Text 49: O Lord, we pray that You let us be born in any hellish condition of life, just as long as our hearts and minds are always engaged in the service of Your lotus feet, our words are made beautiful [by speaking of Your activities] just as tulasī leaves are beautified when offered unto Your lotus feet, and as long as our ears are always filled with the chanting of Your transcendental qualities.
Text 50: O Lord, we therefore offer our respectful obeisances unto Your eternal form as the Personality of Godhead, which You have so kindly manifested before us. Your supreme, eternal form cannot be seen by unfortunate, less intelligent persons, but we are so much satisfied in our mind and vision to see it.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
Now they express their own faults and pray for devotion. "O Lord, previously we had no sin, but now all sins have arisen because we were cursed regarding devotion to You. Therefore, let our births be in hell due to those sins. But if our minds could delight in Your feet - like a bee that, even when pricked by thorns, still delights in flowers - disregarding obstacles. Like tulasī which is beautiful simply due to its connection to Your feet without regard for its qualities, may our words be beautiful. And if Your ear cavity could be filled with multitudes of Your qualities." This is the hidden meaning: Since the ear cavity is like space, and qualities are formless, it can never be filled, so hearing will always bear fruit. (49)
They say "Today we are fulfilled." O Puruhūta (Indra) of vast fame, this which You have manifested - eyes. To You who are thus perceived, though unmanifest and of difficult rising to those of uncontrolled senses who are not selves, we offer this bow. (50)
Thus ends the fifteenth chapter of the Third Canto in the commentary.
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
"By our own sins" means "by our own offenses" in hellish births. By this, since hearing descriptions of His qualities is the cause of directly perceiving Him, when attaining Him, by the maxim "The prior and latter halves are without connection and destruction, because of that designation", there is actually no connection with sin even in a sinful birth. Liberation would occur automatically by describing the Lord's qualities, so what need is there to pray for it - this is the hidden meaning. Moreover, hearing, glorifying and remembering are a triad of bliss, not liberation, but could occur in worldly existence. So the meaning is that worldly existence itself should be prayed for, for that purpose. (49)
Thus, out of greed for hearing about You etc., even an indirect state is prayed for. But You have made us, though offenders to Your devotees, drink the nectar of directly perceiving You. They say this is the limit of Your mercy, Your compassion is boundless. "Prāduḥ" means "as it may be abundant". Or "called by many devotees" - O Nārāyaṇa, Govinda, Viṣṇu, mercifully give us Your darśana - thus called. The meaning is: By You who revealed Your form, overpowered by compassion arising from the call of Your devotees, we too have been fulfilled. "Eyes" means eyes or states of intellect. "This bow" indicates folded hands placed on the head. Or "this" is an adjective of "bow", meaning "this bow goes to Your lotus feet". Or those for whom You are of difficult rising are non-selves, devoid of self, mere corpses - this is the meaning. "Perceived" means determined just by sight, like the sun for owls. Here, by the sign of such prayer in devotion even for those who have attained constant experience of Brahman, as is well-known from statements like "To him whose impurities are crushed, the Lord Sanatkumāra shows the shore beyond darkness" etc., when the superiority of the bliss of worship over even the bliss of Brahman is understood, the densely conscious form consisting of the Lord's names, forms, qualities, paraphernalia, devotees and abodes is automatically attained. Without being of that nature, devotion is not accomplished. The śruti "Even for the liberated, devotion is of the nature of eternal bliss" is cited as authority in the Bhāratatātparya. And the Sauparṇa śruti cited as authority in Madhva's commentary on "Up to the end, for that too is seen" states "One should always worship Him; even the liberated worship Him." Therefore, referring to the connection with great devotees like Prahlāda and Bali, it is also said in the Viṣṇu Purāṇa: "For whom, even when liberated, does delight not arise in the lower world?" Much has been said on this by the authors of the Sandarbhas; it should be seen there, so I desist. (50)
Thus ends the fifteenth chapter of the Third Canto in the Bhāvārthadīpikāprakāśa.
