Text 8: O great actor, my Lord, all these poor creatures are constantly perplexed by hunger, thirst, severe cold, secretion and bile, attacked by coughing winter, blasting summer, rains and many other disturbing elements, and overwhelmed by strong sex urges and indefatigable anger. I take pity on them, and I am very much aggrieved for them.
Text 9: O my Lord, the material miseries are without factual existence for the soul. Yet as long as the conditioned soul sees the body as meant for sense enjoyment, he cannot get out of the entanglement of material miseries, being influenced by Your external energy.
Text 10: Such nondevotees engage their senses in very troublesome and extensive work, and they suffer insomnia at night because their intelligence constantly breaks their sleep with various mental speculations. They are frustrated in all their various plans by supernatural power. Even great sages, if they are against Your transcendental topics, must rotate in this material world.
Text 11: O my Lord, Your devotees can see You through the ears by the process of bona fide hearing, and thus their hearts become cleansed, and You take Your seat there. You are so merciful to Your devotees that You manifest Yourself in the particular eternal form of transcendence in which they always think of You.
Text 12: My Lord, You are not very much satisfied by the worship of the demigods, who arrange for Your worship very pompously, with various paraphernalia, but who are full of material hankerings. You are situated in everyone’s heart as the Supersoul just to show Your causeless mercy, and You are the eternal well-wisher, but You are unavailable for the nondevotee.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
This shows incompetence. Hunger and thirst, the three humors of vāta, pitta and kapha - seeing these people afflicted by these, by the unbearable fire of desire, by unrelenting anger, my mind grieves. || 8 ||
Now, since such worldly existence is not ultimately real, why feel despondent about it? To this he says: As long as. This separateness of the self, the state of being the body etc., by your māyā (illusion) which takes the form of sense objects, that which has power as its excess. May it not cease, may it not end. That which gives the mass of suffering is the fruit, the result of actions. In the reading "tvad idam", as long as one sees this body etc. as separate from you, though useless, it does not cease. || 9 ||
Let it be so for those lacking discrimination, but the discriminating ones are already liberated, so what need is there for their devotion? To this he says: During the day their senses are engaged and afflicted, at night they do not even have a little sensual pleasure, as they lie sleepless, their sleep broken every moment by dreams, struck by fate, their efforts for wealth thwarted on all sides. || 10 ||
Having thus spoken of the non-devotees' non-cessation of worldly existence, he now speaks of its cessation for devotees: You. You reside in the heart-lotus purified by devotional yoga. Whose path is seen through hearing. Moreover, whatever form of yours the devotees meditate on mentally even without hearing, you manifest that out of love. For the sake of blessing the devotees. || 11 ||
You are very easily attained by desireless devotees, but not by others, he says: Not. By elaborate offerings like flowers etc. As by which the non-devotees cannot attain, by compassion for all beings. The cause of grace is One, etc. || 12 ||
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
By desire and anger, by hunger, thirst and the humors - these are internal afflictions. By cold, heat, wind and rain - these are divine afflictions. By mutual strife between wife, son etc. - these are earthly afflictions. "Seeing" refers to experiences from previous kalpas, as there were no people then. "Grieves" means: Alas, how will they be delivered? - thus he laments. || 8 ||
He objects - Indeed. Of such worldly existence characterized by the afflictions of the three types of suffering etc. Of the self, the individual soul. "Sense objects" means the objects of the senses, as stated: "The objects are the domains of the senses" - Amara. Of actions means of karma. || 9 ||
He objects in another way - Let it be. What is to be done, the context is: Those averse to worshipping you transmigrate by nature, what more can be said? Even sages established in various paths, if averse to association with you, transmigrate in this world just the same. Or even sages, if averse to you, indeed transmigrate. Of what kind? As stated in "During the day" etc. As it is said: "Having ascended with difficulty to the highest state, they fall from there, not being devoted to you." Therefore it is also said by Śrī Yamunācārya: "The dharma directly promulgated by the Lord is not known by the sages, nor by the gods, nor by the chief siddhas, asuras, humans - how then by vidyādharas, cāraṇas, etc.? Svayambhū, Nārada, Śambhu, Kumāra, Kapila, Manu, Prahlāda, Janaka, Bhīṣma, Bali, Vyāsa and myself - we twelve alone know the esoteric, pure, hard-to-understand Bhāgavata dharma, knowing which one attains immortality. This alone is considered the highest dharma for people in this world." These promulgators of dharma know, but do not generally teach in their own smṛtis etc. - this is the meaning. Because it is secret, not to be revealed, and hard for others to understand and grasp. The reason for its secrecy is "knowing which one attains immortality." Therefore it will also be said: "Generally this great person does not know this" etc. The great person here means one other than the twelve and those graced by them in the tradition, even though endowed with great qualities - this is the meaning. Therefore it is well said "During the day" etc. || 10 ||
Devotional yoga here means being imbued with love, made fit. By hearing means by hearing the Vedic scriptures that teach about the Lord. Then what is the cause of the manifestation of my specific form? To this he says - By the intellect, by the special understanding gained from hearing. How could I, the Lord, be under their control? To this he says - For blessing the devotees. Grace towards the devotees alone is the cause of your being under their control, nothing else - this is the meaning. But how can they know my many forms just by hearing, and without that how can they be fixed on one? To this he says - O Urugāya (widely sung). You are sung about extensively in the Vedas, so they can know according to their own understanding - this is the meaning. Or it is a vocative meaning "O you who are glorified by intense love." || 11 ||
