Text 41: His countenance was distinguished by cheeks that enhanced the beauty of His alligator-shaped pendants, which outshone lightning. His nose was prominent, and His head was covered with a gem-studded crown. A charming necklace hung between His stout arms, and His neck was adorned with the gem known by the name Kaustubha.
Text 42: The exquisite beauty of Nārāyaṇa, being many times magnified by the intelligence of His devotees, was so attractive that it defeated the pride of the goddess of fortune in being the most beautiful. My dear demigods, the Lord who thus manifested Himself is worshipable by me, by Lord Śiva and by all of you. The sages regarded Him with unsated eyes and joyously bowed their heads at His lotus feet.
Text 43: When the breeze carrying the aroma of tulasī leaves from the toes of the lotus feet of the Personality of Godhead entered the nostrils of those sages, they experienced a change both in body and in mind, even though they were attached to the impersonal Brahman understanding.
Text 44: The Lord’s beautiful face appeared to them like the inside of a blue lotus, and the Lord’s smile appeared to be a blossoming jasmine flower. After seeing the face of the Lord, the sages were fully satisfied, and when they wanted to see Him further, they looked upon the nails of His lotus feet, which resembled rubies. Thus they viewed the Lord’s transcendental body again and again, and so they finally achieved meditation on the Lord’s personal feature.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
The earrings shaped like makara (sea monsters) adorned with flashes of lightning on his cheeks, and his prominent nose and face, with a jeweled crown, and the group of six arms in the middle of which is situated the captivating and delightful necklace resting on his neck. (40)
Moreover, Indirā's (Lakṣmī's) smile, as if saying "I alone am the abode of all beauty", has been created in the Lord's beauty for his devotees' contemplation. The meaning is that this was imagined in their minds by the servants. Why? Because it is endowed with great elegance and beauty. Furthermore, they beheld the form that assumes a body for the sake of me, the Lord of existence, and for you. And with what did they bow their heads in joy? With eyes especially satisfied. (42)
He speaks of the superiority of the joy of devotion over the bliss of the Self: The breeze mixed with the pollen of the tulasī associated with the filaments of his lotus feet, entering through the nostrils, causes agitation in the minds and horripilation on the bodies of even those who enjoy the bliss of Brahman. (43)
He describes the bewilderment caused by joy in two verses: They indeed (saw) his face like the interior of a blue lotus. A metaphor comparing it to a blue lotus. With beautiful red lips shining like kunda flowers. Looking upward with their desires fulfilled, and then looking down again at his toenails which are like red gems, they gazed again and again in this way, and afterwards meditated, being unable to grasp all his bodily beauty at once. (44)
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
He explains the meaning formed by the prefix in "viharate" due to the absence of the meaning of attractiveness in the root: Or, due to the multiple meanings of roots, "hṛ" also exists in the sense of moving. Or, "taking away" means stealing the minds of sages, and therefore entering the space between the arms out of fear caused by theft. The word "kandhara" here denotes the chest, as it also indirectly supports the head. Or, it means hanging down to the chest from the neck via a gold thread. (41)
The context is that her proud smile was manifested by obtaining a lover endowed with supreme beauty and other qualities. Or, it means that even though worshipped by Brahmā and others, I have become secondary and subordinate to him in beauty, qualities and sweetness in all respects. For this reason. And the "ca" implies that due to love, Lakṣmī's excellent smile (expresses) "I am fortunate to have such a beloved" - joy arising from bliss. "Assuming a body" means adorning it with suitable clothes, ornaments etc., not disfiguring a beautiful body with ashes etc. like Śiva. The use of words like "worship" is seen even for adorning one's own body. As stated in palmistry texts: "Little worship of the feet".
