Text 5: O original source of strength and scientific knowledge, all obeisances unto you! You have accepted the differentiated mode of passion from the Supreme Personality of Godhead. With the help of external energy you are born of the unmanifested source. All obeisances unto you!
Text 6: O lord, all these planets exist within your self, and all the living entities are generated from you. Therefore you are the cause of this universe, and anyone who meditates upon you without deviation attains devotional service.
Text 7: There is no defeat in this material world for persons who control the mind and senses by controlling the breathing process and who are therefore experienced, mature mystics. This is because by such perfection in yoga they have attained your mercy.
Text 8: All the living entities within the universe are conducted by the Vedic directions, as a bull is directed by the rope attached to its nose. No one can violate the rules laid down in the Vedic literatures. To the chief person, who has contributed the Vedas, we offer our respect!
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
Whose knowledge is power and strength. To him who has attained this brahma-body, who has taken on the differentiation of qualities, specifically the quality of rajas. Of the manifest world. To the source, the cause. Or, whose source is not manifest or known by any means of knowledge. (5)
Those who experience suffering every moment due to desires praise the desireless devotees, saying in two verses: Those who meditate on you with undivided devotion, considering the living beings as their own self. By whom the worlds are woven and strung in himself. Meaning: The conscious is the cause of the conscious world. The reason for this is that it is beyond cause and effect, which are composed of the existent and non-existent. (6)
Those who have conquered breath, senses, self, and mind, therefore are of mature yoga, and have thus obtained your grace. (7)
Others say they are constantly afflicted by karma. By whose. Controlled by the rope, dependent. To the chief controller, or to the one in the form of life-breath. As the Śruti says: "His speech is the rope, names are the cords", etc. (8)
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
Is being the cause of the world the same for others as well? To answer this, he says "na vyakta" etc. Or, to the source, the cause or instigator of the unmanifest pradhāna. Or, to him whose source is the unmanifest Viṣṇu. Or, to him whose source is the well-known lotus in the world. (5)
Bhāvayati means creates, according to the meaning. This is the idea from śrutis like "As small sparks come forth from fire, so do all moving and non-moving beings come from this Self." As for being the cause of the conscious and unconscious world, it is unattached to those two, cause and effect. (6)
Therefore, due to having conquered senses etc., and thus due to being of mature yoga. (7)
Others are averse to you. He says "to the one in the form of life-breath" based on the śruti "prāṇa is the chief". They cite the authority for its dependence saying "tathā ca". This has been explained further. (8)
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
Vijñāna means the power of consciousness, as it will be explained thus in "to the repository of knowledge and wisdom". Gṛhīta means presided over. In the view of non-separation here, it means causeless. (5)
"Ye tu" is a pair. Bhāvayati means produces. The meaning is that the explanation results from the combination of the two qualifiers. There, as for being the cause, through māyā it is in the form of cause and effect, but in reality through the intrinsic power it is beyond those two, cause and effect - the effect being space etc., the cause being mahat etc. (6-7)
Even in the world, controllership is seen. To cut off that similarity, "mukhyāya" is explained by supplying "to the controller" as the noun it modifies. In another view, for "mukhya" referring to prāṇa, the śruti "prāṇa is indeed the chief" should be known as the authority. Vāk in the sense of Veda, tanti means a long rope, nāmāni means words like "brāhmaṇa", dāmāni means ropes for tying around the neck. (8)
Śrīmad Vīrarāghava Vyākhyā
Thus, having described his omniscience from the perspective of the Supreme Self incarnated through divine possession in a brahma-body, they again offer salutations characterizing him by those qualities from that perspective. Namaḥ - Salutations to you. To you of what kind? To the source of the manifest - the cause of the manifest, the created state of the three worlds. To say "I am not the source of the manifest, but the Supreme Self is", they say: To him who has taken on the differentiation of qualities - the differentiation of qualities meaning Brahmā, who is predominantly rajas, taken on as a body. Meaning: You alone are the creator of the world as the Supreme Self with the predominantly rajas-quality Brahmā as your body. To show this state of the Supreme Self is not dependent on karma, he says: By māyā, knowledge in the form of will alone, you have attained (upeyuṣe) this body called Brahmā. He qualifies this by "vijñānavīryāya" - to him whose power and strength is knowledge itself. (5)
