Text 21: The ladies in the Vaikuṇṭha planets are as beautiful as the goddess of fortune herself. Such transcendentally beautiful ladies, their hands playing with lotuses and their leg bangles tinkling, are sometimes seen sweeping the marble walls, which are bedecked at intervals with golden borders, in order to receive the grace of the Supreme Personality of Godhead.
Text 22: The goddesses of fortune worship the Lord in their own gardens by offering tulasī leaves on the coral-paved banks of transcendental reservoirs of water. While offering worship to the Lord, they can see on the water the reflection of their beautiful faces with raised noses, and it appears that they have become more beautiful because of the Lord’s kissing their faces.
Text 23: It is very much regrettable that unfortunate people do not discuss the description of the Vaikuṇṭha planets but engage in topics which are unworthy to hear and which bewilder one’s intelligence. Those who give up the topics of Vaikuṇṭha and take to talk of the material world are thrown into the darkest region of ignorance.
Text 24: Lord Brahmā said: My dear demigods, the human form of life is of such importance that we also desire to have such life, for in the human form one can attain perfect religious truth and knowledge. If one in this human form of life does not understand the Supreme Personality of Godhead and His abode, it is to be understood that he is very much affected by the influence of external nature.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
Śrī (lakṣmī), having a beautiful form, is seen in that world as if sweeping in Śrī Hari's abode, making sounds with her anklet while moving her lotus feet. She is free from the fault of fickleness. Or, with her outstretched arm. In what kind of abode? One with crystal walls interspersed with gold for beauty. For her favor, even Brahmā and others make efforts, thinking "May Śrī bestow her grace." The meaning is that although there is no dust there, still she appears to be playfully moving a lotus while being reflected many times in the gold-plated wall sections, out of humility and devotion. (21)
O gods, in which world Śrī herself thought thus: What was she doing? Worshipping Śrī Viṣṇu with tulsi plants, accompanied by attendants, in ponds with coral banks and pure nectar-like waters in her own Lakṣmī forest. Seeing her own beautiful face with lovely hair and excellent nose reflected in that water, she thought it had been kissed by the Lord. This shows that even Lakṣmī's marital bliss is due to the Lord's grace alone. (22)
Furthermore, what is that Vaikuṇṭha like? Those who listen to evil stories do not go there. What are those evil stories? Those on topics other than narrations of Hari's activities, which destroy sin. Stories about wealth, pleasure etc. that cause loss of intelligence. For those who have heard them, unfortunate men, it throws those listeners into dark hells without refuge. Alas! What kind of stories? Those that take away the listeners' merit. (23)
Incidentally, they lament: "Even after attaining human birth prayed for by us Brahmā and others, they do not worship Hari. What kind of human birth? One in which there is knowledge of truth along with dharma. Being bewildered by His extensive māyā. Alas! If this is so, not only they, but also those who do not worship the Lord do not go there, due to being deluded by māyā." (24)
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
Muktadoṣeti. If it is said that she is always free from faults, like "This self is free from sin", then he says - yadveti. Here he explains the meaning - ayaṃ bhāva iti. But Viśvanātha says - What need is there to say that all are filled with the joy of worshipping Hari, when even Lakṣmī herself is always engaged in worship here? Or, it should be understood that just as another maidservant does the sweeping, as stated in the Kurukṣetra pilgrimage "I am the sweeper of that house", this does not diminish her greatness. He says - yadanugrahaṇa iti. (21)
