Text 45: In order to follow in his footsteps, saintly persons will try to emulate his character by practicing freedom from animosity, just as the purifying processes rectify gold of inferior quality.
Text 46: Everyone will be pleased with him because the Personality of Godhead, the supreme controller of the universe, is always satisfied with a devotee who does not wish for anything beyond Him.
Text 47: That topmost devotee of the Lord will have expanded intelligence and expanded influence and will be the greatest of the great souls. Due to matured devotional service, he will certainly be situated in transcendental ecstasy and will enter the spiritual sky after quitting this material world.
Text 48: He will be a virtuously qualified reservoir of all good qualities; he will be jolly and happy in others’ happiness, distressed in others’ distress, and will have no enemies. He will be a destroyer of the lamentation of all the universes, like the pleasant moon after the summer sun.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
Just as gold of inferior color is purified through methods such as heating, so those who will cultivate themselves through practices like non-enmity in order to follow, attain, and reach his nature will purify themselves. (45)
That which is the cause of the world's grace, which is self-luminous and self-witnessing, the Lord who is pleased by a vision that sees Him alone as real - such is the vision by which He will be pleased. (46)
The reason for that is stated: "He indeed". The great soul with unlimited vision, of great glory, of great influence, the greatest among the great, having placed Vaikuṇṭha Hari in the mind purified by mature devotion, will abandon identification with the body, etc. (47)
The qualities of a great devotee are described: Free from lust, of good character, a mine of virtues like patience, delighted by others' prosperity, pained when others are suffering, never having had an enemy, he will remove the world's sorrow like the moon removes the heat of summer. (48)
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
Of inferior color means having the eighteen defects. Purified means removing the defects and making it flawless. The eighteen defects of gold should be understood from treatises on gemology. (45)
By whose grace means by the grace of the Lord. Yad-ātmakaṃ means whose nature. Or, by whose grace the universe becomes gracious to Prahlāda. How? The Lord who is the inner controller directs in such a way that even Indra and others opposed to his father become gracious to Prahlāda. Svadṛk means He lovingly sees only His own devotees. By a vision that has no other means by an understanding where no other can enter. (46)
There, in pleasing the Lord. Or, mahātmā means of great intelligence or great resolve. One who has great manifestations of love like pillars of ecstasy, etc. The reason for that: Having placed Vaikuṇṭha Kṛṣṇa in the mind imbued with mature devotion, he will abandon this illusory world. If the reading is atadvihasati, it means having discerned that everything other than Hari is temporary and worthless, he will abandon it. (47)
I have described his devotion and great qualities arising from devotion. Now I describe other natural qualities conducive to devotion that make one a great devotee, beginning with non-enmity mentioned earlier - Alaṃpaṭa, etc. Lampaṭa means attached to sense objects, so alaṃpaṭa means detached. Śīlasamādhau means absorbed in good character. His qualities are indescribable, hence guṇākara. Vyathita means he makes others' sorrow his own. Nidāghe means in the hot season. (48)
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
They will sing, etc. for one and a half verses. Even there, placing a number in the middle, they will sing for half a verse, according to the rule "In combining many sentences into one, numbers in the middle have dots on top." Pure, removing listeners' sins (1). Etc. includes qualities like tranquility. They will cultivate their minds, purifying them to become qualified for such devotion. (45)
(2) Yad-ātmakaṃ means of what nature. One who lacks something becomes pleased by its grace, as seen by the rule of concomitance. Svadṛk means self-luminous. (46)
(3) There, in pleasing through such vision. Even among great devotees, as the Lord said "You indeed take the form of all My devotees." (47)
Non-lustfulness, etc. should be understood as qualities favorable to devotion and as indirect characteristics. (48)
Śrīmad Vīrarāghava Vyākhyā
Moreover, by whose grace means by the grace and favor of the Lord, this universe becomes gracious - the entire universe would become favorable in regard to the Lord's grace. Yad-ātmakaṃ means for whom the Lord alone is the self, that universe for which the Lord is the self. Svadṛk means directly perceiving everything without need of instruments. The Lord is pleased by the unwavering vision, i.e. devotion, of your grandson. (46)
That grandson of yours is a great devotee, an unsurpassed devotee of the Lord, of great glory, a great soul of pure heart, the greatest among those of greatness, of unsurpassed greatness. Having placed Vaikuṇṭha, the Lord, in the mind purified by mature devotion, he will abandon, i.e. give up, everything other than the Lord such as sovereignty. (47)