But this is done through thousands of servants, hence he says: Created by the intellect of his own servants skilled in various permanent and temporary clothes and other decorations. Elegance and beauty are defined as: "The proper arrangement of limbs and other parts, with good joints and connections, is called beauty here." Again, how is the body? Worthy of worship for Bhava (Śiva), for you all, and for me. The root "mah" means "to worship". To be worshipped with fragrances, flowers etc. through meditation even in other places, not to be personally served in Vaikuṇṭha like them. Having seen such a form, they bowed with their heads. "Ka" means head according to Viśva. In Svāmī's commentary, the sense is: It was considered. He raises a doubt about the reason for this: "Why?" He states another reason for accepting such a form: "Furthermore". The meaning is that he assumed a form just for our meditation. (42)
Moreover, those divine charms immersed them in supreme wonder even beyond the bliss of Brahman - what more can be said? Even the breeze associated with an object related to just one of his limbs conquered them by displacing them from their established state and agitating them, as he says in "tasya" etc. The tulasī mixed with the white-reddish filaments of his lotus feet. But Gosvāmī says the lotus filaments and tulasī should be understood as being in the forest garland then. The breeze associated with their fragrance entered their inner minds, as if to establish its authority there. If it is argued that entering another's inner chambers without permission is suddenly improper, like for Sanaka and the others, he states the justification for it: "through its own passage". The nostril is indeed the passage for air - whose permission should it take to enter there? What did it do after entering? It says: "of the mind and body". First forcefully making the mind fluctuate blissfully, it agitated it. Then it also made the body tremble with horripilation, sweat etc. In the world too, one desiring authority in foreign lands first binds and agitates the local ruler, then tramples that land with his army. If it is argued how can the minds of those enjoying Brahman's bliss, which are made of that bliss, be made into the Lord's bliss, he says: "Even of those attached to the Imperishable". The meaning is that it is stronger due to the superiority of the sweetness of his face. (43)
Those sages, in the very beautiful - extremely beautiful. Cakravartī however (says): Thus, with their vital airs purified by the tulasī fragrance, and their senses dependent on the vital airs, having first gained the ability to grasp his beauty with their eyes, and the beauty having endless variety in each limb, in their eagerness to grasp it all at once, he describes the overwhelming joy that rushed in: "te vai" etc. Indeed, definitely seeing the interior, the part without the outer rough petals, experiencing it as having superior sweetness, and even there "more beautiful" - the meaning is that the sweetness of the lower lip is superior, and above that the sweetness of smiles and laughter is most superior. "With desires fulfilled" means having obtained the fruits of the blessings previously given by their father Brahmā and brother Nārada for the sake of devotion. Having grasped just a little of the sweetness of his face while wondering "Oh, how sweet are his feet!", unsatisfied, their gaze was drawn to the sweetness of his feet, as he says in "punar" etc. His toenails are like red gems, gazing at their resting place, the pair of feet which are like ministers, looking down again slightly, they meditated, looking at his face again, gazing again and again in this way. The meaning is that they were unable to grasp all his bodily beauty at once. Amara (lexicographer) states: "Contemplation is thorough examination, viewing, looking, seeing." (44)
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
Superior to the bliss of brahman (svarūpānanda), with its kesara-like white-reddish lustrous nails, through its own opening, due to the word "sva" referring to the subject in the sentence, through the opening of vāyu, the nostril, if without permission Sanaka and others entered the supreme abode Vaikuṇṭha, then whose permission would vāyu take to enter its own opening - this is the meaning. Previously their minds contained the kingdom of brahman, but now to remove that kingdom, vāyu entered through its opening and thoroughly agitated them with armies of joyful tears, horripilation, etc. - this is the meaning. And if vāyu has such capability, how much more so for the limbs and sub-limbs, as inferred by the a fortiori argument. (43)
Abhūtopamā means: The bud of a blue lotus is usually yellow, but if somehow it were also blue, then the face is compared to that - this is an upamita compound. In the mayūravyaṃsaka view, if the bud is primary, then qualifiers like "more beautiful" etc. would be impossible there, this should be understood. The reason for repeated viewing is "simultaneous loveliness" - the bud is the inner part without the outer petal covering. (44)
Śrīmad Vīrarāghava Vyākhyā
Surpassing lightning, adorned with makara-shaped earrings, with raised nose and face, wearing a jeweled crown, arms like pillars, adorned with an excellent pearl necklace on the neck, and marked by the Kaustubha gem. (41)
Moreover, Indirā's (Lakṣmī's) amazement at "I am the supreme repository of beauty" is contained within the Lord's divine form. Created in the minds of his devotees, thinking "How exceedingly beautiful for me, for Brahmā, for Rudra, for you deities to worship." O deities! Seeing him, the sages whose eyes were unsatiated, with what heads did they joyfully bow? (42)
The wind carrying the pollen of tulasī mixed with the filaments of that lotus-eyed Lord's lotus feet, entering through its opening (the nostrils), agitated the minds and bodies of those sages whose minds were undisturbed even while contemplating the Imperishable. (43)
Those sages, looking upward at his face like the bud of a dark lotus, with a smile beautiful like red kunda flowers on the lovely red lower lip, their wishes fulfilled, again looking at his feet with nails like red gems, absorbed in simultaneously grasping the loveliness of all his limbs, afterwards meditated. (44)
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
Surpassing lightning with qualities like brilliance, adorned with makara-shaped lightning-flashing earrings on the cheeks suitable for ornaments, with raised nose and face, wearing a crown with excellent gems, arms like pillars, adorned with an excellent pearl necklace hanging on the neck, and the Kaustubha gem - they saw the Lord thus qualified, this connects with the previous. (41)
The devotional ecstasy concealed within after seeing the Lord also manifested externally, as expressed by "atra". Those sages, seeing Hari's body, with unsatiated eyes not attaining enough, with what heads did they bow, falling to the ground like unsupported sticks? There is not even the slightest difference between the body and the embodied, so "tasya" is not stated as the subject. He qualifies that body: "atra" - the word "ca" means "api". Just as Indirā (Lakṣmī) worshipped by Brahmā and others also arose here at this time, or as conceived here in the form qualified by limbs from head to toe, "This conceived by me is definite, nothing beyond this," yet created in the minds of his devotees, remembered. Some say "A person the size of a span dwelling in the space of one's heart" etc.
Non-existent creation and existent memory are both called creation. For those previously established, it is memory.
