SB 3.15.37-40

 Text 37: At that very moment, the Lord, who is called Padmanābha because of the lotus grown from His navel and who is the delight of the righteous, learned about the insult offered by His own servants to the saints. Accompanied by His spouse, the goddess of fortune, He went to the spot on those very feet sought for by recluses and great sages.

Text 38: The sages, headed by Sanaka Ṛṣi, saw that the Supreme Personality of Godhead, Viṣṇu, who was formerly visible only within their hearts in ecstatic trance, had now actually become visible to their eyes. As He came forward, accompanied by His own associates bearing all paraphernalia, such as an umbrella and a cāmara fan, the white bunches of hair moved very gently, like two swans, and due to their favorable breeze the pearls garlanding the umbrella also moved, like drops of nectar falling from the white full moon or ice melting due to a gust of wind.

Text 39: The Lord is the reservoir of all pleasure. His auspicious presence is meant for everyone’s benediction, and His affectionate smiling and glancing touch the core of the heart. The Lord’s beautiful bodily color is blackish, and His broad chest is the resting place of the goddess of fortune, who glorifies the entire spiritual world, the summit of all heavenly planets. Thus it appeared that the Lord was personally spreading the beauty and good fortune of the spiritual world.

Text 40: He was adorned with a girdle that shone brightly on the yellow cloth covering His large hips, and He wore a garland of fresh flowers which was distinguished by humming bees. His lovely wrists were graced with bracelets, and He rested one of His hands on the shoulder of Garuḍa, His carrier, and twirled a lotus with another hand.

Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā

Thus, immediately realizing the great transgression of his own [devotees], he went to the place where they were confined, he who is dear to the noble and charming. Moving his feet, this is the meaning: Showing anger arising from the obstruction of seeing my feet, I will pacify them under the pretext of haste by going on foot, and filling even the desireless with opulences to ask forgiveness. (37)

There they saw the Lord, described in five verses. They beheld him arriving - this is the verb up to the fifth [verse]. Whose royal paraphernalia suitable for travel like umbrella and sandals were quickly brought by his own attendants. How? By his own absorption, that Brahman which is the desirable fruit to be attained became an object of the senses. Whose white parasol-moon-filaments were swaying in the auspicious breeze moving on both sides like swans, from which drops of water fell. A drop is a small particle of water. (38)

With complete grace towards the group of doorkeeper sages, an abode of desirable qualities. Touching their hearts with a loving sidelong glance. In the sense of desiring the three worlds, beautifying his own abode Vaikuṇṭha which is situated like a crest-jewel of heaven up to Satyaloka. (39)

Wearing a yellow garment on his broad hips, adorned with humming bees and a forest garland. Or connected with the previous "beautifying". With bracelets on his lovely forearms, one hand placed on Garuḍa's shoulder, with the other twirling a playful lotus. Or if the reading is "placing", then "lovely" etc. are adjectives of the hand. (40)

Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā

He states the purport: "This is the meaning". But Viśvanātha [says]: Thus, having purified Sanaka etc. and Jaya-Vijaya of their faults by bathing them with tears that flowed outwards under the pretext of remorse arising from the feeling of mutual offense, and having made them realize the truth of their Brahmin status and devotion, devotion arose naturally in the assembly members there by their own qualification. And proving as it were that devotion that has arisen attracts the Lord, the Lord who is kind to Brahmins and affectionate to devotees came there at that time - this is stated in "Thus" etc. "Transgression of his own" means transgression against Brahmins done by his own devotees. "Dear to the noble" means he who appears in the hearts of the Vedic followers, and the meaning is that he appeared even before their eyes. "In that place" means in the area of the seventh door, meaning he is worthy to be sought even by the great sages, just as determinate knowledge is to be sought after indeterminate knowledge. Similarly, after experiencing the nature of Brahman, one should experience the form of the Lord. Therefore "moving his feet". The meaning is: Let me immerse them in the ocean of great joy and wonder by making them experience the sweetness of my feet which they have not experienced before. "With Śrī" means: With the intention of making them experience this pleasure-giving power, thinking "They know only my external illusory energy as my power, not this Śrī who is my intrinsic nature".