Moreover, alaṃpaṭa means not lustful. Śīladhara means of good character. Guṇākara means a mine of virtues. Delighted by others' prosperity and pained when others are suffering. Abhūtaśatru means one who has never had an enemy. He removes the world's sorrow. An example for this: As the moon-king removes the heat produced in summer. (48)
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
The saintly persons, in order to follow, i.e. cultivate in themselves, Prahlāda's nature of tranquility etc., will cultivate, i.e. make tranquil etc., their minds through qualities like non-enmity, seeing things as they are, etc., removing faults. Just as they purify gold of bad color by removing the eighteen defects through methods like herbs and restore it to its true nature. By this example, this should be understood as the purport here: There were two conscious beings in Hiraṇyakaśipu - one fit for good company, one fit for other destinations. Removing the bad color of the defect of bad association by the medicine of the qualification of beginningless devotion, a son etc. would be the cause of good destination for the good conscious being, not for one averse to devotion to Viṣṇu. Therefore, the rest is for deluding evil people. As it is said: "A son etc. would be the cause of good destination for one inherently qualified for it. Beginningless devotion is the qualification - how can there be a destination for the unqualified?" (45)
The greatness of your grandson Prahlāda depends on the Lord's grace - with this idea he says "By whose grace". He states the reason for the Lord's pleasure: Yad-ātmakaṃ means of whom He is the master and by whom He is pervaded. Svadṛk means the Lord who always has the same type of knowledge. He is pleased by the vision, i.e. knowledge, that Hari alone is supreme and there is no other like Him. (46)
Sa vai means that very grandson is a great soul of such greatness. Atad means discerning that everything other than Hari is temporary, worthless and inferior, he will abandon it. Mahānubhāva means of great influence. Or, of great certainty in Vaiṣṇava doctrine. Vaikuṇṭha means Nārāyaṇa. (47)
He describes the qualities indicated by "etc." in "non-enmity, etc." with "Alaṃpaṭa", etc. Alaṃpaṭa means detached. Śīladhara means absorbed in good character, from the root meaning "to be absorbed". Guṇākara means a treasury of virtues. When others are suffering, he is pained, meaning he makes their sorrow his own. Abhūtaśatru means one who has never had an enemy. Naidāghika means produced in the hot season. (48)
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
He describes the result of singing His glories. With yogas, etc. To follow, to accompany with approval. (45) With single-minded, focused on Him alone. (46) He explains the state of being a great devotee. From "mahātmā" to "kuṇḍalamaṇḍitānanam". (47) The pair of words "alampaṭa". (48-49)
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
Just as low-grade gold is purified through heating and other processes, similarly the saintly persons will purify themselves through practices like non-enmity etc. in order to follow and emulate his (Prahlada's) noble character and nature. (45) Due to whose (the Lord's) grace this entire universe becomes pleased with Prahlada - He who is the indwelling Self, who inspires the worlds in that form as the inner controller, such that even Indra and others who were enemies of his father become pleased with Prahlada. He sees only His own devotees with affection - svadr̥k. With a vision in which no other exists, with an intelligence into which nothing else can enter. (46) Mahātmā means one with great resolve or great intelligence. One whose powerful manifestations like the pillar miracle etc. are great. The reason for this: Having placed Vaikuṇṭha, Krishna, or just the objects of Vaikuṇṭha in his mind which is filled with intense devotion and manifesting devotional symptoms, he will renounce this illusory world. (47) He describes his natural qualities that are conducive to devotion, in addition to the great qualities arising from devotion that were mentioned before. "Alampaṭa" etc. - His qualities are beyond description, hence he says "mine of virtues". Just as the moon removes the heat of summer when others are prosperous and some are suffering, similarly he will remove the sorrow of the world. (48)
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
Just as impure gold is refined through heating etc., similarly saintly persons and seekers of liberation will purify themselves through practices like non-enmity etc. in order to follow and emulate the character and nature of Prahlada as he manifests. (45-46) He will give up this well-known identification with the body etc. (47-48)
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