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
Prior to the offense to devotees, we who are liberated while living had no sin, as per the maxim "When that is attained, the prior and latter halves are without connection and destruction, because of that designation" and śrutis like "It destroys one's good and bad deeds". Though the sin of offending devotees is singular, it is referred to in the plural because by inconceivable power, even those that were destroyed arise again in opposition. Therefore it is explained as "all have arisen". "Willingly" - We have no fear of hells. If there is devotion characterized by delighting the mind etc., "All who are devoted to Nārāyaṇa fear nothing" etc., because aversion to You alone is the root evil result. Thus in these two verses, for us who desire devotion alone, which is opposed to devotion, even liberation which we have experienced is not auspicious. In its presence, hell is better than that, since it is not opposed to devotion - this is the purport. (49)
By saying "eyes for that form", mental meditation attained by yogis is disregarded, as it falls in the category of practice. "Thus perceived" means "seen in reality". Therefore, the status of devotion as the fifth goal of human life is established by the experience of Brahman-knowing gurus like Sanaka etc., as per the words of the Lord: "One who has become Brahman, with contented self, neither grieves nor desires. Equal towards all beings, he attains supreme devotion to Me." And by the maxim "Up to the end, for that too is seen". If anyone objects to this, their statements are either for the sake of instructing people or due to impressions from the stage of practice. In both cases, they would not be absorbed in that, as per the maxim "Like a garment permeated with the intoxication of wine". Since they are free from desires in the worlds, and since their absorption in seeking is indicated by statements like "whose feet are to be sought by great sages", it is determined that this densely manifest Lord is superior even to Brahman. For the experience of such ones is the emperor of all means of valid knowledge. (50)
Thus ends the fifteenth chapter of the Third Canto in Śrīrādhāramaṇadāsa Gosvāmī's Dīpikā commentary on the Śrīmad Bhāgavata Mahāpurāṇa.
Śrīmad Vīrarāghava Vyākhyā
What more needs to be said about the fulfillment-bringing nature of the vision? Suggesting that this alone would bring fulfillment to all, they offer salutations while praying for that very thing. In two verses.
kāmam (willingly) etc. O Lord! Let our birth willingly be in the hells or hell-like low births due to our own sins. However, if our minds were to delight in your feet like bees, if our words were to beautify your feet like tulsi leaves (i.e. be devoted to praising you), if our ear cavities were to be constantly filled with the multitude of your qualities (i.e. be devoted to hearing about your qualities) - this head, hands etc. are indicative of salutation, worship etc. of the Lord - there would be no sorrow about such a birth according to one's sins. This much remains to be prayed for to the Lord - that the mind etc. may have a propensity for meditating on the Lord's lotus feet etc. By this much alone they would become fulfilled. This is said from the worldly perspective. (49)
Now they bow down expressing their own fulfillment from their own perspective, saying prādur (manifested) etc. O Puruhūta (praised by many)! One who is knowable through all Upaniṣads, that is the meaning. Or it is an adjective for the form - knowable by many, taught by the five Upaniṣads, that is the meaning. This divine, auspicious form that you have manifested - by that form, that is, by seeing that form, O Lord, our eyes have attained abundant joy. He who is difficult to comprehend for those who are not self-controlled, for the non-yogis, that Lord who has been thus perceived or seen by us - to that Lord, to you, we offer this salutation. That is the meaning. (50)
Thus ends the fifteenth chapter in Śrīmad Vīrarāghavācārya's Bhāgavatacandracandrikā commentary on the third canto of the great Purāṇa Śrīmad Bhāgavata. (15)
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
We also, being surrendered to you alone, desire this very thing and nothing else - expressing this, he says kāmam (willingly) etc. "Beautifying the feet" means through praise, that is to be supplied. In hells means in animal and other low births. By sins means by sufferings, afflicted.
"As long as intense suffering is experienced by the supreme devotees, that much greater is the joy in liberation, and if there is increase of devotion there."
