Text 45: This is the form of the Lord which is meditated upon by the followers of the yoga process, and it is pleasing to the yogīs in meditation. It is not imaginary but factual, as proved by great yogīs. The Lord is full in eight kinds of achievement, but for others these achievements are not possible in full perfection.
Text 46: The Kumāras said: Our dear Lord, You are not manifested to rascals, even though You are seated within the heart of everyone. But as far as we are concerned, we see You face to face, although You are unlimited. The statements we have heard about You from our father, Brahmā, through the ears have now been actually realized by Your kind appearance.
Text 47: We know that You are the Supreme Absolute Truth, the Personality of Godhead, who manifests His transcendental form in the uncontaminated mode of pure goodness. This transcendental, eternal form of Your personality can be understood only by Your mercy, through unflinching devotional service, by great sages whose hearts have been purified in the devotional way.
Text 48: Persons who are very expert and most intelligent in understanding things as they are engage in hearing narrations of the auspicious activities and pastimes of the Lord, which are worth chanting and worth hearing. Such persons do not care even for the highest material benediction, namely liberation, to say nothing of other less important benedictions like the material happiness of the heavenly kingdom.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
For those seeking liberation through the paths of yoga, [He is] the object of meditation. [He is] highly esteemed, or the abode of great respect. [He is] approved by many seers of truth. Displaying His human-like form. Endowed with the eight supernatural powers like aṇimā etc. which are innate, eternal and unattainable by others. Properly praising [Him]. (45)
You always shine in the form of Brahman, this is not surprising. But now you are directly visible in an extremely auspicious, pure form - how fortunate we are! O Infinite One, You who remain hidden and do not reveal Yourself even in the hearts of the wicked, You are not hidden from us. Today You have become visible before our very eyes. The reason for Your non-concealment is: Whatever secrets were described and taught by our father, who originated from You, those very secrets have entered our minds through our ears. (46)
[One may object:] The self-principle taught by your father was different - invisible. I must be someone else since I am visible. [The reply is:] Not so. The difference is negated by our recognition [of You], they say. O Lord, we recognize You as that supreme Self-principle itself. [One may ask:] How can such powers belong to the attributeless Self? To this they reply: Through Your pure form, You properly create intense joy in these devotees every moment. They declare the Self-principle itself [to be You]. The sages know that in their hearts through firm devotional practices like hearing etc., known and performed out of repentance and compassion. What kind of sages? Those free from ego-knots and thus devoid of attachments. (47)
To pray for devotion themselves and to express the supreme joy of devotees, they say: They do not care even for Your grace of final liberation. What then of other positions like that of Indra? That in which fear is placed by Your raised eyebrows, which are the controllers of time. Who are they? O Lord, those who know the essence of Your stories. What kind of [Lord]? One whose fame is worthy of glorification and purifying, [thus] a sacred place. (48)
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
Moreover, for those desiring liberation, without pure devotional feeling and without desiring to taste His sweetness, there is no liberation without meditating on Him - this is stated in "For people..." etc. [It means:] Liberation [sought] through the paths of yoga, the eight-limbed yoga. "Highly esteemed object of meditation" means the form of Nārāyaṇa with attributes is necessarily to be meditated upon - this is approved by many, is the meaning. "Human-like" refers to His form as the cosmic manifestation, which is non-different from His form as the Person lying in the womb during the state of dissolution. He displays this as His own form, not in an altered state like Brahmā etc. - this is the context. Cakravartī however [says]: "Human-like" means related to a person, thus hinting that He has other forms like Mohinī etc. as well. "Attained by Himself alone" means innate to His essential nature. Therefore "innate" means natural and eternal. The "eight powers" refer to sound, touch, form, taste, smell, compassion, action and lordship - these are the objects of enjoyment. They are enjoyed by various types of devotees through devotion, hence called objects of enjoyment. Among these, sound etc. refer to melodiousness, tenderness, beauty, sweetness, fragrance, affection and playfulness. These seven sweetnesses are the objects of the devotees' love experienced through the senses. The eighth, called bhaga, refers to the six-fold opulence enjoyed according to capacity by devotees, aspirants and liberated souls. This should be understood. But Svāmī's explanation is "the eight powers like aṇimā etc." (45)
Oh, how boundless is the glory of [His] great compassion, by which we are made to experience the bliss of such a direct vision of the Lord - how fortunate we are! The reading anuvarṇitaraha is possible even though raha ends in a short vowel, as seen in verses like "tanmātaro yadabhajanaharūḍha bhāvāḥ" etc. "By father" [means]: O my sons experiencing the bliss of Brahman, the bliss of the Lord's direct vision is millions of times greater than even the realization of Brahman. That Lord who is dark like a blue lotus petal, wearing yellow garments, four-armed, adorned with bracelets and earrings, with a moon-like face, resplendent in Vaikuṇṭha, is attainable through devotion - this blessing and instruction of your devotee, our father, which I heard, immediately upon receiving the cause, the effect must follow. O Lord, You do not bestow grace independently, but only as controlled by Your devotees - thus the greatness of Your devotees' grace is indescribable. (46)