After describing devotional service, he now describes her worship devotion like that of practicing devotees. In the ponds, in the long tanks, in her own grove located in part of the Niḥśreyasa forest, in Lakṣmī's forest, worshipping, she will likely first bathe to worship. Sitting on the steps to wash her face, looking at her own face, she thought it had been enjoyed by the Lord through kissing and drinking her lips. Or, seeing her face's reflection merged with a blue lotus reflection in the water there, the feeling arose that the Lord had kissed her upturned face, since her husband is the supreme God. With the intention of gaining good fortune by worshiping him alone, through meditation in the water, by seeing her own reflection there along with his form, the knowledge of being kissed is also appropriate. Or, she remembered it as previously experienced. Or, the meaning is that she thought "This beauty of mine is due to the Lord's kisses." "For women, the husband alone is considered the supreme deity." Moreover, it will be said "When a woman pleases her husband, what need is there for other rituals?" Therefore, a devoted wife should not worship other deities besides her husband. He alone should be worshipped in the form of various deities, as stated "He alone should be carefully worshipped in the form of deities." Even in Śaiva texts it is prescribed "For a son the parents are deities, for a wife the husband is declared (the deity)." (22)
Who is qualified to go there? In response to this, he first mentions those who are unqualified - aghabhido: of the slayer of Aghāsura, who is well-known as such in "Even the sinful are cleansed of sin by his touch." Abandoning the retelling of his deeds, stories that have other subjects, meaning those who never listen to stories of Kṛṣṇa, according to the context. Or, stories that have subjects other than retelling Kṛṣṇa's pastimes, even stories on topics like logic, are actually base stories. In reality, stories invented by humans that are not well-known in the Purāṇas and histories should be known as base stories. Those who listen to them do not go to that Vaikuṇṭha. Then where do they go? He says those unfortunate ones who listen to base stories are qualified for that. The essence here is that those stories forcibly cast down wisdom etc. He will also say: "Surely those who abandon the nectar of stories about Acyuta and listen to unsacred tales are rejected by the Lord, like worms that eat feces." (23)
He laments those listeners of impure stories: Although only humans are qualified to go there, not gods etc., even some humans with intellects fallen from the true purport of devotionless scriptures are cheated - this is the meaning. Alas! When will we, having taken human birth in the land of Bharata and worshipping Kṛṣṇa, attain Vaikuṇṭha in a moment, as we have prayed for? As stated in the Garuḍa Purāṇa: "The gods sing songs praising those fortunate ones who take birth in the land of Bharata. Becoming human again after being gods, they attain the fruits of heaven and liberation." In which human birth dharma extends up to devotion to the Lord, and there is knowledge of the truth extending up to the Lord's dharma, having attained that, all dharmas... "Having attained the extremely rare human birth desired even by the gods, those who do not take shelter of Govinda have certainly cheated themselves. After wandering through 8,400,000 species of life, human birth is attained by souls in the cycle of rebirth. But that too becomes fruitless for those proud souls who do not take shelter of Govinda's lotus feet." He will say in the Fifth Canto: "Ah, what auspicious deeds have these performed, or is it that Lord Hari himself is pleased with them? We desire that birth in the arena of Bhārata suitable for serving Mukunda." up to "he bestows blessings on the worshippers." But Viśvanātha says - If they do not perform worship even when they have knowledge of truth and dharma regarding Brahman, they are certainly deluded by this Hari's māyā. Thus even dharma and knowledge do not yield results without devotion - this is the meaning. Or, where they perform knowledge with dharma but not worship, they are deluded. Or, even those who do not offer worship to the Lord, who do not dedicate it to him, who do not conceive it as being for his pleasure, even such interested devotees are deluded - this is the meaning. The statement "One who attains human life capable of achieving heaven and liberation, but does not achieve either, has certainly cheated himself" referring to interested devotion is not accepted by the devotees of the Lord. Thus it occurs along with dharma. Sahadharmeṇa - the affix aniC after dharma alone, according to the rule "aniC after dharma alone." The substitution of sa is not done as it is optional. (24)
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