Indicating that it is improper for others to insult us who follow your instructions, being of such a nature, they offer salutations with three verses. "Ye tu" - He who causes living beings to exist (bhāvayati) as gods, humans etc., in whom the world is woven and strung in his very self, who is therefore beyond cause and effect which are composed of the existent and non-existent - those who contemplate on you with undivided, unwavering devotion. (6)
To those who have conquered breath, senses, and mind - those who have conquered the breaths, the senses of knowledge and action, and the inner organ; who therefore have mature, perfected yoga, devotional yoga; who have therefore obtained your grace, your favor - they cannot be insulted by anyone. (7)
To him whose speech, in the form of the Veda, controls all creatures like cows with a rope, to whom they are subject and dependent, offering worship - to that chief, supreme one, salutations to you. This indicates that it is improper for others to insult those connected to him who follow his instructions. (8)
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
Considering that prostration alone is the source of grace above all else, they praise with that preceding. nama iti. They explain that to the one with unobstructed knowledge and power of understanding. māyayeti. By māyā, to the one who has known this universe through the intellect blessed by Śrī Nārāyaṇa, it is said gṛhīta since obstruction of knowledge is possible due to the quality of rajas etc. They praise with the feeling that the power of knowledge is yours alone, even more so to the one who has taken on the special qualities of rajas etc. as troublesome by Hari's command. namasta iti. To the source of the manifest universe, its cause; since creating the universe among the things to be created requires extremely abundant knowledge, what need be said of the creator Brahmā's superior knowledge, this is explained. If it is asked how the qualities of rajas etc. which obstruct the qualities of knowledge etc. for all are not obstructing for him due to Hari's grace, and how even that grace is possible, it is said: avyakteti. The unmanifest Brahman is his source, his cause, to him thus, according to the śruti "He who knows Brahman" and "He revealed Brahman in the heart to the first sage", therefore being his son and object of all grace, the qualities of sattva etc. are not obstacles for him. (5)
Thinking that one should act accordingly to obtain what is desired, they praise him as possessing such qualities in order to prevent the defeat obtained due to the darkness caused by Diti's womb, saying: ya iti. For those persons who contemplate you with firm devotion based on the knowledge that there is no other independent one besides Hari, through constant worship, there is no defeat from anywhere - this is the connection. It is said ātmabhāvanam with the idea that those who cause defeat, being included among the souls created by you and controlled by you, do not harm your devotees. ātmabhāvanam - he who produces souls as the Self; or by contemplation of the Self as the Supreme Self, through constant worship, there is nothing impossible for you whose grace has thus increased, hence ātmabhāvanam. He who has contemplation of the Self thus, not only are all souls dependent on you as produced by you, but the entire universe of conscious and unconscious beings is also sustained by you, they say, hence it is said ātmanīti. He also removes the weak doubt that you are one among the souls: paramiti. param (supreme) - by this the impossibility of being the producer of souls is removed; supremacy is appropriate as the pervader of effect and cause from mahat etc., this is the idea expressed. sadasadātmakamiti - not only is he the bearer of the world like Devadatta carrying a load, but also by external pervasion, hence it is said sadasadātmakamiti. Then attaining distinction etc., in the second, pervasion of all is stated; it is appropriate to say he is the giver of happiness etc. to the liberated and unliberated expanse, hence it is said sadapadātmakamiti. The liberated souls are sat (existent), the unliberated souls are asat (non-existent), he from whom both obtain happiness, is thus described. (6)
Only for those with minds fixed in qualified meditation is there such fruitfulness, not for that alone, since without maturation of yoga etc. by that alone there is no arising of your grace - with this idea they qualify them, saying: suvyakteti. Yoga is characterized by eight limbs. (7)
The people engaged in the divine speech characterized by injunctions and prohibitions experience happiness etc. according to their own karma - where is he useful in this? Addressing this doubt, they say you are supreme because bound by your command they worship you in the prescribed way and accordingly you grant the fruit, saying: yasyeti. Those bound (yantritā) by your rope (tantyā) - the long rope made of cow-hide; yantri means binding; they carry (haranti) to the principal Self, to the chief among all souls. (8)
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
With "nama" etc. praise as non-different from the Supreme Lord. (5)