Moreover, until now we were only jñānīs, but now we have become Your devotees - how fortunate we are! They say this. [Objection:] That secret described by the father is the same, not the invisible Self-principle taught to you. I must be someone different since I am visible. [Reply:] To this they say "Now..." etc. "Through sattva" means through saintliness, i.e. compassion, as stated in the Gītā: "Sat is used in the sense of reality and goodness." "Attachment" means love. "Supreme" because as stated in the Gītā "I am the foundation of Brahman", it is superior to the invisible principle. [Objection:] The mind touched by the bliss of Brahman "never rises again" [from that state]. [Reply:] This is reconciled by the previously quoted verse "Even self-satisfied sages free from material bondage engage in causeless devotion to Lord Kṛṣṇa, for such are the transcendental qualities of the Lord" and "Generally, O king, those sages who have transcended the regulations of the scriptures take pleasure in describing the glories of the Lord." Therefore, being free from ego etc. (47)
Now what to speak of Your direct vision, even the joy of glorifying Your stories in Your absence is greater than the bliss of Brahman - thus they say "They do not care..." etc. "They do not respect" is because, as Kapila states later: "My devotees do not accept the five kinds of liberation - living on the same planet as Me, having opulence like Mine, having direct association with Me, having a form similar to Mine, and merging into My existence - even when they are offered these liberations. They only want My service." Having developed love born from the joy of seeing [You]. They said "O dear one" etc. - only those who know the essence of the stories are fortunate, others are unfortunate - this is the purport. (48)
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
The essence of Brahman, due to its intense luminosity, is an object of great respect, distinguished but not merely indicative, thus revealing that aṇimā and other powers are intrinsic to its nature. (45) Viśuddhasattva is a special function of the self-illuminating essential power, described by the divine form embodying it, which reveals the secret of the four verses teaching prema-bhakti. (46) Due to its visibility in the form of the divine body perceivable by our eyes, etc., the text beginning with "not so" is a resolution. Knowledge following memory-distinct knowledge is recognition, like "This is Devadatta". Memory depends on its object, but recognition does not - this is their difference. We recognize the secret described by the father. Again he doubts, saying "But". The form made of pure sattva, free from the limiting condition of māyā which causes lordship, is meant, as ordinary sattva is always mixed with rajas, etc., and is not pure, let alone supremely pure. Thus it means a body made of the self-illuminating essential power. Therefore, its lordship, being inherently connected to its essential nature, is indeed of its essence, not material. Thus, even possessing such lordship, it remains free of limiting conditions - this is the meaning. Hence, due to being beyond scripture. (47) They do not respect your grace as your favor, but consider it punishment due to obstructing the joy of devotion, which is superior to the varying degrees of bliss known by the jñānīs, and which is of the nature of the master-servant relationship. (48)
Śrīmad Vīrarāghava Vyākhyā
Thus, having meditated in one's heart on the Lord endowed with unsurpassed beauty, he now begins to praise, saying "Of men". Here in this world, for those seeking the essence through the paths of yoga - karma-yoga, jñāna-yoga, bhakti-yoga, etc. - the two forms of karma-yoga and jñāna-yoga are means to bhakti-yoga, while bhakti-yoga has one form as the means to liberation. Thus, it means those contemplating their own nature through bhakti-yoga assisted by jñāna and karma yoga. For those men, the object of meditation, highly esteemed and thus delightful to the eyes, showing a human-like body endowed with eight natural, self-manifesting powers like aṇimā, or with enjoyments like ahiṃsā as the first flower, sense control as the second, etc. - praising such a Lord properly. (45) He states the praise until the end of the chapter. There they express their fulfillment, saying "Long meditated on by us in our hearts, now by our good fortune you have come within the range of our eyes." "You" - Though present even in the hearts of the wicked non-yogis, you were hidden. Now, O Infinite One, you have reached the range of our eyes. When your essence, powers and glories were taught by our father, the four-faced one, you entered our heart-cave through our ear-holes. From then until now we have meditated on you in our hearts, and now you have come before our eyes. Thus we are fulfilled - this is the meaning. (46) "But the self-truth taught by your father is different, you are different, so how can we be fulfilled by seeing you?" To this they say: "O Supreme One" - Addressing the most excellent Lord: "By your pure sattva body, now properly creating love in these devotees" - By this, it reminds of "Not for the sake of the husband is the husband dear, but for the sake of the self." We recognize you alone as the self-truth taught by our father. What is that self-truth which you know as non-different from me? To this they say: That self-truth which is known in the heart by famous sages free of ego, detached from sense objects, with firm devotion attained through renunciation - we recognize you alone as that self-truth with a pure sattva body, taught even by our father. Thus our fulfillment is justified - this is the meaning. (47) "But how can mere sight of me bring fulfillment, since dharma etc. are said to be the goals of human life?" Anticipating this doubt, they state that sight alone brings fulfillment, by the logic of "how much more so": "O Lord, those for whom your feet alone are refuge" means those who have taken shelter of the Lord. Thus, being skilled, abstaining from difficult means, experts in relishing the nectar of stories about you whose fame is worthy of praise and purifying - they do not care even for your grace in the form of final liberation. What need to speak of heavenly sovereignty etc. which contains fear shown by your raised eyebrows? The meaning is: Those surrendered to you, considering themselves fulfilled merely by hearing your glories, do not care even for the supreme human goal of liberation - what then to say of our fulfillment on seeing you whose form and nature are beyond speech and mind? (48)
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
Seeing the activity of the speech organ due to the mind's resolution, they simulate that some agitation has also arisen, and praise [Him] saying "puṁsām" etc. The object of meditation, the subject of worship, is known as abundant and complete by the abundance and completeness of the dhātu "bahu". That form which delights the eyes, i.e. is pleasing to the eyes, displaying the most visible [form], combined with the eight innate supernatural powers like aṇimā etc. that are not attained by others, they fully praised Hari. The root is "gṛ" meaning "to praise". (45)