You are, is to be supplied. Those with desires, being selfish, do not have compassion for all beings. The desireless, being concerned for others, have natural compassion for all beings, therefore you are extremely gracious towards them. The reason for extreme grace is: The one Lord alone is attentive to different people, as he is well-wishing, thinking "May these flourish by the grace of my devotees." But if so, why do I not myself deliver them by my grace? To this he says - You, the inner self, placing in the devotees your grace and devotion that delivers the world, for the sake of giving them fame, you yourself maintain indifference everywhere in your form as the inner controller - this is the meaning. And it should not be objected that this would result in the liberation of all, because the word "all" in "compassion for all beings" refers only to the majority, like in "Those with umbrellas are going." Also because the grace of devotees of the Lord is generally not seen to be universal. Or, the devotee should have compassion for all beings, but even then universal liberation should not be expected. For not all seeds that are sown sprout, even in alkaline soil etc. As the compassion of even Nārada and others towards Dakṣa etc. is seen to be fruitful. || 12 ||
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
Alas, alas, how will there be deliverance for them who are sinking? (8) Due to the illusory nature of such suffering in the form of hunger etc., which is not ultimately real but only apparent, and due to the soul's true nature as Brahman, the false identification with the body and senses through superimposition - as long as this delusion is not removed by knowledge, there will be no cessation of worldly existence. This is the intended meaning. (9) For those lacking discrimination between the self and body, there is no end to worldly existence. Even if wise sages who have discrimination turn away from association with you, they will transmigrate and experience the sufferings of birth, death etc., having natures described as "ahnayāpṛtārtte" etc. Thus it is indicated that all three types of souls - the ritualists, the ignorant, and the knowers - transmigrate if averse to God, as referred to respectively by "devena te", "kṣuttṛḍ", and "athāpṛte". (10) Even without hearing and contemplating the Vedas and Vedic topics, your devotees with straightforward hearts - by saying "whatever forms", the inconceivable infinity of your forms is expressed. Therefore it was previously explained as "eternal manifestation". "For bestowing grace on the saintly" indicates that bestowing grace on the saintly is the purpose of your manifestation, while subduing demons etc. is secondary, as evidenced by statements like "Although able to destroy the demons in an instant, I perform various activities for the pleasure of my devotees. For the protection of the saintly..." (11) You are not easily attainable for others who are selfish, as they lack compassion for others due to self-centeredness. The intended meaning is that devotion filled with compassion for all beings should be practiced for your pleasure. (12)
Śrīmad Vīrarāghava Vyākhyā
Kṣuttṛḍ etc. Hunger, thirst - these also indicate sorrow, delusion, old age, death. The three bodily humors - wind, bile, phlegm - afflicted by the six waves of hunger etc., as well as by cold etc., and by mutual opposition, and by the fire of desire which is unquenchable, and by anger that does not subside - O Acyuta! Seeing the creatures repeatedly tormented by these, my mind, O Urukrama, is distressed. (8) As long as one sees separateness in sense objects and difference of bodies like gods and humans as related to the self due to the power of your māyā, O Lord, one does not overcome transmigration. Not only is there no cessation, but this purposeless transmigration, though devoid of the highest goal, brings a multitude of sorrows. Rooted in ego, it leads to further karma and thus opposes liberation and brings suffering. (9) Those whose sense organs are engaged in objects during the day, or whose sense organs are pained by engagement, who lie down completely at night with external sense activity ceased, implying not even a trace of sensual pleasure remains, whose minds run after various imagined objects in dreams, whose sleep is broken every moment, whose endeavors are thwarted by fate - even sages, if devoid of devotion to you, transmigrate in this way. (10) Having thus described the non-cessation of transmigration for those identified with the body and bereft of devotion to God, the easy attainability of the Lord for desireless worshippers is strongly affirmed in two verses beginning with "tvam". O Lord! In the lotus of the heart purified by devotional yoga of your devotees, you reside as one whose path is heard and seen, i.e. known through scripture and realized through discrimination etc. O widely renowned one! Whatever form your devotees meditate on with their minds, you manifest that form for bestowing grace on the saintly. This indicates your easy accessibility. (11) The Lord is easily attainable only for the desireless, as stated in "na". Worshipped with abundant offerings by the hosts of gods, i.e. favorable people - "A god is devoted to Viṣṇu, while an demon is the opposite" - who are how? With desires fixed in their hearts, attached to desires. You are not extremely pleased by them, i.e. you do not grant the unsurpassed bliss of liberation. Why? Because you are pleased by compassion for all beings, which is unattainable by the wicked who consider the body as the self. With the understanding that any harm done to any being is done to you who exist as the self in all beings, by compassion which is synonymous with the desire to remove others' suffering without self-interest, you become pleased. You are easily attainable only for those who contemplate all beings as the body of God. The state of being the body is explained: situated in all people as the inner self, how situated? Though entering into souls, untouched by their faults, situated as controller and sustainer. Therefore even sacrificial rites etc. performed with desire to benefit loved ones are not the cause of your grace without compassion for all beings. (12)