Thus the word "creation" meaning "remembering" is established. Created by devotees' minds, not actually done, as excess or deficiency in what is done is possible - with this idea he says "bahu". As stated "bahu means abundant or many", filled with infinite beauty and other qualities. Also not created by māyā, so he says "mahyam". Shown to me, or for me. (42)
He says this is not created by māyā because it produces real effects: "tasya". Entering through its own opening, the nostril, the gentle breeze mixed with the honey of tulasī connected with the filaments like stamens of Hari's lotus feet, produced some agitation in the minds and bodies of those Sanaka and others. He explains why agitation arose even though it should not have: "akṣarajuṣām". Even for renunciates who serve the Imperishable with qualities like detachment, though new agitation should not arise, to show the greatness of tulasī offered to Hari's feet, the falling of tears of joy from mental expansion and then horripilation from agitation is indicated. From the root "kṣubh" meaning "to be agitated". (43)
According to the rule that mental movement leads to sensory movement, which in turn leads to bodily movement, this also suggests some kind of agitation. They or this. The one who is always directly perceived in one's own heart is indeed this one, therefore "of this" is from the root "pibandha" (to bind). The face, which is bound, closed like a bud, is called "asita-padma-kośa" (blue lotus bud), otherwise "sita" means white and "asita" means black. The darkness of the face due to unwillingness to give a curse is inappropriate, as consent to the curse is understood later. Or, since the eyes are lotus-colored, it is appropriate - having looked up at the face, which is like a blue lotus bud, due to Hari's own small stature and tall stature, they saw the upturned face. Having obtained blessings from seeing the primary face among the Lord's limbs, having attained an abundance of merit, with a more beautiful lower lip, and a smile white like jasmine, they then, after seeing the face again, looked at the pair of feet which are the abode of the red jewel-like nails. Starting from the face and ending with the feet, they gazed intently at the whole body. This is the syntactical connection. And they meditated on it in their hearts. Or, seeing the external form identical with the one residing in the heart, this is the meaning. (44)
Śrīmajjīvagosvāmikṛtaḥ kramasandarbhaḥ (Krama-sandarbha by Śrī Jīva Gosvāmī)
"Like lightning" - captivating the mind. (41) Having thus described the similar nature of the attendants etc., he again speaks of His extreme attractiveness. "Here, conquered" means: Indirā's (Lakṣmī's) pride, which is her smile, is here conquered in the Lord, as contemplated by the minds of His devotees, thinking "By obtaining this supremely beautiful beloved eternally, her pride is always increasingly manifested." The reason for this is that He is endowed with many excellences, possessing infinite essential qualities. Now, how is it possible for such a supremely confidential great treasure, which is the ultimate reality, to be manifest even to Lakṣmī? To this he says: "To me" - accepting the body of you and your devotees, meaning accepting incarnation for your sake. Or, accepting the body means entering it to accomplish various tasks, as in "Some who are exclusively devoted to You constantly see Your greatness, which transcends the three types of limitations, as Your essential nature, though it is concealed even by You through the power of māyā." As stated in śruti: "Devotion alone leads Him, devotion alone reveals Him." In this way, they saw Him and bowed down with their heads, with joy, their eyes unsatiated. The meaning is that while still gazing, they bowed with their heads. (42) "His" - Here "tulasī mixed with lotus filaments" should be explained. The lotus filaments and tulasī should be understood as being in the forest garland at that time. Let it be so - this indicates that not only the Lord's own limbs and ornaments, but even the air associated with them causes agitation. The rest is clear. (43) Looking up at the face like a blue lotus bud, then looking down at the pair of feet, then again and again gazing from the glorious face to the glorious feet - this is the meaning. Afterwards, with startled minds, they closed their eyes in excitement and meditated. The meaning is that they saw the same form internally as well. Or, due to the intensity of devotion, afterwards they saw only the pair of feet - this is the meaning. Amarakośa states: "nirvyarṇa, nidhyāna, darśana, avalokana, īkṣaṇa (are synonyms for seeing)". Kośa means the inner part without the outer petal covering. (44)
Śrīmadviśvanāthacakravartikṛtā sārārthadarśinī (Sārārthadarśinī by Śrī Viśvanātha Cakravartī)
With His own splendor surpassing lightning, wearing makara-shaped earrings worthy of adorning His cheeks, with an elevated face, with His arms entering the space between His shoulders, stealing the minds of the sages, and thus as if entering the arm-cavity out of fear of being caught for theft - this is the meaning. Here the word "kandhara" denotes the chest, referring to the invaluable necklace worn for others' sake. Or, the kaustubha gem hanging from the neck to the chest by a golden thread - the connection is as before. (41) Furthermore, Indirā's (Lakṣmī's) proud smile, thinking "I alone am the repository of all beauty," here in the Lord's beauty has set (upasṛṣṭam), i.e. disappeared - thus His own devotees' minds have conceived, i.e. the servants have thus speculated in their minds. The sandarbha states: "By obtaining such a beloved endowed with supreme beauty and other qualities, her proud smile has been increasingly manifested." Or, "here conquered (upasṛṣṭam)" means made secondary or subordinate by the Lord, who is superior in all respects of form and qualities, though worshipable even by Brahmā and others. For this reason, and also out of love, Indirā's excellent smile, arising from the joy of thinking "How fortunate am I to have such a beloved," adorns His body with suitable clothes, ornaments, etc., not disfiguring the beautiful body with ashes etc. like Śambhu. The use of words