Since this praise is in the form of glorifying the qualities instructed by the guru, it is absolute, not worldly - with this intention he says "yo'ntarhita" etc. You, though present in the hearts of the wicked with impure minds, are hidden. The statement of not seeing [You] even when extremely close may be appropriate as praise, but not in absolute reality - hence it is said "anantarāddha". The meaning is that due to Your unlimited greatness, this is also some [aspect of] greatness. That You have now come within range of our eyes - with what qualities? To this he says "yahi". The One whose origin is from You, thus by our father named Brahmā, by which characteristics the secrets were properly instructed, Hari entered the cave of [our] hearts through the openings of [our] ears - [You have come] with those characteristics, is the completion [of the sentence]. By this it is said that they saw the Lord characterized by existence, consciousness and bliss, not the illusory form. With "eva" he emphasizes the oneness of the instructed and seen forms. (46)
Expressing that this is not a temporary illusory form manifested at that time, but the direct cause of the world's creation etc., they praise saying "tan tvām" etc. O Lord, instructed by our father as the cause of birth etc., and now visible to our eyes, we know You as that non-superimposed form of the Supreme Self, the Supreme Brahman. What kind of You? [You] who are now producing the pleasure of love for these worlds through the quality of existence. What is the proof that the form engaged in creation etc. at the beginning is non-superimposed? To this doubt, they say that the knowledge of those with perfect knowledge is the proof, saying "yat te" etc. We know You as that essence which the sages, who are dispassionate towards sense objects due to their firm devotional yoga attained by the certainty of knowledge of Your greatness of creating the world etc., and thus have untied the knots [of ego] or uprooted the heart's knots of affection for sons, wife etc., know and directly realize. (47)
Even more than this, since those who know the taste of the nectar of stories about the Lord do not desire liberation suitable for those without mature devotion and knowledge just by seeing [Him], which is the cause of the abundance of bliss in liberation without devotional knowledge, he says "nātyantikam" etc. They do not consider even absolute grace, i.e. complete liberation, to be much due to the lack of maturity of devotion and knowledge existing at the time of death of the subtle body, [since] the bliss is not fully manifested, as per the saying:
"One is liberated somewhat before the full maturity of devotion and knowledge.
By seeing Hari there, bliss does not reach completeness."
What to speak of other positions like that of Brahmā etc., being satisfied by drinking the nectar of Your stories through devotion, [offered] by raised eyebrows, i.e. special glances that remove fear. By "kuśalā" he indicates the sharpness of intellect that for those desiring liberation, a devotee alone would be happy even in liberation, hence cultivating devotion is better than being indifferent to those desiring liberation, since there would be an abundance of bliss in liberation [for devotees]. He whose pure fame is to be glorified - of Him. Here, due to the multiplicity of types of liberation and the corresponding eligibility of aspirants, there is real difference even in liberation. In the view of non-dualism, there is not even an atomic intrinsic difference, since if there were many [liberated souls], they would be subject to destruction due to mutual dissimilarity, and it would contradict valid means of knowledge. (48)
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
"puṁsām" etc. Considered many due to being intensely effulgent even compared to Brahman, showing a human-like form that is the object of meditation, i.e. showing His own form identical to the universal form called Virāṭ which is the form of the Puruṣa lying in the cosmic egg as an incarnation of the qualities, not appearing differently like Brahmā etc. "ananyena" means accomplished by Himself alone, i.e. being His essential nature. Hence "autpattikaiḥ" means eternally accomplished like that. Combined with the eight supernatural powers like aṇimā as attributes, not merely indicated by them. By this, their being attributes worthy of praise indicates that all such powers characterized by such opulence are like that. (45)
Now he proves through the prayer words of those very [sages] that the Lord is like that by manifesting such a form that reveals such nature, saying "kumārā ūcuḥ" etc. He states the praise in five verses starting with "ya". Here it is explained following "akṣarajuṣām api". You always shine in Your Brahman nature, that is not surprising. But now You are directly visible with a form that is the special function of Your internal potency characterized by pure goodness, which manifests dense effulgence and is the sole form of the supreme truth. You are not hidden from us. The reason for this: When our father, originating from You, instructed us in the secret meaning of the four verses spoken about loving devotion, at that very time You entered our hearts through our ear openings in that form, i.e. You became manifest within. Hence You have now properly reached the range of our eyes, i.e. by Your special mercy You have fully entered our vision and become manifest there. Some read "so'caiva" instead of "no'dyaiva", but that is not approved in the commentary. Some read "no'dyaiva". (46)
They determine that very thing through experience as supreme. O Lord! We recognize that secret taught by the father, that supreme characteristic of the Lord which is the principle of the Self, as stated in the Bhagavad Gītā "For I am the foundation of Brahman" and well-known from the Viṣṇu Purāṇa etc. as "The auspicious refuge of the conscious and all-pervading Self", as supreme even to Brahman. How do they say this? Now, through your manifestation in this form in us through sattva (goodness), we who did not know for so long now have ascertained through direct experience - that is the meaning. They say it is not merely recognition. Creating joy even for us who experience Brahman. Otherwise, we would not have joy in you - that is the idea. Or, creating joy for us who experience Brahman now at this time of direct vision. They reveal its supremacy even through the inner experience of those who delight in the Self. "You" refers to those free from passion. As it is said: "The mind touched by the bliss of Brahman never arises again." Even sages who are not perfect and free from ego, through what they know of the supreme Self principle by your grace alone, as in "May I have devotion to you" etc., like in earth etc., obtained merely by your grace. Therefore through what is seen, by the principle of sālokya, sārṣṭi etc., they know through unwavering devotional yoga. As stated in "Even self-satisfied sages" etc. (47)