The previous flaw of unsteadiness is only in material Lakṣmīs, not in the essential potency. Moreover, at the time of sweeping, unsteadiness in the form of pastimes is actually desired. If this is unpleasant, then yadveti. Līlāmbujene is an example with the instrumental case. There in Vaikuṇṭha, she is seen by the associates to be sweeping thus with humility and reverence out of devotion and respect. As Kālindī said "I am the sweeper of that house." (21)
Worshipping Viṣṇu, performing Viṣṇu worship in water - even though this is eternally established, the connection with practice devotion is stated out of eagerness. Then, at the time of Viṣṇu worship in water, through contemplation arising from meditation on the Lord, by such thinking of Lakṣmī, her good fortune happiness, the bliss born from her beauty, is only by the Lord's grace in the form of enjoyment through kissing. Without that, all good fortune would actually cause pain by manifesting separation from him. This is the meaning. (22)
Agha means Aghāsura. Because the word tat is well-known there in "Even sin is cleansed by his touch" etc., but words like pāpabhid are not well-known there. In the hells, in the pits of worldly suffering which are mostly like that. (23)
Tattva means the truth of the Lord. Knowledge of that is realization. Dharma here means dharma as enjoined by the Vedas, according to the definition in the smṛtis and sūtras as the dharma prescribed for varṇas and āśramas. Along with those two, as they are the means. Of human birth. Worship, since even dharma and knowledge do not yield results without it, as stated "The root of all perfections is worship of His feet." (24)
Śrīmad Vīrarāghava Vyākhyā
Śrī (lakṣmī), in embodied form, appears to be sweeping in the abode of Hari in Vaikuṇṭha loka, the divine residence, with a lotus held playfully for amusement. How is Śrī described? She is making sound with her anklets on her lotus feet, free from faults, or with faults of impermanence removed. Or "muktadoṣa" could be an adjective for the playful lotus, meaning "with arm extended". What kind of abode? One with crystal walls, adorned with gold here and there for beauty. Śrī is further described: By whose grace the efforts of others like Brahmā etc. for worship would occur, meaning "May Śrī bestow grace upon us." Although there is no dust in the Lord's abode, she appears to be playfully sweeping to create colorful patterns with gold dust on the crystal walls, as if reflected in the extremely pure crystal walls. This is the idea. Enough with excessive elaboration. (21)
Oh gods! In this world, Śrī considered that which was kissed by the Lord. What did she do? Accompanied by her maidservants in her own pleasure garden, worshipping the Lord with tulasī plants near ponds with coral banks and pure nectar-like waters, seeing her own face reflected in the extremely pure waters - with beautiful curls and a prominent nose - she thought "Ah, the Lord is kissing my face", mistaking her own reflected face for the Lord's. This indicates Lakṣmī's innocence. (22)
What is that Vaikuṇṭha abode like? Those who do not go there are those who listen to vile stories that destroy intelligence, being focused on other objects like wealth and desires, and following mundane pursuits, rather than stories of Hari who destroys sin. These vile stories, when heard by unfortunate men, deprive listeners of merit and throw them into hellish darkness without refuge. (23)
Incidentally, he laments the listeners focused on worldly objects: Those unfortunate ones who, even after attaining the desirable human birth where knowledge with dharma is available, do not engage in devotional service to the Lord which leads to perfection, but instead become deluded by the Lord's extensive māyā. Alas! Alternatively, it means they attain human birth where knowledge is dharma, but do not worship the Lord and instead become deluded by His māyā. In this interpretation, "abhyarthitām api no" means "desirable for us". (24)
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
What more can be said about the greatness of Vaikuṇṭha? It states: Śrī, for whose grace the worship efforts of other devotees like us would occur, making sound with her lotus feet adorned with anklets, free from all faults like birth etc., the embodiment of the ocean of beauty, is seen as if sweeping in Hari's inner chambers in Vaikuṇṭha, with crystal walls inlaid with gold, using a blue lotus as a broom. Kuḍya means the wall of a house. (21)