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
When You are known, all this is known - "The unknown becomes known" as per the śruti. Therefore, saying that Your nature is not known is extremely audacious. To indicate this, Brahmā, under the pretext of compassion for creatures experiencing the fruits of ignorance, states that for those desiring knowledge, detachment should first be practiced as a means to attain true knowledge, saying "hunger and thirst". These creatures are afflicted by hunger, thirst, the three bodily humors like vāta etc. which are adhyātmika (relating to the self), by heat, cold, wind and rain which are ādhidaivika (relating to the divine), by mutual conflict which is ādhibhautika (relating to beings), by the unbearable fire of desire, and by uncontrollable anger. || 8 ||
There are three types of souls - those fit for liberation, those fit for saṃsāra, and those fit for darkness. Regarding this, he says "yāvad" to address when the transmigration of those fit for liberation, which is of the form "the Lord's nature is not known" etc., will cease. The word "ca" is used either for unmentioned inclusion or for emphasis. When a person unfit for liberation thinks "I meditate, I see, I hear" etc. for the sake of sensory enjoyment from the self, which is the Lord, he would see the separateness characterized by division, which is the power of māyā, as the power of the Lord's will, meaning activity impelled by the Lord's desire. From the root "bala prāṇane" and the word "ca", even in liberation "The separateness of meditation, thinking, seeing and hearing of the soul is due to the Lord's will for sensory enjoyment" - thus the difference characterized as indescribable should be known as separateness to be seen, as an object of perception. The Lord's will alone is māyā, not indescribable ignorance. As it is said:
"Knowability, ability to accomplish even the impossible,
Non-difference from the Lord, and being internal even at the beginning of creation,
That which is said to have these is māyā, or the Lord's will or power."
Now a doubt arises - how can there be knowledge of the division between Lakṣmī and the binding power, which are denoted by the word māyā, and of insentient nature?
"That which has dependence on the Lord, wifehood to Him, beauty,
And changeability, as well as faults and sentience,
Is called māyā; but Śrī with faults is considered inert.
That māyā called Śaibalī is always the cause of worldly bondage."
With this intention, the doubt should be resolved, so the teachers have given the remaining example. Then that transmigration, though purposeless and devoid of ultimate goal, carrying a mass of sorrows for the sake of activities like dharma etc., would certainly come to an end. The vocative "Īśa" is used to indicate He has the power to accomplish the impossible. With this intention it is said "Knowability and ability to accomplish even the impossible." || 9 ||
He describes the manner of transmigration for eternal transmigratory souls: "adhyāhṛta". Their sense organs have grasped sense objects. This is said to indicate mutual attraction. He states the cause for this: "niśī". As it is said:
"Ignorance is called night, knowledge is called day."
Deeply sleeping in the night of ignorance means ignorance of the supreme truth is the cause. "Nānāmanorathādhiyaḥ" is an adjectival phrase indicating the reason. Therefore with sleep prone to breaking every moment, meaning there is no opportunity even to sleep, with desired objects destroyed due to non-performance of obligatory duties, without the grace of gods etc., even sages born in sage families [are affected]. Here he clearly states the cause in all cases: "yuṣmad". In this world of living beings, in heaven and in hell. || 10 ||
He states the means for attaining the direct knowledge mentioned earlier as "He would see separateness as the power of māyā": "tvadbhāva". O Lord of men! O Supreme Person! Those who have been shown the path characterized by devotion to Viṣṇu etc. through hearing the scriptures from a noble person respected in the world; therefore those whose heart-lotus has been permeated by devotional yoga directed to You; those whose group of senses has been purified by devotional yoga arising from hearing good scriptures like Vedānta etc. - such people fit for liberation, O far-striding Viṣṇu! As they contemplate in their minds whatever form of Yours is approved, as possessing qualities like knowledge and bliss suitable to them, You manifest that auspicious form out of compassion for them, making it affectionate. The word "nanu" indicates traditional authority.
"As one conceives of the Lord, so one becomes.
As one worships Him, so He becomes for that person."
These two statements are cited as authority. The meaning is: Through aversion to anything other than hearing good scriptures from a true guru, devotion to Hari arises. Through that, worship characterized by contemplation of qualities suitable to oneself. Through that, direct knowledge of Hari. Through that, seeing separateness as the power of māyā. From that, Hari's grace. Through that, the transmigration characterized by "the Lord's nature is not known" etc., which arises from association with wicked people, does not cease. || 11 ||
Where it says "they contemplate with their minds whatever", it appears to refer only to worship with desires. That is an obstacle to liberation and should not be done. With this intention he says "na". "Hṛdi" should be connected in both places. The reason for practicing compassion for all beings is "nānājaneṣv avahita". The reason he has not even an atom of sorrow despite being in an unfortunate body is "antarātmā", meaning He exists within as the form of joy. Therefore He is a friend without motive. You who are of such a nature, worshipped by the gods here with compassion for all beings that cannot be attained by those of demonic nature, as You become extremely pleased, similarly worshipped in the heart by people with bound desires through cultivated services, You do not become extremely pleased. Though somewhat inclined to give fruits due to the power of mantras, gurus and deities fixed on You, You do not become pleased to the extent of granting the fruit of final liberation. Hence "ati" is used. As it is said:
"He who is worshipped by Brahmā and others who grant devotion, knowledge etc.,
What is accomplished for Him by the service of lustful people?"