Now, though previously of non-dual view, presently of varied views due to the play of the bliss potency of your essential nature, in order to again pray for devotion characterized by duality, they speak of the great joy of devotees. Not ultimate, they say. They do not even count your ultimate grace characterized by liberation, what to speak of other positions like that of Indra. (48)
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
But even for those desiring liberation, due to lack of pure devotion and desire to taste its sweetness, there is no liberation without meditation on Him, as stated in "For people". Liberation through many yoga methods and auxiliary yogas, the object of meditation that is highly regarded. The meaning is that the form of Nārāyaṇa with attributes is accepted by many as necessarily to be meditated upon. Showing the masculine body connected to the city, meaning also other forms like Mohinī. It is suggested that He has many more qualities denoted by the word Bhagavat. By His own unparalleled eternally perfect essential qualities, therefore intrinsic and eternal. With eight types of enjoyments - sound, touch, form, taste, smell, grace, action and lordship - variously experienced by devotees through devotion. Among those, the seven sweetnesses denoted by the words melodiousness, tenderness, beauty, charm, fragrance, affection and play are the objects of the six senses in the form of the devotees' love. The eighth, denoted by the word bhaga (fortune), is the eightfold lordship tasted according to capacity by devotees, those desiring liberation, and the liberated. Some say the eight enjoyments refer to the eight mystic perfections like aṇimā. (45)
Oh, how boundless is the glory of great grace, as we have been made to experience such bliss of direct vision by the Lord. How fortunate we are! They say: O Infinite One! Ocean of unlimited sweetness and majesty! You who even when approached remain hidden from the wicked, not only have you now come before our eyes, but even previously. When did I see you thus before? They say charmingly: Do you not remember? As soon as you, whose secret was described by the father Brahmā at your birth, entered the cave of our intellect through our ears - that is the meaning. O you who experience Brahman, may you have the vision of the Lord which gives millions of times more bliss than even the realization of Brahman. That Lord who is dark blue like the petal of a blue lotus, with four stout long arms, adorned with armlets, bracelets, earrings etc., with a moon-like face, resplendent in Vaikuṇṭha, is attained through devotion - when we heard this merciful blessing from our father who was devoted to the Lord, since the effect must follow when the cause is obtained, we knew that today's vision of you, equal in time to the grace of your devotee, had already occurred then - expressing in this indirect way that, O Lord, you do not independently show grace to us, but are indeed dependent on your devotees. Thus the greatness of your devotees' grace is truly indescribable. (46)
Moreover, for so long we were merely jñānīs (knowers), but now we have become bhaktas (devotees) - how fortunate we are! They say: We now directly experience through sattva, through the Vaiṣṇava nature arisen by your grace, you whose secret was described by the father, as the supreme principle of the Self. We had already experienced the principle of the Self before, but now the supreme principle of the Self which is superior to your devotion, as stated in "I am the foundation of Brahman" etc. Creating joy (rati) for these residents of Vaikuṇṭha. "O jñānīs, without devotional yoga my personal form is not experienced" - to this they say: That supreme principle of the Self which sages like us, Sanaka etc., know only through firm devotional yoga. By what characteristic is devotional yoga to be known? To this they say: Known through repentance arising after giving the curse to your two devotees. Indeed, dispassionate and unchanging sages do not repent without devotion. (47)
What to speak of direct vision of you, even the joy of glorifying you in your absence is greater than the bliss of Brahman, they say. They do not count even ultimate liberation called sāyujya as your grace, what to speak of other positions like that of Indra. That in which fear is placed by the raising of your eyebrows. Who are they? They say: Those who. Only those who know the taste of the narrations are skilled, others are unskilled - that is the meaning. What kind of narrations? Those whose glories are worthy of glorification, being sacred like holy places. (48)
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
Highly regarded, very adorable, masculine, endowed with eight intrinsic eternal enjoyments like aṇimā etc., while properly praising. (45)
O Infinite One! You who even when entered into the hearts of the wicked remain hidden, you have come not just today to the root of our eyes, meaning to the inner organ indicated by all the senses including the eyes, but as soon as the secret taught by our father born from you was entered through our ear cavities into the cave of our hearts. By great grace we always see you - we are blessed, that is the meaning. (46)
Through sattva, through the transcendental form, creating love (rati) properly every moment for these devotees, you whom the egoless, dispassionate sages know in their hearts through firm devotional yoga of hearing and chanting about your form, qualities etc., we know you. (47)
They say that due to attachment to knowledge and meditation on the Lord's form etc., they do not even count liberation. O beloved Lord! They do not even count or regard ultimate liberation, what to speak of other things like heaven in which fear is placed by the raising of your eyebrows - what more needs to be said? (48)
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