Having explained his status as an object of knowledge in general, he now explains it specifically - "yogaiḥ" etc. Just as goldsmiths purify gold through various processes, and if it becomes completely pure then it combines with similar and dissimilar substances. Even a small amount of the same type can unite one with the Lord, like a diamond. When tested on a touchstone. Similarly, one should purify oneself. Just as impurities like silver are removed from gold, similarly faults like enmity should be removed from the self. Therefore, the limit of non-enmity should be understood. Prahlada was endowed with such qualities from birth. Therefore, according to the principle "as is the consciousness, so is its nature", one's consciousness becomes like Brahman consciousness, or devotion to the Lord is accomplished through spiritual practices, by the Lord's grace. Similarly, for the sake of saintliness or for developing devotion to the Lord elsewhere, the mood of Prahlada is also cultivated. He says - Just as they refine gold, similarly they will purify themselves through practices like non-enmity etc. in order to follow his character. The saintly are engaged in helping others. (45) Having described his status as an object of knowledge, he now describes his status as the goal - "yatprasādāt" etc. The Lord is pleased by him. Although He is inherently pleased with all as their Self, He is said to be pleased when pleased through spiritual practice. He says - "with single-minded vision". Living beings have sixteen types of vision internally - ten senses, four internal organs, the self, and the body. With prāṇa it becomes seventeen. Seventeen external like sons etc. related to these. Thus all thirty-four visions are focused only on the Lord for one who has single-minded vision, fully surrendered in all ways. Then the Lord who has assumed all states becomes pleased. If it is asked how the Lord's pleasure alone is stated as the fruit, since the pleasure of the entire universe is the fruit. Otherwise even the Lord would not delight in the universe. Therefore he says that by the Lord's pleasure, this entire universe becomes pleased. The Lord's pleasure itself is the pleasure of the universe. There is a cause-effect relationship due to the difference in contemplation, otherwise other means would be required for the effect. To exclude duality, he says "yad-ātmakam". The universe is comprised of the Lord alone, when He is pleased it becomes pleased. Then one can move freely everywhere like the Lord. If it is asked how the Lord becomes an object in relation to him, as it would be a diminished state and break proper limits, he says "svadr̥k". The Lord sees everything as the Self alone. Similarly, when pleased with him, He would see him as the Self alone, so there is no diminishment or breaking of limits. Though already fully satisfied due to being inherently divine, he is called "bhagavān". Therefore Prahlada is the embodiment of the goal. (46)
He explains the nature of the means with three verses, due to the threefold nature of the means. Some means are in the form of qualities, others in the form of absence of faults, and one is in the form of the inner fruit. First, he states the means in the form of qualities - "sa vai mahābhāgavata" (he is indeed a great devotee). One who possesses the means through reasoning and origin is endowed with qualities in that scripture. Therefore, Prahlāda is certainly like that, a great devotee. One who, having become devoted to the Lord, performs and knows only what is related to the Lord through his body etc., is a devotee. One who is always like that is a great devotee. By this, all the means established in the Lord's scripture are stated. "Mahātmā" (great soul) is the second means established in the path of knowledge. Through identification with Brahman, that soul becomes great; otherwise it would be limited. Greatness is indeed unlimited. "Mahānubhāva" (of great influence) is the third means. Excellence according to the path of action, where greatness is through influence alone. Since action is impermanent and cannot produce greatness, only the influence generated by action indicates such greatness. His great influence is due to the absence of burning etc. by fire and so on. The highest influence is great, causing quick realization and great realization. "Mahatāṃ mahiṣṭhaḥ" (greatest among the great), the fourth cause of excellence in the world, means he is famous even among the famous. Fame and prosperity are causes of greatness in the world. Therefore, he is extremely great among the great, the greatest. Having stated these four types of means, he states the fifth means in the form of the extraordinary goal of human life, divine love - "pravṛddha-bhaktyā" (with mature devotion). The devotion characterized by love that has greatly increased through the previous means, by which the inner organ has become imbued and identified with love, as the Lord is loved. He is indeed self-established, therefore he resides in the inner organ that has attained his nature. "Vaikuṇṭham" refers to that for whose vision so much hardship was experienced. He will abandon this body, attain disembodied liberation, the series of bodies will cease - this is the meaning. Thus the fruitful means established in all scriptures and worldly experience are stated in the form of qualities. (47)