Oh gods! There, Śrī, the embodiment of the ocean of beauty, accompanied by her maidservants, worshipping the Lord with tulasī plants in her lotus garden, seeing her own beautiful, curly-haired face with a slightly raised nose reflected in the nectar-pure waters of ponds with coral banks suitable for pleasurable descent, mistook it as being kissed by Hari. (22)
To show its superior glory compared to heaven etc. which are accessible to demons, it states: Those who do not go to that abode are the demons who do not listen to the stories of Kṛṣṇa, the destroyer of sins that cause worldly suffering, His childhood pastimes, or acts of cosmic creation etc. Those who listen to vile stories about other topics that destroy right knowledge, like descriptions of base pleasures, do not go there. These stories not only prevent attaining that abode, but also lead to hell, as it states: Stories heard by men with ruined devotional fortune throw them into hopeless darkness, being very powerful in causing downfall due to repeated practice. Alas! The word "tu" indicates gradation among the fallen. (23)
Some attain the human birth suitable for cultivating knowledge but do not engage in that cultivation. What is the reason? It indicates their demonic nature: Those who attain the human birth desirable for us due to its suitability for attaining knowledge etc., but do not attain knowledge of truth along with dharma in that human state, they are deluded regarding dharma and knowledge by the Lord's expansive deluding potency in the world. They do not worship the Lord, do not give to supplicants, do not instruct others. Thus being devoid of dharma, knowledge etc. due to their demonic nature, they are not truly human - this meaning is suggested by the word "nanu". (24)
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
Like "this Self is free from faults, has overcome sin", they are always free from faults. Therefore, considering herself extremely lowly due to devotion to Him, she who acts as a sweeper is indicated, not as a beloved. As stated by Śrī Kālindī during the pilgrimage to Kurukṣetra: "I am the sweeper of His house." The instrumental case in "with a playful lotus" is used figuratively. (21)
In the ponds: Since the husband himself is the supreme deity, he alone is to be worshipped to obtain good fortune - this is the intention. There, due to meditation on him by the people, his manifestation there, seeing one's own reflection, and the conjunction with one's own form, the feeling of being kissed is also appropriate. Or, she considered it "enjoyed, tasted" as she remembered what was experienced previously. (22)
Stories that have as their subject matter compositions other than narrations about Him who is renowned as the destroyer of sin, whose mere touch removes sin. The meaning is: those who never listen to stories about the Lord. In darkness: in hell-like pits of worldly existence. Essence means discrimination, etc. (23)
Those who, even after attaining human birth which was prayed for, where knowledge of the truth up to the dharma of devotion to the Lord is obtained, do not offer worship to the Lord, they are deluded. As stated: "Those who [enter] the hole [ignoring] the mighty steps of the Supreme Lord" etc. Similarly in the Brahmavaivarta [Purāṇa]: "Even after attaining extremely rare human birth desired by the gods, those who do not take shelter of Govinda have long deceived their own souls. After wandering through 8,400,000 species of life and attaining human birth desired by the gods, that too became fruitless for those proud souls, the wretched ones who did not take shelter of Govinda's lotus feet." Or, those who have attained such human birth where all knowledge and dharma related to various subjects arose, but are no different from animals, are excluded. (24)
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
What need be said of all being full of the bliss of devotion to Hari? He states in two verses that even Lakṣmī (śrī) herself is always engaged in worship there. Embodied, possessing supreme beauty, making her ankle-bells tinkle with slow steps, on the crystal walls in Hari's abode adorned with gold here and there for beauty. Free from faults, she appears as if sweeping with an outstretched arm holding a playful lotus, as if cleaning her reflection visible on the clear wall. Here the playful lotus stands for a broom. Or, as if sweeping like another maidservant engaged in cleaning. As stated during the pilgrimage to Kurukṣetra: "I am the sweeper of His house." Then "free from faults" means faultless. The instrumental case in "with a playful lotus" is used figuratively. And she should not be considered of little greatness by this, he states: For whose favor others like Brahmā make efforts, meaning "May Śrī bestow her favor." (21)