like pūjā is seen even for adorning one's own body, as in palmistry texts: "A little worship of the feet." And this is done through thousands of attendants. Thus it says: Created by the subtle intelligence of His own attendants, which produces extraordinary varieties of eternal and temporary clothes and ornaments. Again, how is the body? Worshipable (mahyam) for Bhava (Śiva), for you all, and for us, through fragrant flowers etc., by meditation, in other places, but not directly serviceable in Vaikuṇṭha like for them - this is the meaning. This is the form of the 10th class root "maha" meaning "to worship". Seeing Him thus, they then especially gazed at Him, and with unsatisfied eyes, bowed down with their heads. (42) What need to speak of how those sweetnesses of the Lord's body immersed them, giving supreme wonder even beyond brahmananda? Even the breeze associated with just one of His limbs conquered them, displacing them from their steadiness and agitating them, as it says: "His" - The breeze associated with the nectar of tulasī mixed with the white-reddish splendor of the nail-filaments of His lotus feet, entered their inner hearts as if to establish its authority there. If one objects that entering another's inner chambers without permission is suddenly improper, as for the Sanaka sages, the justified reason is given: Through its own passage, the nostril - indeed the nostril is the passage for air, so whose permission should it seek to enter there? Having gone there, what did it do? It says it caused agitation of the mind and body. First forcefully tossing and agitating the mind with joy, then the body also with trembling, horripilation, sweating, etc. In the world, even a noble person desiring authority in another's domain first binds and agitates that domain's ruler, then makes that domain trampled by his own army. If one objects how the mind of those enjoying brahmananda, which is made of brahmananda, can be made of the nature of the Lord's bliss, it says: "Even of those enjoying the Absolute." This indicates its superior strength due to the abundance of sweetness. (43)
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
"Like lightning" - captivating the mind. (41) Having thus described the similar nature of the attendants etc., he again speaks of His extreme attractiveness. "Here, conquered" means: Indirā's (Lakṣmī's) pride, which is her smile, is here conquered in the Lord, as contemplated by the minds of His devotees, thinking "By obtaining this supremely beautiful beloved eternally, her pride is always increasingly manifested." The reason for this is that He is endowed with many excellences, possessing infinite essential qualities. Now, how is it possible for such a supremely confidential great treasure, which is the ultimate reality, to be manifest even to Lakṣmī? To this he says: "To me" - accepting the body of you and your devotees, meaning accepting incarnation for your sake. Or, accepting the body means entering it to accomplish various tasks, as in "Some who are exclusively devoted to You constantly see Your greatness, which transcends the three types of limitations, as Your essential nature, though it is concealed even by You through the power of māyā." As stated in śruti: "Devotion alone leads Him, devotion alone reveals Him." In this way, they saw Him and bowed down with their heads, with joy, their eyes unsatiated. The meaning is that while still gazing, they bowed with their heads. (42) "His" - Here "tulasī mixed with lotus filaments" should be explained. The lotus filaments and tulasī should be understood as being in the forest garland at that time. Let it be so - this indicates that not only the Lord's own limbs and ornaments, but even the air associated with them causes agitation. The rest is clear. (43) Looking up at the face like a blue lotus bud, then looking down at the pair of feet, then again and again gazing from the glorious face to the glorious feet - this is the meaning. Afterwards, with startled minds, they closed their eyes in excitement and meditated. The meaning is that they saw the same form internally as well. Or, due to the intensity of devotion, afterwards they saw only the pair of feet - this is the meaning. Amarakośa states: "nirvyarṇa, nidhyāna, darśana, avalokana, īkṣaṇa (are synonyms for seeing)". Kośa means the inner part without the outer petal covering. (44)
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
With His own splendor surpassing lightning, wearing makara-shaped earrings worthy of adorning His cheeks, with an elevated face, with His arms entering the space between His shoulders, stealing the minds of the sages, and thus as if entering the arm-cavity out of fear of being caught for theft - this is the meaning. Here the word "kandhara" denotes the chest, referring to the invaluable necklace worn for others' sake. Or, the kaustubha gem hanging from the neck to the chest by a golden thread - the connection is as before. (41) Furthermore, Indirā's (Lakṣmī's) proud smile, thinking "I alone am the repository of all beauty," here in the Lord's beauty has set (upasṛṣṭam), i.e. disappeared - thus His own devotees' minds have conceived, i.e. the servants have thus speculated in their minds. The sandarbha states: "By obtaining such a beloved endowed with supreme beauty and other qualities, her proud smile has been increasingly manifested." Or, "here conquered (upasṛṣṭam)" means made secondary or subordinate by the Lord, who is superior in all respects of form and qualities, though worshipable even by Brahmā and others. For this reason, and also out of love, Indirā's excellent smile, arising from the joy of thinking "How fortunate am I to have such a beloved," adorns His body with suitable clothes, ornaments, etc., not disfiguring the beautiful body with ashes etc. like Śambhu. The use of words like pūjā is seen even for adorning one's own body, as in palmistry texts: "A little worship of the feet." And this is done through thousands of attendants. Thus it says: Created by the subtle intelligence of His own attendants, which produces extraordinary varieties of eternal and temporary clothes and ornaments. Again, how is the body? Worshipable (mahyam) for Bhava (Śiva), for you all, and for us, through fragrant flowers etc., by meditation, in other places, but not directly serviceable in Vaikuṇṭha like for them - this is the meaning. This is the form of the 10th class root "maha" meaning "to worship". Seeing Him thus, they then especially gazed at Him, and with unsatisfied eyes, bowed down with their heads. (42) What need to speak of how those sweetnesses of the Lord's body immersed them, giving supreme wonder even beyond brahmananda? Even the breeze associated with just one of His limbs conquered them, displacing them from their steadiness and agitating them, as it says: "His" - The breeze associated with the nectar of tulasī mixed with the white-reddish splendor of the nail-filaments of His lotus feet, entered their inner hearts as if to establish its authority there. If one objects that entering another's inner chambers without permission is suddenly improper, as for the Sanaka sages, the justified reason is given: Through its own passage, the nostril - indeed the nostril is the passage for air, so whose permission should it seek to enter there? Having gone there, what did it do? It says it caused agitation of the mind and body. First forcefully tossing and agitating the mind with joy, then the body also with trembling, horripilation, sweating, etc. In the world, even a noble person desiring authority in another's domain first binds and agitates that domain's ruler, then makes that domain trampled by his own army. If one objects how the mind of those enjoying brahmananda, which is made of brahmananda, can be made of the nature of the Lord's bliss, it says: "Even of those enjoying the Absolute." This indicates its superior strength due to the abundance of sweetness. (43)
Thus, with the fragrance of tulasī (holy basil), their prāṇa (life force) and senses were purified. Since the senses depend on prāṇa, they first gained the ability to perceive the beauty of form with their eyes. Due to the infinite variety in the individual parts of that beauty of form, when desiring to grasp it all at once, they were overcome by the rush of emotions and bliss. They indeed [saw] the face, which is certainly like the inner part of a blue lotus, free from outer rough petals. Gazing upon it and savoring its supreme sweetness, [they saw] the even more beautiful sweetness of the lips above it, and the most excellent sweetness of the smile above that. "Having received blessings" means they attained the fruits of the blessings previously given by their father Brahmā and brother Nārada for the sake of devotion. Wondering "Oh, how beautiful are the feet!", they barely glimpsed the sweetness of the face before fixing their gaze on the sweetness of the feet, as stated: "Again" they looked down at the pair of feet which are the abode of the ruby-like toenails, gazing slightly and meditating, then looking at the face again, and so on repeatedly. The Amarakośa states: "Contemplation is intense gazing, seeing, and looking." Śrī Svāmī Caraṇa says they meditated afterwards, being unable to grasp the beauty of all the limbs simultaneously. Thus, by the phrases "having received blessings" here and "colored by their father" later, it is well-known that Sanaka and the others attained devotion by the Lord's grace alone, and experienced His sweetness through that devotion alone, as per the maxim "designations are made according to predominance" since the Lord's grace is most abundant even in the arising of their devotion which follows the grace shown to devotees. (44)
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
[They saw Him] whose face is adorned with makara-shaped earrings that outshine lightning with their radiance, befitting His cheeks, with an elevated nose; who wears a jeweled crown; whose neck is graced by an excellent necklace situated amidst His mighty arms, along with the Kaustubha gem. (41)
They perceived in their minds that the smile and beauty of Indirā (Lakṣmī) was submerged in the Lord's beauty. For His body, endowed with infinite excellence, manifests a form for me, for Śiva, and for you gods. Seeing this, whose eyes were not fully satisfied? With what heads did they not bow in joy? (42)
Even for those devoted to the bliss of the formless Absolute, when the breeze mixed with the pollen of tulasī and the filaments of His lotus feet - which are part of His divine form - entered through their nostrils, it agitated their mind and body, causing ecstasy and horripilation. (43)
Then the sages, repeatedly gazing upon and meditating in their hearts on the Lord possessing unsurpassed beauty of face and other features, praised Him, as stated in two verses: They, having obtained their desires, looked upward at His face which is like the inner part of a blue lotus, with lips more beautiful than bimba fruit and a bright smile like kunda flowers. Then looking again at His pair of feet which are the abode of the jewel-like toenails, they meditated. (44)
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
The purpose of the earrings and other three ornaments is explained: "Outshining lightning" - The pair of makara-shaped earrings that outshine [lightning], the cheeks worthy of their adornment, and the elevated nose; the face possessing these. And He whose crown is jeweled. The head is described in two ways - round and like a sheath. The Sāṅkhya and Yoga are the earrings, death/lightning and the two cheeks are love and surrender. Sāṅkhya and Yoga are their limbs, useful for detachment and remembrance of God. If they ward off death, only then are they useful in this scripture. For the makara, a water creature, devours the material body etc., just as Sāṅkhya and Yoga devour ego and body. The cheeks are suitable for one whose form is adorned by them and is supernatural. Such devotion and surrender arise. Since the nose represents freedom from all faults, when it is elevated the path of devotion is beautified. Upaniṣadic knowledge is the head, either to be attained or the supreme abode. That too is adorned with a jeweled crown, the jewels being devotees going to God's abode. If they did not go there, Satyaloka would have no beauty. So He places the jeweled crown on His head, establishing the devotees there.