After stating the internal duties of devotees, they now describe the external characteristics like praise - "puṃsām". Praise of the Lord is appropriate, but not based on attributing false qualities. Now, the Lord's qualities should be spoken after knowing them, and qualities are known only by devotees. But how can these who were not devotees before know the qualities? Anticipating this doubt, even though they were not devotees before, they were yogis earlier. The Lord manifested yogic powers etc. for them. Through that path, such greatness is known. To express this, the Lord is described with five attributes related to the utility of yoga. The first form to be meditated on in yoga, and at the end the giver of yogic perfection. In between are three forms. Through constant meditation, there is reverence for Him. Then He becomes highly esteemed. Then there is direct vision of the Lord. At that time He becomes pleasing to the eyes by granting external vision. Internally also, one sees the person described in the second canto as measuring a span in one's heart. Then the result occurs as described there. The intermediate result in the form of aṇimā etc. powers also occurs, as stated there. Since yoga is of many types, this very form is meditated on to grant various results. To express that He is known as the giver of all results, it is said He is the object of meditation for those seeking various destinations or liberation. Only men are yogis, so "puṃsām" is used. After practicing yoga for a long time and gaining omniscience through yogic power, to determine what the destination of beings is, the Lord is meditated on. Hence "mṛgayatām" is used. The form is the inner controller form, as that alone is stated to directly accomplish the result. To indicate that though He grants the eight powers like aṇimā to many, He Himself does not become depleted, it is said "ananyasiddha". The Lord's powers like aṇimā are not accomplished elsewhere. So even when given, they do not independently go elsewhere, but only as a part. The reason for this is "autpattika", as they do not go naturally. The eight enjoyments are aṇimā etc. The six sense pleasures along with the mind, or the pleasures of the genitals and speech are the eight enjoyments. If the reading is "aṣṭabhāgaiḥ", the meaning is the same. The proper enumeration will become clear later. (45)
They state the praise in five verses - "yo'ntarhita" etc.
O Lord, You are renowned as auspicious in yoga and among devotees.
We are Your servants in every way. What fruit has been obtained there? (1)
With this much alone, overwhelmed with devotion, they offered praise.
Due to committing offense, nothing more arose in their hearts. (2)
First, praising the Lord as Brahman, or lest it be focused on the meaning of scripture, recognizing "This is the same one seen before" based on previous vision, they affirm His inner controller nature - "yo'ntarhita". You who are hidden though present in the hearts of the wicked, are not accomplished at the root of our eyes. Rather, when You entered the heart through the ear cavity, You were seen with eyes turned inward, thus accomplished at the root of our eyes. Brahman is ascertained in two ways - through scripture and through experience. Scripture states that the wicked do not have direct vision of Brahman, not that the good have direct vision, as that would be merely reiterating. Hence Upanishadic statements about the self and Brahman do not describe direct vision for unqualified persons. That is stated first here too - "You who are hidden though present in the hearts of the wicked". You are that very one. This determines that the Lord described in scripture is indeed the same. That He manifests in the heart is stated as the experience - "That very one". Lest it be the self as an external sense object, to state it is not external vision for us who are habituated to seeing the self, they state similarity with previous vision - "Accomplished today at the root of our eyes". This vision being not the first, there is indeed no reverence, as only first vision which gives previously unattained knowledge is an object of reverence. To state that inner vision of the Lord occurred through the path of devotion also, it is said "entered the ear cavity", otherwise only inner manifestation would have been stated. "Entered through the ear opening" is indeed scripture about the Lord. We were Yours even before, otherwise our father Brahmā would not tell us Your secret. It cannot be said Brahmā does not know the eligibility for scripture, as he is Your direct son. Hence there is no contradiction with "the lotus of devotion of His own". (46)
Having thus praised the Lord as supreme Brahman, to remove the doubt that this statement is merely figurative, they say "taṃ tvā vidāmaḥ". We know You as that very supreme Brahman. Otherwise there would be imagination to state differently after knowing differently. That is not the case here. Rather, we know You as the supreme Self reality. These follow Sāṅkhya, so they use the term "tattva" everywhere. Tattva means inherent nature. There the self is also one tattva among the principles. There is also threefold division of their selves. Ordinary souls like us are part-like. They are also called selves. The main one presiding over nature is called supreme among the 25 tattvas. Even higher than that is the unattached, indifferent supreme Self. He alone is to be attained. We know You as that, is the meaning. Now, His self-luminous nature or knowability through mental modification is possible, but not visibility to the eyes. Anticipating this doubt, they justify His visibility according to that view - "Creating delight for them now through sattva". Now You remain in Vaikuṇṭha creating joy for these devotees by assuming a pure sattva human form. The unattached, indifferent one indeed does so out of consideration for His devotees. Otherwise His being the result and the meaning of scripture would not be possible. Moreover, if the Lord did not manifest sattva, even knowledge would not be possible. This is stated - "By those known through Your compassion". When the individual self wandering for a long time undergoes many sufferings, the Lord's compassion arises thinking "This one fit for experiencing My bliss is suffering". That suffering is described as the Lord's compassion in the form of regret, as otherwise worldly yoga methods are not comprehensible to worldly intellect. Knowledge of such yoga paths is only by the Lord's grace. They alone become firm and predominantly devotional. Or yogas perfected through the path of devotion. This occurs only through the Lord's manifestation of sattva. Moreover, even the untying occurs only through grace. The knot of ego becomes firm due to rajas and tamas. It becomes loose only through the Lord's manifestation of sattva. Moreover, even sages and the dispassionate arise through that alone. And knowledge is not through devotional yoga alone, but only along with the Lord's sattva. Hence the manifestation of sattva is for the benefit of all. (47)