The Gosvāmīs however [say]: Here, for giving joy even to those self-satisfied sages, by showing his feet he indicates that he is composed of existence, consciousness and bliss; by being with Śrī he indicates that the play of his energies is also non-different from his essential nature. By the plural "his own" the offense of both is meant, or it falls on all the attendants, or it shows respect for those two. By the word "own" it is indicated that the sages did not have such a feeling of his being their own at that time. Or "moving his feet" means putting on sandals, showing special favor to the sages. "With Śrī" - by showing her concealment from them, their offense is firmly established. But it seems to me that "with Śrī" means: Thinking "These celibates shrinking from seeing a woman will not say anything to me", or: Just as an angry son is not pacified by hundreds of methods from his father but is pacified by a little request from his mother, so for pacifying their anger he came with Śrī. Or Śrī herself came out of curiosity to see what the Lord would say to them. (37)

"There" means at that time. "By them" means by Sanaka etc. "Him" means the Lord. "Up to the fifth" means up to the fifth verse. The meaning is that "they beheld" is to be connected with each verse. There he describes the sweetness of the Lord that they had not experienced before: "Quickly brought" etc. Aho! The Lord's feet are now decorating the outer courtyard - with such a sudden realization, the devoted residents of the doorways, cities, palaces and groves came and prepared various colored cloths, ornaments, fruits, fragrances, flower garlands, lamps etc. - this is the meaning. "Object of the senses" means become perceptible to their senses. But then the objection of being an object is raised, so he says "By their own absorption" - even their experience of the bliss of Brahman in their hearts in the form of Brahman became fortunate and embodied - this is the meaning. They thought "Aho! By this sight alone our absorption has become fruitful" - even then what fool would imagine objectification of that form? Here by hyperbole the parasol is imagined as a downward-facing thousand-petaled lotus by describing the pearl necklaces as filaments. Thereby the coolness, fragrance and softness of the parasol are suggested. Also the drops of water are suggested to be nectar by connecting them with the moon.

In the Kāvyaprakāśa many types of hyperbole are described: "When the subject is completely identified with the comparison, when the subject is described as something else, when an impossible meaning is imagined by using 'if' or 'as if', and when there is reversal of the sequence of cause and effect - these should be known as hyperbole." Here the first type should be understood. (38)

To Jaya and Vijaya who had given curses even to his devotees and were immersed in an ocean of doubt thinking "We do not know if the Lord is angry with us or not", he showed a smiling face with complete inner and outer grace. Therefore they thought "Alas! We perceive only full grace towards us!" To the group of sages whose inner joy was blooming, he was an abode of desirable qualities like beauty, happiness, fragrance, tenderness, lack of anger, generosity, compassion etc. coveted by their eyes and other senses. With the skill of an affectionate glance towards Jaya and Vijaya who were immersed in an ocean of regret thinking "Alas! We who are burnt by the fire of Brahma's curse and falling downwards will never again have the chance to see this sweetness", he was touching the hearts of all the people there, captivating their minds thinking "Aho! What affection for devotees!" Beautifying his own abode Vaikuṇṭha which is like a crest-jewel of the heavens up to Satyaloka, with Śrī situated as a golden line above his left breast, making Vaikuṇṭha fortunate as its residents see the golden-hued Lakṣmī on the Lord's chest. Here in saying "the complete group of doorkeeper sages" there is contradiction with what will be said later "These two are my attendants, Jaya and Vijaya", so the meaning stated earlier is better. (39)

"A garland made of five flowers - tulasī, kunda, mandāra, karṇikāra, and lotus - is called vanamālā," as stated in Gopālabhūṣaṇa. With His other right hand, He was playfully spinning a lotus, as if to stir up the steady lotus-hearts of the sages which were firmly established in the bliss of Brahman by showing His sweetness. By this, He was hinting jokingly to the sages: "O sages, why are you now somehow wavering from that undifferentiated blissful state which you had firmly determined to be supreme? Why don't you remain steady in that very state? Do not abandon your resolve." (40)

Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā

The explanation of "at that very moment" is "immediately". The use of "svānām" (His own) in plural indicates the similarity of nature of the attendants, and the plural for both implies that the offense of both would bring disgrace to all types. "Tasmin" is in the locative case with the sense of accusative. This is the implied meaning which is the purpose of moving His feet: Those two feet, along with the supernatural opulences, and also without concealing His consort, "I have come" - thus there is no offense of mine. The feeling of great fear is also suggested by "with Śrī". (37)