Setting aside service devotion, he describes her devotion of worship like that of practicing devotees. In the ponds with nectar-like water in her own forest, a part of the forest of final beatitude, Lakṣmī worships the Lord Nārāyaṇa with tulasī leaves. About to perform her morning bath for worshipping, first sitting on the steps to rinse her mouth, seeing her beautiful face with excellent nose reflected in the water, she considered it enjoyed, made a remnant by the Lord through kissing and drinking her lips. Or, seeing her face's reflection merged with the blue lotus' reflection in the water, the feeling arose that the Lord had kissed that face. (22)
In response to who is qualified to go there, he first describes the unqualified. Those who listen to wicked stories, stories on subjects other than narrations of the pastimes of Śrī Kṛṣṇa, the destroyer of sin, even stories on subjects like logic, etc. - if they do not go to Vaikuṇṭha, then where do they go? He states: Those wicked stories heard by the unfortunate. Only the unfortunate are qualified for that. Therefore those stories forcibly throw those unfortunate humans into darkness, into hells, as their greatness has been accepted as worth hearing by the unfortunate. (23)
Alas! Alas! Although only human species are qualified to go there, not species like demigods, etc., still some humans whose intelligence has fallen from the true purport of scripture devoid of devotion are cheated - he laments for them. Those who: Alas! We demigods including Brahmā have prayed "When will we take human birth in the land of Bhārata and worship Kṛṣṇa, attaining Vaikuṇṭha in just a moment?" If those who have attained that human birth where knowledge of the truth related to Brahman along with dharma is obtained, still do not perform worship of the Lord, they are deluded by His māyā. The meaning is that even dharma and knowledge do not yield results without devotion. Or, those who perform dharma along with knowledge there, but not worship, they are deluded. Or, even those with desire-motivated devotion who do not offer worship to the Lord, do not conceive it as aimed at His happiness. (24)
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
The word "where" from the next verse should be connected here - in which Vaikuṇṭha, free from faults, always devoid of all faults, for whose favor others like Brahmā make efforts with the wish "May Śrī bestow favor on us devotees", that embodied Śrī, making her lotus feet tinkle with ankle-bells, appears as if sweeping in Hari's abode adorned with gold. The word "as if" indicates the absence of sweeping, etc. as it is free from dust. (21)
Where, in which Vaikuṇṭha, O gods! She considered "enjoyed, kissed" - by this, Śrī's excessive bliss born of remembering the Lord even from seeing reflections of faces and other limbs is indicated. (22)
Which Vaikuṇṭha destroys sin by mere remembrance, of that Hari, in darkness: in species of ignorance. (23)
Even after attaining human birth which was prayed for, they do not offer, do not perform [worship of the Lord]. (24)
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
Having stated the absence of faults in the Lord's devotee women, Lakṣmī may feel pride there, as she was created for that purpose. Nevertheless, her faultlessness is described as follows - "Śrī rūpiṇī" (the embodiment of beauty). She is the goddess of all wealth existing in the entire world, hence she is called rūpiṇī (beautiful). Or she is described as beautiful in the extraordinary sense that she has become the form of the formless brahmananda. Although beauty, ornaments etc. can also be causes of pride, to indicate there is no pride, it is said "kvaṇayatī" (jingling). She makes her lotus feet jingle with the sounds of anklets. Her beauty, the jingling of her feet, and her playful lotus are known to all, so nothing else is described. Since even an idol can have beauty, the jingling is described additionally. She is also characterized by the playful lotus to distinguish her from other women, as she alone carries a lotus. She is steady, having removed faults. In the world, instability is a fault of material things. Or she is characterized by her outstretched hand holding the playful lotus.