Thus, having determined that this is the essence of being in accordance with the righteous path, they say that according to the path of devotion, this form is indeed the form of the highest human goal - not absolute. O dear one! Those who take refuge in Your feet do not even consider the absolute. Liberation is called absolute when there is no re-emergence of the ceased worldly existence in the self. That too is not attainable by one's own efforts, but the pleased Lord grants it as if it were already accomplished. The notion that they do not accept such a thing is far from true, as they do not even consider it. But how could devotees not value the Lord's grace? To this he says - they do consider. Liberation is called absolute when there is no re-emergence of the ceased worldly existence in the self. That too is not attainable by one's own efforts, but the pleased Lord grants it as if it were already accomplished. The notion that they do not accept such a thing is far from true, as they do not even consider it. But how could devotees not value the Lord's grace? To this he says - they do consider. They do consider, but just as they consider devotion as a special form of grace, they do not consider liberation in the same way. Here, non-consideration does not mean disregard, but that when counting the Lord's graces, they do not count it separately as it is inherent. Where this is the situation for liberation itself, what to speak of other things. The word 'tu' (but) excludes the viewpoint of attachment to sense objects, as those extremely attached to sense objects do not value liberation. But devotees certainly expect objects useful for devotion and suitable for the Lord's service, so how can it be said they do not consider them? Addressing this doubt, he says - other things. Other things means those not useful for the Lord's service. To indicate that even things indirectly useful are not considered, he gives another qualifier - "that which has offered up fear". Fear means death. This is the hallmark of objects belonging to the Lord - they do not cause fear, nor are they perishable. The reason for this is - "by Your permanent raising". Your raising means the Lord's bhru (eyebrow), which is time itself, whose upward movement accomplishes tasks by transcending all obstacles. For the Lord does not make His desired objects temporary. He explains the reasonableness of not considering liberation - "Those who, O dear one". The address "O dear one" indicates a tender form of address, implying the Lord's equality with devotees in matters of hearing etc., or due to such devotion being an essential part. This too shows the non-consideration of liberation, as the Lord who grants liberation is Himself a part of it. He states that for them, all resources are greater than even liberation. First their abode is described - "those who take refuge in Your feet". Your two feet alone are their refuge or protector. One foot is the support, the other the controller. All liberations etc. are mere traces of the grace of His feet. Devotion to the Lord is independent and of seven types, each superior to the previous. To indicate that those in even the first stage do not consider it, what to speak of those in the final stage, he says - "those who know the taste of Your stories". Those who know the taste of the stories. The Lord's rasa (flavor) is established in both - in His form and pastimes, and in His name and pastimes. Those attached to His form and pastimes do act in accordance with the Lord, as otherwise service would be impossible. So here only the taste of His stories is described. The taste of the stories is known only through experience, hence they are called "knowers of the taste". Just as when lust etc. are present in the heart, the tastes of the forms and names of the beloveds etc. are experienced, and there is no other such proof apart from tasting the rasa, nor does that rasa manifest in one lacking the qualification of lust etc., as rasas are bound to manifest only to qualified persons. Therefore only the knowers of rasa are described. And that qualification comes only through the knowledge of love gained from scripture and experience. To exclude those whose minds are absorbed in other rasas, as this rasa will not arise for them, he gives a qualifier for the Lord - "whose fame is a holy place worthy of glorification". For stories indeed establish fame. Fame, both of all and of the Lord, generates rasa upon hearing. It is experientially established that one's natural other rasa prevents attachment to the first rasa. Even more so when in a special form that removes the previous rasa. The two qualifiers are "worthy of glorification" and "in the form of a holy place". Only that becomes worthy of glorification which generates rasa for the glorifier, either through scripture or experience. Artha and kama generate rasa through experience, dharma and moksha through scripture. That which is agreeable to all is worthy of glorification, and since that does not exist in the world, only the Lord's fame which establishes the fourfold rasa is called worthy of glorification. A holy place is of two types - in the form of a guru and in the form of water, distinguished by generating external and internal benefits. One desiring all human goals but unable to perform special practices serves both. And those are for maintenance of existence. So by staying there until death, human goals are easily attained. The meaning is that even one attached to any human goal should hear only of the Lord's fame, as it is in the form of a holy place. Here he gives a qualifier indicating natural qualification - "the skillful". It means that expertise and sharp intellect are required. (48)
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
At "puṃsām" etc. Up to "tatraivōktam" is the explanation of the specific meaning, followed by the commentary. (45) In the verse starting with "yo'ntarhita". "Loka" means in Vaikuṇṭha loka which is worshipped by all worlds. "Śāstrārtha-paratvam" means one's own words being explanatory of the meaning of scriptures. "Samarthayanti" means they justify by describing the presence in the heart etc. "Śāstrato'nubhavataśca" means according to scripture and experience, as per the śruti "taṃ tvopaniṣadam" and "manasaivānudraṣṭavyam". "Śāstra" refers to śrutis like "na saṃdṛśe tiṣṭhati rūpamasya", "na cakṣuṣā paśyati kaścanainam", "na taṃ vidārtha", "nāyamātmā balahīnena labhyaḥ" etc.
