SB 3.15.49-50

 Text 49: O Lord, we pray that You let us be born in any hellish condition of life, just as long as our hearts and minds are always engaged in the service of Your lotus feet, our words are made beautiful [by speaking of Your activities] just as tulasī leaves are beautified when offered unto Your lotus feet, and as long as our ears are always filled with the chanting of Your transcendental qualities.

Text 50: O Lord, we therefore offer our respectful obeisances unto Your eternal form as the Personality of Godhead, which You have so kindly manifested before us. Your supreme, eternal form cannot be seen by unfortunate, less intelligent persons, but we are so much satisfied in our mind and vision to see it.

Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā

Now they express their own faults and pray for devotion. "O Lord, previously we had no sin, but now all sins have arisen because we were cursed regarding devotion to You. Therefore, let our births be in hell due to those sins. But if our minds could delight in Your feet - like a bee that, even when pricked by thorns, still delights in flowers - disregarding obstacles. Like tulasī which is beautiful simply due to its connection to Your feet without regard for its qualities, may our words be beautiful. And if Your ear cavity could be filled with multitudes of Your qualities." This is the hidden meaning: Since the ear cavity is like space, and qualities are formless, it can never be filled, so hearing will always bear fruit. (49)

They say "Today we are fulfilled." O Puruhūta (Indra) of vast fame, this which You have manifested - eyes. To You who are thus perceived, though unmanifest and of difficult rising to those of uncontrolled senses who are not selves, we offer this bow. (50)

Thus ends the fifteenth chapter of the Third Canto in the commentary.

Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā

"By our own sins" means "by our own offenses" in hellish births. By this, since hearing descriptions of His qualities is the cause of directly perceiving Him, when attaining Him, by the maxim "The prior and latter halves are without connection and destruction, because of that designation", there is actually no connection with sin even in a sinful birth. Liberation would occur automatically by describing the Lord's qualities, so what need is there to pray for it - this is the hidden meaning. Moreover, hearing, glorifying and remembering are a triad of bliss, not liberation, but could occur in worldly existence. So the meaning is that worldly existence itself should be prayed for, for that purpose. (49)

Thus, out of greed for hearing about You etc., even an indirect state is prayed for. But You have made us, though offenders to Your devotees, drink the nectar of directly perceiving You. They say this is the limit of Your mercy, Your compassion is boundless. "Prāduḥ" means "as it may be abundant". Or "called by many devotees" - O Nārāyaṇa, Govinda, Viṣṇu, mercifully give us Your darśana - thus called. The meaning is: By You who revealed Your form, overpowered by compassion arising from the call of Your devotees, we too have been fulfilled. "Eyes" means eyes or states of intellect. "This bow" indicates folded hands placed on the head. Or "this" is an adjective of "bow", meaning "this bow goes to Your lotus feet". Or those for whom You are of difficult rising are non-selves, devoid of self, mere corpses - this is the meaning. "Perceived" means determined just by sight, like the sun for owls. Here, by the sign of such prayer in devotion even for those who have attained constant experience of Brahman, as is well-known from statements like "To him whose impurities are crushed, the Lord Sanatkumāra shows the shore beyond darkness" etc., when the superiority of the bliss of worship over even the bliss of Brahman is understood, the densely conscious form consisting of the Lord's names, forms, qualities, paraphernalia, devotees and abodes is automatically attained. Without being of that nature, devotion is not accomplished. The śruti "Even for the liberated, devotion is of the nature of eternal bliss" is cited as authority in the Bhāratatātparya. And the Sauparṇa śruti cited as authority in Madhva's commentary on "Up to the end, for that too is seen" states "One should always worship Him; even the liberated worship Him." Therefore, referring to the connection with great devotees like Prahlāda and Bali, it is also said in the Viṣṇu Purāṇa: "For whom, even when liberated, does delight not arise in the lower world?" Much has been said on this by the authors of the Sandarbhas; it should be seen there, so I desist. (50)

Thus ends the fifteenth chapter of the Third Canto in the Bhāvārthadīpikāprakāśa.

Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā

Prior to the offense to devotees, we who are liberated while living had no sin, as per the maxim "When that is attained, the prior and latter halves are without connection and destruction, because of that designation" and śrutis like "It destroys one's good and bad deeds". Though the sin of offending devotees is singular, it is referred to in the plural because by inconceivable power, even those that were destroyed arise again in opposition. Therefore it is explained as "all have arisen". "Willingly" - We have no fear of hells. If there is devotion characterized by delighting the mind etc., "All who are devoted to Nārāyaṇa fear nothing" etc., because aversion to You alone is the root evil result. Thus in these two verses, for us who desire devotion alone, which is opposed to devotion, even liberation which we have experienced is not auspicious. In its presence, hell is better than that, since it is not opposed to devotion - this is the purport. (49)

By saying "eyes for that form", mental meditation attained by yogis is disregarded, as it falls in the category of practice. "Thus perceived" means "seen in reality". Therefore, the status of devotion as the fifth goal of human life is established by the experience of Brahman-knowing gurus like Sanaka etc., as per the words of the Lord: "One who has become Brahman, with contented self, neither grieves nor desires. Equal towards all beings, he attains supreme devotion to Me." And by the maxim "Up to the end, for that too is seen". If anyone objects to this, their statements are either for the sake of instructing people or due to impressions from the stage of practice. In both cases, they would not be absorbed in that, as per the maxim "Like a garment permeated with the intoxication of wine". Since they are free from desires in the worlds, and since their absorption in seeking is indicated by statements like "whose feet are to be sought by great sages", it is determined that this densely manifest Lord is superior even to Brahman. For the experience of such ones is the emperor of all means of valid knowledge. (50)

Thus ends the fifteenth chapter of the Third Canto in Śrīrādhāramaṇadāsa Gosvāmī's Dīpikā commentary on the Śrīmad Bhāgavata Mahāpurāṇa.

Śrīmad Vīrarāghava Vyākhyā

What more needs to be said about the fulfillment-bringing nature of the vision? Suggesting that this alone would bring fulfillment to all, they offer salutations while praying for that very thing. In two verses.

kāmam (willingly) etc. O Lord! Let our birth willingly be in the hells or hell-like low births due to our own sins. However, if our minds were to delight in your feet like bees, if our words were to beautify your feet like tulsi leaves (i.e. be devoted to praising you), if our ear cavities were to be constantly filled with the multitude of your qualities (i.e. be devoted to hearing about your qualities) - this head, hands etc. are indicative of salutation, worship etc. of the Lord - there would be no sorrow about such a birth according to one's sins. This much remains to be prayed for to the Lord - that the mind etc. may have a propensity for meditating on the Lord's lotus feet etc. By this much alone they would become fulfilled. This is said from the worldly perspective. (49)

Now they bow down expressing their own fulfillment from their own perspective, saying prādur (manifested) etc. O Puruhūta (praised by many)! One who is knowable through all Upaniṣads, that is the meaning. Or it is an adjective for the form - knowable by many, taught by the five Upaniṣads, that is the meaning. This divine, auspicious form that you have manifested - by that form, that is, by seeing that form, O Lord, our eyes have attained abundant joy. He who is difficult to comprehend for those who are not self-controlled, for the non-yogis, that Lord who has been thus perceived or seen by us - to that Lord, to you, we offer this salutation. That is the meaning. (50)

Thus ends the fifteenth chapter in Śrīmad Vīrarāghavācārya's Bhāgavatacandracandrikā commentary on the third canto of the great Purāṇa Śrīmad Bhāgavata. (15)

Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā

We also, being surrendered to you alone, desire this very thing and nothing else - expressing this, he says kāmam (willingly) etc. "Beautifying the feet" means through praise, that is to be supplied. In hells means in animal and other low births. By sins means by sufferings, afflicted.

"As long as intense suffering is experienced by the supreme devotees, that much greater is the joy in liberation, and if there is increase of devotion there."

With this scriptural meaning in mind, praying for attaining hell is intended. That is the purport. (49)

When there is devotion, there would be abundance of bliss everywhere. Just as your direct vision occurred, similarly here too, disregarding our offense - expressing this sentiment, he says they speak thus - prādur (manifested) etc. Puruhūta means one whose fame (huta) is extensive (puru). O Puruhūta! "Attained abundant joy" - by this he indicates that the external vision is clearer than the internal vision. This is the return offering, they say - expressing this, he says tasmā (to him) etc. "The Lord who has been perceived" - by devotees, that is to be supplied. And he who is difficult to comprehend for the wicked, to that Lord we offer this excellent salutation. That is the meaning. (50)

Thus ends the fifteenth chapter in Śrīmad Vijayaḍhvaja Tīrtha's Padaratnāvalī commentary on the third canto of the great Purāṇa Śrīmad Bhāgavata. (15)

Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā

By this, according to the maxim "Upon attaining that knowledge, the prior and subsequent [ignorance] are destroyed without connection, as designated by that" (tadadhigama uttarapūrvāpayor aśleṣavināśau tadvyapadeśāt), it is indicated that even for those with knowledge of Brahman who are free from births, [devotional service] has the most wonderfully great quality of absolving numerous hellish reactions and grave sins, just as [it is said] "Hari has such qualities." Alas, even if there were hells, that would not be enough [punishment], and we do not fear them. But here, the root evil result is turning away from You - may that not happen to us. They anxiously pray: "If only our minds could delight in Your feet." Even there, it is only like a bee, simply for tasting that sweetness, not for experiencing Brahman. Similarly with speech, etc. Here it should be understood that the Lord's forgiveness of offenses by devotees, which generates His anger merely by His will, is only an appearance of offense on their part. From these two verses, the implication is obtained that even hell is better than liberation for us who desire only devotion to You, as it does not conflict with that. (48)

Nevertheless, they say our fulfillment in this way is most wonderful: "O You who are pleased (prīto 'si) even with those devoid of exclusive devotion to You, the Self of the non-self, though You are not manifest (aprakaṭo 'pi) to them - to You we offer this obeisance (namo vidhema)." Here this is stated: These are the gurus even of the gurus of those accomplished in knowledge of Brahman, both higher and lower. Therefore it is said "of the greatest sages and paramahaṃsas." As stated in Śrīmad Bhāgavatam: "I [meditate on] You, who are a condensed mass of knowledge, whose nature has dispelled the differentiation and delusion of the guṇas of māyā, who are contemplated in the heart by Sanandana and other sages." And in the words about Brahman: "The sages here properly declared the truth of the self, which they saw in You." And in the śruti: "To him whose impurities have been crushed, Lord Sanatkumāra shows the far shore beyond darkness." It is well-known in that way.

Even for one on the verge of realization, obstacles by siddhis like aṇimā are indeed conceivable. But not for one with perfected realization, as per Śrī Kapiladeva's statement: "One who has awakened to reality, having attained samādhi, does not again experience the dream-like [world] with its manifestations." Therefore, it has been explained by them also that even anger etc. in those whose delusion of differentiation of the guṇas of māyā has been dispelled arises only by the will of the Supreme Lord, which accomplishes the impossible. Thus their constant absorption in the bliss of Brahman is established. As stated: "Even for those who delight in the Imperishable..." And elsewhere it is heard that those who delight in Brahman have undistracted minds. So also Śrī Nārada's statement in the Seventh Canto: "The mind that is unaffected by lust etc., with all its functions pacified, touched by the bliss of Brahman, never rises again."

Nevertheless, their minds being attracted by the Lord's bliss is indeed described. The same is heard of other self-satisfied sages: "Though absorbed in their own happiness, with all other feelings dispelled, their essence is drawn to the Lord's charming pastimes" etc. Now, is this devotional process of theirs only for the welfare of people, or due to past impressions? Not so. In both cases, immersion is impossible, as in "Like clothes permeated with the intoxication of liquor." But elsewhere non-immersion is seen: "By My mind, your predecessors like Sanaka and others, free from desire, traveled through the worlds by air." But immersion in the Lord is to be understood as coincidental for the greatest paramahaṃsa sages "whose lotus feet are to be sought," since seeking is mentioned.

In the Fifth Canto it is stated in prose: "Of the self-satisfied sages whose innate divine nature is manifested by the fire of knowledge sharpened by detachment, which has burnt away all impurities, who constantly enumerate the multitude of the Lord's qualities." And also in "their essence drawn to the Lord's charming pastimes." Here too, in "By that, O Lord, they attained abundant satisfaction, but not of their eyes," the giving of happiness is directly stated. Here also, due to the previously stated reason, and because praise would lead to reproach, and because of the direct statement "touching their hearts with affectionate glances," it should not be explained that only the state itself is happiness and detachment is merely suggested. Therefore, because the Supreme Lord known as Brahman, the spiritual reality, is the object of enjoyment for the self-satisfied, and because it is heard that "He caused agitation in their minds and bodies, even of those who delight in the Imperishable," an even more condensed manifestation and variety of bliss is experienced from the attraction to the Lord's various wonderful limbs, ornaments, etc. And that, by the principle of impossibility otherwise, is understood as the play of the internal potency.

Now, let there be a greater intensity of bliss for them due to the condensed manifestation of the undifferentiated blissful nature itself in that [form], due to the speciality of limiting adjuncts. Because the Brahman that shines forth in the mental state characterized by pure goodness, that very same [Brahman] shines forth specially in the Lord who consists of condensed, undivided pure goodness, when that [mental state] has attained oneness with Him through repeated practice. Therefore, statements of non-difference between the divine form etc. and the Supreme Brahman are only with reference to their absolute identity. Therefore, in various places, in relation to various limiting adjuncts, one undifferentiated supreme bliss is experienced, not even a trace of differentiated form. The consideration of those limiting adjuncts is only due to the eagerness for samādhi in that bliss at every step. Therefore, how is the form of the Supreme Reality of those limiting adjuncts themselves established by this evidence?