With this scriptural meaning in mind, praying for attaining hell is intended. That is the purport. (49)
When there is devotion, there would be abundance of bliss everywhere. Just as your direct vision occurred, similarly here too, disregarding our offense - expressing this sentiment, he says they speak thus - prādur (manifested) etc. Puruhūta means one whose fame (huta) is extensive (puru). O Puruhūta! "Attained abundant joy" - by this he indicates that the external vision is clearer than the internal vision. This is the return offering, they say - expressing this, he says tasmā (to him) etc. "The Lord who has been perceived" - by devotees, that is to be supplied. And he who is difficult to comprehend for the wicked, to that Lord we offer this excellent salutation. That is the meaning. (50)
Thus ends the fifteenth chapter in Śrīmad Vijayaḍhvaja Tīrtha's Padaratnāvalī commentary on the third canto of the great Purāṇa Śrīmad Bhāgavata. (15)
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
By this, according to the maxim "Upon attaining that knowledge, the prior and subsequent [ignorance] are destroyed without connection, as designated by that" (tadadhigama uttarapūrvāpayor aśleṣavināśau tadvyapadeśāt), it is indicated that even for those with knowledge of Brahman who are free from births, [devotional service] has the most wonderfully great quality of absolving numerous hellish reactions and grave sins, just as [it is said] "Hari has such qualities." Alas, even if there were hells, that would not be enough [punishment], and we do not fear them. But here, the root evil result is turning away from You - may that not happen to us. They anxiously pray: "If only our minds could delight in Your feet." Even there, it is only like a bee, simply for tasting that sweetness, not for experiencing Brahman. Similarly with speech, etc. Here it should be understood that the Lord's forgiveness of offenses by devotees, which generates His anger merely by His will, is only an appearance of offense on their part. From these two verses, the implication is obtained that even hell is better than liberation for us who desire only devotion to You, as it does not conflict with that. (48)
Nevertheless, they say our fulfillment in this way is most wonderful: "O You who are pleased (prīto 'si) even with those devoid of exclusive devotion to You, the Self of the non-self, though You are not manifest (aprakaṭo 'pi) to them - to You we offer this obeisance (namo vidhema)." Here this is stated: These are the gurus even of the gurus of those accomplished in knowledge of Brahman, both higher and lower. Therefore it is said "of the greatest sages and paramahaṃsas." As stated in Śrīmad Bhāgavatam: "I [meditate on] You, who are a condensed mass of knowledge, whose nature has dispelled the differentiation and delusion of the guṇas of māyā, who are contemplated in the heart by Sanandana and other sages." And in the words about Brahman: "The sages here properly declared the truth of the self, which they saw in You." And in the śruti: "To him whose impurities have been crushed, Lord Sanatkumāra shows the far shore beyond darkness." It is well-known in that way.
Even for one on the verge of realization, obstacles by siddhis like aṇimā are indeed conceivable. But not for one with perfected realization, as per Śrī Kapiladeva's statement: "One who has awakened to reality, having attained samādhi, does not again experience the dream-like [world] with its manifestations." Therefore, it has been explained by them also that even anger etc. in those whose delusion of differentiation of the guṇas of māyā has been dispelled arises only by the will of the Supreme Lord, which accomplishes the impossible. Thus their constant absorption in the bliss of Brahman is established. As stated: "Even for those who delight in the Imperishable..." And elsewhere it is heard that those who delight in Brahman have undistracted minds. So also Śrī Nārada's statement in the Seventh Canto: "The mind that is unaffected by lust etc., with all its functions pacified, touched by the bliss of Brahman, never rises again."
Nevertheless, their minds being attracted by the Lord's bliss is indeed described. The same is heard of other self-satisfied sages: "Though absorbed in their own happiness, with all other feelings dispelled, their essence is drawn to the Lord's charming pastimes" etc. Now, is this devotional process of theirs only for the welfare of people, or due to past impressions? Not so. In both cases, immersion is impossible, as in "Like clothes permeated with the intoxication of liquor." But elsewhere non-immersion is seen: "By My mind, your predecessors like Sanaka and others, free from desire, traveled through the worlds by air." But immersion in the Lord is to be understood as coincidental for the greatest paramahaṃsa sages "whose lotus feet are to be sought," since seeking is mentioned.