ye tveti - a couplet. By exclusive devotion, having obtained your grace, then due to being well-established in devotional yoga, conquest of breath etc. comes naturally - this is the sequence. (6-9)
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
To him who has obtained this body of Brahmā, the quality distinction is rajas. To him whose source (yoni) is the unmanifest Supreme Lord as the cause. (5)
Also, those who are worshippers of Hiraṇyagarbha with non-separate, non-different feeling from the Supreme Lord. Or, those who contemplate with non-separate, desireless feeling, with devotion. He who produces (bhāvayati) souls (ātmānaḥ) as the Self (ātmā), thus. Due to being the totality, in whom the worlds are strung, woven in the Self. Therefore, the existent and non-existent souls, the gods, demons and other beings in whom. (6-7)
By speech characterized as Veda. And thus the śruti: "His speech is the thread, names are the knots" etc. (8)
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
To him whose knowledge (vijñāna) is manifold knowledge and whose power (vīrya) is strength. By māyā meaning grace, to him who has obtained this four-faced body. Who has taken (gṛhīta) the quality distinction characterized as creator-hood or the quality of rajas. To the source of the manifest, the cause of the universe. Or if "a" is prefixed, to the cause of the unseen. (5)
ātmabhāvanam - they contemplate their own cause. (6-9)
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
Having thus stated the absence of his own faults, or if faults exist, asking for forgiveness for them, he offers salutations: "Namo vijñānavīryāya" (Salutations to the one with the power of wisdom). Now, only the Lord is worthy of salutation, being the master of all; or the guru, being the instructor in His path; or Drona (the preceptor). But I am neither of these two forms. To this he says: "Namo vijñānavīryāya". Vijñāna means the experience of Brahman, and vīrya means prowess, which he possesses. Worldly action accompanied by worldly knowledge becomes the cause of prowess for all. Even more so, Vedic action becomes the cause of prowess for some sages. Even more than that, for the knowers of Brahman, their power characterized by omniscience is accomplished through knowledge. There, through direct realization, wisdom becomes the strength of the Lord alone. Such (wisdom) exists in you also, as is inferred from your own will to create. Therefore, due to knowing the true nature of the Lord, salutation to you as guru is indeed appropriate - this is the meaning.
Now, if such knowledge is attained, there should be complete union with the Lord. How then can there be this qualification? Anticipating this objection, he says: "māyayā" (through illusion). To the one who has accepted this body. For the sake of fulfilling the instrumentality of māyā, which is the cause of creation, when there is a need for an agent and a servant is present, it is inappropriate for the master to be absent. Because equality with the Lord has arisen, and because of hearing about abstention from worldly affairs, this (body) has been created by that very māyā; having created it through that very (māyā), he has accepted it - this is the meaning.
Now, there are two possibilities: the non-agency of souls and the agency of the Lord. There, in the case of agency, due to being the Lord, there is no need for a body, but in the case of being a soul, even when a body is produced, agency for creating difference will not be established. Anticipating this objection, he says: "gṛhītaguṇabhedāya" (to the one who has assumed differentiation through qualities). The one by whom differentiation has been assumed through qualities. He does not have inherent difference, by which there would be non-agency. Nor is there non-difference, since difference has been created by the qualities. For the qualities have engaged the Lord, who is of the form of difference, in the form of consciousness. Therefore, since the difference created by that exists, it is indeed appropriate to undertake the creation of the world by assuming a body created by equality with that.
Now, from the statement "avyaktādīni bhūtāni" (beings beginning with the unmanifest), when the effect is established from supernatural agency alone, what is the need again for Brahman's agency? Anticipating this objection, he says: "namas te" (salutations to you). This is the womb of the unmanifest. The unmanifest, having entered the world into this, itself withdraws. Therefore, this has the nature of the quality of passion. Just as the world is born from mother and father, so is the world born from this unmanifest. Therefore, this is not useless. Hence, due to being the mother, salutation again. (5)
Thus, having sought forgiveness for offenses (?), they establish His compassion for devotees: "ye tvā'nanyena" (those who with single-minded devotion). Here, the incompletion of the sentence is for establishing the fruitfulness of compassion. Therefore, from compassion he will speak of fearlessness for devotees, so here only the cause of compassion is stated. Those saints who meditate on you in their hearts with all their being - for them who have obtained your grace, there is no defeat from anywhere - this is the connection.