It is said: In your view, what shines forth as the Supreme Brahman in the pure mental state shines forth completely. Because the knowledge of Brahman is accepted only by abandoning the aspect of difference. Because imperfect knowledge is not accepted as reality, and because liberation is impossible through that. Therefore, accepting a greater manifestation in the divine form etc. is not appropriate. Moreover, what is your intention in saying the divine forms are limiting adjuncts characterized by pure goodness? Are they transformations of that, or predominated by that? Not the first, because transformation is impossible in the absence of the quality of passion, as has been stated. Nor the last, because it would follow by implication that those forms etc. in which that [goodness] predominates are products of mixed goodness, making the word "pure" in statements like "You resort to pure goodness in sustenance" meaningless, as has already been stated. Even if there is mixing, in such a case there would not even be the capacity for Brahman to shine forth, what to speak of [shining forth] specially - considering this, there would also be forgetfulness. Now, they are also described as having that form due to being based on pure, undivided existence. If it is said that they experience Brahman in that pure, undivided existence, that is inappropriate due to the complexity of the assumption. They perceived with their eyes the object of their meditation, as it was directly experienced, and due to the obstruction of not seeing each other. The natural state of that pure existence is indeed prohibited, therefore they are neither transformations of natural existence nor abundant in it. Rather, they are illuminated by pure existence characterized by self-luminosity. As stated earlier, their individuality is clearly rejected, and thus the variety of bliss from experiencing that is produced. They perceive it in that very form, so the description of the beauty of those objects would be meaningful due to its relevance to the present topic. Otherwise, the intended goal would be achieved merely by stating it is made of pure, undivided existence. Therefore, it is said that even after observing, their eyes were not satiated, indicating the unsatisfied state is related to vision. Similarly, through sound alone, the superiority over the imperishable is shown, characterized by the fragrance of the lotus feet as a special quality of air. Otherwise, if Brahman-bliss were experienced as undifferentiated in both cases, it would be said to be mainly based on limiting conditions even for the knowledgeable, as the pair of limiting conditions would attain mutual rivalry. By stating the superiority of the bliss of experiencing the imperishable, it is also refuted that this is merely an appearance of absorption like the sorrow for a son, etc. for Vasishtha and others. The Swamis have also said the same, that their bliss of devotion exceeds even innate bliss. Therefore, there is indeed variety. Hence, they also prayed with variety: "If your mind does not delight in your feet like a bee..." etc. By the logic "If honey is found in the arka plant, why go to the mountain?", there is no point in seeking other limiting conditions, and they have no curiosity to seek anything else. Moreover, no mood of theirs is seen that is not of that nature. On the contrary, in passages like "Even if Bhava sends us to hell with his own faults...", a very sweet devotion characterized by difference, indicated by bowing to yogis etc., is clearly seen. Therefore, since a material limiting condition is inferior and appears as something to be rejected, it cannot make pleasure of that type into another type. Thus, there are indeed manifestations of the essential potency alone, established by the principle of non-alternative explanation. Let it be so that in the state of living liberation, according to that view, the densely manifest form of the Lord is from Brahman reflected in the limiting condition of knowledge. Even in the state of liberation free from all limiting conditions, such a form exists directly, as is very clear in passages like "Even they do not consider Your grace to be ultimate." Therefore, in discussions about the Lord, there is no consideration of gradations of limiting conditions. By this, formless Brahman is clearly accepted above, and variety is manifest. Thus, it is determined by the evidence of the experience of the wise that the Lord, who has internal opulence, is of the nature of happiness alone, is densely manifest even in that form, and has variety in the manifestations of His essential potency. Here, even the liberated worship by accepting a form for divine play. As stated in the śruti: "Which all the Vedas praise, which the seekers of liberation and exponents of Brahman [praise]" - even the preceptors of non-dualism [accept this]. In the Mahābhārata: "Krishna is worshipped by the liberated who are free from delusion." In the Bhagavad-gītā Upaniṣad: "One who has realized Brahman, whose mind is serene, neither laments nor desires. Being equal towards all beings, he attains supreme devotion to Me." And the śruti cited as authority in the Bhārata-tātparya: "The devotion of even the liberated is indeed of the nature of eternal bliss." Similarly, in the sūtra "Up to departure, that too is seen", the Sauparṇa śruti cited as authority in Madhva's commentary: "One should always worship Him; even the liberated worship Him." Therefore, referring to the connection with great devotees like Prahlāda and Bali, it is also stated in the Viṣṇu Purāṇa: "Who, even when liberated, does not feel joy in Pātāla?" The details of this should be known in the Bhagavat-sandarbha. (50)

Thus ends the fifteenth chapter of the Krama-sandarbha by Śrī Jīva Gosvāmī on the Third Canto of the Śrīmad Bhāgavata Mahāpurāṇa. (15)

Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā

Indeed, my devotees truly do not care about liberation like this. What is your current commitment - to pure devotion or liberation? Tell me clearly, enough with hints. To this they reply: Let us have rebirth, not liberation. Even in that case, due to our own sins and inauspicious deeds, what greater desire is there for hellish births or liberation? What loss is there really? They say: If. Just as a bee delights in flowers even when pricked by thorns, similarly if one can delight while disregarding obstacles, this indicates love. The "if" indicates the possibility of devotion even in hellish births. When devotion is true, even hell is superior to liberation - this blessing is obtained. Just as tulsi plants only look beautiful at your feet, may our words also only be beautiful in describing your feet, qualities and names, not elsewhere. They pray to fill even the small ear cavity, but with this hidden meaning: Since the ear cavity is like space and qualities are formless, it can never be filled, so hearing will always be fruitful. Thus the threefold bliss of hearing, chanting and remembering is not in liberation, but possible in rebirth. So even an inferior rebirth is prayed for, not liberation.

Praying for thousands of births as insects, birds, animals etc. is the natural disposition of selfless devotees. The Lord's nature is to fulfill their cherished devotional bliss while also ending rebirth, as should be seen everywhere. (49)

Thus out of greed for the bliss of hearing about you etc., even rebirth away from you is prayed for. But you have made us drink the nectar of your direct vision, though we are offenders to your devotees. Oh, such is the limit of your forgiveness and your compassion is boundless! They say: O Nārāyaṇa, Viṣṇu, Govinda! Called by many devotees to mercifully give darśana, you manifested your form out of compassion arising from your devotees' call, thus fulfilling us too. The eyes or their functions show obeisances by holding folded hands to the head. Or "this" qualifies "obeisance", meaning may it go to your lotus feet. You are not to be served as the Self by those who are not the Self. Or by pun, those for whom you do not rise are not the Self, meaning lifeless. You are ascertained as difficult to see, like the sun for owls.

Here, even for those who have attained constant experience of Brahman, like Sanaka etc. who are famous in śruti statements like "To him whose impurities are destroyed, the Lord shows that which is beyond darkness", such devotional prayers indicate that the bliss of devotion is superior even to the bliss of Brahman. The form, names, qualities, paraphernalia, devotees and abodes of the Lord are understood to be inherently of the nature of concentrated consciousness, without which devotion is not possible. Its quality-less nature will also be stated in the Kapila section. The śruti "Even for the liberated, devotion is of the nature of eternal bliss" is cited as evidence in the Bhārata-tātparya. Also the Sauparṇa śruti cited in Madhva's commentary on "This is seen even up to final release": "One should always worship Him, for even the unliberated worship Him". Hence in reference to great devotees like Prahlāda and Bali, it is highly stated in the Viṣṇu Purāṇa: "Who, even if liberated, does not delight in the netherworld?" (50)

Thus ends the fifteenth chapter of the third canto in the Sārārthadarśinī commentary, which delights the hearts of devotees, and which is agreeable to the saintly. (15)

Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ

They speak from a worldly perspective: As desired, may rebirth be. May our words be beautiful like tulsi, adorned by your feet which are being described. (49)

After praying thus from a worldly perspective, they now express their fulfillment: O widely renowned one called by many! You have manifested, though unmanifest, in this way to those who have forgotten the truth of the Supreme Self. To Him we offer this obeisance. (50)

Thus ends the fifteenth chapter of Śrīmacchukadeva's Siddhāntapradīpa commentary on the third canto of the Śrīmad Bhāgavata Mahāpurāṇa.

Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā

Having praised the Lord according to the path of devotion, they now declare their own faults in the form of an oath to show their lack of offense: Let there be rebirth. The view that Jaya and Vijaya were cursed by us as a pretext is not accepted. Rather, it was out of eagerness for the Lord's vision. Otherwise, they pray for what is undesirable for themselves - Let there be rebirth. By their own sins means by self-inflicted sins. Sin that inevitably causes suffering is called vṛjina, or that which inevitably causes suffering. Thus one who gives suffering to others inevitably receives suffering himself. Therefore may our rebirth be in hell, since lust etc. are heard to be the gates to hell, from the statement "The three sinful ones". The plural "in hells" is not referring to just three, since giving in special places etc. produces greater results. The imperative "let there be" is used for prayer.

Whether accepted or not, the reason is given in both cases - like a bee-like mind. Just as a bee absorbed in nectar does not count time and remains bound there even at night, similarly if our minds delight in Your feet, then the body's existence in hell is not an obstacle for us. Moreover, our very residence in hell will be like the bee, if there is attachment to Your feet. For the bee drinks honey disregarding the pain from the flower out of greed for honey. Similarly, if we are desirous of results and have committed offense to the gatekeepers for the sake of seeing You, otherwise may it not be so.

Having spoken of the mental, they now speak of the verbal: May our words be like tulsi. Just as tulsi, though lacking its own form, fragrance etc., is beautiful at Your lotus feet, similarly may our words also be beautiful simply by describing the Lord's qualities, without depending on verbal artistry etc. Even then, residence in hell is not an obstacle. The word "but" negates the prima facie view, so there is no conjunction. Moreover, just as tulsi is fixed at the feet by others' instigation, similarly may the Lord's qualities be fixed in our speech by others' instigation. If they are fixed of their own accord, then there will be no hell. They speak of the physical: May it be filled. If our ear cavities are filled by Your multitude of qualities or by the various subsidiary types of qualities, or if they always remain filled so that nothing else can enter due to constant hearing, then as before. (49)

Thus, having imposed self-punishment for their own offense, and wondering if this was the only result of their coming, they say that the purpose of coming was fulfilled - "You manifested" etc. O Puruhūta (Indra), by this form that you manifested, their eyes attained satisfaction. The meaning is that their eyes experienced supreme contentment. Thus, even the reciprocation for one who gives happiness is done just through bowing, as stated in "To Him, this". To that Lord, we offer this bow. Indeed, it cannot be done according to scripture, so only an imitation is meant by saying "this". "This" is used in the sense of "like". "Puruhūta" indicates the nature of sacrifice, as he is invoked by many, or is invoked in many forms like Indra etc. The manifestation for one's own sake is just coming, but happiness was not produced in the inner organ - this is the sense. Due to giving the curse, dejection arose in the mind. And this result should not be considered insignificant, since you have been perceived as difficult to rise for those without selves. Those who do not have a self. For those who have destroyed the self itself through extroversion etc., he is difficult to rise, or rises for suffering. Pointing to "this", they bow. To express wonder that the Lord is the doer of favors, it is said "to that Lord". "Perceived" indicates the means of knowledge. (50)

Thus ends the explanation of the fifteenth chapter in the third skandha of the Śrībhāgavatasubodhini composed by Śrīvallabhadīkṣita, son of Śrīlakṣmaṇabhaṭṭa.

Śrī Giridhara-kṛtā Bāla Prabodhinī

Now expressing their own offense, they pray for devotion - "Desire" etc. O Lord, previously we had no sin, but now all have arisen since your devotees were cursed. Therefore, by those sins of our own doing, may we freely have birth in the hells or hellish low births as desired. "Nu" expresses doubt. But if our mind delights in your feet. They give an example for this - "Like a bee". Just as a bee, though pricked by thorns, still delights in flowers, similarly if the mind delights in your feet despite obstacles. Having thus prayed for mental devotion, they pray for verbal devotion in "And may our words". If our words beautify your feet like tulsi. The meaning is: may they be revealers of your greatness. Or, those whose beauty is from the feet. They give an example for this - "Like tulsi". Just as tulsi is beautiful simply by connection to your feet regardless of its own qualities, similarly may our words be beautiful simply by singing your qualities even if devoid of their own sweetness etc. Now they pray for physical devotion - "May it be filled". If our ear cavities are filled by your groups of qualities - this is the connection. And thus, they pray in the manner of a beggar for the filling of even a small amount. The intention here is this: Since the ear cavity has the nature of space, and the sounds of the groups of qualities are formless substances, there can never be filling, so hearing will always be fruitful. And this should be understood as indicating devotional acts like bowing, worshipping etc. with the head, hands and all limbs. (49)

The purpose for which you all came here has not been stated - expecting this, they bow while expressing their fulfillment simply by seeing the Lord - "You manifested" etc. Suggesting "If the Supreme Lord himself would not show such grace, then who would?", they address him "O Lord". Therefore, to convey that he has vast fame, they address him again - "O Puruhūta". This extraordinary form full of all excellence which you have manifested, by seeing that our eyes have attained abundant satisfaction - this is the connection. They state the reason for this being a rare attainment - "Who". For those without selves, those whose minds are attracted to sense objects and not under their own control, you who are difficult to understand have thus been clearly perceived by us. To you, the Lord full of supreme prosperity, we who are unable to do anything offer simply this bow, meaning we perform obeisance. (50)

Thus the commentary Bālaprabodhinī on Śrīmad Bhāgavata was composed by one named Śrīgiridhara, a servant entitled to serve the feet of Śrī Mukundarāya, descended from the lineage of Śrī Vallabhācārya, for the attainment of the bliss of devotion. Here in the third skandha describing the creation of bondage, the fifteenth chapter explaining the curse of the doorkeepers has ended.