In the Fifth Canto it is stated in prose: "Of the self-satisfied sages whose innate divine nature is manifested by the fire of knowledge sharpened by detachment, which has burnt away all impurities, who constantly enumerate the multitude of the Lord's qualities." And also in "their essence drawn to the Lord's charming pastimes." Here too, in "By that, O Lord, they attained abundant satisfaction, but not of their eyes," the giving of happiness is directly stated. Here also, due to the previously stated reason, and because praise would lead to reproach, and because of the direct statement "touching their hearts with affectionate glances," it should not be explained that only the state itself is happiness and detachment is merely suggested. Therefore, because the Supreme Lord known as Brahman, the spiritual reality, is the object of enjoyment for the self-satisfied, and because it is heard that "He caused agitation in their minds and bodies, even of those who delight in the Imperishable," an even more condensed manifestation and variety of bliss is experienced from the attraction to the Lord's various wonderful limbs, ornaments, etc. And that, by the principle of impossibility otherwise, is understood as the play of the internal potency.
Now, let there be a greater intensity of bliss for them due to the condensed manifestation of the undifferentiated blissful nature itself in that [form], due to the speciality of limiting adjuncts. Because the Brahman that shines forth in the mental state characterized by pure goodness, that very same [Brahman] shines forth specially in the Lord who consists of condensed, undivided pure goodness, when that [mental state] has attained oneness with Him through repeated practice. Therefore, statements of non-difference between the divine form etc. and the Supreme Brahman are only with reference to their absolute identity. Therefore, in various places, in relation to various limiting adjuncts, one undifferentiated supreme bliss is experienced, not even a trace of differentiated form. The consideration of those limiting adjuncts is only due to the eagerness for samādhi in that bliss at every step. Therefore, how is the form of the Supreme Reality of those limiting adjuncts themselves established by this evidence?
It is said: In your view, what shines forth as the Supreme Brahman in the pure mental state shines forth completely. Because the knowledge of Brahman is accepted only by abandoning the aspect of difference. Because imperfect knowledge is not accepted as reality, and because liberation is impossible through that. Therefore, accepting a greater manifestation in the divine form etc. is not appropriate. Moreover, what is your intention in saying the divine forms are limiting adjuncts characterized by pure goodness? Are they transformations of that, or predominated by that? Not the first, because transformation is impossible in the absence of the quality of passion, as has been stated. Nor the last, because it would follow by implication that those forms etc. in which that [goodness] predominates are products of mixed goodness, making the word "pure" in statements like "You resort to pure goodness in sustenance" meaningless, as has already been stated. Even if there is mixing, in such a case there would not even be the capacity for Brahman to shine forth, what to speak of [shining forth] specially - considering this, there would also be forgetfulness. Now, they are also described as having that form due to being based on pure, undivided existence. If it is said that they experience Brahman in that pure, undivided existence, that is inappropriate due to the complexity of the assumption. They perceived with their eyes the object of their meditation, as it was directly experienced, and due to the obstruction of not seeing each other. The natural state of that pure existence is indeed prohibited, therefore they are neither transformations of natural existence nor abundant in it. Rather, they are illuminated by pure existence characterized by self-luminosity. As stated earlier, their individuality is clearly rejected, and thus the variety of bliss from experiencing that is produced. They perceive it in that very form, so the description of the beauty of those objects would be meaningful due to its relevance to the present topic. Otherwise, the intended goal would be achieved merely by stating it is made of pure, undivided existence. Therefore, it is said that even after observing, their eyes were not satiated, indicating the unsatisfied state is related to vision. Similarly, through sound alone, the superiority over the imperishable is shown, characterized by the fragrance of the lotus feet as a special quality of air. Otherwise, if Brahman-bliss were experienced as undifferentiated in both cases, it would be said to be mainly based on limiting conditions even for the knowledgeable, as the pair of limiting conditions would attain mutual rivalry. By stating the superiority of the bliss of experiencing the imperishable, it is also refuted that this is merely an appearance of absorption like the sorrow for a son, etc. for Vasishtha and others. The Swamis have also said the same, that their bliss of devotion exceeds even