He states the means in the form of absence of faults - "alampaṭa" (without lust). Lustfulness, attachment to sense objects, is a fault. Good character is natural virtue, that alone is the wealth of one. Wealth is protected from all thieves etc., similarly one's character is protected from transgressions etc. of the lowly. By this, loss of character and bad character are prevented. "Guṇākara" (mine of virtues) - virtues are truthfulness etc. mentioned in the first canto, he is the abode of those. All those are in the form of absence of faults. Worldly qualities when attributed to the Lord become like that. Equanimity towards all qualities, and compassion is supreme - he explains these two: "Pleased by others' prosperity, pained by the suffering of others". Everyone is pleased by their own prosperity, but he is pleased even by others' prosperity - thus he is equanimous. Pained by the suffering of others, he indeed becomes compassionate, seeing others' suffering he becomes sorrowful out of compassion. "Without enemies" - one who has no enemies. What more, for whom even desires etc. are not enemies. "Remover of the world's sorrow" indicates capability. The desire to remove others' suffering is natural and declared. Sorrow is inner affliction. He removes even outer affliction - he states this with an example: The summer heat produced by the sun, and the affliction produced in the Kali age etc. The moon is the king of stars. Indeed, along with the stars it removes affliction. Similarly, along with all his associates, by his presence or absence, he removes affliction - this is the meaning. (48)
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
"yatprasādāt" - here "dṛṣṭayaḥ" means means of seeing and objects of seeing. "Kārye" means for the grace of action. "Maryādābhaṅgaḥ" means violation of the Vedic injunction "The senses are directed outwards". Therefore "na" means not, due to being the self and having covered eyes. (46)
"sa vā" - here "sa hi svāśrayaḥ" means He, the Lord, because He is self-established. (47)
Śrī Giridhara-kṛtā Bāla Prabodhinī
Moreover, the sages who are devoted to proper conduct and accomplish the tasks of self and others will purify themselves in order to follow his character with qualities like being without enmity etc. He gives an example for this - "yogaiḥ" means: Just as they purify discolored gold of inferior color by mixing with other metals through methods like heating etc., similarly - this is the meaning. (45)
Moreover, by whose grace, the favor of the Lord, this universe becomes gracious, in the object of whose favor the entire universe shows favor. He states the reason for this - "yadātmakam" means that whose self is the Lord alone, that is having the Lord as the self. That Lord is pleased, attains satisfaction, by the unique vision, exclusive devotion, of your grandson. If it is objected: How can the Lord know the devotee who is characterized by love, since that is a particular state of the inner organ directed to another? To this he says "svadṛg" - being the witness situated in everyone's inner organ, He Himself sees everything - this is the meaning. (46)
Indeed certainly your grandson will be the greatest, of unsurpassed greatness, even among the great who possess greatness. He states the reason for this - "mahānubhāva" means one who has great influence, power, in the form of being unburnable etc. even by fire. He states the reason for this - "mahābhāgavata" means supreme devotee of the Lord. Such devotion is not possible without complete renunciation of all objects. He states the reason for this - "mahātmā" means one with a pure inner organ. Therefore, having purified his mind, his inner self, through mature devotion, having established Vaikuṇṭha, the Lord, there, he will abandon this world or body. (47)
He clarifies the aforementioned qualities of being a great devotee etc. with two verses beginning with "alampaṭa". "Alampaṭa" means unattached to sense objects, one who has conquered the senses. "Śīladhara" means of good character. There is another reading "śīladhana". "Guṇākara" means the birthplace of qualities like truthfulness, determination, courage etc. Pleased by others' prosperity. When others are suffering, he himself also becomes pained, sorrowful by their suffering. "Abhūtaśatru" means one for whom an enemy has not arisen, free from the vision of enemies. Remover of sorrow for all living beings in the world. He gives an example for this - "naidāghika" means: Just as the moon, the king of stars, removes the heat occurring in summer, the hot season, similarly - this is the meaning. (48)
Hindī Anuvāda
Just as impure gold is repeatedly heated to purify it, in the same way, virtuous people will purify their inner selves through means such as non-enmity to emulate its nature. (45)
Those self-luminous Lord, by whose grace this world, which is His own form, becomes joyful, will also be satisfied by His exclusive devotion. (46)
Diti! That child will be a great devotee of the Lord, generous-hearted, influential, and revered even by great men. And having established the Lord in his heart, which has been purified and imbued with mature devotional feelings, he will abandon bodily ego. (47)
He will be detached from sense objects, virtuous, a repository of good qualities, and one who feels happiness in others' prosperity and sorrow in their sorrow. He will have no enemies, and just as the moon removes the heat of the summer season, he will be one who alleviates the sorrow of the world. (48)
SB 3.14.45-48