Hindī Anuvāda

O Lord! Even if we take birth in hellish realms due to our sins, we have no concern, provided our minds delight in your lotus feet like bees, our speech is beautified by connection to your feet like tulsi, and our ears are filled with the nectar of your glories. (49)

O Lord of vast fame! The beautiful form you have manifested before us has given great joy to our eyes. It is extremely difficult for sense-attached people with uncontrolled senses to behold this. You are the directly manifest Lord. We offer our obeisances to you. (50)

Thus ends the 15th chapter.

SB 3.15.45-48

 Text 45: This is the form of the Lord which is meditated upon by the followers of the yoga process, and it is pleasing to the yogīs in meditation. It is not imaginary but factual, as proved by great yogīs. The Lord is full in eight kinds of achievement, but for others these achievements are not possible in full perfection.

Text 46: The Kumāras said: Our dear Lord, You are not manifested to rascals, even though You are seated within the heart of everyone. But as far as we are concerned, we see You face to face, although You are unlimited. The statements we have heard about You from our father, Brahmā, through the ears have now been actually realized by Your kind appearance.

Text 47: We know that You are the Supreme Absolute Truth, the Personality of Godhead, who manifests His transcendental form in the uncontaminated mode of pure goodness. This transcendental, eternal form of Your personality can be understood only by Your mercy, through unflinching devotional service, by great sages whose hearts have been purified in the devotional way.

Text 48: Persons who are very expert and most intelligent in understanding things as they are engage in hearing narrations of the auspicious activities and pastimes of the Lord, which are worth chanting and worth hearing. Such persons do not care even for the highest material benediction, namely liberation, to say nothing of other less important benedictions like the material happiness of the heavenly kingdom.

Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā

For those seeking liberation through the paths of yoga, [He is] the object of meditation. [He is] highly esteemed, or the abode of great respect. [He is] approved by many seers of truth. Displaying His human-like form. Endowed with the eight supernatural powers like aṇimā etc. which are innate, eternal and unattainable by others. Properly praising [Him]. (45)

You always shine in the form of Brahman, this is not surprising. But now you are directly visible in an extremely auspicious, pure form - how fortunate we are! O Infinite One, You who remain hidden and do not reveal Yourself even in the hearts of the wicked, You are not hidden from us. Today You have become visible before our very eyes. The reason for Your non-concealment is: Whatever secrets were described and taught by our father, who originated from You, those very secrets have entered our minds through our ears. (46)

[One may object:] The self-principle taught by your father was different - invisible. I must be someone else since I am visible. [The reply is:] Not so. The difference is negated by our recognition [of You], they say. O Lord, we recognize You as that supreme Self-principle itself. [One may ask:] How can such powers belong to the attributeless Self? To this they reply: Through Your pure form, You properly create intense joy in these devotees every moment. They declare the Self-principle itself [to be You]. The sages know that in their hearts through firm devotional practices like hearing etc., known and performed out of repentance and compassion. What kind of sages? Those free from ego-knots and thus devoid of attachments. (47)

To pray for devotion themselves and to express the supreme joy of devotees, they say: They do not care even for Your grace of final liberation. What then of other positions like that of Indra? That in which fear is placed by Your raised eyebrows, which are the controllers of time. Who are they? O Lord, those who know the essence of Your stories. What kind of [Lord]? One whose fame is worthy of glorification and purifying, [thus] a sacred place. (48)

Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā

Moreover, for those desiring liberation, without pure devotional feeling and without desiring to taste His sweetness, there is no liberation without meditating on Him - this is stated in "For people..." etc. [It means:] Liberation [sought] through the paths of yoga, the eight-limbed yoga. "Highly esteemed object of meditation" means the form of Nārāyaṇa with attributes is necessarily to be meditated upon - this is approved by many, is the meaning. "Human-like" refers to His form as the cosmic manifestation, which is non-different from His form as the Person lying in the womb during the state of dissolution. He displays this as His own form, not in an altered state like Brahmā etc. - this is the context. Cakravartī however [says]: "Human-like" means related to a person, thus hinting that He has other forms like Mohinī etc. as well. "Attained by Himself alone" means innate to His essential nature. Therefore "innate" means natural and eternal. The "eight powers" refer to sound, touch, form, taste, smell, compassion, action and lordship - these are the objects of enjoyment. They are enjoyed by various types of devotees through devotion, hence called objects of enjoyment. Among these, sound etc. refer to melodiousness, tenderness, beauty, sweetness, fragrance, affection and playfulness. These seven sweetnesses are the objects of the devotees' love experienced through the senses. The eighth, called bhaga, refers to the six-fold opulence enjoyed according to capacity by devotees, aspirants and liberated souls. This should be understood. But Svāmī's explanation is "the eight powers like aṇimā etc." (45)

Oh, how boundless is the glory of [His] great compassion, by which we are made to experience the bliss of such a direct vision of the Lord - how fortunate we are! The reading anuvarṇitaraha is possible even though raha ends in a short vowel, as seen in verses like "tanmātaro yadabhajanaharūḍha bhāvāḥ" etc. "By father" [means]: O my sons experiencing the bliss of Brahman, the bliss of the Lord's direct vision is millions of times greater than even the realization of Brahman. That Lord who is dark like a blue lotus petal, wearing yellow garments, four-armed, adorned with bracelets and earrings, with a moon-like face, resplendent in Vaikuṇṭha, is attainable through devotion - this blessing and instruction of your devotee, our father, which I heard, immediately upon receiving the cause, the effect must follow. O Lord, You do not bestow grace independently, but only as controlled by Your devotees - thus the greatness of Your devotees' grace is indescribable. (46)

Moreover, until now we were only jñānīs, but now we have become Your devotees - how fortunate we are! They say this. [Objection:] That secret described by the father is the same, not the invisible Self-principle taught to you. I must be someone different since I am visible. [Reply:] To this they say "Now..." etc. "Through sattva" means through saintliness, i.e. compassion, as stated in the Gītā: "Sat is used in the sense of reality and goodness." "Attachment" means love. "Supreme" because as stated in the Gītā "I am the foundation of Brahman", it is superior to the invisible principle. [Objection:] The mind touched by the bliss of Brahman "never rises again" [from that state]. [Reply:] This is reconciled by the previously quoted verse "Even self-satisfied sages free from material bondage engage in causeless devotion to Lord Kṛṣṇa, for such are the transcendental qualities of the Lord" and "Generally, O king, those sages who have transcended the regulations of the scriptures take pleasure in describing the glories of the Lord." Therefore, being free from ego etc. (47)

Now what to speak of Your direct vision, even the joy of glorifying Your stories in Your absence is greater than the bliss of Brahman - thus they say "They do not care..." etc. "They do not respect" is because, as Kapila states later: "My devotees do not accept the five kinds of liberation - living on the same planet as Me, having opulence like Mine, having direct association with Me, having a form similar to Mine, and merging into My existence - even when they are offered these liberations. They only want My service." Having developed love born from the joy of seeing [You]. They said "O dear one" etc. - only those who know the essence of the stories are fortunate, others are unfortunate - this is the purport. (48)

Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā

The essence of Brahman, due to its intense luminosity, is an object of great respect, distinguished but not merely indicative, thus revealing that aṇimā and other powers are intrinsic to its nature. (45) Viśuddhasattva is a special function of the self-illuminating essential power, described by the divine form embodying it, which reveals the secret of the four verses teaching prema-bhakti. (46) Due to its visibility in the form of the divine body perceivable by our eyes, etc., the text beginning with "not so" is a resolution. Knowledge following memory-distinct knowledge is recognition, like "This is Devadatta". Memory depends on its object, but recognition does not - this is their difference. We recognize the secret described by the father. Again he doubts, saying "But". The form made of pure sattva, free from the limiting condition of māyā which causes lordship, is meant, as ordinary sattva is always mixed with rajas, etc., and is not pure, let alone supremely pure. Thus it means a body made of the self-illuminating essential power. Therefore, its lordship, being inherently connected to its essential nature, is indeed of its essence, not material. Thus, even possessing such lordship, it remains free of limiting conditions - this is the meaning. Hence, due to being beyond scripture. (47) They do not respect your grace as your favor, but consider it punishment due to obstructing the joy of devotion, which is superior to the varying degrees of bliss known by the jñānīs, and which is of the nature of the master-servant relationship. (48)

Śrīmad Vīrarāghava Vyākhyā

Thus, having meditated in one's heart on the Lord endowed with unsurpassed beauty, he now begins to praise, saying "Of men". Here in this world, for those seeking the essence through the paths of yoga - karma-yoga, jñāna-yoga, bhakti-yoga, etc. - the two forms of karma-yoga and jñāna-yoga are means to bhakti-yoga, while bhakti-yoga has one form as the means to liberation. Thus, it means those contemplating their own nature through bhakti-yoga assisted by jñāna and karma yoga. For those men, the object of meditation, highly esteemed and thus delightful to the eyes, showing a human-like body endowed with eight natural, self-manifesting powers like aṇimā, or with enjoyments like ahiṃsā as the first flower, sense control as the second, etc. - praising such a Lord properly. (45) He states the praise until the end of the chapter. There they express their fulfillment, saying "Long meditated on by us in our hearts, now by our good fortune you have come within the range of our eyes." "You" - Though present even in the hearts of the wicked non-yogis, you were hidden. Now, O Infinite One, you have reached the range of our eyes. When your essence, powers and glories were taught by our father, the four-faced one, you entered our heart-cave through our ear-holes. From then until now we have meditated on you in our hearts, and now you have come before our eyes. Thus we are fulfilled - this is the meaning. (46) "But the self-truth taught by your father is different, you are different, so how can we be fulfilled by seeing you?" To this they say: "O Supreme One" - Addressing the most excellent Lord: "By your pure sattva body, now properly creating love in these devotees" - By this, it reminds of "Not for the sake of the husband is the husband dear, but for the sake of the self." We recognize you alone as the self-truth taught by our father. What is that self-truth which you know as non-different from me? To this they say: That self-truth which is known in the heart by famous sages free of ego, detached from sense objects, with firm devotion attained through renunciation - we recognize you alone as that self-truth with a pure sattva body, taught even by our father. Thus our fulfillment is justified - this is the meaning. (47) "But how can mere sight of me bring fulfillment, since dharma etc. are said to be the goals of human life?" Anticipating this doubt, they state that sight alone brings fulfillment, by the logic of "how much more so": "O Lord, those for whom your feet alone are refuge" means those who have taken shelter of the Lord. Thus, being skilled, abstaining from difficult means, experts in relishing the nectar of stories about you whose fame is worthy of praise and purifying - they do not care even for your grace in the form of final liberation. What need to speak of heavenly sovereignty etc. which contains fear shown by your raised eyebrows? The meaning is: Those surrendered to you, considering themselves fulfilled merely by hearing your glories, do not care even for the supreme human goal of liberation - what then to say of our fulfillment on seeing you whose form and nature are beyond speech and mind? (48)

Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā

Seeing the activity of the speech organ due to the mind's resolution, they simulate that some agitation has also arisen, and praise [Him] saying "puṁsām" etc. The object of meditation, the subject of worship, is known as abundant and complete by the abundance and completeness of the dhātu "bahu". That form which delights the eyes, i.e. is pleasing to the eyes, displaying the most visible [form], combined with the eight innate supernatural powers like aṇimā etc. that are not attained by others, they fully praised Hari. The root is "gṛ" meaning "to praise". (45)

Since this praise is in the form of glorifying the qualities instructed by the guru, it is absolute, not worldly - with this intention he says "yo'ntarhita" etc. You, though present in the hearts of the wicked with impure minds, are hidden. The statement of not seeing [You] even when extremely close may be appropriate as praise, but not in absolute reality - hence it is said "anantarāddha". The meaning is that due to Your unlimited greatness, this is also some [aspect of] greatness. That You have now come within range of our eyes - with what qualities? To this he says "yahi". The One whose origin is from You, thus by our father named Brahmā, by which characteristics the secrets were properly instructed, Hari entered the cave of [our] hearts through the openings of [our] ears - [You have come] with those characteristics, is the completion [of the sentence]. By this it is said that they saw the Lord characterized by existence, consciousness and bliss, not the illusory form. With "eva" he emphasizes the oneness of the instructed and seen forms. (46)

Expressing that this is not a temporary illusory form manifested at that time, but the direct cause of the world's creation etc., they praise saying "tan tvām" etc. O Lord, instructed by our father as the cause of birth etc., and now visible to our eyes, we know You as that non-superimposed form of the Supreme Self, the Supreme Brahman. What kind of You? [You] who are now producing the pleasure of love for these worlds through the quality of existence. What is the proof that the form engaged in creation etc. at the beginning is non-superimposed? To this doubt, they say that the knowledge of those with perfect knowledge is the proof, saying "yat te" etc. We know You as that essence which the sages, who are dispassionate towards sense objects due to their firm devotional yoga attained by the certainty of knowledge of Your greatness of creating the world etc., and thus have untied the knots [of ego] or uprooted the heart's knots of affection for sons, wife etc., know and directly realize. (47)

Even more than this, since those who know the taste of the nectar of stories about the Lord do not desire liberation suitable for those without mature devotion and knowledge just by seeing [Him], which is the cause of the abundance of bliss in liberation without devotional knowledge, he says "nātyantikam" etc. They do not consider even absolute grace, i.e. complete liberation, to be much due to the lack of maturity of devotion and knowledge existing at the time of death of the subtle body, [since] the bliss is not fully manifested, as per the saying:

"One is liberated somewhat before the full maturity of devotion and knowledge.
By seeing Hari there, bliss does not reach completeness."