This very meaning is stated. Though You grant fruits proportional to others' service, You alone are of such a nature, hence "eka". || 12 ||
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
And that would happen to the jīvas only due to their pride of independence from you, intending this he says "yāvat". As long as one sees separation and independence of the self from the Lord. 9. Therefore, even the sages accomplished in their respective paths show disregard, as he says "ahnāpṛtārtakaraṇā" etc. By nature, they become averse to worshiping you and remain in saṃsāra. Moreover, even the sages accomplished in their respective paths, if they are averse to association with you, they transmigrate in this world just like that. Or, if even sages are averse to you, then they certainly transmigrate. How do they transmigrate while being so? To that he says "ahnāpṛta" etc. From "āruhya kṛcchreṇa paraṃ padam" etc. Therefore it is said by Śrī Yama:
"The dharma directly propounded by the Lord is not known by the sages, nor by the gods. Not by the foremost among the perfected beings, the demons, or humans. How then by the vidyādharas, cāraṇas and others?
Svayambhū, Nārada, Śambhu, Kumāra, Kapila, Manu, Prahlāda, Janaka, Bhīṣma, Bali, Vyāsa's son, and myself -
These twelve of us know the bhāgavata-dharma, O Bhaṭas, which is secret, pure, difficult to understand, and by knowing which one attains immortality.
This alone is considered the highest dharma for people in this world."
etc. These promoters of dharma only know it, but generally do not teach it in their own smṛtis etc. - this is the meaning. Because it is secret (guhyam), not to be revealed. Difficult to understand (durbodham), impossible for others to grasp as such. The reason for its secrecy is "by knowing which one attains immortality". Therefore it will also be said: "Generally, this great person does not know that" etc. A great person other than these twelve and those in their blessed disciplic succession, even though endowed with great qualities - this is the meaning. Therefore, it is well said "ahnāpṛtārta" etc. The details of this should be seen in the Bhakti Sandarbha. 10.
For the devotees, you are indeed in their lineage - what more is there to say about this? He says "tvam". Bhakti yoga here means prema. Being imbued with (paribhāvitatvam) means being brought to qualification. Śrutam means hearing the deliberation on the Vedas and Vedic scriptures that establish the Lord. Then, what is the cause of the manifestation of my particular form? To that he says "yad yad" - by the intellect (dhiyā) obtained from śruti alone, by that special understanding. Those aforementioned persons whose path is seen through śruti, whatever they meditate on, you manifest (praṇayase) that very form, you intensely bring it near, you reveal it - this is the meaning. "But I am the Lord, how can I be controlled by them like this?" To that he says "sadanugrahāya". For the saintly ones, grace alone is the cause of being controlled, nothing else - this is the meaning. "But how can I know many forms just by hearing? And in the absence of that, how can there be singular focus?" To that he says "he urugāya". You are glorified extensively by the Vedas. According to one's own understanding, that would happen - this is the meaning. 11.
"Na ati" - "bhavān" is understood. And then, just as you become extremely pleased when worshiped by ordinary people out of compassion for all beings, similarly you do not become extremely pleased when worshiped by the hosts of demigods with many offerings. Why? To that he says - You alone are the well-wisher, inner soul, and impartial one among the various people. How are the hosts of demigods? Being full of rivalry and envy due to having desires bound in their hearts, this is the meaning. Therefore, for your pleasure, devotion filled with compassion for all beings alone should be performed - this is the meaning. 12.
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
And those others who are like animals etc. do not know even a little of what is beneficial or harmful for themselves - I certainly lament for them, he says. Hunger and thirst, the three bodily humors - wind, bile and phlegm, by these the people, and also by each other, even in their own sons and wives etc., being tormented by the fire of lust with unceasing anger that is very difficult to bear - seeing such people, my mind sinks. Alas! Alas! How will they be delivered? - thus it sinks. 8.
"But since such a material existence is unreal, why do you sink because of it?" To that he says "yāvat". As long as the jīva sees this separation, the state of being the body etc. Of the Lord, where there is the strength of māyā which has the sense objects as its form, until then material existence, though futile and unreal, does not cease, does not stop. Since it brings a multitude of sufferings, from which actions have their purpose and result. 9.
It should not be said that cessation of the illusory material existence happens by knowledge alone, since even the knowers who lack devotion transmigrate, he says "ahanya" etc. The sages, even the jñānīs, who are averse to association with you, being like this, transmigrate - this is the connection. There is also the reading "munayaḥ". How are they? Those whose senses (karaṇāni) are engaged in various activities (amṛtāni) during the day and are pained, and whose arrangements of objects for enjoyment are struck by fate. Thus, by "daivena te" the karmīs, by "kṣut-tṛḍ" etc. the foolish, by "ahnayāpṛta" the jñānīs - thus three types of people in material existence are mentioned. 10.