"Tam ve" is a set of five verses. Due to the unity of multiple sentences, two dots should be placed above the head sign in the middle for understanding the order of the commentary - the same applies elsewhere too. In the seventh gate, from the beginning up to the fifth verse, it is suggested that Brahman is beyond the senses, yet is clearly experienced in the senses of Sanaka and others through non-difference with His self-manifesting potency. Thus, after the full manifestation of nirvikalpa samādhi, the savikalpa experience of the devotees is implied. By this, the nature of His form, taste etc. as concentrated existence-consciousness-bliss is suggested. Moreover, it is intended that the special qualities of the attendants, ornaments etc. are the manifest play of the hlādinī essential potency as they intensify the love of Sanaka and others. Here, the description of the garlands of pearls being swallowed by the filaments which are their objects of comparison is itself a figure of speech of hyperbole (atiśayokti). By this, the umbrella which is compared to the moon is implied to have the figurative form of a thousand-petaled lotus facing downwards - thus there is suggestion of a figure of speech by another figure of speech, making this supremely great poetry. By the moon simile, it is also suggested that just as the moon secretes atomic nectar which does not wet clothes etc., similarly no wetness etc. should be suspected in the Lord. "Drops of water" is used as a redundant qualification as in the maxim of "the ox and the bull". (1) Heaven is a place of enjoyment of happiness, as if with Śrī in the form of a line above the left breast - this is a verbal figure of speech. (2) The instrumental case is used for the qualification with the understood word "endowed". (3) Or it can be connected as "beautified by the necklace and Kaustubha gem". (4) "The heroic attendants" means those devotees who have excessive affection for the Lord. Otherwise, if His eternal beloved's beauty were considered inferior in their understanding, it would result in a semblance of rasa. But by their playfully imagining so in their minds, there is only an upsurge of rasa - thus everything is faultless. As stated by Śrī Pṛthu: "What is the use for one who delights in his own abode?" And as quoted by Śrī Rasika Śuka in Rasāmṛtasindhu: "Taking shelter of His mercy alone, the advanced devotee does not depend on anything else. One who bears incomparable love for Kṛṣṇa is called a hero." By this definition of a hero, one should not count even Bhāmā. (38-42)

Śrīmad Vīrarāghava Vyākhyā

Thus, immediately realizing the great transgression, the offense of His own attendants, the lotus-naveled Lord, dear to the noble devotees, went to that place where Sanaka and the others and the two doorkeepers were. How was He? Accompanied by Śrī (Lakṣmī), moving His feet which are to be sought after and served by the great sages and paramahamsas like Sanaka - the meaning is that He went quickly on foot under the pretext of showing those feet and pacifying the anger caused by obstructing their vision. The coming with Śrī indicates that the couple alone is to be worshipped and attained, and also to better pacify their anger in the presence of the mother. (37)

Now he describes the arriving Lord with five verses starting with "tam". The sages saw the Lord who was coming. This same verb applies up to the fifth verse. How was the Lord? Attended by His own associates bearing the appropriate umbrella, chowries, fans, sandals etc. It means He appeared as if the fruit of the samādhi of His devotees had now become visible to the eyes. The gentle breeze from the swan-like chowries created a white umbrella which was like the moon, with hanging pearl necklaces dripping drops of water - thus He was adorned with streams of nectar-like drops from the hanging pearl garlands of the moon-like white umbrella waving in the gentle fragrant breeze of the swan-like chowries. (38)

Moreover, His face was full of complete grace, as if bestowing full favor. He was touching the heart and stealing the mind with a bit of His affectionate glance which is the abode of desirable qualities like beauty, tenderness etc. On His broad, plump, dark chest, He was beautifying His own abode of Vaikuṇṭha like the crest jewel of heaven with the resplendent Śrī (Lakṣmī). (39)

Furthermore, He was adorned with a shining dark waistband on His yellow lower garment covering His broad hips. He was marked by a forest garland resounding with buzzing bees, as if intoxicated with drinking honey. On His beautiful forearms were bracelets. His left hand was placed on the shoulder of Garuḍa, son of Vinatā. With His other right hand, He was playfully spinning a lotus with its stalk. (40)

Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā

The conversation of Sanaka and others with Jaya and Vijaya reached the ears of Hari - why did this not happen? He says: "Thus". The plural "svānām" (His own) is used due to the intention to express the part-whole relationship of both. Thus, hearing of the transgression, the offense of obstruction by His own attendants when Sanaka and others were present, He immediately went from His abode to that seventh gate where they were situated - this is the connection. Or "the existing offense of His own devotees". The arrival of the Lord being dear to the noble jñānīs suggests the abundance of merit of Sanaka and others. (37)

The sages looked at him with sideways glances, attributing the servant's fault to the master when he arrived, due to their minds being clouded by residual impurities. What does it say here? "But him" - the word "but" indicates that the anger was temporary, like the midday sun's movement, not long-lasting. He was offered appropriate gifts and honors by his own servants. Suddenly rising, with his conveyance etc. prepared for departure, he came within eyesight. This uproots the illusion of māyā's form that had arisen. "Accessible through one's own samādhi" means he did not see the nature of existence-consciousness-bliss. It describes the special splendor at that time: "With swan-like glory" - White like swans, the fans moved by the auspicious breeze, a pleasant-touching wind, the bright white parasol for warding off heat, which was like the moon, with water droplets emanating from its filaments/rays - these were the waters. Thus he had a white parasol moved by the auspicious breeze, with moon-like filaments dripping water. (38)