innate bliss. Therefore, there is indeed variety. Hence, they also prayed with variety: "If your mind does not delight in your feet like a bee..." etc. By the logic "If honey is found in the arka plant, why go to the mountain?", there is no point in seeking other limiting conditions, and they have no curiosity to seek anything else. Moreover, no mood of theirs is seen that is not of that nature. On the contrary, in passages like "Even if Bhava sends us to hell with his own faults...", a very sweet devotion characterized by difference, indicated by bowing to yogis etc., is clearly seen. Therefore, since a material limiting condition is inferior and appears as something to be rejected, it cannot make pleasure of that type into another type. Thus, there are indeed manifestations of the essential potency alone, established by the principle of non-alternative explanation. Let it be so that in the state of living liberation, according to that view, the densely manifest form of the Lord is from Brahman reflected in the limiting condition of knowledge. Even in the state of liberation free from all limiting conditions, such a form exists directly, as is very clear in passages like "Even they do not consider Your grace to be ultimate." Therefore, in discussions about the Lord, there is no consideration of gradations of limiting conditions. By this, formless Brahman is clearly accepted above, and variety is manifest. Thus, it is determined by the evidence of the experience of the wise that the Lord, who has internal opulence, is of the nature of happiness alone, is densely manifest even in that form, and has variety in the manifestations of His essential potency. Here, even the liberated worship by accepting a form for divine play. As stated in the śruti: "Which all the Vedas praise, which the seekers of liberation and exponents of Brahman [praise]" - even the preceptors of non-dualism [accept this]. In the Mahābhārata: "Krishna is worshipped by the liberated who are free from delusion." In the Bhagavad-gītā Upaniṣad: "One who has realized Brahman, whose mind is serene, neither laments nor desires. Being equal towards all beings, he attains supreme devotion to Me." And the śruti cited as authority in the Bhārata-tātparya: "The devotion of even the liberated is indeed of the nature of eternal bliss." Similarly, in the sūtra "Up to departure, that too is seen", the Sauparṇa śruti cited as authority in Madhva's commentary: "One should always worship Him; even the liberated worship Him." Therefore, referring to the connection with great devotees like Prahlāda and Bali, it is also stated in the Viṣṇu Purāṇa: "Who, even when liberated, does not feel joy in Pātāla?" The details of this should be known in the Bhagavat-sandarbha. (50)
Thus ends the fifteenth chapter of the Krama-sandarbha by Śrī Jīva Gosvāmī on the Third Canto of the Śrīmad Bhāgavata Mahāpurāṇa. (15)
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
Indeed, my devotees truly do not care about liberation like this. What is your current commitment - to pure devotion or liberation? Tell me clearly, enough with hints. To this they reply: Let us have rebirth, not liberation. Even in that case, due to our own sins and inauspicious deeds, what greater desire is there for hellish births or liberation? What loss is there really? They say: If. Just as a bee delights in flowers even when pricked by thorns, similarly if one can delight while disregarding obstacles, this indicates love. The "if" indicates the possibility of devotion even in hellish births. When devotion is true, even hell is superior to liberation - this blessing is obtained. Just as tulsi plants only look beautiful at your feet, may our words also only be beautiful in describing your feet, qualities and names, not elsewhere. They pray to fill even the small ear cavity, but with this hidden meaning: Since the ear cavity is like space and qualities are formless, it can never be filled, so hearing will always be fruitful. Thus the threefold bliss of hearing, chanting and remembering is not in liberation, but possible in rebirth. So even an inferior rebirth is prayed for, not liberation.
Praying for thousands of births as insects, birds, animals etc. is the natural disposition of selfless devotees. The Lord's nature is to fulfill their cherished devotional bliss while also ending rebirth, as should be seen everywhere. (49)
Thus out of greed for the bliss of hearing about you etc., even rebirth away from you is prayed for. But you have made us drink the nectar of your direct vision, though we are offenders to your devotees. Oh, such is the limit of your forgiveness and your compassion is boundless! They say: O Nārāyaṇa, Viṣṇu, Govinda! Called by many devotees to mercifully give darśana, you manifested your form out of compassion arising from your devotees' call, thus fulfilling us too. The eyes or their functions show obeisances by holding folded hands to the head. Or "this" qualifies "obeisance", meaning may it go to your lotus feet. You are not to be served as the Self by those who are not the Self. Or by pun, those for whom you do not rise are not the Self, meaning lifeless. You are ascertained as difficult to see, like the sun for owls.