Devotees cross over saṃsāra even without knowledge, so what is there to say when through devotion they even subjugate You - this is stated [as follows]. By bhaktiyoga (devotional yoga), completely permeated [or] perfumed - "bhāvita means perfumed" according to Amara. Or, O one permeated by bhaktiyoga! By bhaktiyoga alone, completely manifested. The meaning is that bhaktiyoga alone would be the cause of Your manifestation. Therefore You sit in their heart-lotus and do not depart from there, as stated earlier. First heard from the guru's mouth, then initiated, and directly experienced is the path of one who [follows it]. Those alone properly comprehend the path by which You have come to the heart-lotus, this is the suggestion. So one who has the desire to attain You should comprehend that very path, this is the further suggestion. Moreover, even without hearing, Your devotees mentally meditate on whatever form they wish, and You manifest that very form, according to Svāmicaraṇa. Or, whatever those practitioner-devotees contemplate according to their own nature, that very form You lovingly grant them as their perfected body. Ah, Your subjugation to Your devotees! This is the purport. || 11 ||
Among them also, only the desireless devotees are superior, not those with desires - this is stated [as follows]. You are not extremely pleased, is the remaining part [of the sentence]. For those with desires, due to their self-interestedness, the absence of compassion for all beings is indeed suggested as the reason for the absence of extreme pleasure. But for the desireless, due to their altruism, compassion for all beings is natural, so extreme pleasure is also natural - this is stated [as follows]. To the extent that [there is] compassion for all beings, to that extent [You are] extremely pleased. By compassion unattainable to the wicked, the cause for extreme pleasure; You alone are attentive in various people, since You are well-wishing, thinking "By My devotees' grace, through attaining devotion, may these cross over." If so, why do I not rescue them myself by My own grace? To this he says: You are the inner Self, this very [grace] is only for bestowing fame on Your devotee, having placed Your world-uplifting grace-power in them, You yourself maintain indifference everywhere in Your form as the inner controller. Thus by the words "well-wishing inner Self" the faults of cruelty and partiality for the Supreme Lord are refuted in order, and devotee-affection is indicated. And it should not be said that this would result in liberation for all, because in "compassion for all beings" the word "all" refers only to abundance, like in "umbrella-holders are going", and because even the grace of God's devotees is generally seen to be not universal. Or devotees should indeed have compassion for all beings, but even then liberation for all should not be expected. For not all seeds sown sprout even in alkaline soil, since the compassion of even Nārada and others is not seen to be fruitful for Dakṣa and others. || 12 ||
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
Hunger and thirst and the three humors - wind, bile and phlegm - by these [are afflicted] these creatures. || 8 || * * The māyā of the Lord which takes the form of sense objects, and the strength which is caused by Your māyā - as long as one sees separation of the self from this, embodiment etc., so long this flow of action and karma, which has purpose, [continues as] the cycle of birth and death, which is purposeless from the ultimate perspective, since birth and death do not actually occur in the self, [but] certainly carries a multitude of sufferings like hunger, thirst etc. || 9 || * * Even for the jñānī, if they are not devoted to You, then they too partake of suffering - this is stated [as follows] in "By day". By day engaged and occupied, and those senses afflicted, those whose sleep is broken every moment, those whose arrangements of objects are destroyed by fate. || 10 || * * Again the fulfillment of devotees is stated in "You". By bhāvayoga (devotional yoga), in the heart-lotus of people - devotees - purified [by it], You sit. Whose path is heard, that is, hearing about His nature, qualities etc., seen - You state the Lord's subjugation to devotees: Whatever form those saints contemplate mentally, that very form You indeed manifest out of love for the grace of the devotees. || 11 || * * Among devotees also, desireless devotees are most dear to the Lord - this is stated in "Not extremely". One self in various people, situated within as the inner controller - in those who are of the nature of the Lord, controlled by the Lord, seen as the Lord, being desireless, they alone have compassion, not the wicked. Therefore by compassion for all beings unattainable to the wicked, done by desireless devotees, He is pleased to the extent that [there is such compassion]. What to speak of others - even when worshipped by the hosts of gods with powerful offerings, though pleased out of gratitude, He is not extremely pleased, that is, is not pleased to the utmost. || 12 ||
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
To pray for grace for such [devotees], he states his own compassion - in "Hunger" etc. These creatures are dependent, appearing as created by Me. Seeing their nature properly, O Urukrama, my mind grieves. The meaning is it becomes sorrowful seeing others' suffering. The address indicates the ability to remove it. This itself is the prayer. The twelvefold person is pervaded by twelve diseases, not happy in any part. He states those twelve irremovable faults with the words "hunger" etc. The unbearableness of hunger and thirst is established by one's own experience. The three humors are wind, bile and phlegm, they too [are faults]. "Repeatedly afflicting" means though many remedies are made. Cold etc. are also four such [faults]. There is also distress from each other. The words itara (other) etc. are particles, so there is no ekaseṣa or pronoun. From "and" also by weapons etc. related to that. Desire has the nature of fire, being fire. Thinking the self's nature would be destroyed by fire, the address "Acyuta" is for protecting the nature. Some say acyuta means anger. Anger which never falls away. From "and" also by greed etc. "Very difficult to bear" means even for a moment it is impossible to endure it, and it is always impossible to remedy, therefore there is suffering. "Grieves" - because the meaning is extraordinary, the ātmanepada is Vedic. || 8 || Then how are those creatures not fulfilled by the instruction of knowledge? To this he says - Yāvad. As long as one sees separateness from the Self, even when knowledge is