With full grace, i.e. completely pleased, with such a face, with a desirable abode, i.e. a lovely mass of radiance or object of desire, touching devotees' hearts with a loving sidelong glance, giving joy to the sense of touch, with śrī (śrīvatsa) beautifying his broad chest dark like sapphire, which was the abode of the four-faced one (Brahmā), his own form. As it is said: "Kaustubha is Brahmā's form, and cūḍāmaṇi (crest-jewel) is prāṇa." Thus the jewel called Kaustubha resting on his chest was as if making it beautiful. (39)

Wearing yellow garments on his broad hips, adorned with a thousand-fold brilliant belt on his wide waist and a forest garland resounding with bees, with beautiful bracelets on his lovely forearms, shaking a lotus with his other right hand. (40)

Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā

The Lord came there just then, as stated in the next fourteen verses starting with "Thus, at that very time". Here it is explained in sequence. The commentary: Thus, immediately realizing his own people's great transgression against the great ones, he went to the place where they were confined. Moving his feet dear to the noble ones - this is the meaning. Showing anger arising from obstructing the sight of his feet, he went quickly on foot as if to pacify them. And according to literary convention, to appease even the desireless by fulfilling their desires. Here, to give joy even to those self-satisfied sages through the sight of his feet, his nature as condensed existence-consciousness-bliss is intended to be conveyed. By accompanying śrī, the non-difference of her power's play from his own form is also meant. The plural "his own" refers to both offenders, as the offense of both affects the entire retinue, or out of great respect for them, as the sages do not have such a close relationship indicated by "own". Or "moving his feet" means not even accepting sandals, showing special regard for the sages. "With śrī" indicates he did not conceal her from them, thus reinforcing their offense. (37)

"But him" - these five verses. Sanaka and the others saw him and bowed - this is the connection with the five verses. How was he? The object of sight was Brahman, which is the goal to be attained through one's own samādhi. Or, the goal which is the fruit of the means of tree-samādhi. Or, the goal which is the fruit of one's own samādhi, the manifestation of the supreme truth in one's heart in the form of Brahman, because it was the object of sight, being clearly experienced now through the awakening of all mental faculties by his self-manifesting power. This establishes that all his qualities like sound, touch, form, taste and smell are of the nature of condensed existence-consciousness-bliss, as before. Thus it shows that even the Vaikuṇṭha residents, who are objects of desire for those great sages, being constantly served with supreme love and bliss while experiencing ever-fresh varieties of sweetness, are manifestations of some divine bliss potency of the Lord. Now the umbrellas etc. are described as arousing their devotion to the Lord and agitating their minds. "With swan" - in one and a half verses. The filaments are pearl tassels. Here the parasol is metaphorically described as the moon, and the filaments as water droplets. Being connected with the moon, the water-like droplets are understood to be nectar. (38)

"With full grace" - With the full, complete grace towards the sages, he had a pleasing face. But the attendants were not clearly pleased. This is to avoid contradiction with what will be said later: "These two..." etc. Or, with the grace of the entire group of doorkeeper sages, he had a pleasing face. "Abode of desirable qualities" shows the nature of those qualities. "Loving glance" - being of the nature of eternal infinite bliss, those places of enjoying his own happiness are his crest-jewel, his own abode Vaikuṇṭha. Even on such a chest, making it beautiful with the line-like śrī, as if placing a special ornament there. "As if" indicates a figure of speech. This shows Vaikuṇṭha's eternality and supreme excellence. As it is said: "They attained supreme unprecedented joy" etc. It will also be said: "Then those sages, seeing the abode of visual bliss, Vaikuṇṭha, its foundation, and the self-luminous Lord, circumambulated the Lord, bowed down, took leave, and departed joyfully, praising the Vaiṣṇava splendor." (39)

In "Yellow garments", the instrumental case in "with a belt and forest garland" indicates accompaniment. (40)

Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā

Thus, by the drops of the ocean of humility arising from the feeling of mutual offense, as if by sprinkling, having purified again from faults Sanaka and others, Jaya and Vijaya, experiencing the reality of their brahminhood and devotion, among the assembly members there, by their own qualification, devotion shines forth and shining devotion attracts the Lord - as if proving this meaning, the Lord, devoted to brahmins and affectionate to devotees, then came there itself, he says. Thus - their own excessive transgression, transgression of brahmins by His devotees. It appears in the hearts of the noble ones, thus He also appears in their eyes - this is the meaning. In that place of the seventh gate. Worthy to be sought by the great sages, thus after non-conceptual knowledge, conceptual knowledge should be expected. After experiencing the nature of Brahman, worthy to experience the nature of the Lord, therefore moving His feet, as if with the intention "Not having experienced the sweetness of My feet, I will make them experience it and immerse them in the ocean of great bliss and wonder", with Śrī - with the intention "These know only the external illusory energy as My power, not this Śrī who is My essential nature" - thus He makes them experience this pleasure-giving power also. (37)