What to speak of other positions like that of Brahmā etc., being satisfied by drinking the nectar of Your stories through devotion, [offered] by raised eyebrows, i.e. special glances that remove fear. By "kuśalā" he indicates the sharpness of intellect that for those desiring liberation, a devotee alone would be happy even in liberation, hence cultivating devotion is better than being indifferent to those desiring liberation, since there would be an abundance of bliss in liberation [for devotees]. He whose pure fame is to be glorified - of Him. Here, due to the multiplicity of types of liberation and the corresponding eligibility of aspirants, there is real difference even in liberation. In the view of non-dualism, there is not even an atomic intrinsic difference, since if there were many [liberated souls], they would be subject to destruction due to mutual dissimilarity, and it would contradict valid means of knowledge. (48)

Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā

"puṁsām" etc. Considered many due to being intensely effulgent even compared to Brahman, showing a human-like form that is the object of meditation, i.e. showing His own form identical to the universal form called Virāṭ which is the form of the Puruṣa lying in the cosmic egg as an incarnation of the qualities, not appearing differently like Brahmā etc. "ananyena" means accomplished by Himself alone, i.e. being His essential nature. Hence "autpattikaiḥ" means eternally accomplished like that. Combined with the eight supernatural powers like aṇimā as attributes, not merely indicated by them. By this, their being attributes worthy of praise indicates that all such powers characterized by such opulence are like that. (45)

Now he proves through the prayer words of those very [sages] that the Lord is like that by manifesting such a form that reveals such nature, saying "kumārā ūcuḥ" etc. He states the praise in five verses starting with "ya". Here it is explained following "akṣarajuṣām api". You always shine in Your Brahman nature, that is not surprising. But now You are directly visible with a form that is the special function of Your internal potency characterized by pure goodness, which manifests dense effulgence and is the sole form of the supreme truth. You are not hidden from us. The reason for this: When our father, originating from You, instructed us in the secret meaning of the four verses spoken about loving devotion, at that very time You entered our hearts through our ear openings in that form, i.e. You became manifest within. Hence You have now properly reached the range of our eyes, i.e. by Your special mercy You have fully entered our vision and become manifest there. Some read "so'caiva" instead of "no'dyaiva", but that is not approved in the commentary. Some read "no'dyaiva". (46)

They determine that very thing through experience as supreme. O Lord! We recognize that secret taught by the father, that supreme characteristic of the Lord which is the principle of the Self, as stated in the Bhagavad Gītā "For I am the foundation of Brahman" and well-known from the Viṣṇu Purāṇa etc. as "The auspicious refuge of the conscious and all-pervading Self", as supreme even to Brahman. How do they say this? Now, through your manifestation in this form in us through sattva (goodness), we who did not know for so long now have ascertained through direct experience - that is the meaning. They say it is not merely recognition. Creating joy even for us who experience Brahman. Otherwise, we would not have joy in you - that is the idea. Or, creating joy for us who experience Brahman now at this time of direct vision. They reveal its supremacy even through the inner experience of those who delight in the Self. "You" refers to those free from passion. As it is said: "The mind touched by the bliss of Brahman never arises again." Even sages who are not perfect and free from ego, through what they know of the supreme Self principle by your grace alone, as in "May I have devotion to you" etc., like in earth etc., obtained merely by your grace. Therefore through what is seen, by the principle of sālokya, sārṣṭi etc., they know through unwavering devotional yoga. As stated in "Even self-satisfied sages" etc. (47)

Now, though previously of non-dual view, presently of varied views due to the play of the bliss potency of your essential nature, in order to again pray for devotion characterized by duality, they speak of the great joy of devotees. Not ultimate, they say. They do not even count your ultimate grace characterized by liberation, what to speak of other positions like that of Indra. (48)

Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā

But even for those desiring liberation, due to lack of pure devotion and desire to taste its sweetness, there is no liberation without meditation on Him, as stated in "For people". Liberation through many yoga methods and auxiliary yogas, the object of meditation that is highly regarded. The meaning is that the form of Nārāyaṇa with attributes is accepted by many as necessarily to be meditated upon. Showing the masculine body connected to the city, meaning also other forms like Mohinī. It is suggested that He has many more qualities denoted by the word Bhagavat. By His own unparalleled eternally perfect essential qualities, therefore intrinsic and eternal. With eight types of enjoyments - sound, touch, form, taste, smell, grace, action and lordship - variously experienced by devotees through devotion. Among those, the seven sweetnesses denoted by the words melodiousness, tenderness, beauty, charm, fragrance, affection and play are the objects of the six senses in the form of the devotees' love. The eighth, denoted by the word bhaga (fortune), is the eightfold lordship tasted according to capacity by devotees, those desiring liberation, and the liberated. Some say the eight enjoyments refer to the eight mystic perfections like aṇimā. (45)

Oh, how boundless is the glory of great grace, as we have been made to experience such bliss of direct vision by the Lord. How fortunate we are! They say: O Infinite One! Ocean of unlimited sweetness and majesty! You who even when approached remain hidden from the wicked, not only have you now come before our eyes, but even previously. When did I see you thus before? They say charmingly: Do you not remember? As soon as you, whose secret was described by the father Brahmā at your birth, entered the cave of our intellect through our ears - that is the meaning. O you who experience Brahman, may you have the vision of the Lord which gives millions of times more bliss than even the realization of Brahman. That Lord who is dark blue like the petal of a blue lotus, with four stout long arms, adorned with armlets, bracelets, earrings etc., with a moon-like face, resplendent in Vaikuṇṭha, is attained through devotion - when we heard this merciful blessing from our father who was devoted to the Lord, since the effect must follow when the cause is obtained, we knew that today's vision of you, equal in time to the grace of your devotee, had already occurred then - expressing in this indirect way that, O Lord, you do not independently show grace to us, but are indeed dependent on your devotees. Thus the greatness of your devotees' grace is truly indescribable. (46)

Moreover, for so long we were merely jñānīs (knowers), but now we have become bhaktas (devotees) - how fortunate we are! They say: We now directly experience through sattva, through the Vaiṣṇava nature arisen by your grace, you whose secret was described by the father, as the supreme principle of the Self. We had already experienced the principle of the Self before, but now the supreme principle of the Self which is superior to your devotion, as stated in "I am the foundation of Brahman" etc. Creating joy (rati) for these residents of Vaikuṇṭha. "O jñānīs, without devotional yoga my personal form is not experienced" - to this they say: That supreme principle of the Self which sages like us, Sanaka etc., know only through firm devotional yoga. By what characteristic is devotional yoga to be known? To this they say: Known through repentance arising after giving the curse to your two devotees. Indeed, dispassionate and unchanging sages do not repent without devotion. (47)

What to speak of direct vision of you, even the joy of glorifying you in your absence is greater than the bliss of Brahman, they say. They do not count even ultimate liberation called sāyujya as your grace, what to speak of other positions like that of Indra. That in which fear is placed by the raising of your eyebrows. Who are they? They say: Those who. Only those who know the taste of the narrations are skilled, others are unskilled - that is the meaning. What kind of narrations? Those whose glories are worthy of glorification, being sacred like holy places. (48)

Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ

Highly regarded, very adorable, masculine, endowed with eight intrinsic eternal enjoyments like aṇimā etc., while properly praising. (45)

O Infinite One! You who even when entered into the hearts of the wicked remain hidden, you have come not just today to the root of our eyes, meaning to the inner organ indicated by all the senses including the eyes, but as soon as the secret taught by our father born from you was entered through our ear cavities into the cave of our hearts. By great grace we always see you - we are blessed, that is the meaning. (46)

Through sattva, through the transcendental form, creating love (rati) properly every moment for these devotees, you whom the egoless, dispassionate sages know in their hearts through firm devotional yoga of hearing and chanting about your form, qualities etc., we know you. (47)

They say that due to attachment to knowledge and meditation on the Lord's form etc., they do not even count liberation. O beloved Lord! They do not even count or regard ultimate liberation, what to speak of other things like heaven in which fear is placed by the raising of your eyebrows - what more needs to be said? (48)

Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā

After stating the internal duties of devotees, they now describe the external characteristics like praise - "puṃsām". Praise of the Lord is appropriate, but not based on attributing false qualities. Now, the Lord's qualities should be spoken after knowing them, and qualities are known only by devotees. But how can these who were not devotees before know the qualities? Anticipating this doubt, even though they were not devotees before, they were yogis earlier. The Lord manifested yogic powers etc. for them. Through that path, such greatness is known. To express this, the Lord is described with five attributes related to the utility of yoga. The first form to be meditated on in yoga, and at the end the giver of yogic perfection. In between are three forms. Through constant meditation, there is reverence for Him. Then He becomes highly esteemed. Then there is direct vision of the Lord. At that time He becomes pleasing to the eyes by granting external vision. Internally also, one sees the person described in the second canto as measuring a span in one's heart. Then the result occurs as described there. The intermediate result in the form of aṇimā etc. powers also occurs, as stated there. Since yoga is of many types, this very form is meditated on to grant various results. To express that He is known as the giver of all results, it is said He is the object of meditation for those seeking various destinations or liberation. Only men are yogis, so "puṃsām" is used. After practicing yoga for a long time and gaining omniscience through yogic power, to determine what the destination of beings is, the Lord is meditated on. Hence "mṛgayatām" is used. The form is the inner controller form, as that alone is stated to directly accomplish the result. To indicate that though He grants the eight powers like aṇimā to many, He Himself does not become depleted, it is said "ananyasiddha". The Lord's powers like aṇimā are not accomplished elsewhere. So even when given, they do not independently go elsewhere, but only as a part. The reason for this is "autpattika", as they do not go naturally. The eight enjoyments are aṇimā etc. The six sense pleasures along with the mind, or the pleasures of the genitals and speech are the eight enjoyments. If the reading is "aṣṭabhāgaiḥ", the meaning is the same. The proper enumeration will become clear later. (45)

They state the praise in five verses - "yo'ntarhita" etc.

O Lord, You are renowned as auspicious in yoga and among devotees.
We are Your servants in every way. What fruit has been obtained there? (1)

With this much alone, overwhelmed with devotion, they offered praise.
Due to committing offense, nothing more arose in their hearts. (2)

First, praising the Lord as Brahman, or lest it be focused on the meaning of scripture, recognizing "This is the same one seen before" based on previous vision, they affirm His inner controller nature - "yo'ntarhita". You who are hidden though present in the hearts of the wicked, are not accomplished at the root of our eyes. Rather, when You entered the heart through the ear cavity, You were seen with eyes turned inward, thus accomplished at the root of our eyes. Brahman is ascertained in two ways - through scripture and through experience. Scripture states that the wicked do not have direct vision of Brahman, not that the good have direct vision, as that would be merely reiterating. Hence Upanishadic statements about the self and Brahman do not describe direct vision for unqualified persons. That is stated first here too - "You who are hidden though present in the hearts of the wicked". You are that very one. This determines that the Lord described in scripture is indeed the same. That He manifests in the heart is stated as the experience - "That very one". Lest it be the self as an external sense object, to state it is not external vision for us who are habituated to seeing the self, they state similarity with previous vision - "Accomplished today at the root of our eyes". This vision being not the first, there is indeed no reverence, as only first vision which gives previously unattained knowledge is an object of reverence. To state that inner vision of the Lord occurred through the path of devotion also, it is said "entered the ear cavity", otherwise only inner manifestation would have been stated. "Entered through the ear opening" is indeed scripture about the Lord. We were Yours even before, otherwise our father Brahmā would not tell us Your secret. It cannot be said Brahmā does not know the eligibility for scripture, as he is Your direct son. Hence there is no contradiction with "the lotus of devotion of His own". (46)

Having thus praised the Lord as supreme Brahman, to remove the doubt that this statement is merely figurative, they say "taṃ tvā vidāmaḥ". We know You as that very supreme Brahman. Otherwise there would be imagination to state differently after knowing differently. That is not the case here. Rather, we know You as the supreme Self reality. These follow Sāṅkhya, so they use the term "tattva" everywhere. Tattva means inherent nature. There the self is also one tattva among the principles. There is also threefold division of their selves. Ordinary souls like us are part-like. They are also called selves. The main one presiding over nature is called supreme among the 25 tattvas. Even higher than that is the unattached, indifferent supreme Self. He alone is to be attained. We know You as that, is the meaning. Now, His self-luminous nature or knowability through mental modification is possible, but not visibility to the eyes. Anticipating this doubt, they justify His visibility according to that view - "Creating delight for them now through sattva". Now You remain in Vaikuṇṭha creating joy for these devotees by assuming a pure sattva human form. The unattached, indifferent one indeed does so out of consideration for His devotees. Otherwise His being the result and the meaning of scripture would not be possible. Moreover, if the Lord did not manifest sattva, even knowledge would not be possible. This is stated - "By those known through Your compassion". When the individual self wandering for a long time undergoes many sufferings, the Lord's compassion arises thinking "This one fit for experiencing My bliss is suffering". That suffering is described as the Lord's compassion in the form of regret, as otherwise worldly yoga methods are not comprehensible to worldly intellect. Knowledge of such yoga paths is only by the Lord's grace. They alone become firm and predominantly devotional. Or yogas perfected through the path of devotion. This occurs only through the Lord's manifestation of sattva. Moreover, even the untying occurs only through grace. The knot of ego becomes firm due to rajas and tamas. It becomes loose only through the Lord's manifestation of sattva. Moreover, even sages and the dispassionate arise through that alone. And knowledge is not through devotional yoga alone, but only along with the Lord's sattva. Hence the manifestation of sattva is for the benefit of all. (47)

