the meaning. Therefore create beings as before. And the command to create is also for those belonging to God, as it is said "and those beings that rest in me". Thus all four types of living beings are to be created by you. Having instructed this much, God disappeared, thus he says - tasmai iti. Due to being the creator of the world, nothing more is to be given to him. Now if the means for that are not suitable, then what is to be done? Thinking this, he says - pradhānapuruṣeśvara iti. The primordial nature and the individual soul, he is the lord of those two. By God's command, they along with their accessories become suitable for that. Suspecting his ignorance even with that much, he showed the entire world at once, for the purpose of instructing "Do thus". He says that - vyajyedam iti. Having manifested this world. In manifesting through one's own form, no other cause like origination etc. is required, but he manifested the ordinary world existing in his own body. "By one's own form" is connected with what follows also, he did not establish that form and depart, but disappeared in that very form. Kañjanābha - by this it is indicated that the world cannot be created when that is concealed, for no one belonging to God is able to create above God. (44)
Thus ends the explanation of the ninth chapter of the third book in the Subodhinī on the Śrīmad Bhāgavata, composed by Śrī Vallabha Dīkṣita, son of Śrī Lakṣmaṇa Bhaṭṭa.
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
Here, with "by completion" etc., the nature of completion etc. should be understood as explained by words ending in the instrumental case. "What is the benefit" means "What is the benefit when contemplation is being done" - this is the construction.
In "I am", by the three examples beginning with "like the Ganges", the part-whole relationship of the individual soul and Supreme Self as part and whole is indicated, not in any other way. "For the sake of doing" means for the sake of thus acting. "For the sake of repetition" means for the sake of repeating what happens through action. "One should have love for me" - thus the talk of God is for the sake of enjoining love, not for the sake of repetition, this is the meaning. Now, in the absence of doing good, how is there dearness? Anticipating this question, they say "I indeed do" etc. "They do not accept" means they do not respect, rather they hate, due to the misconception of opposition. Now, fulfillment happens from knowledge also, so what is the need for love? To this they say "Knowledge" etc. "For this purpose" - the explanation of this is "what I have done" etc. Here love is stated as what is to be enjoined, so expecting the result, this is stated. Now, when there is knowledge of the Self, love itself is the result, so how is it stated thus? Anticipating this question, they say "Even while separate" etc. "That" means why is it stated thus? To this they say "By contemplating that" etc. "It is stated" means it is stated as what is to be enjoined as desired. "To them" means to the dear ones. "It is understood" - by this use in the sense of the agent, it is understood indirectly.
In "To him", "In manifesting" - here "not" is a separate word.
It should be understood that through the answers to special questions and the removal of equality with living beings, there is indeed a special means of establishing Lordship.
Thus concludes the explanation of the ninth chapter in the Subodhini Prakasha on the Third Canto.
Śrī Giridhara-kṛtā Bāla Prabodhinī
Although no fruit is obtainable through love for me, still, abandoning other fruits, practices should be performed only for my love, not for fruits which are perishable. On this, he states the opinion of great ones - pūrtena. The view of the knowers of truth is that the highest good (niḥśreyasa) for men, which is accomplished through pūrta (construction of wells, gardens etc.), austerities like kṛcchra, sacrifices like agniṣṭoma, gifts like tulapuruṣa, yogas like self-restraint, and samādhi (one-pointedness of mind), is indeed love for me. This is the meaning. || 41 ||
Now, according to the śruti "Everything becomes dear for the sake of the self" and because of the well-known fact that one's self is dear, how can there be unsurpassed love for you? Anticipating this doubt, he says - aham. He addresses with the intention that you also agree with this - dhātar. I exist as the most beloved among the most dear beloveds. He states the reason for that - ātmanāṃ sarvajīvānām ātmeti. He qualifies that - dehādiriti. For whose sake the body etc. becomes dear, that self am I - this is the meaning. Therefore, since love is possible as the highest human goal, one should cultivate love for me. || 42 ||
Thus, having dispelled Brahmā's dejection and pleased him, he instructs him to create - sarva. By yourself, without depending on others - the word ātman denotes the inner organ and the body - you should create this triloka and the creatures as before in the previous kalpa - this is the meaning. Indicating that the ability given by me is also in you, he says - ātmayonine. Ātman, I am the womb, the cause of which, by that. What you prayed for - may the emission of the words of the Veda not be lost - that too has been accomplished by me, he indicates. He states there is no need for instruction in that - sarvaveda-mayena. By yathāpūrvam, it is indicated that you also have practice in this. And you will not have much difficulty in this, as only the manifestation of those existing in me needs to be done - with this intention he says - yāśca. The creatures which rest (anuśerate) in me, which exist in withdrawn form - this is the meaning. || 43 ||
He concludes the dialogue between Brahmā and the Lord - tasmā iti. The Lord, who is the chief person, the master of yoga, the controller, having thus revealed to that Brahmā the method of creating the world etc. in this way, disappeared in his own revealed form of Nārāyaṇa, i.e. he concealed that form - this is the meaning. Indicating that by his grace alone Brahmā obtained the ability to create the universe, he qualifies him - jagatsraṣṭre. Suggesting that he must necessarily be instructed by you also, as he is your son being born from your navel-lotus, he qualifies the Lord - kañjanābha. Kaja means the lotus which is the three worlds, in whose navel it is - this is the meaning. || 44 ||
Thus, by the descendant of Śrī Vallabhācārya, the son of Gopāla, who is entitled to serve the feet of Śrī Mukundarāya || 1 ||
Named Śrī Giridhara, for the attainment of joy in devotion, this commentary on Śrīmad Bhāgavata called Bālaprabodhinī (enlightenment for the young) || 2 ||
Has been composed here in the the ninth chapter of the third canto, which describes the creation of bondage and expounds on praise and other matters, has been explained. || 3 ||
Hindī Anuvāda
The wise ones believe that the supremely auspicious result obtained through complete austerities, sacrifices, charity, yoga, and samādhi (meditation) is my pleasure alone || 41 ||
O Creator! I am the soul of souls and the beloved of even beloved wives and sons. Even the body and other things are dear for my sake. Therefore, one should love me alone || 42 ||
O Brahma! Create the three worlds and the beings who are now absorbed in me, just like in the previous kalpa (cosmic cycle), through your own Veda-embodied form born from me || 43 ||
Śrī Maitreya says - After making the creator Brahma manifest the world in this way, Lord Kamalanabha (lotus-naveled), the master of prakṛti (nature) and puruṣa (consciousness), disappeared from that Narayana form || 44 ||
End of the Ninth Chapter
SB 3.9.41-44