There He describes the sweetness they experienced with five verses. In direct perception of the Lord, the sweetness of form is all-pervading, and the sweetness of sound etc. is experienced by them to some extent through the power of attraction to their own object given by the Lord. But they saw Him who had come there - how? To whom ordinary things are obstructed by His own male attendants - Oh! The feet of the glorious Lord are now purifying the outer courtyard - with such momentary manifestation, out of intense eagerness to see Him, the devotees stationed in the entrance city's mansions and gardens came and arranged various jewels, clothes, ornaments, fruits, fragrances, flower garlands, lamps etc. - this is the meaning. Perceptible to their senses. But then His being an object would follow - to this he says it was the fortune of their own samadhi, the form of their experience of the bliss of Brahman in their own hearts - meaning, "Oh! By this sight alone our samadhi has become fruitful" - they thought. Who foolish person would imagine that form etc. to be an object? - this is the meaning. With fans moving on both sides like swans with Śrī, with auspicious wind shaking the white umbrella's strings like moonbeams, from which drops of water fall. Here by hyperbole, the pearl strings are imagined as filaments, making the umbrella like a downward-facing thousand-petaled lotus, thus indicating the coolness and fragrance of the umbrella. And the drops of water are connected to the moon, indicating their nectar-like nature. (38)

To us who gave curses to good devotees, we do not know if the Lord is angry within or not - to those immersed in the ocean of doubt, by His full internal and external grace, thus fortunate; therefore "Lo! On us rather full grace is experienced" - thus to the group of sages inwardly rejoicing, with eyes and other senses longing for the abode of beauty, fragrance, tenderness, compassion and generosity; alas! To us two burning in the fire of Brahma's curse and falling down, such sweet vision will not occur again - to Jaya and Vijaya immersed in the ocean of lamentation and crying, with a particle of that loving glance, touching the hearts of all the people there, charming the mind thinking "Oh what affection for devotees!", situated as a golden line above Śrī's left breast, making His own abode Vaikuṇṭha fortunate like a crest-jewel of all heavens up to Satyaloka - fortunate is that Vaikuṇṭha whose residents see the golden-lined Lakṣmī on the Lord's chest - thus making it fortunate. This should be explained similarly further on. Here the sweetness of form and sweetness of compassion should be understood as experienced by their minds and eyes. (39)

Whose broad hips are the abode - thus the yellow garment has imposed its own existence there, thinking "These hips are mine alone, not another's" - this is suggested by the 'in' suffix; on such a yellow garment, with a shining waist-band - meaning the waist-band has made the yellow garment its abode and imposed its own existence above it. Similarly, the forest garland has made the waist-band its abode and imposed its existence above it - how? Humming with bees - meaning the bees have also made the forest garland their abode and imposed their existence above it; thus the Lord has given sovereignty to the bees alone above all - this is the meaning. The instrumentals qualify "making fortunate" from before. With a charming bracelet on the forearm, as it would be, thus with left hand placed on Garuḍa's shoulder.
In another reading, "charming" etc. are adjectives of the hand. With the other right hand twirling a lotus - on the pretext of playfully twirling the lotus, making the heart-lotuses of the sages, though well-established in the taste of Brahman, fickle by the sight of His sweetness, and thereby suggesting playfully to the sages "O sages, how are you now diverting your minds from your firm state in My non-differentiated blissful nature which you have ascertained as supreme? Why don't you remain steady in that alone? Don't abandon your own steadfastness." (40)

Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ

Immediately realizing the transgression, the offense of His own devotees, dear to the noble ones, He went to that place to show the excellence of the Lord's quality of affection for devotees, with Śrī - accompanied by Lakṣmī. Thus it is said "moving His feet worthy to be sought by the great sage paramahamsas". (37)

He describes the Lord seen by the sages. "Him" etc. with five verses. They saw Him, the Lord, and having seen, with what did they bow down - this is the connection of the five verses. How was He? With royal paraphernalia like umbrella, sandals etc. suitable for traveling brought for Him. The fortune of His devotees' samadhi became the object of their eyes. With fans moving on both sides with swan-like beauty, with auspicious wind shaking the white umbrella's strings like moonbeams, from which drops of water fall. (38)