Thus, having determined that this is the essence of being in accordance with the righteous path, they say that according to the path of devotion, this form is indeed the form of the highest human goal - not absolute. O dear one! Those who take refuge in Your feet do not even consider the absolute. Liberation is called absolute when there is no re-emergence of the ceased worldly existence in the self. That too is not attainable by one's own efforts, but the pleased Lord grants it as if it were already accomplished. The notion that they do not accept such a thing is far from true, as they do not even consider it. But how could devotees not value the Lord's grace? To this he says - they do consider. Liberation is called absolute when there is no re-emergence of the ceased worldly existence in the self. That too is not attainable by one's own efforts, but the pleased Lord grants it as if it were already accomplished. The notion that they do not accept such a thing is far from true, as they do not even consider it. But how could devotees not value the Lord's grace? To this he says - they do consider. They do consider, but just as they consider devotion as a special form of grace, they do not consider liberation in the same way. Here, non-consideration does not mean disregard, but that when counting the Lord's graces, they do not count it separately as it is inherent. Where this is the situation for liberation itself, what to speak of other things. The word 'tu' (but) excludes the viewpoint of attachment to sense objects, as those extremely attached to sense objects do not value liberation. But devotees certainly expect objects useful for devotion and suitable for the Lord's service, so how can it be said they do not consider them? Addressing this doubt, he says - other things. Other things means those not useful for the Lord's service. To indicate that even things indirectly useful are not considered, he gives another qualifier - "that which has offered up fear". Fear means death. This is the hallmark of objects belonging to the Lord - they do not cause fear, nor are they perishable. The reason for this is - "by Your permanent raising". Your raising means the Lord's bhru (eyebrow), which is time itself, whose upward movement accomplishes tasks by transcending all obstacles. For the Lord does not make His desired objects temporary. He explains the reasonableness of not considering liberation - "Those who, O dear one". The address "O dear one" indicates a tender form of address, implying the Lord's equality with devotees in matters of hearing etc., or due to such devotion being an essential part. This too shows the non-consideration of liberation, as the Lord who grants liberation is Himself a part of it. He states that for them, all resources are greater than even liberation. First their abode is described - "those who take refuge in Your feet". Your two feet alone are their refuge or protector. One foot is the support, the other the controller. All liberations etc. are mere traces of the grace of His feet. Devotion to the Lord is independent and of seven types, each superior to the previous. To indicate that those in even the first stage do not consider it, what to speak of those in the final stage, he says - "those who know the taste of Your stories". Those who know the taste of the stories. The Lord's rasa (flavor) is established in both - in His form and pastimes, and in His name and pastimes. Those attached to His form and pastimes do act in accordance with the Lord, as otherwise service would be impossible. So here only the taste of His stories is described. The taste of the stories is known only through experience, hence they are called "knowers of the taste". Just as when lust etc. are present in the heart, the tastes of the forms and names of the beloveds etc. are experienced, and there is no other such proof apart from tasting the rasa, nor does that rasa manifest in one lacking the qualification of lust etc., as rasas are bound to manifest only to qualified persons. Therefore only the knowers of rasa are described. And that qualification comes only through the knowledge of love gained from scripture and experience. To exclude those whose minds are absorbed in other rasas, as this rasa will not arise for them, he gives a qualifier for the Lord - "whose fame is a holy place worthy of glorification". For stories indeed establish fame. Fame, both of all and of the Lord, generates rasa upon hearing. It is experientially established that one's natural other rasa prevents attachment to the first rasa. Even more so when in a special form that removes the previous rasa. The two qualifiers are "worthy of glorification" and "in the form of a holy place". Only that becomes worthy of glorification which generates rasa for the glorifier, either through scripture or experience. Artha and kama generate rasa through experience, dharma and moksha through scripture. That which is agreeable to all is worthy of glorification, and since that does not exist in the world, only the Lord's fame which establishes the fourfold rasa is called worthy of glorification. A holy place is of two types - in the form of a guru and in the form of water, distinguished by generating external and internal benefits. One desiring all human goals but unable to perform special practices serves both. And those are for maintenance of existence. So by staying there until death, human goals are easily attained. The meaning is that even one attached to any human goal should hear only of the Lord's fame, as it is in the form of a holy place. Here he gives a qualifier indicating natural qualification - "the skillful". It means that expertise and sharp intellect are required. (48)

Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ

At "puṃsām" etc. Up to "tatraivōktam" is the explanation of the specific meaning, followed by the commentary. (45) In the verse starting with "yo'ntarhita". "Loka" means in Vaikuṇṭha loka which is worshipped by all worlds. "Śāstrārtha-paratvam" means one's own words being explanatory of the meaning of scriptures. "Samarthayanti" means they justify by describing the presence in the heart etc. "Śāstrato'nubhavataśca" means according to scripture and experience, as per the śruti "taṃ tvopaniṣadam" and "manasaivānudraṣṭavyam". "Śāstra" refers to śrutis like "na saṃdṛśe tiṣṭhati rūpamasya", "na cakṣuṣā paśyati kaścanainam", "na taṃ vidārtha", "nāyamātmā balahīnena labhyaḥ" etc.

If asked what is the purport of śrutis like "tamakratuṃ paśya(taṃ)(ti vīta)śokaḥ", they say "na tu satām" etc. Similarly "satām" etc. Also, since other means are mentioned in other śrutis like "dhātuḥ prasādāt" and "yamevaisa vṛṇute tena labhyastasyaisa ātmā vivṛṇute tanuṃ svām", even there direct realization is not stated to be merely through sattva. If asked what is wrong in accepting direct realization through mere sattva, they say "tathā sati" etc. "Anuvādakatvam" means statements like "ātmā vā re draṣṭavyaḥ" and "manasaivā(nu)draṣṭavyam" being of that nature. If asked how there is no repetition in describing it as being within the realm of one's nature, they say "idam" etc. "Idam" refers to what is understood from what was stated earlier. Thus even here, since realization is described as being through means, there is no repetition of the śrutis. They indicate this by saying "etasya" etc.

If it is said that without grace even having inverted vision is not sufficient for such realization, they say "bhakti" etc. "Anyathā" means if the role of grace as an auxiliary is not intended. If asked how following the path of devotion is understood from this statement, they say "praviṣṭa" etc. Thus it is understood from following the Lord's scriptures. (46)

At "taṃ tvā vidāma", "ete hi sāṃkhyānusāriṇa" refers to followers of Sāṃkhya, as established in the Haṃsagītā. (47)

At "nātyantikam". When asked what is meant by "ātyantika", they describe its nature by saying "nivṛtte" etc. "How would they not consider" - since the fault of being averse to grace is shown in "athāpṛtārta karaṇāḥ", how would they not consider it? "Teṣām" means of those other than liberation. "Aṅgabhavāt" means being subsidiary as an object. "Teṣām" refers to devotees. "Aparatra" means in protection. "Saptavidha" means up to servitude, since these extend only up to servitude. "Tādṛśam" means generating experience. "Sa" means favorable to rasa-jñāna. "Svābhāvika" means inherently of the nature of rasa. "Te" refers to both holy places. (48)

Thus ends the commentary on the fifteenth chapter in the Subodhinīprakāśa on the Third Skandha.

Śrī Giridhara-kṛtā Bāla Prabodhinī

Having meditated on the Lord endowed with all-encompassing beauty, he now praises Him, saying "puṃsām" etc. Here in this world, for those men who seek the goal, namely dharma, artha, kāma and mokṣa, through various paths of yoga like karma yoga, jñāna yoga, bhakti yoga, aṣṭāṅga yoga etc., the Lord shows His divine form which is the object of meditation. They praised Him thoroughly - this is the meaning. He states the reason for being the object of meditation - "bahumataṃ", meaning He is greatly revered by meditators. He gives the reason for that - "nayana", meaning He is extremely delightful to the eyes. Suggesting the reason for bestowing the fruits of dharma etc., he qualifies - "ananya" etc. It means He is endowed with the eight supernatural powers like aṇimā etc. which are unique, unattainable by others, and innate to Him. (45)

He shows the praise itself from "ya" etc. until the end of the chapter. Suggesting that the extent of Your greatness cannot be known, they address Him - "ananta" etc. You who remain hidden in the hearts of the wicked whose minds are engrossed in sense objects due to ego and possessiveness regarding the body etc., do not manifest to them. But You are not hidden from us, rather You have now become visible to our eyes. They state the reason for the absence of concealment - "yahi" etc. It means - As soon as Your nature, qualities and powers as taught by our father entered our ears and hearts, You became manifest. How can even the teaching of Brahman be fruitless when the ability given by You exists there too? Thus suggesting that even that ultimately leads to You alone, they say "bhavadudbhavena", meaning "originated from You". (46)

Surely, the Self-principle taught by your father is different, and I am different from that. How can I be fulfilled by seeing you? To this they say - "That" (tam). Suggesting that knowledge of you, who possesses inconceivable powers etc., is indeed very difficult to attain, they address you - "O Lord" (bhagavan). We know you to be that very supreme Self-principle, superior to other principles, which was taught by our father. How could such powers exist for what was taught by your father but not seen? To this they say - "By your nature" (satvena). By assuming a form of pure sattva, you are now properly producing, i.e. generating, enjoyment (rati) which is the cause of all human goals, for these devotees of yours every moment. Surely if the Lord exists equally in everyone's heart, then how can there be ignorance of Him? Expecting this question, and considering that due to lack of detachment etc. which are the means to attain Him, and due to the presence of obstacles in the form of attachment to sense objects, they state the means for that - "Which" (yad). The famous sages know your essence, or your Self-principle, in their hearts alone. Though there are many who are contemplative, why do not all of them know you? Anticipating this doubt, they say it is due to lack of detachment - "Free from passion" (virāgā), meaning free from attachment to sense objects. They state the reason for that - "With ego untied" (udgranthaya), meaning free from egotism. They state the reason for that also - "By firm devotional yoga" (dṛḍhabhaktiyogai), meaning by firmness in devotional practices like hearing etc. Then, since it has great results, why do not all practice devotion? Expecting this question, and with the intention that even though experiencing the torments of samsara day and night, due to lack of contemplation on that, there is no search for devotion which is the cause of the supreme result, they say - "Known through repentance" (anutāpaviditai). The meaning is: One suffers uselessly, then through remorse there is a search for devotion as the means to remove that, then knowledge of that, then engagement in that. Or, expecting the question why all do not practice devotion, they say it is due to lack of your grace - "Known to them through repentance" (te 'nutāpaviditai), meaning when your repentance arises in them thinking "This one is fit to experience his own bliss but is uselessly experiencing suffering, so let him be freed from torment through devotion" - by devotional yoga known through such a resolve preceded by your repentance. For without such a resolve by you, the inner controller, no one attains knowledge of the path of liberation or devotion, let alone engagement in it. (47)

Thus having described the greatness of devotion, in order to pray for devotion themselves also, they describe the supreme happiness of devotees - "Not" (na). Suggesting that just as there is no worldly happiness without the body, so there is no spiritual happiness without you, they address you - "O embodied one" (aṅga). Those who are skilled, i.e. expert in their own interest, do not regard even liberation, which is given by you as a favor, which is ultimate and imperishable, of the nature of supreme bliss. What need be said of their disregard for the position of Indra etc.? Suggesting the reason for that, they qualify it - That in which fear is fixed by the raising, i.e. displays, of your eyebrows which are of the nature of death, meaning by their power to destroy which transcends all counteraction. Who are those skilled ones? Expecting this question, they say - "Those who take refuge in your body" (tvadaṅghriśaraṇā), meaning those for whom your feet alone are the refuge or shelter. Surely by taking refuge in my feet alone, human goals are accomplished, not otherwise. How is their conviction in this? Expecting this question, with the intention that it is through hearing your stories etc., they say - "Knowers of the essence of your stories" (bhavataḥ kathāyā rasajñā). Clarifying the essence of the stories, they qualify the Lord - "Whose fame is worthy of glorification and purifying" (kīrtanyatīrthayaśasa). Whose fame is worthy of glorification, i.e. worthy of being sung, due to being captivating (suggesting another reason also), and is purifying, i.e. removes all sins of listeners, speakers etc. (48)

Hindī Anuvāda

Surely, the Self-principle taught by your father is different, and I am different from that. How can I be fulfilled by seeing you? To this they say - "That" (tam). Suggesting that knowledge of you, who possesses inconceivable powers etc., is indeed very difficult to attain, they address you - "O Lord" (bhagavan). We know you to be that very supreme Self-principle, superior to other principles, which was taught by our father. How could such powers exist for what was taught by your father but not seen? To this they say - "By your nature" (satvena). By assuming a form of pure sattva, you are now properly producing, i.e. generating, enjoyment (rati) which is the cause of all human goals, for these devotees of yours every moment. Surely if the Lord exists equally in everyone's heart, then how can there be ignorance of Him? Expecting this question, and considering that due to lack of detachment etc. which are the means to attain Him, and due to the presence of obstacles in the form of attachment to sense objects, they state the means for that - "Which" (yad). The famous sages know your essence, or your Self-principle, in their hearts alone. Though there are many who are contemplative, why do not all of them know you? Anticipating this doubt, they say it is due to lack of detachment - "Free from passion" (virāgāḥ) (free from passion), meaning free from attachment to sense objects. They state the reason for that - "With ego untied" (udgranthayaḥ) (with ego untied), meaning free from egotism. They state the reason for that also - "By firm devotional yoga" (dṛḍhabhaktiyogaiḥ) (by firm devotional yoga), meaning by firmness in devotional practices like hearing etc. Then, since it has great results, why do not all practice devotion? Expecting this question, and with the intention that even though experiencing the torments of samsara day and night, due to lack of contemplation on that, there is no search for devotion which is the cause of the supreme result, they say - "Known through repentance" (anutāpaviditaiḥ) (known through repentance). The meaning is: One suffers uselessly, then through remorse there is a search for devotion as the means to remove that, then knowledge of that, then engagement in that. Or, expecting the question why all do not practice devotion, they say it is due to lack of your grace - "Known to them through repentance" (te 'nutāpaviditaiḥ), meaning when your repentance arises in them thinking "This one is fit to experience his own bliss but is uselessly experiencing suffering, so let him be freed from torment through devotion" - by devotional yoga known through such a resolve preceded by your repentance. For without such a resolve by you, the inner controller, no one attains knowledge of the path of liberation or devotion, let alone engagement in it. (47)