instructed, transmigration would not cease. Yāvad indicates a limit. In between is a prayer for the cessation of suffering. He describes the separateness from the Self - Idam. As long as one thinks "this" about anything, there is separateness. The limit of this is union with the Lord alone. Becoming Brahman is also that alone. Any other view is entirely untenable due to accepting or rejecting the body. He describes this separateness from the Self - Indriyārthamāyābalam. Where there is the power of the Lord's māyā (illusion) in the form of sense objects. The objects produced internally are illusory, produced only for the sake of the senses. When the senses, like those of the Lord, are engaged for the benefit of the world through ego, then by the Lord's command, through the Lord's māyā, objects are produced as their own form, so the qualifier "of the Lord" indicates the relationship with the Lord even with qualifiers. For it ceases with knowledge of the substratum, but as that does not happen, it creates great power through delusion of intellect, scriptures, etc. This is an illustration of its power - when "this" is perceived, then there is power. Being the Lord's, it is indicated that it ceases only by the Lord's grace. The cause of seeing is - Jana. When one is born - takes a body - then one sees this, as a rule. But why is one born? To this he says - Īśa. When there is the Lord's desire "I am the controller", then due to the need for something to be controlled, there is birth. Saṃsṛti is transmigration, repeatedly giving up and taking bodies. That is seen here. Pratisaṃkrama is the reverse flow. That will lead to union with the Lord, as stated in "The mortal dissolves into food" etc. That does not happen until then. But what is the root of transmigration, what is its purpose, and why does it not reverse? To this he says - Karma is the root of transmigration. He states this - Kriyārthe. But there is no purpose. He states this - Vyarthāpi. Vi is time, or that is the purpose. Transmigration for the sake of time, carrying the burden of suffering in between, exists only for the sake of establishing the flow of suffering, it does not cease from anywhere. Therefore, due to the existence of seed, purpose and intermediate purposes, it never ceases. (9)
But when the Brahman-Self nature shines for the qualified aspirant through the guru's grace and the mind assisted by the scriptural statement, why does this not cease? Since the notion of "I" pervades everything, "This all is indeed the Self, this all is Brahman". To this he says - Ahnāpṛtārtakaraṇā. Those who were sages in previous births, devoted to contemplation of the Brahman-Self nature - having reached the end of their bodies through such contemplation - even they transmigrate here, averse to your grace. There is a distinction for them even in transmigration - their sense organs are covered and pained during the day, being engaged. And at night they become deeply asleep, overcome by great delusion. Thus they waste time. He says there is not even the incidental happiness produced by sleep - Kṣaṇabhagnanidra. Their sleep is broken in just a moment. The cause of breaking is - Nānāmanoratha-dhiya. The intellect concerned with various desires sees dreams according to desires, in that dream due to seeing fear etc. or separation from what is desired, because of the instability of the dream state, the breaking of sleep of the agitated one is clear. It is indicated that even the actions of those whose purposes are frustrated by fate are futile. If they build houses etc. for enjoyment, even that perishes futilely in time. Ṛṣis are seers of mantras. The Lord, being pleased with such ones, grants some grace in the worlds of truth etc. or here, due to their following the path of cessation stated by him. If they are averse to that, saying "This is not what we desire", then they transmigrate here. For they are childish, considering only the literal meaning of statements, not their reasoning etc., how this individual self becomes Brahman. Due to not knowing the purport of the statements. Here in this universe their portion of bliss does not become manifest at all, since the veil of māyā is spread over everything. Similarly union with the Lord also; due to the absence of the Lord's manifestation, since the path of knowledge does not make one controlled by the Lord. Even the immediate liberation that is spoken of, "The vital breaths dissolve here itself" "Becoming Brahman, one goes to Brahman". That too is through independent devotion in union with the Lord. That is why Vedavyāsa, knower of the meaning of all the Vedas, did not state immediate liberation as the fruit of knowledge, but stated only residence in Brahman's world through the path of light etc. as the fruit for the knower of Brahman, and non-return. That alone is the fruit given by the Lord. If that is not accepted, there is only transmigration through the mind or yoga, so there is no cessation of transmigration even in contemplation of Brahman. (10)
If so, transmigration would not cease even for devotees; even the best would attain Viṣṇu's world, or go to an artificial Vaikuṇṭha; since the veil of māyā is established. 'Breaking the universe through yoga' has been described as a type of fruit, but no one qualified for that is possible. With Brahmā there is destruction of the universe. Therefore even the path of supreme devotion is not a quick means to the goal of human life - apprehending this, he says - Evaṃ bhāvayogena. Bhāva is devotion characterized by love, as "Rati towards God is bhāva" is the meaning of the compound. But affection is from knowledge of greatness alone. That alone becomes yoga, the prescribed means. Any other is a non-means, arising from desire etc. There the strength of the knowable will be stated. But in the strength of the means of knowledge, this alone is the rule; therefore by the yoga of bhāva - purified all around - if knowledge of the Lord's greatness followed by spontaneous affection becomes a natural quality in the heart, then that heart becomes a lotus. In the water of love, that alone becomes a lotus suitable as a seat. And its illustration is if no worldly objects shine forth at all. If that is again cultivated by love as before, then the Lord resides there. Śrutena means by hearing qualities or by the sense organ accompanied by hearing, by which the path is seen. As soon as hearing becomes empty, then the path is seen by the Lord for the purpose of leaving. Nanu is a gentle address for certainty. Nātha is logical. The Lord is their master, and he resides in the wife's house. But this much is the distinction, he is the husband of men. But if their union with Brahman is implied, how is the Lord's residence in the heart useful? To this he says - Yad yad vidhi. O Urugāya, celebrated by many, O you of infinite forms described in many ways! Whatever form your devotees contemplate, you manifest that very form as Brahman, Vaikuṇṭha, or incarnation. The reason for that is - Sadanugrahāya. Sat is true and anugraha is grace. For the wise there is grace alone, here there is true grace, unobstructed grace, so here itself union with the Lord etc. is all entirely appropriate according to the devotee's desire. (11)