Touching the hearts of the entire group of devotees with full grace, the abode of desirable auspicious qualities, with a particle of affectionate glance due to His graciousness, giving joy. Situated like a crest-jewel of the heavenly worlds, making (Vaikuṇṭha) fortunate. (39)

On His broad hips which are the base, with a shining waistband and forest garland, making (Vaikuṇṭha) fortunate - this connects with the previous. Or "it is fitting" is understood. With bracelets on His beautiful forearms, with hand placed on the shoulder of Vinatā's son (Garuḍa), twirling (a lotus). (40)

Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā

Even when grace is prayed for and acceptance is given, it is appropriate for those overcome with regret to not give directly, or to resist everything with discernment. In this situation, for complete determination, the Lord came, as stated - "Thus at that very time". In this situation, the Lord, having awakened, went to that place - this is the connection. "At that very time" means there is no need for notification. The reason for this is - "the Lord". Then, why did he not take action earlier? To address this doubt, it is said - "lotus-naveled one". He is the creator of the creation, hence lotus-naveled. Therefore, he did not do it earlier - this is the meaning.

There is a doubt here - did the Lord realize the offense of the sages, or of the servants? Since reasoning is possible in both cases. To determine this, it is said - "Having realized the transgression of his own". It was the offense of his own servants, as they committed a transgression against good people. This indicates that theirs was the first offense. In the world too, the one who commits the first offense is punishable. But how is it not their offense, since they entered without being asked? To this it is said - "dear to the noble". He to whom the noble ones, those following the good path and excellent in proper conduct, are dear. Therefore, they are pleasing to the Lord's heart, so their coming is not an offense. Or, dear to the noble ones. Thus too their coming is appropriate.

He went to that place, to justify the actions of both. That the servants turned them away or later brought them in and honored them. It was not proper to allow them to enter again, so he himself went there, rather than summoning them. Since they also had a desire to see his lotus feet, he went there moving just his feet. In this situation, both would feel remorse. The servants' remorse is appropriate, and also the sages', as those great sages who are paramahamsas should seek those two feet. They are paramahamsas and great sages. "Paramahamsas" indicates the essence of dharma, "great sages" indicates excellence of knowledge. Those excellent in both seek the feet of the special Lord, as the meaning of both sections is established, only devotion remains. "Moving" means causing to move. "With Śrī" means accompanied by Lakṣmī. Her coming along is also thus, as by her presence there would be no opportunity. She was later brought outside again, causing remorse to the servants. The sages (felt remorse) due to realizing it was not the right time. Some say it was for Lakṣmī's satisfaction. Sometimes when Lakṣmī becomes proud, to remove that, imagining another world and placing Jaya and Vijaya there as doorkeepers, he himself entered and had them obstruct Lakṣmī. From then on, there is ill-feeling in her mind towards them. Some others say Śeṣa, Lakṣmī and Sudarśana came for work connected to the three births. (37)

The Lord who has come is described in five verses starting with "tam tvāgatam". Previously in the description of Vaikuṇṭha the Lord was not described, so here he is described as the promulgator of the five vidyās. Connected with the action of coming, causing the coming. Having come and stayed, seen, and bowed to - this is the sequence. (1)

Describing him as he was coming - "tam tvāgatam". Him, the Lord. The "tu" indicates he is not like a servant. "āgatam" means he came very quickly, up to being seen. His suitable items for going like sandals etc. were held back by his own male attendants. Since those two had fallen at his feet, only those sages saw him. Though they had seen him thus in their hearts before, now they saw him with their physical eyes. For he, though normally not an object of sight, became an object of sight by his own will. Their recognition is stated - "svamādhisvabhāgyam". That which attains one's own samādhi, or the fortune of samādhi. Sometimes such a form of the Lord appears in samādhi, then it is the fortune of samādhi. Thus though difficult to attain even in samādhi, now he became an object of physical sight - their fortune.

To remove fatigue from coming, he is described with an umbrella and chowries. Those whose splendor is like that of swans. Both white chowries with jeweled handles appear bent forward like bent tails. The auspicious breeze from those two fans, causing the white umbrella to flutter - that is the moon dripping nectar, its filaments are strings of pearls tied all around like moonbeams with drops of nectar. The pearls on it, moved by the breeze, become like fine water droplets. Droplets means small particles. Since they touch the Lord slightly due to the breeze, they are like water droplets. The word "water" here indicates coolness. Or it became like water because droplets everywhere became full of much water. The word "filament" indicates fragrance. Gentleness and coolness are clear. Being moon-like, it removes heat. Being water-like, it also (removes) thirst. Being an umbrella, it provides shade. Being swan-like, it causes playfulness. "Auspicious breeze" indicates a breeze possessing all excellent qualities. Therefore it is said to be connected to the fans, otherwise the great element air would be manifest by fanning. And that is accompanied by qualities like time etc., so is not naturally cool. (38)