Here, even for those who have attained constant experience of Brahman, like Sanaka etc. who are famous in śruti statements like "To him whose impurities are destroyed, the Lord shows that which is beyond darkness", such devotional prayers indicate that the bliss of devotion is superior even to the bliss of Brahman. The form, names, qualities, paraphernalia, devotees and abodes of the Lord are understood to be inherently of the nature of concentrated consciousness, without which devotion is not possible. Its quality-less nature will also be stated in the Kapila section. The śruti "Even for the liberated, devotion is of the nature of eternal bliss" is cited as evidence in the Bhārata-tātparya. Also the Sauparṇa śruti cited in Madhva's commentary on "This is seen even up to final release": "One should always worship Him, for even the unliberated worship Him". Hence in reference to great devotees like Prahlāda and Bali, it is highly stated in the Viṣṇu Purāṇa: "Who, even if liberated, does not delight in the netherworld?" (50)
Thus ends the fifteenth chapter of the third canto in the Sārārthadarśinī commentary, which delights the hearts of devotees, and which is agreeable to the saintly. (15)
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
They speak from a worldly perspective: As desired, may rebirth be. May our words be beautiful like tulsi, adorned by your feet which are being described. (49)
After praying thus from a worldly perspective, they now express their fulfillment: O widely renowned one called by many! You have manifested, though unmanifest, in this way to those who have forgotten the truth of the Supreme Self. To Him we offer this obeisance. (50)
Thus ends the fifteenth chapter of Śrīmacchukadeva's Siddhāntapradīpa commentary on the third canto of the Śrīmad Bhāgavata Mahāpurāṇa.
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
Having praised the Lord according to the path of devotion, they now declare their own faults in the form of an oath to show their lack of offense: Let there be rebirth. The view that Jaya and Vijaya were cursed by us as a pretext is not accepted. Rather, it was out of eagerness for the Lord's vision. Otherwise, they pray for what is undesirable for themselves - Let there be rebirth. By their own sins means by self-inflicted sins. Sin that inevitably causes suffering is called vṛjina, or that which inevitably causes suffering. Thus one who gives suffering to others inevitably receives suffering himself. Therefore may our rebirth be in hell, since lust etc. are heard to be the gates to hell, from the statement "The three sinful ones". The plural "in hells" is not referring to just three, since giving in special places etc. produces greater results. The imperative "let there be" is used for prayer.
Whether accepted or not, the reason is given in both cases - like a bee-like mind. Just as a bee absorbed in nectar does not count time and remains bound there even at night, similarly if our minds delight in Your feet, then the body's existence in hell is not an obstacle for us. Moreover, our very residence in hell will be like the bee, if there is attachment to Your feet. For the bee drinks honey disregarding the pain from the flower out of greed for honey. Similarly, if we are desirous of results and have committed offense to the gatekeepers for the sake of seeing You, otherwise may it not be so.