If asked what is the purport of śrutis like "tamakratuṃ paśya(taṃ)(ti vīta)śokaḥ", they say "na tu satām" etc. Similarly "satām" etc. Also, since other means are mentioned in other śrutis like "dhātuḥ prasādāt" and "yamevaisa vṛṇute tena labhyastasyaisa ātmā vivṛṇute tanuṃ svām", even there direct realization is not stated to be merely through sattva. If asked what is wrong in accepting direct realization through mere sattva, they say "tathā sati" etc. "Anuvādakatvam" means statements like "ātmā vā re draṣṭavyaḥ" and "manasaivā(nu)draṣṭavyam" being of that nature. If asked how there is no repetition in describing it as being within the realm of one's nature, they say "idam" etc. "Idam" refers to what is understood from what was stated earlier. Thus even here, since realization is described as being through means, there is no repetition of the śrutis. They indicate this by saying "etasya" etc.
If it is said that without grace even having inverted vision is not sufficient for such realization, they say "bhakti" etc. "Anyathā" means if the role of grace as an auxiliary is not intended. If asked how following the path of devotion is understood from this statement, they say "praviṣṭa" etc. Thus it is understood from following the Lord's scriptures. (46)
At "taṃ tvā vidāma", "ete hi sāṃkhyānusāriṇa" refers to followers of Sāṃkhya, as established in the Haṃsagītā. (47)
At "nātyantikam". When asked what is meant by "ātyantika", they describe its nature by saying "nivṛtte" etc. "How would they not consider" - since the fault of being averse to grace is shown in "athāpṛtārta karaṇāḥ", how would they not consider it? "Teṣām" means of those other than liberation. "Aṅgabhavāt" means being subsidiary as an object. "Teṣām" refers to devotees. "Aparatra" means in protection. "Saptavidha" means up to servitude, since these extend only up to servitude. "Tādṛśam" means generating experience. "Sa" means favorable to rasa-jñāna. "Svābhāvika" means inherently of the nature of rasa. "Te" refers to both holy places. (48)
Thus ends the commentary on the fifteenth chapter in the Subodhinīprakāśa on the Third Skandha.
Śrī Giridhara-kṛtā Bāla Prabodhinī
Having meditated on the Lord endowed with all-encompassing beauty, he now praises Him, saying "puṃsām" etc. Here in this world, for those men who seek the goal, namely dharma, artha, kāma and mokṣa, through various paths of yoga like karma yoga, jñāna yoga, bhakti yoga, aṣṭāṅga yoga etc., the Lord shows His divine form which is the object of meditation. They praised Him thoroughly - this is the meaning. He states the reason for being the object of meditation - "bahumataṃ", meaning He is greatly revered by meditators. He gives the reason for that - "nayana", meaning He is extremely delightful to the eyes. Suggesting the reason for bestowing the fruits of dharma etc., he qualifies - "ananya" etc. It means He is endowed with the eight supernatural powers like aṇimā etc. which are unique, unattainable by others, and innate to Him. (45)
He shows the praise itself from "ya" etc. until the end of the chapter. Suggesting that the extent of Your greatness cannot be known, they address Him - "ananta" etc. You who remain hidden in the hearts of the wicked whose minds are engrossed in sense objects due to ego and possessiveness regarding the body etc., do not manifest to them. But You are not hidden from us, rather You have now become visible to our eyes. They state the reason for the absence of concealment - "yahi" etc. It means - As soon as Your nature, qualities and powers as taught by our father entered our ears and hearts, You became manifest. How can even the teaching of Brahman be fruitless when the ability given by You exists there too? Thus suggesting that even that ultimately leads to You alone, they say "bhavadudbhavena", meaning "originated from You". (46)
Surely, the Self-principle taught by your father is different, and I am different from that. How can I be fulfilled by seeing you? To this they say - "That" (tam). Suggesting that knowledge of you, who possesses inconceivable powers etc., is indeed very difficult to attain, they address you - "O Lord" (bhagavan). We know you to be that very supreme Self-principle, superior to other principles, which was taught by our father. How could such powers exist for what was taught by your father but not seen? To this they say - "By your nature" (satvena). By assuming a form of pure sattva, you are now properly producing, i.e. generating, enjoyment (rati) which is the cause of all human goals, for these devotees of yours every moment. Surely if the Lord exists equally in everyone's heart, then how can there be ignorance of Him? Expecting this question, and considering that due to lack of detachment etc. which are the means to attain Him, and due to the presence of obstacles in the form of attachment to sense objects, they state the means for that - "Which" (yad). The famous sages know your essence, or your Self-principle, in their hearts alone. Though there are many who are contemplative, why do not all of them know you? Anticipating this doubt, they say it is due to lack of detachment - "Free from passion" (virāgā), meaning free from attachment to sense objects. They state the reason for that - "With ego untied" (udgranthaya), meaning free from egotism. They state the reason for that also - "By firm devotional yoga" (dṛḍhabhaktiyogai), meaning by firmness in devotional practices like hearing etc. Then, since it has great results, why do not all practice devotion? Expecting this question, and with the intention that even though experiencing the torments of samsara day and night, due to lack of contemplation on that, there is no search for devotion which is the cause of the supreme result, they say - "Known through repentance" (anutāpaviditai). The meaning is: One suffers uselessly, then through remorse there is a search for devotion as the means to remove that, then knowledge of that, then engagement in that. Or, expecting the question why all do not practice devotion, they say it is due to lack of your grace - "Known to them through repentance" (te 'nutāpaviditai), meaning when your repentance arises in them thinking "This one is fit to experience his own bliss but is uselessly experiencing suffering, so let him be freed from torment through devotion" - by devotional yoga known through such a resolve preceded by your repentance. For without such a resolve by you, the inner controller, no one attains knowledge of the path of liberation or devotion, let alone engagement in it. (47)