Thus having described the greatness of devotion, in order to pray for devotion themselves also, they describe the supreme happiness of devotees - "Not" (na). Suggesting that just as there is no worldly happiness without the body, so there is no spiritual happiness without you, they address you - "O embodied one" (aṅga). Those who are skilled, i.e. expert in their own interest, do not regard even liberation, which is given by you as a favor, which is ultimate and imperishable, of the nature of supreme bliss. What need be said of their disregard for the position of Indra etc.? Suggesting the reason for that, they qualify it - That in which fear is fixed by the raising, i.e. displays, of your eyebrows which are of the nature of death, meaning by their power to destroy which transcends all counteraction. Who are those skilled ones? Expecting this question, they say - "Those who take refuge in your body" (tvadaṅghriśaraṇāḥ) (those who take refuge in your feet), meaning those for whom your feet alone are the refuge or shelter. Surely by taking refuge in my feet alone, human goals are accomplished, not otherwise. How is their conviction in this? Expecting this question, with the intention that it is through hearing your stories etc., they say - "Knowers of the essence of your stories" (bhavataḥ kathāyāḥ rasajñāḥ) (knowers of the essence of your stories). Clarifying the essence of the stories, they qualify the Lord - "Whose fame is worthy of glorification and purifying" (kīrtanyatīrthayaśasaḥ) (whose fame is worthy of glorification and purifying). Whose fame is worthy of glorification, i.e. worthy of being sung, due to being captivating (suggesting another reason also), and is purifying, i.e. removes all sins of listeners, speakers etc. (48)

SB 3.15.41-44

 Text 41: His countenance was distinguished by cheeks that enhanced the beauty of His alligator-shaped pendants, which outshone lightning. His nose was prominent, and His head was covered with a gem-studded crown. A charming necklace hung between His stout arms, and His neck was adorned with the gem known by the name Kaustubha.

Text 42: The exquisite beauty of Nārāyaṇa, being many times magnified by the intelligence of His devotees, was so attractive that it defeated the pride of the goddess of fortune in being the most beautiful. My dear demigods, the Lord who thus manifested Himself is worshipable by me, by Lord Śiva and by all of you. The sages regarded Him with unsated eyes and joyously bowed their heads at His lotus feet.

Text 43: When the breeze carrying the aroma of tulasī leaves from the toes of the lotus feet of the Personality of Godhead entered the nostrils of those sages, they experienced a change both in body and in mind, even though they were attached to the impersonal Brahman understanding.

Text 44: The Lord’s beautiful face appeared to them like the inside of a blue lotus, and the Lord’s smile appeared to be a blossoming jasmine flower. After seeing the face of the Lord, the sages were fully satisfied, and when they wanted to see Him further, they looked upon the nails of His lotus feet, which resembled rubies. Thus they viewed the Lord’s transcendental body again and again, and so they finally achieved meditation on the Lord’s personal feature.

Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā

The earrings shaped like makara (sea monsters) adorned with flashes of lightning on his cheeks, and his prominent nose and face, with a jeweled crown, and the group of six arms in the middle of which is situated the captivating and delightful necklace resting on his neck. (40)

Moreover, Indirā's (Lakṣmī's) smile, as if saying "I alone am the abode of all beauty", has been created in the Lord's beauty for his devotees' contemplation. The meaning is that this was imagined in their minds by the servants. Why? Because it is endowed with great elegance and beauty. Furthermore, they beheld the form that assumes a body for the sake of me, the Lord of existence, and for you. And with what did they bow their heads in joy? With eyes especially satisfied. (42)

He speaks of the superiority of the joy of devotion over the bliss of the Self: The breeze mixed with the pollen of the tulasī associated with the filaments of his lotus feet, entering through the nostrils, causes agitation in the minds and horripilation on the bodies of even those who enjoy the bliss of Brahman. (43)

He describes the bewilderment caused by joy in two verses: They indeed (saw) his face like the interior of a blue lotus. A metaphor comparing it to a blue lotus. With beautiful red lips shining like kunda flowers. Looking upward with their desires fulfilled, and then looking down again at his toenails which are like red gems, they gazed again and again in this way, and afterwards meditated, being unable to grasp all his bodily beauty at once. (44)

Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā

He explains the meaning formed by the prefix in "viharate" due to the absence of the meaning of attractiveness in the root: Or, due to the multiple meanings of roots, "hṛ" also exists in the sense of moving. Or, "taking away" means stealing the minds of sages, and therefore entering the space between the arms out of fear caused by theft. The word "kandhara" here denotes the chest, as it also indirectly supports the head. Or, it means hanging down to the chest from the neck via a gold thread. (41)

The context is that her proud smile was manifested by obtaining a lover endowed with supreme beauty and other qualities. Or, it means that even though worshipped by Brahmā and others, I have become secondary and subordinate to him in beauty, qualities and sweetness in all respects. For this reason. And the "ca" implies that due to love, Lakṣmī's excellent smile (expresses) "I am fortunate to have such a beloved" - joy arising from bliss. "Assuming a body" means adorning it with suitable clothes, ornaments etc., not disfiguring a beautiful body with ashes etc. like Śiva. The use of words like "worship" is seen even for adorning one's own body. As stated in palmistry texts: "Little worship of the feet".

But this is done through thousands of servants, hence he says: Created by the intellect of his own servants skilled in various permanent and temporary clothes and other decorations. Elegance and beauty are defined as: "The proper arrangement of limbs and other parts, with good joints and connections, is called beauty here." Again, how is the body? Worthy of worship for Bhava (Śiva), for you all, and for me. The root "mah" means "to worship". To be worshipped with fragrances, flowers etc. through meditation even in other places, not to be personally served in Vaikuṇṭha like them. Having seen such a form, they bowed with their heads. "Ka" means head according to Viśva. In Svāmī's commentary, the sense is: It was considered. He raises a doubt about the reason for this: "Why?" He states another reason for accepting such a form: "Furthermore". The meaning is that he assumed a form just for our meditation. (42)

Moreover, those divine charms immersed them in supreme wonder even beyond the bliss of Brahman - what more can be said? Even the breeze associated with an object related to just one of his limbs conquered them by displacing them from their established state and agitating them, as he says in "tasya" etc. The tulasī mixed with the white-reddish filaments of his lotus feet. But Gosvāmī says the lotus filaments and tulasī should be understood as being in the forest garland then. The breeze associated with their fragrance entered their inner minds, as if to establish its authority there. If it is argued that entering another's inner chambers without permission is suddenly improper, like for Sanaka and the others, he states the justification for it: "through its own passage". The nostril is indeed the passage for air - whose permission should it take to enter there? What did it do after entering? It says: "of the mind and body". First forcefully making the mind fluctuate blissfully, it agitated it. Then it also made the body tremble with horripilation, sweat etc. In the world too, one desiring authority in foreign lands first binds and agitates the local ruler, then tramples that land with his army. If it is argued how can the minds of those enjoying Brahman's bliss, which are made of that bliss, be made into the Lord's bliss, he says: "Even of those attached to the Imperishable". The meaning is that it is stronger due to the superiority of the sweetness of his face. (43)

Those sages, in the very beautiful - extremely beautiful. Cakravartī however (says): Thus, with their vital airs purified by the tulasī fragrance, and their senses dependent on the vital airs, having first gained the ability to grasp his beauty with their eyes, and the beauty having endless variety in each limb, in their eagerness to grasp it all at once, he describes the overwhelming joy that rushed in: "te vai" etc. Indeed, definitely seeing the interior, the part without the outer rough petals, experiencing it as having superior sweetness, and even there "more beautiful" - the meaning is that the sweetness of the lower lip is superior, and above that the sweetness of smiles and laughter is most superior. "With desires fulfilled" means having obtained the fruits of the blessings previously given by their father Brahmā and brother Nārada for the sake of devotion. Having grasped just a little of the sweetness of his face while wondering "Oh, how sweet are his feet!", unsatisfied, their gaze was drawn to the sweetness of his feet, as he says in "punar" etc. His toenails are like red gems, gazing at their resting place, the pair of feet which are like ministers, looking down again slightly, they meditated, looking at his face again, gazing again and again in this way. The meaning is that they were unable to grasp all his bodily beauty at once. Amara (lexicographer) states: "Contemplation is thorough examination, viewing, looking, seeing." (44)

Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā

Superior to the bliss of brahman (svarūpānanda), with its kesara-like white-reddish lustrous nails, through its own opening, due to the word "sva" referring to the subject in the sentence, through the opening of vāyu, the nostril, if without permission Sanaka and others entered the supreme abode Vaikuṇṭha, then whose permission would vāyu take to enter its own opening - this is the meaning. Previously their minds contained the kingdom of brahman, but now to remove that kingdom, vāyu entered through its opening and thoroughly agitated them with armies of joyful tears, horripilation, etc. - this is the meaning. And if vāyu has such capability, how much more so for the limbs and sub-limbs, as inferred by the a fortiori argument. (43)

Abhūtopamā means: The bud of a blue lotus is usually yellow, but if somehow it were also blue, then the face is compared to that - this is an upamita compound. In the mayūravyaṃsaka view, if the bud is primary, then qualifiers like "more beautiful" etc. would be impossible there, this should be understood. The reason for repeated viewing is "simultaneous loveliness" - the bud is the inner part without the outer petal covering. (44)

Śrīmad Vīrarāghava Vyākhyā

Surpassing lightning, adorned with makara-shaped earrings, with raised nose and face, wearing a jeweled crown, arms like pillars, adorned with an excellent pearl necklace on the neck, and marked by the Kaustubha gem. (41)

Moreover, Indirā's (Lakṣmī's) amazement at "I am the supreme repository of beauty" is contained within the Lord's divine form. Created in the minds of his devotees, thinking "How exceedingly beautiful for me, for Brahmā, for Rudra, for you deities to worship." O deities! Seeing him, the sages whose eyes were unsatiated, with what heads did they joyfully bow? (42)

The wind carrying the pollen of tulasī mixed with the filaments of that lotus-eyed Lord's lotus feet, entering through its opening (the nostrils), agitated the minds and bodies of those sages whose minds were undisturbed even while contemplating the Imperishable. (43)

Those sages, looking upward at his face like the bud of a dark lotus, with a smile beautiful like red kunda flowers on the lovely red lower lip, their wishes fulfilled, again looking at his feet with nails like red gems, absorbed in simultaneously grasping the loveliness of all his limbs, afterwards meditated. (44)

Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā

Surpassing lightning with qualities like brilliance, adorned with makara-shaped lightning-flashing earrings on the cheeks suitable for ornaments, with raised nose and face, wearing a crown with excellent gems, arms like pillars, adorned with an excellent pearl necklace hanging on the neck, and the Kaustubha gem - they saw the Lord thus qualified, this connects with the previous. (41)

The devotional ecstasy concealed within after seeing the Lord also manifested externally, as expressed by "atra". Those sages, seeing Hari's body, with unsatiated eyes not attaining enough, with what heads did they bow, falling to the ground like unsupported sticks? There is not even the slightest difference between the body and the embodied, so "tasya" is not stated as the subject. He qualifies that body: "atra" - the word "ca" means "api". Just as Indirā (Lakṣmī) worshipped by Brahmā and others also arose here at this time, or as conceived here in the form qualified by limbs from head to toe, "This conceived by me is definite, nothing beyond this," yet created in the minds of his devotees, remembered. Some say "A person the size of a span dwelling in the space of one's heart" etc.

Non-existent creation and existent memory are both called creation. For those previously established, it is memory.