Having described him coming thus, he describes the reason for his arrival -- kṛtsnaprasādasumukham. The Lord's residence in Vaikuṇṭha, the creation of Vaikuṇṭha, and his coming to places of dispute are all for the benefit of everyone. If there were no Vaikuṇṭha in the universe, where would Brahmā and others go to report their tasks? Or if the Lord did not reside there, how would he descend when a task is reported? Or if the Lord did not come there, how would all issues be resolved? Therefore, his face is pleasant for the sake of granting grace to all who exist in the entire universe. By this, the Lord's arrival is not harmful to anyone, including the sages Jaya and Vijaya. All these are adjectives for aṅgam (body). Spṛhaṇīyadhāma - one whose abode or radiance is desirable. The light of lamps etc. is not desirable to all, nor is it always desirable as it is a form of bliss. The word dhāma indicates it produces bliss through its radiance. This shows it is a cause of grace for all even without consideration of ultimate results. Moreover, snehāvalokakālyā hṛdi saṃspṛśantam - setting aside giving fruits in the future, even now with his loving glance, the Lord enters the heart with just a part of that glance infused with emotion. Or touching the heart completely along with his portion. This indicates the removal of suffering and generation of knowledge in everyone's heart. Thus with these three adjectives, it is said the Lord's body gives all happiness externally and internally through its effects.

Having thus described the qualities of just the body, he states the purpose of the ornaments - śyāme pṛthau. On the broad, dark chest, like a gold line on a black stone, making Vaikuṇṭha auspicious with Lakṣmī in the form of the Śrīvatsa mark. Ātmadhiṣṇyam means his own abode. The Lord bears the Śrīvatsa mark as his unique form for the beauty of Vaikuṇṭha; otherwise why would he take such a form? The beauty of the entire universe is heaven, its crest jewel is Vaikuṇṭha, and its beauty is Lakṣmī residing on the chest. This shows the Lord's beauty is not like worldly beauty of places etc., but everything becomes beautiful because of the Lord. To the question of how it creates the beauty of Vaikuṇṭha, he says bhātmadhiṣṇyam. The word iva indicates this is not the only purpose, but there are others as well. There is no beauty without Śrī (Lakṣmī). And since she is fickle, for her enjoyment the Lord's form is dark and romantic, thick for embracing, and his chest is made her seat for her own bliss. Indeed all happiness is in the heart, and everything exists in the Lord's heart, so he generates happiness for all. This too is just a saying, but in reality bliss manifests in the universe in the form of the Lord, by which all are made happy. Thus the purpose of the Śrīvatsa mark is stated. (39)

He states the purpose of the yellow garment etc. - pītāṃśuka. One who has a yellow garment, on such a thick-hipped waist region, with the shining waist-band above the yellow garment, and with the forest garland specially resounding with bees, making his abode auspicious - this is the connection. Ātmadhiṣṇyam means the universe which is the abode of the Supreme Self. The yellow garment is the Veda, spread on the ground it purifies the heart etc. through sacrifices and makes it the abode of the self or makes the inner faculties etc. the abode. The hips are the regions near the Himalayas etc., which are the fields of action producing all fruits as they are karmic regions. If the Lord establishes the yellow garment in his cosmic form, only then does the Veda flourish here, and only then does the Lord's abode become everyone's heart. There, the shining waist-band is the golden cord in the form of the meaning of the Upaniṣads, by which the hearts of the great ones especially become his abode. "Shining" indicates it is accompanied by yoga etc. If such knowledge of Brahman did not exist, the Lord would not reside anywhere. And with the forest garland in the form of glorification of the Lord's qualities. The bees are the immortal devotees of the Lord endowed with the six qualities, who are speakers of his qualities. Without proper glorification of the Lord's qualities, he does not reside in the heart. Thus at the root, by wearing the yellow garment, Śrīdāma garland and forest garland, the three paths are well-established on earth. The "and" indicates also by the Lord's grace in the form of the sacred thread etc.