"Hari-sadmani" (in Hari's abode) - There is natural absence of sorrow for everyone there. Even though pride inevitably arises regarding things associated with a bad nature, she appears to be sweeping there. Since it is indeed proper for a housewife to sweep the house, to indicate that only her reflection is seen doing so, the house is described as - "With crystal walls inlaid with gold". Many crystals should be mentioned, as there would be no beauty with just one crystal. If other materials were used to join them, dust could accumulate in the joints, so it is said "inlaid with gold". Or for abundance of reflections. Thus even though there is no dust accumulation there, she alone remains without pride, so it is described that way. Since all of Vaikuṇṭha is extremely beautiful, it is imagined that Lakṣmī herself creates the beauty. Or those there are not focused on Lakṣmī, hence such an imagination. This indicates that Lakṣmī and others there have no fault caused by her. To indicate the extraordinary lack of respect, it is said - "For whose favor others strive". Others like Brahmā etc. strive for her favor. (21)
Thus having stated the absence of fault in the form of lack of pride for the spiritual Lakṣmī, it is said there is no conceit or pride for the divine Lakṣmī - "In the ponds". In her own grove, the Lakṣmī grove, worshipping the Lord in the ponds with tulasī offerings, she considered her own lock of hair as remnants from the Lord. For while engaged in devotion to the Lord, she knew the great fruit of her devotion was the Lord's kiss itself. How could she have pride? And she worships with tulasī, so there is no feeling of co-wife etc. The ponds and maidservants are useful as reminders of her status. The plural "ponds" is to indicate this happens occasionally. "With coral banks" indicates clear reflections. "With ruby banks" is to avoid dullness in the bank's shade. "Pure" indicates clarity is the main cause for reflections, and also the nectar-like water; in salt water the reflection appears discolored. And the Lord meditated on for worship in the water appeared in the reflection like a servant. Her face is upturned when kissed with hair grasped. She knew this alone to be the great goal of life. "With servants" is also to remove doubt. "In her own grove" indicates the Lord does not come there. Where her only desire is fulfilled to this extent, how can there be pride etc.? "Her own lock" indicates grasping of hair. The upturned nose happens only then. For she is worshipping only to that extent while seated. "Of Vaikuṇṭha's Śrī". The plural "tulasīs" indicates other items of worship like lamps etc. "The Lord" indicates no disrespect even in worship, considering Him the husband. Worship including all limbs etc. is for great results. Knowing fulfillment by just a kiss indicates supreme devotion, while self-surrender has already occurred. "Considered as remnants" also suggests cessation of activity, thinking why engage in activity when the direct result is possible. (22)
Thus having stated the absence of all faults, it is said that those with faults do not even go there - "Where those do not go". This establishes that even latent faults are not there. Those who listen to stories about subjects other than narrations of the Lord's activities do not go to that Vaikuṇṭha. Listening to stories about other subjects is an obstacle to going to Vaikuṇṭha even when the means are present, otherwise they would simply not go due to lack of means - what is the need to state this? The Lord naturally destroys sins. His activities are His character. The compound is not used to show the independence of character. Narration of the activities is glorification according to hearing, or repeating what was done, not imaginary poetry. Hence "stories about other subjects" means completely unrelated to the Lord in any way, or stories of demons etc. opposed to the Lord. Their dissociation makes them different. Hence they are evil stories. Due to the sinfulness of their qualities, even the prowess of demons becomes like brahmin-killing. If one has heard the Lord's stories before, how can those alone give results? To this he says - "Destroying understanding". The previously heard stories of the Lord destroy the understanding, if they had been heard, like poison. Moreover, they are not merely obstacles, but independently produce undesirable results, so he says - "Which when heard". When merit is present, hearing those is not even possible, so "by the unfortunate" is said. Fortune is the unseen cause of experiencing happiness. When that is somehow destroyed, the desire to hear evil stories arises. If one thinks they will later hear stories of the Lord due to their discrimination, courage etc., he says - "Robbing the essence". Due to humans' little essence, that too is taken by the evil stories. Then, having lost the good company, they throw them far away into the helpless darkness of demonic realms. "Alas" expresses sorrow. What was heard with great difficulty later becomes destructive. The repetition of "them" indicates no one like that escapes. Just hearing is sufficient, reflection etc. is not even required. They throw immediately, so no single helper is needed like for liberation. Who knows what may happen to them in the interim. The plural indicates the possibility of many such people. (23)