Thus the word "creation" meaning "remembering" is established. Created by devotees' minds, not actually done, as excess or deficiency in what is done is possible - with this idea he says "bahu". As stated "bahu means abundant or many", filled with infinite beauty and other qualities. Also not created by māyā, so he says "mahyam". Shown to me, or for me. (42)

He says this is not created by māyā because it produces real effects: "tasya". Entering through its own opening, the nostril, the gentle breeze mixed with the honey of tulasī connected with the filaments like stamens of Hari's lotus feet, produced some agitation in the minds and bodies of those Sanaka and others. He explains why agitation arose even though it should not have: "akṣarajuṣām". Even for renunciates who serve the Imperishable with qualities like detachment, though new agitation should not arise, to show the greatness of tulasī offered to Hari's feet, the falling of tears of joy from mental expansion and then horripilation from agitation is indicated. From the root "kṣubh" meaning "to be agitated". (43)

According to the rule that mental movement leads to sensory movement, which in turn leads to bodily movement, this also suggests some kind of agitation. They or this. The one who is always directly perceived in one's own heart is indeed this one, therefore "of this" is from the root "pibandha" (to bind). The face, which is bound, closed like a bud, is called "asita-padma-kośa" (blue lotus bud), otherwise "sita" means white and "asita" means black. The darkness of the face due to unwillingness to give a curse is inappropriate, as consent to the curse is understood later. Or, since the eyes are lotus-colored, it is appropriate - having looked up at the face, which is like a blue lotus bud, due to Hari's own small stature and tall stature, they saw the upturned face. Having obtained blessings from seeing the primary face among the Lord's limbs, having attained an abundance of merit, with a more beautiful lower lip, and a smile white like jasmine, they then, after seeing the face again, looked at the pair of feet which are the abode of the red jewel-like nails. Starting from the face and ending with the feet, they gazed intently at the whole body. This is the syntactical connection. And they meditated on it in their hearts. Or, seeing the external form identical with the one residing in the heart, this is the meaning. (44)

Śrīmajjīvagosvāmikṛtaḥ kramasandarbhaḥ (Krama-sandarbha by Śrī Jīva Gosvāmī)

"Like lightning" - captivating the mind. (41) Having thus described the similar nature of the attendants etc., he again speaks of His extreme attractiveness. "Here, conquered" means: Indirā's (Lakṣmī's) pride, which is her smile, is here conquered in the Lord, as contemplated by the minds of His devotees, thinking "By obtaining this supremely beautiful beloved eternally, her pride is always increasingly manifested." The reason for this is that He is endowed with many excellences, possessing infinite essential qualities. Now, how is it possible for such a supremely confidential great treasure, which is the ultimate reality, to be manifest even to Lakṣmī? To this he says: "To me" - accepting the body of you and your devotees, meaning accepting incarnation for your sake. Or, accepting the body means entering it to accomplish various tasks, as in "Some who are exclusively devoted to You constantly see Your greatness, which transcends the three types of limitations, as Your essential nature, though it is concealed even by You through the power of māyā." As stated in śruti: "Devotion alone leads Him, devotion alone reveals Him." In this way, they saw Him and bowed down with their heads, with joy, their eyes unsatiated. The meaning is that while still gazing, they bowed with their heads. (42) "His" - Here "tulasī mixed with lotus filaments" should be explained. The lotus filaments and tulasī should be understood as being in the forest garland at that time. Let it be so - this indicates that not only the Lord's own limbs and ornaments, but even the air associated with them causes agitation. The rest is clear. (43) Looking up at the face like a blue lotus bud, then looking down at the pair of feet, then again and again gazing from the glorious face to the glorious feet - this is the meaning. Afterwards, with startled minds, they closed their eyes in excitement and meditated. The meaning is that they saw the same form internally as well. Or, due to the intensity of devotion, afterwards they saw only the pair of feet - this is the meaning. Amarakośa states: "nirvyarṇa, nidhyāna, darśana, avalokana, īkṣaṇa (are synonyms for seeing)". Kośa means the inner part without the outer petal covering. (44)

Śrīmadviśvanāthacakravartikṛtā sārārthadarśinī (Sārārthadarśinī by Śrī Viśvanātha Cakravartī)

With His own splendor surpassing lightning, wearing makara-shaped earrings worthy of adorning His cheeks, with an elevated face, with His arms entering the space between His shoulders, stealing the minds of the sages, and thus as if entering the arm-cavity out of fear of being caught for theft - this is the meaning. Here the word "kandhara" denotes the chest, referring to the invaluable necklace worn for others' sake. Or, the kaustubha gem hanging from the neck to the chest by a golden thread - the connection is as before. (41) Furthermore, Indirā's (Lakṣmī's) proud smile, thinking "I alone am the repository of all beauty," here in the Lord's beauty has set (upasṛṣṭam), i.e. disappeared - thus His own devotees' minds have conceived, i.e. the servants have thus speculated in their minds. The sandarbha states: "By obtaining such a beloved endowed with supreme beauty and other qualities, her proud smile has been increasingly manifested." Or, "here conquered (upasṛṣṭam)" means made secondary or subordinate by the Lord, who is superior in all respects of form and qualities, though worshipable even by Brahmā and others. For this reason, and also out of love, Indirā's excellent smile, arising from the joy of thinking "How fortunate am I to have such a beloved," adorns His body with suitable clothes, ornaments, etc., not disfiguring the beautiful body with ashes etc. like Śambhu. The use of words like pūjā is seen even for adorning one's own body, as in palmistry texts: "A little worship of the feet." And this is done through thousands of attendants. Thus it says: Created by the subtle intelligence of His own attendants, which produces extraordinary varieties of eternal and temporary clothes and ornaments. Again, how is the body? Worshipable (mahyam) for Bhava (Śiva), for you all, and for us, through fragrant flowers etc., by meditation, in other places, but not directly serviceable in Vaikuṇṭha like for them - this is the meaning. This is the form of the 10th class root "maha" meaning "to worship". Seeing Him thus, they then especially gazed at Him, and with unsatisfied eyes, bowed down with their heads. (42) What need to speak of how those sweetnesses of the Lord's body immersed them, giving supreme wonder even beyond brahmananda? Even the breeze associated with just one of His limbs conquered them, displacing them from their steadiness and agitating them, as it says: "His" - The breeze associated with the nectar of tulasī mixed with the white-reddish splendor of the nail-filaments of His lotus feet, entered their inner hearts as if to establish its authority there. If one objects that entering another's inner chambers without permission is suddenly improper, as for the Sanaka sages, the justified reason is given: Through its own passage, the nostril - indeed the nostril is the passage for air, so whose permission should it seek to enter there? Having gone there, what did it do? It says it caused agitation of the mind and body. First forcefully tossing and agitating the mind with joy, then the body also with trembling, horripilation, sweating, etc. In the world, even a noble person desiring authority in another's domain first binds and agitates that domain's ruler, then makes that domain trampled by his own army. If one objects how the mind of those enjoying brahmananda, which is made of brahmananda, can be made of the nature of the Lord's bliss, it says: "Even of those enjoying the Absolute." This indicates its superior strength due to the abundance of sweetness. (43)


Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā

"Like lightning" - captivating the mind. (41) Having thus described the similar nature of the attendants etc., he again speaks of His extreme attractiveness. "Here, conquered" means: Indirā's (Lakṣmī's) pride, which is her smile, is here conquered in the Lord, as contemplated by the minds of His devotees, thinking "By obtaining this supremely beautiful beloved eternally, her pride is always increasingly manifested." The reason for this is that He is endowed with many excellences, possessing infinite essential qualities. Now, how is it possible for such a supremely confidential great treasure, which is the ultimate reality, to be manifest even to Lakṣmī? To this he says: "To me" - accepting the body of you and your devotees, meaning accepting incarnation for your sake. Or, accepting the body means entering it to accomplish various tasks, as in "Some who are exclusively devoted to You constantly see Your greatness, which transcends the three types of limitations, as Your essential nature, though it is concealed even by You through the power of māyā." As stated in śruti: "Devotion alone leads Him, devotion alone reveals Him." In this way, they saw Him and bowed down with their heads, with joy, their eyes unsatiated. The meaning is that while still gazing, they bowed with their heads. (42) "His" - Here "tulasī mixed with lotus filaments" should be explained. The lotus filaments and tulasī should be understood as being in the forest garland at that time. Let it be so - this indicates that not only the Lord's own limbs and ornaments, but even the air associated with them causes agitation. The rest is clear. (43) Looking up at the face like a blue lotus bud, then looking down at the pair of feet, then again and again gazing from the glorious face to the glorious feet - this is the meaning. Afterwards, with startled minds, they closed their eyes in excitement and meditated. The meaning is that they saw the same form internally as well. Or, due to the intensity of devotion, afterwards they saw only the pair of feet - this is the meaning. Amarakośa states: "nirvyarṇa, nidhyāna, darśana, avalokana, īkṣaṇa (are synonyms for seeing)". Kośa means the inner part without the outer petal covering. (44)

Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā

With His own splendor surpassing lightning, wearing makara-shaped earrings worthy of adorning His cheeks, with an elevated face, with His arms entering the space between His shoulders, stealing the minds of the sages, and thus as if entering the arm-cavity out of fear of being caught for theft - this is the meaning. Here the word "kandhara" denotes the chest, referring to the invaluable necklace worn for others' sake. Or, the kaustubha gem hanging from the neck to the chest by a golden thread - the connection is as before. (41) Furthermore, Indirā's (Lakṣmī's) proud smile, thinking "I alone am the repository of all beauty," here in the Lord's beauty has set (upasṛṣṭam), i.e. disappeared - thus His own devotees' minds have conceived, i.e. the servants have thus speculated in their minds. The sandarbha states: "By obtaining such a beloved endowed with supreme beauty and other qualities, her proud smile has been increasingly manifested." Or, "here conquered (upasṛṣṭam)" means made secondary or subordinate by the Lord, who is superior in all respects of form and qualities, though worshipable even by Brahmā and others. For this reason, and also out of love, Indirā's excellent smile, arising from the joy of thinking "How fortunate am I to have such a beloved," adorns His body with suitable clothes, ornaments, etc., not disfiguring the beautiful body with ashes etc. like Śambhu. The use of words like pūjā is seen even for adorning one's own body, as in palmistry texts: "A little worship of the feet." And this is done through thousands of attendants. Thus it says: Created by the subtle intelligence of His own attendants, which produces extraordinary varieties of eternal and temporary clothes and ornaments. Again, how is the body? Worshipable (mahyam) for Bhava (Śiva), for you all, and for us, through fragrant flowers etc., by meditation, in other places, but not directly serviceable in Vaikuṇṭha like for them - this is the meaning. This is the form of the 10th class root "maha" meaning "to worship". Seeing Him thus, they then especially gazed at Him, and with unsatisfied eyes, bowed down with their heads. (42) What need to speak of how those sweetnesses of the Lord's body immersed them, giving supreme wonder even beyond brahmananda? Even the breeze associated with just one of His limbs conquered them, displacing them from their steadiness and agitating them, as it says: "His" - The breeze associated with the nectar of tulasī mixed with the white-reddish splendor of the nail-filaments of His lotus feet, entered their inner hearts as if to establish its authority there. If one objects that entering another's inner chambers without permission is suddenly improper, as for the Sanaka sages, the justified reason is given: Through its own passage, the nostril - indeed the nostril is the passage for air, so whose permission should it seek to enter there? Having gone there, what did it do? It says it caused agitation of the mind and body. First forcefully tossing and agitating the mind with joy, then the body also with trembling, horripilation, sweating, etc. In the world, even a noble person desiring authority in another's domain first binds and agitates that domain's ruler, then makes that domain trampled by his own army. If one objects how the mind of those enjoying brahmananda, which is made of brahmananda, can be made of the nature of the Lord's bliss, it says: "Even of those enjoying the Absolute." This indicates its superior strength due to the abundance of sweetness. (43)

Thus, with the fragrance of tulasī (holy basil), their prāṇa (life force) and senses were purified. Since the senses depend on prāṇa, they first gained the ability to perceive the beauty of form with their eyes. Due to the infinite variety in the individual parts of that beauty of form, when desiring to grasp it all at once, they were overcome by the rush of emotions and bliss. They indeed [saw] the face, which is certainly like the inner part of a blue lotus, free from outer rough petals. Gazing upon it and savoring its supreme sweetness, [they saw] the even more beautiful sweetness of the lips above it, and the most excellent sweetness of the smile above that. "Having received blessings" means they attained the fruits of the blessings previously given by their father Brahmā and brother Nārada for the sake of devotion. Wondering "Oh, how beautiful are the feet!", they barely glimpsed the sweetness of the face before fixing their gaze on the sweetness of the feet, as stated: "Again" they looked down at the pair of feet which are the abode of the ruby-like toenails, gazing slightly and meditating, then looking at the face again, and so on repeatedly. The Amarakośa states: "Contemplation is intense gazing, seeing, and looking." Śrī Svāmī Caraṇa says they meditated afterwards, being unable to grasp the beauty of all the limbs simultaneously. Thus, by the phrases "having received blessings" here and "colored by their father" later, it is well-known that Sanaka and the others attained devotion by the Lord's grace alone, and experienced His sweetness through that devotion alone, as per the maxim "designations are made according to predominance" since the Lord's grace is most abundant even in the arising of their devotion which follows the grace shown to devotees. (44)

Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ

[They saw Him] whose face is adorned with makara-shaped earrings that outshine lightning with their radiance, befitting His cheeks, with an elevated nose; who wears a jeweled crown; whose neck is graced by an excellent necklace situated amidst His mighty arms, along with the Kaustubha gem. (41)

They perceived in their minds that the smile and beauty of Indirā (Lakṣmī) was submerged in the Lord's beauty. For His body, endowed with infinite excellence, manifests a form for me, for Śiva, and for you gods. Seeing this, whose eyes were not fully satisfied? With what heads did they not bow in joy? (42)

Even for those devoted to the bliss of the formless Absolute, when the breeze mixed with the pollen of tulasī and the filaments of His lotus feet - which are part of His divine form - entered through their nostrils, it agitated their mind and body, causing ecstasy and horripilation. (43)

Then the sages, repeatedly gazing upon and meditating in their hearts on the Lord possessing unsurpassed beauty of face and other features, praised Him, as stated in two verses: They, having obtained their desires, looked upward at His face which is like the inner part of a blue lotus, with lips more beautiful than bimba fruit and a bright smile like kunda flowers. Then looking again at His pair of feet which are the abode of the jewel-like toenails, they meditated. (44)

Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā

The purpose of the earrings and other three ornaments is explained: "Outshining lightning" - The pair of makara-shaped earrings that outshine [lightning], the cheeks worthy of their adornment, and the elevated nose; the face possessing these. And He whose crown is jeweled. The head is described in two ways - round and like a sheath. The Sāṅkhya and Yoga are the earrings, death/lightning and the two cheeks are love and surrender. Sāṅkhya and Yoga are their limbs, useful for detachment and remembrance of God. If they ward off death, only then are they useful in this scripture. For the makara, a water creature, devours the material body etc., just as Sāṅkhya and Yoga devour ego and body. The cheeks are suitable for one whose form is adorned by them and is supernatural. Such devotion and surrender arise. Since the nose represents freedom from all faults, when it is elevated the path of devotion is beautified. Upaniṣadic knowledge is the head, either to be attained or the supreme abode. That too is adorned with a jeweled crown, the jewels being devotees going to God's abode. If they did not go there, Satyaloka would have no beauty. So He places the jeweled crown on His head, establishing the devotees there.