Having thus stated the purpose of these three, he states the purpose of the three bangles etc. - valguprakoṣṭhe valayo yasya. The Lord's four arms are in the form of the four goals of human life, the actions there are the achievers of those goals in the form of hands, their beauty is in the knowledge of the Lord's four forms. The bangles are in the form of that knowledge. If they are not established there, then no human goal would be accomplished. So the purpose of the bangles is for accomplishing the human goals. Garuḍa is indeed time personified, he is restrained by the Lord's valor, otherwise he would devour even the devotees. Specially bowed is the Lord's Maya, whose son Garuḍa is time. She is called faith in Vaiṣṇava texts. On his shoulder, or in the unseen flow of living beings, his hand is placed. By saying "with the other", it shows one activity is for the sake of devotees, and another is for deluding the worlds. Thus he says - itareṇa dhunānam abjam. By saying "with the other" it is indicated that he especially deludes only those without connection to the Lord. Abja is the lotus in the form of the universe, or he shakes the play-lotus which is the meaning of the word Bhagavān for others. (40)

Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ

In evaṃ tad, the view stated with lakṣmyā etc. is of other commentators, not of Śrīdhara, as should be understood. This is because in Śrīdhara's commentary it says "to fill even the desireless with glories and make them forgive." (37)

In taṃ tv, in the verse. Hetukam has ka in the sense of sva. (38)

In kṛtsna, in the view of it being an adjective of aṅga, the masculine gender in saṃspṛśantam etc. is archaic usage. Or the word aṅga may be understood as both masculine and neuter like the word prema etc. Upayogam means the purpose of displaying. Similarly later words like viniyoga etc. should be understood. (39)

Śrī Giridhara-kṛtā Bāla Prabodhinī

In this way, as previously described, the Lord, accompanied by Śrī (Lakṣmī), immediately understanding and knowing the constant transgression of His own servants and the offense of the sages like Sanaka, went to the place where the doorkeepers and Sanaka and others were standing. Now, in response to the question of why He Himself went there, it is said, with the intention of resolving the situation for all the doorkeepers and Sanaka and others, due to His being the father of all: Aravindanābha (lotus-naveled), He whose navel contains the lotus of the three worlds. In response to how going there would resolve the situation for Sanaka and others, it is said: Paramahaṃsa (supreme swan). Moving His feet, which are sought after by the great sages like Sanaka who are paramahaṃsas, He went quickly on foot, as if to show and pacify the anger caused by the obstruction to seeing His feet. In response to how His feet are sought after by them, it is said: Āryahṛdya (dear to the noble), because He is pleasing to the hearts of those noble ones. (37)

The text describes the arrival of the Lord: Those sages saw Him, the Lord, who had arrived. This is the verb form up to the fifth. His own servants had brought and presented Him with the appropriate travel accessories like umbrella, chowrie, fan, sandals, etc., which had been obstructed on the way. The object of their meditation fortune, now the object of their eyes. The white umbrella, like the moon, with its pearl fringes dripping water droplets, waving with the auspicious cool, gentle, fragrant breeze of the swan-like beautiful pair of chowries. (38)

Gracious-faced in showing favor to the entire group of doorkeeper sages. An abode of desirable qualities like beauty and gentleness. Touching, entering the heart with a ray of His loving glance. Adorned on His broad, wide chest by Śrī (Lakṣmī), like the crest-jewel of heaven, meaning the celestial realm up to Satyaloka. Beautifying His own abode, Vaikuṇṭha. (39)

On His broad hips, shining in yellow garments, adorned with a tinkling waist-chain and a forest garland humming with bees. With beautiful bracelets on His graceful forearms. With His left hand placed on the shoulder of Vinatā's son (Garuḍa), and with the other right hand playfully twirling a lotus with its stem. If the reading is "vinyasya", then the adjectives like "valgu" etc. apply to the hand. (40)

Hindī Anuvāda

When the Lord Kamalanābha, the treasure of the hearts of saints, came to know that His doorkeepers had disrespected the sages Sanaka and others, He, along with Lakṣmī, reached there Himself, walking with those very holy feet which even the paramahaṃsa sages keep searching for but do not easily find. (37)

Sanaka and others saw that the Lord of Vaikuṇṭha, the object of their meditation, had Himself appeared before their eyes, accompanied by attendants carrying umbrella, chowrie, etc. Two white chowries like the wings of royal swans were being waved on both sides of the Lord. Their cool breeze was making the pearl fringes on His white umbrella sway, looking as if moonbeams were showering drops of nectar. (38)

The Lord is the abode of all good qualities. Looking at His gentle facial expression, it seemed as if He was constantly showering the nectar of grace on everyone. He was touching the hearts of devotees with His loving glance. On His broad, dark chest, Lakṣmī was resplendent like a golden line, as if adorning Vaikuṇṭha, the crest-jewel of all divine realms. (39)

On His broad hips adorned with yellow garments, a shimmering waist-chain was visible, and around His neck was a forest garland humming with bees. He was wearing beautiful bangles on His wrists, and with one hand placed on Garuḍa's shoulder, He was twirling a lotus flower with the other. (40)