Having thus stated the entry into darkness of the tamasic people with faults after going there, seeing the suffering of the rajasic people wandering in the middle without upward or downward movement, he laments - "This human birth". Those who have attained human birth but do not offer worship to the Lord are certainly deluded by His maya. The rarity of human birth is stated - "Sought by us". Human birth is prayed for even by Brahmā etc., as all are forms of nature. Just as everything like earrings etc. comes from gold, but not from earrings. Hence human birth is desirable even for Brahmā etc. "Us" in the genitive indicates mere relation, to show the uniqueness of human birth. The human birth that has attained Brahman-hood, not demonic nature. The genitive indicates the special quality - "And knowledge of reality". In which human birth there is knowledge of reality. Knowledge of Brahman is easy to attain, but knowledge of worldly or Vedic objects attained by those who have become Brahman is difficult. "Of reality" prevents knowledge by reality. Then only the negated form would be known. That is equal even in demon knowledge. "And" indicates self-knowledge. "With dharma" means along with knowledge of dharma. Even so, lack of worship of the Lord is only the work of maya. Offering means giving beyond limits - thus worship of the Lord with all senses, in all ways, at all times, not just ritual worship or occasional worship like smārtas. Delusion by maya can be removed by scripture, so if there is offering even after seeing scripture, to say that is not the work of maya's delusion, he says - "Extensive". The gentle address "O friend" indicates one should not doubt any other meaning here. For that extensive maya produces wrong understanding even in scripture. That too belongs to the wielder of maya, as there is no delusion for the purpose of creation. (24)
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
In "śrī" here. It is said "she rings". By this, her being adorned with ornaments is stated. It is said thus. To convey this, her role as a maidservant is mentioned. But since it could be stated in other ways as well, why is it expressed like this? To this they say - "Of all" etc. Thus imagining. Imagining her as the one doing the sweeping. In describing Lakṣmī as creating beauty, the absence of extrinsic beauty also follows. Disliking this, they state an alternative view: "Of those there" etc. Being controlled by Lakṣmī means being subject to Lakṣmī. "Done by her" means done by Lakṣmī. Thus, to convey just this much, it is expressed in this way. But if so, the lack of respect expressed in statements like "You do not consider her to be subservient" is not appropriate. To this they say - "Respect" etc. "Extraordinary" means indicating the highest stage of detachment. In "vāpī" etc. "One's devotion is the Lord's kissing" means the Lord's kissing of one's face is one's devotion to Him. They explain how the conditions of servants and ponds serve as reminders: "In water" etc. Taking "yad" in "yachrī" as a separate word, they say "From which" etc. Taking "yachrī" as one word, they say "Whose" etc. This alone indicates the divine nature. "Is done" means the desire is fulfilled. (22)
In "yan na" here. "In the form of impressions" means in the form of latent tendencies. They justify the absence of this: "Other subjects" etc. "By someone" means directly, or as the Lord's narration. "One" means anyone. "By the plural" refers to the plural in "tamassu". (23)
In "ye 'bhyarthitām" here. "Even with knowledge of that demon" means knowledge of its reality. The view that "Even she belongs only to the illusionist" means māyā that produces other understandings belongs only to the illusionist demon-deluder, not to the one who deludes for the purpose of creation etc. (24)
Śrī Giridhara-kṛtā Bāla Prabodhinī
The meaning is: Śrī Lakṣmī, having an enchanting form, is seen as if sweeping, as if doing the sweeping, in that world which is the abode of Śrī Hari. If so, what is surprising about that? To this he says - "In her blessing". The meaning is: In the blessing of that Śrī, for the sake of "May Śrī bestow her grace on us" - for this purpose there is effort, endeavor of means, by others like Brahmā etc.
Suggesting the abundance of ornaments etc. there as well, he specifies: "Her lotus feet are ringing", meaning making sound with ankle bells.
But since Vaikuṇṭha is not material, and there is no possibility of dust there, how is sweeping possible there? This is true, hence the use of the word "as if". Although sweeping is not possible there due to the absence of dust, still, reflected in the crystal sections adorned with gold strips, waving a playful lotus, she is imagined thus out of humility and devotion. Indicating this, he specifies Śrī and the abode: "Playful" etc. The meaning is: Śrī is seen as if sweeping with her arm extended, holding a lotus for play, in that [abode] which has crystal walls. And in between, for beauty, it is joined with gold. (21)
Even so, thinking that Lakṣmī might have pride of equality with the Lord due to pride in her position as mistress, he says that she too considers her beauty and other good fortune to be dependent on the Lord: "In the ponds" etc. He addresses for trust: "O limb". The meaning is: O gods, in which world Śrī Lakṣmī, accompanied by her maidservants, worshipping the Lord with tulasī in her own garden, looking at her own face in the ponds, thinks it to have been kissed by the Lord.