Thus, having described the paths of knowledge and devotion, in describing the means, it is said that the means of the path of knowledge is superior to the means of devotion as a cause of pleasing the Lord - nāviprası̄datı̄ti (He is not greatly pleased). In devotional practice, the gods are the main eligible practitioners, and divine flowers etc. are the means, but He is not pleased by those. Even if pleased, though granting the desired fruits to them, He is not extremely pleased. The reason for this is - hr̥di baddhakāmaiḥ (by those whose desires are bound in the heart). Pleasure occurs if the Lord comes and resides in their heart, and considers them as His own. But in their heart, desire itself is forcefully bound in the place of the Lord. If desire were natural, the Lord would eventually remove it. And that bound desire departs after destroying something. For bound desire gives its all. Therefore, even after killing the demons as desired by those who worship Him for killing demons, the Lord is not pleased. The reason for this is - nānājaneṣvavahitaḥ suhr̥dantarātmeti (He is the friend and inner self attentive to various people). Then, wondering by what He is pleased, it is said - yatsarvabhūtadayayeti (that by which there is compassion for all beings). By compassion for all beings, the Lord is fully satisfied. Compassion for all beings is general, not particular, as that is impossible. Wishing for their welfare in one's mind, praying for the Lord's grace, or unprohibited bodily action - whatever single action benefits all, that is the cause of the Lord's satisfaction. Then, wondering why all do not do just that, since it is easily attainable, it is said - asadalabhyayeti (unattainable by the wicked). This compassion for all beings is indeed unattainable by the wicked, meaning compassion never arises in their hearts. This itself is the characteristic of the wicked. There are three reasons in both cases. Because this Lord is attentive (avahitaḥ), being careful, and situated among various people (nānājaneṣu) divided into various categories like sāttvika etc. If that Lord were to reside in only one place, then He would be satisfied by worship in one place, but not satisfied by offense in one place and worship in another. One struck on the foot is not satisfied by worship on the head. Moreover, He is the friend (suhr̥t) of all, so He is not satisfied even by offense in one place. Furthermore, He is the inner self (antarātmā). He is satisfied only by means of worship done by the inner faculties, not by the outer faculties. Therefore, the very means by which the Lord is fully satisfied is the true means; others are indirect. The cause of dissatisfaction is certainly not a means - this is the conclusion. (12)
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
Yāvadityatra. Sa eveti - That very special sāyujya. Now, in the view of a single jīva, the beginning and end of the knowledge of separateness are just the taking on and giving up of bodies, so how can sāyujya alone be the limit? To this they say - Anya ityādi. Sarvathānupapanna iti - Meaning it is untenable due to contradiction with śruti, sūtra etc., because the plurality of jīvas is established in the discussion of ascension and movement. They state the purpose of accomplishment - Bhagavata ityādi. Bhagavata iveti - Like that related to the Lord. Ato viśeṣaṇamapi bhagavadīyamitīti - Because it is ordained by the Lord, even the characteristic of māyā in the form of sense objects is related to the Lord, for this reason. They state the purpose of speaking thus - Bhagavadīyatvādityādi. (9)
Ahnītyatra. Adhikāriṇa iti ṣaṣṭhī - Genitive case. Now, wondering how the sages have such a condition, they say - Bhagavānityādi. Wondering from which word in the original text this meaning is established, with the idea that it is established from the consideration of the word "sage" itself, they say - Te hītyādi. Now, if there is no attainment of sāyujya etc. with the Lord for those who consider the meaning of statements, there would be contradiction with śruti texts teaching immediate liberation, so they say - Yāpītyādi. Here they state the indicator - Ata evetyādi. Tadeveti - Meaning the intermediate result that is liberation in stages is referred to here by the word "grace". (10)
Tvamityatra viṣṇulokaprāptiriti - Attainment of the realm characterized by sattva. Brahmaṇā saheti - With liberation, is the remainder. Tatreti - In the case of that produced by desire etc. also being a means. Vakṣyata iti - Will be stated as the cause. Śodhitamityasya taddhr̥dayamityanena sambandhaḥ - Connection of "purified" with "their heart". Śravaṇasahitendriyeṇeti - With the mind accompanied by hearing, or with the ear. (11)
Nātiprasīdatītyatra. Yadātmakaniṣiddha daihikaṃ dharmaṃ sphuṭīkurvanti - Yadevaika mityādi. Ubhayatreti - In satisfaction and dissatisfaction. (12)
Śrī Giridhara-kṛtā Bāla Prabodhinī
Clarifying their sorrow and expressing his own distress at seeing their sorrow due to it being caused by himself, he says - Kṣuditi. Kṣut is hunger, tr̥ṭ is thirst, these also indicate sorrow, delusion, old age and death. Thus the six urges beginning with hunger, the three humors of wind, bile and phlegm, as well as cold etc., from each other meaning from relations like wife and children etc. and from one another, kāma (desire) alone is like a fire, meaning fire in the form of burning, by that which is unbearable, by the unceasing anger of Acyuta, and repeatedly increasing, these people being tormented - seeing this, my mind sinks, is the construction. The ātmanepada verb form is archaic, meaning "is afflicted". Indicating that you alone are capable of removing this due to your infinite power, he addresses - Urukrameti. (8)
As long as a person sees this separation of the Self from the body, senses, and inner organs, which is the power of māyā (and its English translation: illusion) transformed into the form of your senses and objects like space, etc., O Lord, this futile cycle of birth and death, though superimposed on the Self through the superimposition of the body, etc., does not cease. Rather, it continues to bring a multitude of sorrows to the Self.