The purpose of the necklace is stated: "Amidst His mighty arms, an excellent necklace" - The four mighty arms form a group, in the midst of which is the captivating, excellent necklace. Or "captivating" means stealing the beauty of the three worlds, with the instrumental case used for a secondary meaning. The pearl necklace means all the liberated souls are the necklace. For they steal away their own group, and their collection is the necklace. They are most excellent in this universe. Their value equals half of Brahmā's lifespan. Those who have accumulated merit from the beginning to the end of Brahmā's life in another universe are most excellent. If read as "parārthya", it means they steal half of the lifespan in this very universe as explained before, so they are "parārdhārthas" and they are the necklace. They are protected by the Lord with great effort, surrounded by the mighty arms. They are placed in the middle to ward off irremediable faults. The fault is being like a stick, for striking those who come as obstacles, not just for protection.
After explaining the necklace, the purpose of the Kaustubha gem is stated: The neck (kandhara) supports (dhārayati) the head (ka), and gives comfort. It is also marked by the Kaustubha gem. Those devotees of the Lord who shine on earth through praise, and the liberated souls, are its essence. Their group is the Kaustubha. They are employed in supporting bliss. If the Lord did not wear the Kaustubha, the devotees would not have the bliss of Brahman. The "and" implies other neck ornaments like the essence of the gopikās. From the "and" in its proper place, the Kaustubha's location on the chest is also understood. Then the world-illuminating nature of the gopikās and other devotees is established. (41)
Thus, having explained the application of ornaments and other things, he now describes the application of the magnificence of bodily beauty - atropasṛṣṭam iti. Indirā's smiling pride in her beauty is applied here, like a calf sent forth to drink milk, for the purpose of obtaining a small portion of the Lord's beauty. Iti indicates completion, and he also shows it with his hand. The beauty of the three worlds is also applied here, and from the word ca, even that which is beyond the universe. And that which is specially created by the devotees' resolute intellect through meditation etc. The pride born of beauty is also applied. Beauty itself is applied, or pride; it will attain even greater excellence from that. Those who attribute pride to Lakṣmī in relation to the Lord are only describing a fault of Lakṣmī and should be disregarded. Even if suspected, how could devotees conceive of it in this way? This application of the manifestation of the Lord's beauty is clearly stated. He describes the application of the special configuration - bahusauṣṭhavāḍhyam iti. Sauṣṭhava is the arrangement of limbs. That sauṣṭhava exists in lotuses etc. created by Brahmā. As far as Brahmā knows, that is the extent of his sauṣṭhava. This form is rich with even more, abundant sauṣṭhava. Such sauṣṭhava is complete. This indicates that in this universe there are many divine objects belonging to the Lord beyond what Brahmā created, otherwise such sauṣṭhava would not be manifest in the original. The use of created objects extends this far, so it is not described further. To proclaim its fundamentality, he states its greatness - mahyaṃ bhavasya bhavatāṃ ca bhajantam iti. Mahyam is in the dative case with the sense of the genitive, proclaiming the divine form as its own fruit. It is the limb to be worshipped by all - those of rajasic, tamasic and sattvic natures, divided into adhidaivika and other categories. Instead of saying bhajanīyam, he says bhajantam to indicate fruitful worship, as per the statement "In whatever way they approach Me". The reading bhajanīyam is clear. By manifesting the form to be worshipped by all, all atheistic views are refuted, otherwise how could it be worshipped by those who have attained great fruits? These objects are not useful for liberation, so how could it be worshipped by qualified persons? The description in creation would be contradicted, and the eternal worship of the Lord by Brahmā and others; therefore the Lord's manifestation indicates worship of the Lord by all, for the purpose of refuting other views. Thus it is said "seeing this, they bowed down" - seeing the Lord, Sanaka and the others realized His true nature. All special qualities flashed in their vision, so they bowed down. He prevents the fault obtained in bowing - navitṛptadṛśa iti. Their eyes were not especially satisfied. Since bowing obstructs vision, it would indicate they had no taste for external things, so to prevent that he says navitṛptadṛśa. Even so, the fruit is superior to the means, so how did they bow down abandoning the vision? To this he says - mude iti. By a single glance, full bliss was immersed like a pot in the Ganges, so they bowed with joy. They were made to bow by joy itself, fallen at the feet of complete bliss. Thus their vision was not satisfied, refuting their insignificance. With what heads? Bowing with the head indicates brahmanhood for knowers of Brahman. (42)