Now, single-minded devotion is possible only towards the Lord, how can it be towards another? Anticipating this objection, he states four reasons for single-minded devotion with the words "ātmabhāvanam" etc. Ātmabhāvanam means that which imagines the self, the essential nature of the meditator, and the body etc. of the meditator. By this, agency is indicated. "In whom the world is woven" - by this, inherence is indicated. "The supreme controller" - the one who causes all activity etc. in the state of existence. "Of the nature of existence and non-existence" - the destroyer. Destruction is of the nature of existence and non-existence, or the destroyer of those who exist is of the nature of non-existence. Or due to being of the nature of illusion, the destroyer, since its constant existence is impossible. Even though it is the self of the world, by discrimination between what is obtained and not obtained, it ultimately reduces to being of the nature of non-existence. Because He is the creator etc. of all His own (devotees), and because one's self is also dependent on Him, meditation on Him with all one's being is possible - this is the meaning. Thus, meditation with all one's being is the cause of grace. (6)
Thus, having described grace by describing the cause, they describe fearlessness through that: "teṣām" (for them). For producing fearlessness through grace, he states an intermediate operation: "supakvayogānām" (for those whose yoga is well-ripened). Because that is of the nature of the chief, it is the cause of all accomplishment through yoga; otherwise there would be independence like the Lord's. Those whose yoga is well-ripened. For what is well-ripened can be employed everywhere. Stating the cause for the ripening of yoga, he mentions another operation: "jitaśvāsendriyātmanām" (for those who have conquered breath, senses and mind). Those who have conquered breath, senses and the self which is the inner organ. The conquest of breath, senses and inner organ, being the cause of non-contact with their objects, is the direct cause of love. Being the womb of the Vedas, it is the cause of knowledge, so yoga with its cause is an intermediate operation - thus there is no multiplicity of operations. Therefore, "obtained your grace". "From anywhere" means even from time etc. "Defeat" means being overcome. (7)
Thus, having spoken of fruitful compassion towards devotees, and having described His compassionate nature, in order to pray for compassion towards himself, he states his servitude: "yasya vāce" (by whose speech). By whose speech in the form of the Vedas belonging to Brahman, all creatures, like young girls completely incapable, though servants, are forcefully engaged in their own work, controlled like oxen by a rope. Brahman's speech consists of the Vedas and the world. Therefore, those for whom even the Vedas are not controlling are controlled by worldly means. By this alone servitude is described. For all beings perform action for the sake of results. There, when the result is produced, when the presiding deities present the result, He himself separates the essence for His own purpose. Afterwards He gives the non-essence. Thus, whatever is the main result of all actions - creation, the Lord's command, or happiness - that is accomplished for Brahman. Whatever non-essential, unavoidable enjoyment of urine etc. comes from dharma, penance etc., that He gives to the souls. Even knowing this, acting in that way is control. Therefore even lowly cows are given as an example. Having known this, they are determined. Thus, compassion is appropriate always towards those who perform actions but partake of the non-essence. Moreover, these are superior even to oxen. For they offer to you as oblation even that which is non-essential, otherwise He would kill them in the middle of that. Therefore, you being the chief instigator, are also the best among creatures. By suggestion, mockery of even Brahman is stated. Or due to being of the form of the seat, description as chief by being the witness of oblation-giving. "āsanyatāḥ" means attentive, vigilant all around. By this, occasional performance is excluded. (8)
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
Here, in "namaḥ". In "tejaḥ". The cause of valor is implied. The commentators explain this - "sārvaśya" etc. They explain that this section refers to the state before liberation - "yā sṛṣṭi" etc. Because of the absence of worldly activities. This exists in the fourth of the four characteristics. There, even for the liberated, lordship and absence of world-creatorship are stated. In the present context also, its instrumentality and acceptance of creatorship for the Lord's work, due to the absence of self-conceit, does not violate liberation, so there is no possibility of lack of knowledge of the Lord. There, "asti" means it exists in the state before union with the Lord. "iti āśaṅkya" means suspecting that the statement about assuming a brahman body through māyā is inappropriate. "Tat sāmya kṛtam" means created by equality of qualities. "Yuktam eva" means it is appropriate due to the absence of difference in consciousness between you and the Lord. Thus, due to being a quality incarnation without conceit, difference and non-difference are stated. "Avyaktasya ayaṃ yoniḥ" means the field of the imperishable. "Ataḥ" means even in the view of such conceit, due to usefulness. (5)