What is the reason for the distinction between sorrow and happiness, otherwise there would be equality of all? Addressing this doubt, he says: It is due to one's own actions. The meaning is that it is the result of various actions.
Addressing the Lord as "Īśa" (and its English translation: Controller), he suggests that you alone are capable of removing the cycle of existence by removing māyā, as you are its master.
If the reading is "tvadidam", the meaning is: As long as one sees this world of senses and objects, which is the power of māyā, as separate from you, this cycle of existence does not cease. The rest is the same. [9]
Now, let this superimposition cause the cycle of existence for those without scriptural refinement, but how can it be for the learned? Addressing this doubt, he says:
O Deva (and its English translation: God), what can be said about the wonder of your play? Even the seers who are averse to hearing and chanting about you, though learned in scriptures, wander in this world, experiencing the sorrows of birth and death.
He elaborates on their experience of sorrow: During the day, their senses are pained and afflicted. Thus, he says they do not attain results: Their efforts for worldly objects are thwarted on all sides by fate (prārabdha karma). He says they don't even have the comfort of sleep at night: At night, though lying down, their sleep is broken every moment by dreams filled with various desires. [10]
Thus, having elaborated on the sorrow of saṃsāra for non-devotees as stated in "those not respected by those destined for hell", now he clarifies the fulfilment of devotees through supreme bliss due to the Lord's accessibility, as stated in "but those who smell the fragrance of your lotus feet":
Addressing the Lord as "Nātha" (and its English translation: Protector), suggesting that if you don't show grace, who else could, he says: You indeed reside in the heart-lotus purified by the yoga of devotion of your devotees. You never depart from there. How did they attain this devotional yoga? He says: By hearing, they learned the path to attain you. Why do you reside in their heart-lotus? He says: Whatever form they meditate upon in their minds, you manifest that very form for the constant grace of your devotees, to give them supreme bliss. How do they know these forms? He addresses the Lord as "Urugāya" (and its English translation: Widely praised), implying that they know from the scriptures where innumerable forms are described. [11]
Having thus stated that devotees are recipients of God's grace, he now explains the special status of desireless devotees compared to those with desires:
Just as you are extremely pleased with compassion towards all beings, which is the desire to remove their suffering without regard for one's own benefit, you are not pleased by worship with abundant offerings by the gods with desires bound in their hearts.
Suggesting that even while granting desired fruits to those with desires, you don't give yourself as you do to the desireless, he says: This compassion is unattainable by those with desires.
He gives the reason for not being pleased: As a friend to all, you cannot be pleased with those who have enmity. The reason for being the inner self of all is that those with desires inevitably have enmity.
He gives another reason for not being pleased: As the inner self of all, you cannot be pleased with worship in one place and enmity in another.
"Nāna" means: Though one, you have entered and are present in various people. [12]
Hindī Anuvāda
acyuta! urukrama! Seeing this population repeatedly suffering from hunger and thirst, vāta, pitta, kapha (wind, bile, phlegm), cold and heat, wind and rain, from each other, as well as from the fire of desire and unbearable anger, my mind becomes very distressed. || 8 ||
Master! As long as man sees himself as separate from you due to the influence of māyā (illusion) in the form of senses and objects, there is no cessation of this cycle of saṃsāra (worldly existence) for him. Although this is false, it continues to plunge him into various kinds of sorrows because it is the field for experiencing the fruits of karma. || 9 ||
Lord! What to speak of others - even those who are direct sages, if they remain averse to the discussions of your stories, they become entangled in the world. During the day, they remain distracted due to various kinds of business; at night, they lie unconscious in sleep. Even then, their sleep is interrupted moment by moment due to various desires, and by fate, all their efforts for accomplishing their goals also remain fruitless. || 10 ||
Lord! Your path is known only by hearing of your qualities. You certainly dwell in the lotus heart purified by the bhaktiyoga (devotional service) of humans. O praiseworthy Lord! Whatever mood your devotees contemplate you in, you assume that very form to bestow grace upon those saintly persons. || 11 ||
O Lord! You are one and the supreme beneficent inner self residing in the hearts of all beings. Therefore, even if the gods worship you with various kinds of abundant materials while harboring different desires in their hearts, you are not as pleased by that as you are by showing compassion to all beings. But that universal compassion for all beings is extremely rare for impure persons. || 12 ||
SB 3.9.8-12