Thus when this is done, the Lord's qualities enter, so to indicate this he says the Lord's qualities entered them - tasyāravindanayanasya iti. The wind connected to the Lord's feet agitated their minds and bodies, which is improper since they are worshippers of the Imperishable. As worshippers of the Self in the form of Brahman, they are free from identification with body, senses, mind. So they have no agitation anywhere. They have no taste of devotion at all. Yet due to the Lord's proximity, just as the Lord's qualities remove great faults, they also produce excellence. The impressions producing excellence in them are described - tasyāravindanayanasya iti. He is indeed famous for making all His desired devotees, so these too are desired by the Lord. This indicates they were made devotees by His will alone. Moreover, aravindanayanasya iti - they were refined by the mere glance of the lotus-eyed one. Araviṃ dyati means it refutes what is different from the sun, so it removes qualities contrary to Him in them as well. The eye is that which causes attainment, being of the nature of attaining. So obstructing qualities were removed by the glance, and facilitating ones established. Moreover, padāravinde iti - the touch of His feet occurred in them. Pada means that by which something is known, being knowledge, so by its touch special knowledge also came to them - the insistence "we are only knowers of the Self" was removed. That too is a lotus which removes in the Self what is different from self-illumination, so the quality of knowledge is described. Its filaments are the stamens, removing faults in parts, like medicines; mixed with those, the wind that produces devotion and makes one a steadfast devotee, entering through the nose passage, produces a subtle body independent of the gross body. Then agitation in the mind and body is indeed appropriate, by partially accepting and rejecting the previous ones. The nose is the gateway for scent, so there was no obstruction of the scent there. This scent is divine, hence the use of the word itself, since the means is the same for all of them. Hence even the four Sanas became devotees like Prahlāda. Devotion situated in Jaya and Vijaya was established in the four, meaning knowledge was given to them by those two. (43)
Therefore, he says about those who became devoted - te vā iti. Those four indeed, certainly disturbed by devotion, meditated on the pair of feet of the Lord. For devotion, in order to bring about connection with the Lord in all ways, agitates all the body, senses, etc. even once. There is no satisfaction there through knowledge etc., no resolution due to mutual conflict, therefore they meditated only on the pair of lotus feet of the Lord who is the resolver of everything. He states the reason for their lack of satisfaction before meditation - amuṣyeti. The face itself of the one who produced devotion in himself is like a blue lotus bud, having looked up, having obtained blessings, having obtained a loving gaze, having looked again; many prostrations, many views of the face, knowledge of greatness, and inner beauty captivated the mind and vision. Although the individual soul tried to resolve those two alternately in accordance with both, still that pair was not resolved, due to the lack of resolution of both simultaneously, one disturbance was indeed accomplished. Asitapadmakoṣa is a simile. Such a lotus is possible in another place. It is stated thus for the sake of the eyes being the cause in looking upward. For that is not entirely black. The use of the word padma is for indicating that it will be thus in form and knowledge. As those of the same kind nourish their own kind, protection of those within is indicated by the word koṣa. By looking upward it is said that those fallen at the feet indeed see the lotus face. That which is more beautiful than the kunda flower, he whose smile is like that. This indeed was the blessing. By being more beautiful, even when engaged in māyā that removes the previous state, the absence of cessation of happiness produced in the previous state is stated. And superiority is stated by the comparative suffix, due to the greatness of the joy of devotion compared to the bliss of Brahman. Or more beautiful lower lip. Then the highest pleasure-surpassing taste of desire is established there, so that taste-touching smile is pleasing like for the gopikās. Its being more beautiful indicates that it is great bliss compared to the joy of devotion and the eternal bliss of the embodiment of bliss, otherwise mere delusion would be the cause of undesirability. The similarity to the kunda flower is for the purpose of excluding material attachment. Even delusion is only for the sake of devotion, not for sense objects. Kunda splits (khaṇḍayati) the earth (kum). Having obtained such grace, looking again is for the purpose of manifesting the Lord's lotus feet in one's own heart. Therefore, due to the manifestation of His pair of feet, they meditated as it is restrained in the mind. The dual compound word has the intention of descent. There would be no other explanation in the doctrine of Brahman with form. For indicating that foot established in the path of devotion as the giver of all human goals - Where there is the refuge of the red jewels which are indeed the nails. For they are in the form of wish-fulfilling gems, red in color, due to being preceded by love. By this it is indicated that all their desires are fulfilled. (44)
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
On bhaktyupasṛṣṭam here. Intending the connection of the word ca with utsmita, they say - And pride is approached. Ye punar etc. This is not Śrīdhara's view, because of the explanation "'Indira's smile', pride thinking 'I alone am the abode of all beauty', here approached, i.e. set in the Lord's beauty." Therefore it should be understood as another's view. For rejecting other views means for rejecting views like those of Śiva devotees, Śakti devotees, etc. (42)