Thus having described the greatness of devotion, in order to pray for devotion themselves also, they describe the supreme happiness of devotees - "Not" (na). Suggesting that just as there is no worldly happiness without the body, so there is no spiritual happiness without you, they address you - "O embodied one" (aṅga). Those who are skilled, i.e. expert in their own interest, do not regard even liberation, which is given by you as a favor, which is ultimate and imperishable, of the nature of supreme bliss. What need be said of their disregard for the position of Indra etc.? Suggesting the reason for that, they qualify it - That in which fear is fixed by the raising, i.e. displays, of your eyebrows which are of the nature of death, meaning by their power to destroy which transcends all counteraction. Who are those skilled ones? Expecting this question, they say - "Those who take refuge in your body" (tvadaṅghriśaraṇā), meaning those for whom your feet alone are the refuge or shelter. Surely by taking refuge in my feet alone, human goals are accomplished, not otherwise. How is their conviction in this? Expecting this question, with the intention that it is through hearing your stories etc., they say - "Knowers of the essence of your stories" (bhavataḥ kathāyā rasajñā). Clarifying the essence of the stories, they qualify the Lord - "Whose fame is worthy of glorification and purifying" (kīrtanyatīrthayaśasa). Whose fame is worthy of glorification, i.e. worthy of being sung, due to being captivating (suggesting another reason also), and is purifying, i.e. removes all sins of listeners, speakers etc. (48)
Hindī Anuvāda
Surely, the Self-principle taught by your father is different, and I am different from that. How can I be fulfilled by seeing you? To this they say - "That" (tam). Suggesting that knowledge of you, who possesses inconceivable powers etc., is indeed very difficult to attain, they address you - "O Lord" (bhagavan). We know you to be that very supreme Self-principle, superior to other principles, which was taught by our father. How could such powers exist for what was taught by your father but not seen? To this they say - "By your nature" (satvena). By assuming a form of pure sattva, you are now properly producing, i.e. generating, enjoyment (rati) which is the cause of all human goals, for these devotees of yours every moment. Surely if the Lord exists equally in everyone's heart, then how can there be ignorance of Him? Expecting this question, and considering that due to lack of detachment etc. which are the means to attain Him, and due to the presence of obstacles in the form of attachment to sense objects, they state the means for that - "Which" (yad). The famous sages know your essence, or your Self-principle, in their hearts alone. Though there are many who are contemplative, why do not all of them know you? Anticipating this doubt, they say it is due to lack of detachment - "Free from passion" (virāgāḥ) (free from passion), meaning free from attachment to sense objects. They state the reason for that - "With ego untied" (udgranthayaḥ) (with ego untied), meaning free from egotism. They state the reason for that also - "By firm devotional yoga" (dṛḍhabhaktiyogaiḥ) (by firm devotional yoga), meaning by firmness in devotional practices like hearing etc. Then, since it has great results, why do not all practice devotion? Expecting this question, and with the intention that even though experiencing the torments of samsara day and night, due to lack of contemplation on that, there is no search for devotion which is the cause of the supreme result, they say - "Known through repentance" (anutāpaviditaiḥ) (known through repentance). The meaning is: One suffers uselessly, then through remorse there is a search for devotion as the means to remove that, then knowledge of that, then engagement in that. Or, expecting the question why all do not practice devotion, they say it is due to lack of your grace - "Known to them through repentance" (te 'nutāpaviditaiḥ), meaning when your repentance arises in them thinking "This one is fit to experience his own bliss but is uselessly experiencing suffering, so let him be freed from torment through devotion" - by devotional yoga known through such a resolve preceded by your repentance. For without such a resolve by you, the inner controller, no one attains knowledge of the path of liberation or devotion, let alone engagement in it. (47)
Thus having described the greatness of devotion, in order to pray for devotion themselves also, they describe the supreme happiness of devotees - "Not" (na). Suggesting that just as there is no worldly happiness without the body, so there is no spiritual happiness without you, they address you - "O embodied one" (aṅga). Those who are skilled, i.e. expert in their own interest, do not regard even liberation, which is given by you as a favor, which is ultimate and imperishable, of the nature of supreme bliss. What need be said of their disregard for the position of Indra etc.? Suggesting the reason for that, they qualify it - That in which fear is fixed by the raising, i.e. displays, of your eyebrows which are of the nature of death, meaning by their power to destroy which transcends all counteraction. Who are those skilled ones? Expecting this question, they say - "Those who take refuge in your body" (tvadaṅghriśaraṇāḥ) (those who take refuge in your feet), meaning those for whom your feet alone are the refuge or shelter. Surely by taking refuge in my feet alone, human goals are accomplished, not otherwise. How is their conviction in this? Expecting this question, with the intention that it is through hearing your stories etc., they say - "Knowers of the essence of your stories" (bhavataḥ kathāyāḥ rasajñāḥ) (knowers of the essence of your stories). Clarifying the essence of the stories, they qualify the Lord - "Whose fame is worthy of glorification and purifying" (kīrtanyatīrthayaśasaḥ) (whose fame is worthy of glorification and purifying). Whose fame is worthy of glorification, i.e. worthy of being sung, due to being captivating (suggesting another reason also), and is purifying, i.e. removes all sins of listeners, speakers etc. (48)
SB 3.15.45-48