In "ye tu", "ananya-bhāva" means complete devotion. The explanation of "bhāvaka-svarūpam" is given as "bhāvakasya dehādikam". "Bhāvayati" means produces. In "sadasadātmakam", it is a bahuvrīhi compound with different case relations meaning "that by which those that exist have a non-existent nature". If it is intended as a karmadhāraya compound meaning "that which has existent and non-existent as its nature", even then it means the agent of dissolution, as they say - "māyā" etc. "Tasya" refers to that which has the nature of existent and non-existent. If one objects that in the compound "existent and non-existent nature", that meaning is not obtained, they reply - "jagat" etc. Thus, according to Śrīdhara's explanation, if it means "having the world as its nature", then by distinguishing between what is obtained and not obtained, due to the previous qualifier "the world strung in the self", its being so is obtained only as the cause of the world, while being the agent of dissolution is not obtained. By considering these two, since there would be repetition in the first, causality ultimately results only in dissolution which is non-existent. This is the meaning of that explanation. They state the purport of the verse - "svakīya" etc. Even if it means complete devotion, what is the purpose of stating that in this context, they say - "evam" etc. (6)
In "teṣām", "mukhyātmakatvāt" means because of being of the nature of proximity. "Tadīya padārthānām asparśa hetutvāt" means because the objects related to Brahman, being beyond the senses, are not the cause of sense contact. (7)
In "yasya", "evaṃ sevakatvam" means servitude through control. They explain the control - "sarve hi" up to "yantraṇam". "Tatra" means in action. "Taiḥ" means by the presiding deities who are its instruments. "Prayacchati" means gives to the workers. "Niścintāḥ" means carefree like oxen.
Śrī Giridhara-kṛtā Bāla Prabodhinī
With this understanding of the Supreme Lord, they bow down saying "we are not capable of doing any favor to you" - "namaḥ". To Him whose knowledge is consciousness itself and whose strength is power. To Him whose unmanifest womb is the cause, or whose womb is the cause of the manifest universe. If asked how He appears like us, they say - to Him who has assumed the quality of rajas. That assumption of qualities is not dependent on karma, so they say - to Him who has assumed this form by His own will through His māyā. The repetition of "namaḥ" everywhere indicates the connection with "namaḥ". (5)
Although devotees without desires never face defeat due to Your grace, they pray and bow down requesting that it be done for us desireful ones out of compassion - "ye". Those who meditate on You with undivided devotion without desires, they never face defeat from any cause - this is connected with the next verse. If one asks how such desireless devotion is possible when not seen in the world, they say it is because You are the cause of everything and it does not exist elsewhere - "ātma-bhāvanam", meaning He who produces the souls as the Self. Thus having stated the efficient cause, they also state the material cause - "sadasadātmakam", meaning having the nature of effect and cause. How is it possible for one to have both forms, to this expectation they say it is due to inconceivable power - "ātmani". In whom the worlds are strung through creation. If one objects that this would lead to changeability, they say - "param", meaning beyond the universe and the controller of all. If one objects that defeat of even desireless devotees is sometimes seen, they say - "labdha", meaning those who have obtained Your grace. Defeat happens only until Your grace is obtained, due to the strength of sins. If asked what kind of people obtain grace, they say - "supakayogānām", meaning those whose devotional practice is well-developed. How can devotion be accomplished when the senses etc. are inclined towards objects, to this they say - "jita", meaning those who have conquered breath, senses and mind. (6-7)
To You, by whose speech in the form of the Vedas all people endowed with the duties of varnas and asramas are controlled, engaged in their respective duties, dependent and attentive, and offer tribute. It means they perform duties according to their position. To You who are the chief controller of all, salutations. They give an example for this - "gāvas tantyeva". Just as oxen tied by a rope to their noses are attentive and do the master's work, otherwise acting independently they become subject to punishment, and their enjoyment is provided by the master according to his grace, so it is here also. (8)
Hindī Anuvāda
O Lord! You are endowed with the power of knowledge; you have accepted this four-faced form and the quality of rajas through your own maya; no one can know the true cause of your origin. We bow to you. (5)
All the worlds are situated within you, the entire universe of cause and effect is your body; but in reality, you are beyond this. Those accomplished yogis who meditate on you, the source of all beings, with undivided devotion, can never decline in any way; because they are fulfilled by your graceful glance, and their yoga also becomes perfected due to their conquest over life-force, senses, and mind. (6) (7)
sarvā prajā (all beings); balim (offering) arpayanti (offer)
Like oxen bound by ropes, all beings, restrained by your Vedic words, perform their duties according to the rules under your control and offer oblations to you. You are the main life-force controlling everyone, we bow to you. (8)
SB 3.15.5-8