How is there such pride? Expecting this, suggesting it is due to seeing her extreme beauty, he specifies her face: "With beautiful" etc. That which has beautiful locks of hair, that which has an excellent nose. How does she see her face in the ponds? To this expectation he says: "In the pure" etc. In those whose waters are pure, clear, and sweet like nectar. He states the reason for their purity: "With coral banks", meaning those whose banks are made of coral gems. (22)
Having thus stated the Lord-centeredness of all those in Vaikuṇṭha due to devotion, he states the non-attainment of that by those averse to Him who engage in bad conduct: "Which". Those who listen to improper topics do not go to that Vaikuṇṭha.
Expecting "What are those improper topics?", he says: "Sin" etc. The meaning is: Topics other than narrations of the creation etc. which are the pastimes of the Lord who destroys all sins of the hearers. Incidentally, he states that hearing those is not only an obstacle to attaining Vaikuṇṭha, but also a cause of falling to hell and other misfortunes: "But those" etc. But those improper topics, when heard by men, throw those hearers into shelterless, hopeless darkness (hells).
But how do those with good deeds engage in hearing those? Anticipating this, he says: "By the unfortunate". Only when good deeds are somehow destroyed does one engage in hearing those, not otherwise - this is the idea. How do they lead to hell just by hearing? To this he says: "Destroying understanding", meaning they destroy even pre-existing understanding regarding good conduct. The second case ending is used in the sense of the first. Thus, due to loss of understanding, they fall to hell through bad conduct and the bad fortune born of hearing - this is the idea.
Still, how does one engage in bad conduct due to the presence of discrimination, courage etc? Anticipating this, he says: "Having taken the essence", meaning those by whom the essence of discrimination etc. of the hearers has been taken away, removed. When hearing those, discrimination etc. do not remain - this is the meaning. "Alas" indicates his own sorrow due to being the grandfather. (23)
Incidentally, he laments those averse to the Lord: "Who" etc. The meaning is: Those who, even after attaining human birth which is prayed for even by us Brahmā etc., do not offer worship to the Lord, are indeed deluded by this Lord's expansive māyā. "Bata" expresses sorrow or emphasis.
He states the reason for the prayer: "Knowledge" etc. The meaning is: In which human birth, from worship of the Lord, by His grace, arises knowledge of reality preceded by dharma, which is the cause of liberation characterized by attaining supremely blissful Vaikuṇṭha, as stated "For dharma leads to liberation". (24)
Hindī Anuvāda
The supremely beautiful Lakshmi, whose grace even the gods strive to obtain, resides in Sri Hari's abode, abandoning the fault of fickleness. When she jingles the anklets on her lotus feet while twirling her playful lotus, her reflection in the crystal walls of that golden abode makes it appear as if she is calling out to them. (21)
Dear gods! When she worships the Lord with tulasī (holy basil) leaves in her pleasure garden, accompanied by her maidservants, she sees her beautiful face with its lovely locks and prominent nose reflected in the clear water-filled lakes with coral ghats. Knowing that "this face has been kissed by the Lord," she considers it most fortunate. (22)
Those who abandon the Lord's sin-destroying līlā (play) stories and instead listen to other despicable tales related to wealth and desire that destroy intelligence cannot reach that Vaikuntha realm. Alas! When these unfortunate people listen to these worthless matters, they destroy their merits and cast themselves into a terrible, desolate hell. (23)
Ah! This human birth is of great glory; even we gods desire it. In this birth alone can one attain spiritual knowledge and dharma (righteousness). Those who, having obtained this birth, do not worship the Lord are truly deluded by His all-pervading māyā (illusion). (24)
SB 3.15.21-24