Having spoken of the mental, they now speak of the verbal: May our words be like tulsi. Just as tulsi, though lacking its own form, fragrance etc., is beautiful at Your lotus feet, similarly may our words also be beautiful simply by describing the Lord's qualities, without depending on verbal artistry etc. Even then, residence in hell is not an obstacle. The word "but" negates the prima facie view, so there is no conjunction. Moreover, just as tulsi is fixed at the feet by others' instigation, similarly may the Lord's qualities be fixed in our speech by others' instigation. If they are fixed of their own accord, then there will be no hell. They speak of the physical: May it be filled. If our ear cavities are filled by Your multitude of qualities or by the various subsidiary types of qualities, or if they always remain filled so that nothing else can enter due to constant hearing, then as before. (49)
Thus, having imposed self-punishment for their own offense, and wondering if this was the only result of their coming, they say that the purpose of coming was fulfilled - "You manifested" etc. O Puruhūta (Indra), by this form that you manifested, their eyes attained satisfaction. The meaning is that their eyes experienced supreme contentment. Thus, even the reciprocation for one who gives happiness is done just through bowing, as stated in "To Him, this". To that Lord, we offer this bow. Indeed, it cannot be done according to scripture, so only an imitation is meant by saying "this". "This" is used in the sense of "like". "Puruhūta" indicates the nature of sacrifice, as he is invoked by many, or is invoked in many forms like Indra etc. The manifestation for one's own sake is just coming, but happiness was not produced in the inner organ - this is the sense. Due to giving the curse, dejection arose in the mind. And this result should not be considered insignificant, since you have been perceived as difficult to rise for those without selves. Those who do not have a self. For those who have destroyed the self itself through extroversion etc., he is difficult to rise, or rises for suffering. Pointing to "this", they bow. To express wonder that the Lord is the doer of favors, it is said "to that Lord". "Perceived" indicates the means of knowledge. (50)
Thus ends the explanation of the fifteenth chapter in the third skandha of the Śrībhāgavatasubodhini composed by Śrīvallabhadīkṣita, son of Śrīlakṣmaṇabhaṭṭa.
Śrī Giridhara-kṛtā Bāla Prabodhinī
Now expressing their own offense, they pray for devotion - "Desire" etc. O Lord, previously we had no sin, but now all have arisen since your devotees were cursed. Therefore, by those sins of our own doing, may we freely have birth in the hells or hellish low births as desired. "Nu" expresses doubt. But if our mind delights in your feet. They give an example for this - "Like a bee". Just as a bee, though pricked by thorns, still delights in flowers, similarly if the mind delights in your feet despite obstacles. Having thus prayed for mental devotion, they pray for verbal devotion in "And may our words". If our words beautify your feet like tulsi. The meaning is: may they be revealers of your greatness. Or, those whose beauty is from the feet. They give an example for this - "Like tulsi". Just as tulsi is beautiful simply by connection to your feet regardless of its own qualities, similarly may our words be beautiful simply by singing your qualities even if devoid of their own sweetness etc. Now they pray for physical devotion - "May it be filled". If our ear cavities are filled by your groups of qualities - this is the connection. And thus, they pray in the manner of a beggar for the filling of even a small amount. The intention here is this: Since the ear cavity has the nature of space, and the sounds of the groups of qualities are formless substances, there can never be filling, so hearing will always be fruitful. And this should be understood as indicating devotional acts like bowing, worshipping etc. with the head, hands and all limbs. (49)
The purpose for which you all came here has not been stated - expecting this, they bow while expressing their fulfillment simply by seeing the Lord - "You manifested" etc. Suggesting "If the Supreme Lord himself would not show such grace, then who would?", they address him "O Lord". Therefore, to convey that he has vast fame, they address him again - "O Puruhūta". This extraordinary form full of all excellence which you have manifested, by seeing that our eyes have attained abundant satisfaction - this is the connection. They state the reason for this being a rare attainment - "Who". For those without selves, those whose minds are attracted to sense objects and not under their own control, you who are difficult to understand have thus been clearly perceived by us. To you, the Lord full of supreme prosperity, we who are unable to do anything offer simply this bow, meaning we perform obeisance. (50)
Thus the commentary Bālaprabodhinī on Śrīmad Bhāgavata was composed by one named Śrīgiridhara, a servant entitled to serve the feet of Śrī Mukundarāya, descended from the lineage of Śrī Vallabhācārya, for the attainment of the bliss of devotion. Here in the third skandha describing the creation of bondage, the fifteenth chapter explaining the curse of the doorkeepers has ended.
Hindī Anuvāda
O Lord! Even if we take birth in hellish realms due to our sins, we have no concern, provided our minds delight in your lotus feet like bees, our speech is beautified by connection to your feet like tulsi, and our ears are filled with the nectar of your glories. (49)
O Lord of vast fame! The beautiful form you have manifested before us has given great joy to our eyes. It is extremely difficult for sense-attached people with uncontrolled senses to behold this. You are the directly manifest Lord. We offer our obeisances to you. (50)
Thus ends the 15th chapter.
SB 3.15.49-50