The purpose of the necklace is stated: "Amidst His mighty arms, an excellent necklace" - The four mighty arms form a group, in the midst of which is the captivating, excellent necklace. Or "captivating" means stealing the beauty of the three worlds, with the instrumental case used for a secondary meaning. The pearl necklace means all the liberated souls are the necklace. For they steal away their own group, and their collection is the necklace. They are most excellent in this universe. Their value equals half of Brahmā's lifespan. Those who have accumulated merit from the beginning to the end of Brahmā's life in another universe are most excellent. If read as "parārthya", it means they steal half of the lifespan in this very universe as explained before, so they are "parārdhārthas" and they are the necklace. They are protected by the Lord with great effort, surrounded by the mighty arms. They are placed in the middle to ward off irremediable faults. The fault is being like a stick, for striking those who come as obstacles, not just for protection.

After explaining the necklace, the purpose of the Kaustubha gem is stated: The neck (kandhara) supports (dhārayati) the head (ka), and gives comfort. It is also marked by the Kaustubha gem. Those devotees of the Lord who shine on earth through praise, and the liberated souls, are its essence. Their group is the Kaustubha. They are employed in supporting bliss. If the Lord did not wear the Kaustubha, the devotees would not have the bliss of Brahman. The "and" implies other neck ornaments like the essence of the gopikās. From the "and" in its proper place, the Kaustubha's location on the chest is also understood. Then the world-illuminating nature of the gopikās and other devotees is established. (41)

Thus, having explained the application of ornaments and other things, he now describes the application of the magnificence of bodily beauty - atropasṛṣṭam iti. Indirā's smiling pride in her beauty is applied here, like a calf sent forth to drink milk, for the purpose of obtaining a small portion of the Lord's beauty. Iti indicates completion, and he also shows it with his hand. The beauty of the three worlds is also applied here, and from the word ca, even that which is beyond the universe. And that which is specially created by the devotees' resolute intellect through meditation etc. The pride born of beauty is also applied. Beauty itself is applied, or pride; it will attain even greater excellence from that. Those who attribute pride to Lakṣmī in relation to the Lord are only describing a fault of Lakṣmī and should be disregarded. Even if suspected, how could devotees conceive of it in this way? This application of the manifestation of the Lord's beauty is clearly stated. He describes the application of the special configuration - bahusauṣṭhavāḍhyam iti. Sauṣṭhava is the arrangement of limbs. That sauṣṭhava exists in lotuses etc. created by Brahmā. As far as Brahmā knows, that is the extent of his sauṣṭhava. This form is rich with even more, abundant sauṣṭhava. Such sauṣṭhava is complete. This indicates that in this universe there are many divine objects belonging to the Lord beyond what Brahmā created, otherwise such sauṣṭhava would not be manifest in the original. The use of created objects extends this far, so it is not described further. To proclaim its fundamentality, he states its greatness - mahyaṃ bhavasya bhavatāṃ ca bhajantam iti. Mahyam is in the dative case with the sense of the genitive, proclaiming the divine form as its own fruit. It is the limb to be worshipped by all - those of rajasic, tamasic and sattvic natures, divided into adhidaivika and other categories. Instead of saying bhajanīyam, he says bhajantam to indicate fruitful worship, as per the statement "In whatever way they approach Me". The reading bhajanīyam is clear. By manifesting the form to be worshipped by all, all atheistic views are refuted, otherwise how could it be worshipped by those who have attained great fruits? These objects are not useful for liberation, so how could it be worshipped by qualified persons? The description in creation would be contradicted, and the eternal worship of the Lord by Brahmā and others; therefore the Lord's manifestation indicates worship of the Lord by all, for the purpose of refuting other views. Thus it is said "seeing this, they bowed down" - seeing the Lord, Sanaka and the others realized His true nature. All special qualities flashed in their vision, so they bowed down. He prevents the fault obtained in bowing - navitṛptadṛśa iti. Their eyes were not especially satisfied. Since bowing obstructs vision, it would indicate they had no taste for external things, so to prevent that he says navitṛptadṛśa. Even so, the fruit is superior to the means, so how did they bow down abandoning the vision? To this he says - mude iti. By a single glance, full bliss was immersed like a pot in the Ganges, so they bowed with joy. They were made to bow by joy itself, fallen at the feet of complete bliss. Thus their vision was not satisfied, refuting their insignificance. With what heads? Bowing with the head indicates brahmanhood for knowers of Brahman. (42)

Thus when this is done, the Lord's qualities enter, so to indicate this he says the Lord's qualities entered them - tasyāravindanayanasya iti. The wind connected to the Lord's feet agitated their minds and bodies, which is improper since they are worshippers of the Imperishable. As worshippers of the Self in the form of Brahman, they are free from identification with body, senses, mind. So they have no agitation anywhere. They have no taste of devotion at all. Yet due to the Lord's proximity, just as the Lord's qualities remove great faults, they also produce excellence. The impressions producing excellence in them are described - tasyāravindanayanasya iti. He is indeed famous for making all His desired devotees, so these too are desired by the Lord. This indicates they were made devotees by His will alone. Moreover, aravindanayanasya iti - they were refined by the mere glance of the lotus-eyed one. Araviṃ dyati means it refutes what is different from the sun, so it removes qualities contrary to Him in them as well. The eye is that which causes attainment, being of the nature of attaining. So obstructing qualities were removed by the glance, and facilitating ones established. Moreover, padāravinde iti - the touch of His feet occurred in them. Pada means that by which something is known, being knowledge, so by its touch special knowledge also came to them - the insistence "we are only knowers of the Self" was removed. That too is a lotus which removes in the Self what is different from self-illumination, so the quality of knowledge is described. Its filaments are the stamens, removing faults in parts, like medicines; mixed with those, the wind that produces devotion and makes one a steadfast devotee, entering through the nose passage, produces a subtle body independent of the gross body. Then agitation in the mind and body is indeed appropriate, by partially accepting and rejecting the previous ones. The nose is the gateway for scent, so there was no obstruction of the scent there. This scent is divine, hence the use of the word itself, since the means is the same for all of them. Hence even the four Sanas became devotees like Prahlāda. Devotion situated in Jaya and Vijaya was established in the four, meaning knowledge was given to them by those two. (43)

Therefore, he says about those who became devoted - te vā iti. Those four indeed, certainly disturbed by devotion, meditated on the pair of feet of the Lord. For devotion, in order to bring about connection with the Lord in all ways, agitates all the body, senses, etc. even once. There is no satisfaction there through knowledge etc., no resolution due to mutual conflict, therefore they meditated only on the pair of lotus feet of the Lord who is the resolver of everything. He states the reason for their lack of satisfaction before meditation - amuṣyeti. The face itself of the one who produced devotion in himself is like a blue lotus bud, having looked up, having obtained blessings, having obtained a loving gaze, having looked again; many prostrations, many views of the face, knowledge of greatness, and inner beauty captivated the mind and vision. Although the individual soul tried to resolve those two alternately in accordance with both, still that pair was not resolved, due to the lack of resolution of both simultaneously, one disturbance was indeed accomplished. Asitapadmakoṣa is a simile. Such a lotus is possible in another place. It is stated thus for the sake of the eyes being the cause in looking upward. For that is not entirely black. The use of the word padma is for indicating that it will be thus in form and knowledge. As those of the same kind nourish their own kind, protection of those within is indicated by the word koṣa. By looking upward it is said that those fallen at the feet indeed see the lotus face. That which is more beautiful than the kunda flower, he whose smile is like that. This indeed was the blessing. By being more beautiful, even when engaged in māyā that removes the previous state, the absence of cessation of happiness produced in the previous state is stated. And superiority is stated by the comparative suffix, due to the greatness of the joy of devotion compared to the bliss of Brahman. Or more beautiful lower lip. Then the highest pleasure-surpassing taste of desire is established there, so that taste-touching smile is pleasing like for the gopikās. Its being more beautiful indicates that it is great bliss compared to the joy of devotion and the eternal bliss of the embodiment of bliss, otherwise mere delusion would be the cause of undesirability. The similarity to the kunda flower is for the purpose of excluding material attachment. Even delusion is only for the sake of devotion, not for sense objects. Kunda splits (khaṇḍayati) the earth (kum). Having obtained such grace, looking again is for the purpose of manifesting the Lord's lotus feet in one's own heart. Therefore, due to the manifestation of His pair of feet, they meditated as it is restrained in the mind. The dual compound word has the intention of descent. There would be no other explanation in the doctrine of Brahman with form. For indicating that foot established in the path of devotion as the giver of all human goals - Where there is the refuge of the red jewels which are indeed the nails. For they are in the form of wish-fulfilling gems, red in color, due to being preceded by love. By this it is indicated that all their desires are fulfilled. (44)

Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ

On bhaktyupasṛṣṭam here. Intending the connection of the word ca with utsmita, they say - And pride is approached. Ye punar etc. This is not Śrīdhara's view, because of the explanation "'Indira's smile', pride thinking 'I alone am the abode of all beauty', here approached, i.e. set in the Lord's beauty." Therefore it should be understood as another's view. For rejecting other views means for rejecting views like those of Śiva devotees, Śakti devotees, etc. (42)

On tasya here. It is indicated means it is indicated by the word tasya. They state the etymology of aravinda - aravindyati etc. A quality beyond the substratum means beyond the illuminating knowledge which is their substratum. Relating to the gods means relating to the sense of smell, from the statement "smell and odor". (43)

On te vā here. Sakṛt means once, i.e. simultaneously. Tatra means in agitation. Samādhānam means bias. To derive the causality, they state a common quality of His eyes and face - taddhi etc. Thus, looking up is for nourishment. Iyam means the blessing understood from the smile. By being more beautiful (sundara[tara]tvena) means by the smile being thus. As Prahlāda has no authority in these due to being useful for the līlā of protection, although the following explanation is irrelevant to the context, they state from the perspective of essential nature - Or more beautiful lower lip. Otherwise means in the absence of beauty useful for that. No other explanation means no repetition. (44)

Śrī Giridhara-kṛtā Bāla Prabodhinī

Moreover, throwing off, i.e. surpassing lightning with its own luster, he whose face has makara-shaped earrings as ornaments in those cheeks, and that prominent nose, and whose crown is studded with jewels. Situated in the middle of the group of arm-staves, i.e. upper arms, adorned with the excellent, i.e. superior, string of pearls etc. resting on the neck, and with the Kaustubha gem - this is to be connected with the remainder. (41)

What more? Indirā's, i.e. Lakṣmī's, smile which is pride thinking "I alone am the abode of unsurpassed beauty", that has set, i.e. disappeared, in the Lord's beauty which is thus, meaning it is more beautiful than the unsurpassedly beautiful Lakṣmī. Imagined by the minds of His own devotees means He appeared in exactly the form they conceived for meditation, as it is said "Whatever form Your devotees meditate on, O widely-striding one, that form You assume out of compassion." This is clarified by mahyam, dative used in the sense of genitive. They saw Him manifesting a body full of great beauty for the worship and granting of fruits for me Bhava i.e. Rudra, for you all, and for all other worshippers indicated by ca. And having seen, those whose eyes were not particularly satisfied, bowed with what heads out of joy. (42)

The wind of the tulasī-nectar mixed with the filaments, i.e. the fingers like filaments, of the lotus feet of that lotus-eyed Lord, having entered through its passage i.e. the nostrils, agitated the minds and bodies of those sages. There, agitation of the mind means overwhelming bliss, agitation of the body means horripilation. Indicating the superiority of the joy of devotion even to the bliss of Brahman, he says akṣarajuṣām api. Although pleasure from sense objects is not possible for those devoted to the imperishable Brahman, still agitation arose by the mere scent of tulasī connected to the Lord, due to the Lord's greatness. (43)

Those sages, having thoroughly observed his lotus-like face, which was like the cup of a blue lotus due to its ability to remove affliction, and having obtained their desires and blessings from that very face, then looked at his pair of feet. They reflected on the fact that these feet alone are the cause of all human goals, and with this certainty, they meditated on them. This is the meaning.

Describing the beauty of the lotus-like face, he mentions another attribute - "sundare" (beautiful), meaning that on which there is a smile like kunda flowers on the beautiful reddish lower lip. The teeth, shining in the smile, are metaphorically referred to by the word "vāsa" (clothes) as they resemble kunda flowers.

Indicating that the pair of feet dispels the darkness of ignorance and fulfills desires, he qualifies them - "nakha" (nails). The nails are like red jewels, shining like wish-fulfilling gems and granting desires, and their shelter is the refuge, this is the meaning. By saying "punar avekṣya" (looking again), he suggests the inability to grasp all the beauty at once. (44)

Hindī Anuvāda

Their invaluable cheeks were adorned with makara-shaped earrings that put even the splendor of lightning to shame, they had a prominent well-shaped nose, a very beautiful face, a jeweled crown adorned their head, and there was an extraordinary beauty of a precious charming necklace between the four arms and the kaustubha gem on the neck. (41)

The Lord's divine form was extremely beautiful. Seeing it, a doubt arose in the minds of the devotees that even Lakshmi's pride in her beauty has melted before this. Brahma says - O gods! Seeing Sri Hari, who had assumed such a supremely beautiful form for me, Mahadeva, and you, the sage lords Sanaka and others bowed their heads in salutation to Him. At that time, their eyes were not satisfied even while continuously gazing at His wonderful beauty. (42)

Sanaka and other sage lords used to remain constantly immersed in the bliss of Brahman. But when the fragrant breeze, scented with the fragrance of tulasi (tulasī; holy basil) mixed with the nectar of the lotus-eyed Lord's lotus feet, entered their inner hearts through their nostrils; at that time they could not control their bodies and that divine fragrance also created a stir in their minds. (43)

The Lord's face was like a blue lotus, and its beauty was further enhanced by very beautiful lips and a charming smile like kunda buds. Having glimpsed it, they felt fulfilled. And then seeing His lotus feet adorned with nails as red as rubies, they began to meditate on them alone. (44)