On tasya here. It is indicated means it is indicated by the word tasya. They state the etymology of aravinda - aravindyati etc. A quality beyond the substratum means beyond the illuminating knowledge which is their substratum. Relating to the gods means relating to the sense of smell, from the statement "smell and odor". (43)
On te vā here. Sakṛt means once, i.e. simultaneously. Tatra means in agitation. Samādhānam means bias. To derive the causality, they state a common quality of His eyes and face - taddhi etc. Thus, looking up is for nourishment. Iyam means the blessing understood from the smile. By being more beautiful (sundara[tara]tvena) means by the smile being thus. As Prahlāda has no authority in these due to being useful for the līlā of protection, although the following explanation is irrelevant to the context, they state from the perspective of essential nature - Or more beautiful lower lip. Otherwise means in the absence of beauty useful for that. No other explanation means no repetition. (44)
Śrī Giridhara-kṛtā Bāla Prabodhinī
Moreover, throwing off, i.e. surpassing lightning with its own luster, he whose face has makara-shaped earrings as ornaments in those cheeks, and that prominent nose, and whose crown is studded with jewels. Situated in the middle of the group of arm-staves, i.e. upper arms, adorned with the excellent, i.e. superior, string of pearls etc. resting on the neck, and with the Kaustubha gem - this is to be connected with the remainder. (41)
What more? Indirā's, i.e. Lakṣmī's, smile which is pride thinking "I alone am the abode of unsurpassed beauty", that has set, i.e. disappeared, in the Lord's beauty which is thus, meaning it is more beautiful than the unsurpassedly beautiful Lakṣmī. Imagined by the minds of His own devotees means He appeared in exactly the form they conceived for meditation, as it is said "Whatever form Your devotees meditate on, O widely-striding one, that form You assume out of compassion." This is clarified by mahyam, dative used in the sense of genitive. They saw Him manifesting a body full of great beauty for the worship and granting of fruits for me Bhava i.e. Rudra, for you all, and for all other worshippers indicated by ca. And having seen, those whose eyes were not particularly satisfied, bowed with what heads out of joy. (42)
The wind of the tulasī-nectar mixed with the filaments, i.e. the fingers like filaments, of the lotus feet of that lotus-eyed Lord, having entered through its passage i.e. the nostrils, agitated the minds and bodies of those sages. There, agitation of the mind means overwhelming bliss, agitation of the body means horripilation. Indicating the superiority of the joy of devotion even to the bliss of Brahman, he says akṣarajuṣām api. Although pleasure from sense objects is not possible for those devoted to the imperishable Brahman, still agitation arose by the mere scent of tulasī connected to the Lord, due to the Lord's greatness. (43)
Those sages, having thoroughly observed his lotus-like face, which was like the cup of a blue lotus due to its ability to remove affliction, and having obtained their desires and blessings from that very face, then looked at his pair of feet. They reflected on the fact that these feet alone are the cause of all human goals, and with this certainty, they meditated on them. This is the meaning.
Describing the beauty of the lotus-like face, he mentions another attribute - "sundare" (beautiful), meaning that on which there is a smile like kunda flowers on the beautiful reddish lower lip. The teeth, shining in the smile, are metaphorically referred to by the word "vāsa" (clothes) as they resemble kunda flowers.
Indicating that the pair of feet dispels the darkness of ignorance and fulfills desires, he qualifies them - "nakha" (nails). The nails are like red jewels, shining like wish-fulfilling gems and granting desires, and their shelter is the refuge, this is the meaning. By saying "punar avekṣya" (looking again), he suggests the inability to grasp all the beauty at once. (44)
Hindī Anuvāda
Their invaluable cheeks were adorned with makara-shaped earrings that put even the splendor of lightning to shame, they had a prominent well-shaped nose, a very beautiful face, a jeweled crown adorned their head, and there was an extraordinary beauty of a precious charming necklace between the four arms and the kaustubha gem on the neck. (41)
The Lord's divine form was extremely beautiful. Seeing it, a doubt arose in the minds of the devotees that even Lakshmi's pride in her beauty has melted before this. Brahma says - O gods! Seeing Sri Hari, who had assumed such a supremely beautiful form for me, Mahadeva, and you, the sage lords Sanaka and others bowed their heads in salutation to Him. At that time, their eyes were not satisfied even while continuously gazing at His wonderful beauty. (42)
Sanaka and other sage lords used to remain constantly immersed in the bliss of Brahman. But when the fragrant breeze, scented with the fragrance of tulasi (tulasī; holy basil) mixed with the nectar of the lotus-eyed Lord's lotus feet, entered their inner hearts through their nostrils; at that time they could not control their bodies and that divine fragrance also created a stir in their minds. (43)
The Lord's face was like a blue lotus, and its beauty was further enhanced by very beautiful lips and a charming smile like kunda buds. Having glimpsed it, they felt fulfilled. And then seeing His lotus feet adorned with nails as red as rubies, they began to meditate on them alone. (44)
SB 3.15.41-44
