Text 19: Mystics and transcendentalists, by the mercy of the Lord, cross beyond nescience by ceasing all material desires. It is not possible, therefore, that the Supreme Lord can be favored by others.
Text 20: The goddess of fortune, Lakṣmī, the dust of whose feet is worn on the head by others, waits upon You, as appointed, for she is anxious to secure a place in the abode of the king of bees, who hovers on the fresh wreath of tulasī leaves offered at Your feet by some blessed devotee.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
They say this is contradictory. "The renounced yogis who cross over death by Your grace alone - how could You be graced by others?" The meaning is - not at all. (19)
Regarding what was said: "By serving whom, the dust of His lotus feet immediately destroys all impurities and bestows virtuous character" etc. - they say in two verses that this is extremely improbable. She whom wealth and prosperity repeatedly approach and serve at every opportunity, whose foot-dust is held on their heads by the fortunate and virtuous, whose abode is adorned with fresh tulasī garlands offered by devotees - the realm of that Lord of bees, she desires as if longing for it. (20)
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
They speak of contradiction in the Lord's statement. The meaning is - it does not make sense. (19) You whom... (20)
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
The statement "This is His grace upon me" means nothing impossible has occurred. The meaning is understood from the gain of the crow. (19) Vibhūti (opulence) and Lakṣmī here should be interpreted as the controller of the universe only. Since disrespect towards Her, the crest jewel of supreme devotees, will be described as improper in the following, yet the meaning is explained thus in the immediately preceding verse with the intention of non-difference. The 'as if' indicates absence of detachment from her domain in the world. In the non-difference view, it shows the external display of coyness even while desiring His feet internally. (20)
Śrīmad Vīrarāghava Vyākhyā
O Lord! They say this is inappropriate if spoken otherwise than for establishing dharma. "Those renounced ones established in the dharma of renunciation and the yogis easily cross over death and transmigration by Your grace" - thus the śruti says "He is the bridge to immortality". He who is the means of attainment - would that Lord be graced by others? This is said with sarcasm, meaning He would not be graced. There is an alternate reading "anugrāhyate param" - then the meaning is "Do You make the Supreme Brahman the object of grace?" (19)
Regarding what was said "Even when I am detached, Śrī (Lakṣmī) does not abandon me" - thinking that is extremely inappropriate if taken literally, they clarify its purport in one and a half verses: "Whom..." - You whom Vibhūti, that is Lakṣmī, repeatedly approaches and serves at appropriate times. How is she? Her foot-dust is held on the heads by those seeking the four goals of life. As it is said: "Some fortunate ones who have no other shelter, with delighted minds take refuge in the pair of His lotus feet and attain Lakṣmī through their own efforts, O beautiful-faced one!" Lakṣmī who is thus, as if longing for the realm, that is, the lotus feet of that Lord of bees whose abode is adorned with fresh tulasī garlands offered by fortunate devotees. (20)
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
The superiority of the liberated over those bound by illusion was stated implicitly; now they reconcile that, saying: "Those renounced..." - Those established in the dharma of renunciation and the yogis, that is, the jñānīs, easily cross over death, that is saṃsāra, by whose grace - since it is established by śruti statements like "by whose grace indeed". You who are superior to the liberated and non-liberated as the uprooted of saṃsāra - would You be made an object of grace, that is, be graced by others like brāhmaṇas? What is that? It means nothing at all without praising the brāhmaṇa. (19)
They clarify the superiority of Lakṣmī, saying: "Whom indeed..." - The word "indeed" confirms statements like "My womb is in the waters". Vibhūti, that is Śrī, [approaches] others like Brahmā etc. Why would she who is eternally liberated and has eternally attained the Lord's grace approach, since she has no other goal to attain? Anticipating this doubt, they qualify her, indicating that though service is her very nature being of the form of bliss alone, her purpose is only to imitate the world: "By the fortunate..." - By the fortunate, that is, those full of devotion, knowledge etc. who do not desire fruits like heaven, fresh tulasī garlands are offered - you who are the abode, that is, the possessor of that - she serves desiring as if competing for your realm, that is, your lotus feet situated on the broad chest, thinking "May this be my place". And lest one think Hari does not know this, it is said "Lord of bees" - those whose vow (vrata) is honey (madhu), that is, essence, are madhu-vratas, enjoyers of essence - of those he is the Lord. Though gaining the name of vrata in the sense of Viṣṇu's year, sacrifice, austerity, month, fire and liberation, she has obtained a place on the chest - thus the stated meaning is confirmed. (20)
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
"Those who cross..." - That by which He would be graced, what is that? But that is beyond reasoning. (19)
"Whom..." - Here too, as before, Lakṣmī is only the controller of the universe, not the direct beloved Vaikuṇṭha-Lakṣmī. Since she is the crest-jewel of supreme devotees. "Approaches" means worships. "Realm" means object - desiring the object even of a particular insect of Vaikuṇṭha - thus her great inferiority to Vaikuṇṭha-Lakṣmī is shown. The word "as if" also shows absence of detachment from her domain in the world. (20)
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
Among those brahmanas, the renunciates are superior to those engaged in rituals, and the yogis are superior to them. You, who by your grace allow them to transcend death - what could it be that others could bestow grace upon you? This question arises from great wonder. (19) As it is said:
"By serving whom one immediately attains pure character, destroying all impurities through the dust of his lotus feet -
Even though I am detached, Lakshmi does not abandon me, for whose mere glance others undertake vows."
This too is impossible and very difficult to understand, they say in two verses. The goddess of fortune (vibhūtiḥ) who repeatedly comes to serve you, whose foot-dust is held on their heads by the fortunate devotees. The abode of fresh tulasi garlands offered at your feet, O Lord of bees, even your beloved [Lakshmi] seems to desire the world of your feet. (20)
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
Otherwise, how could you, who deliver others from the ocean of material existence, be graced by others? They say: "They cross over..." (19) As it is said:
"By serving whom one immediately attains pure character, destroying all impurities through the dust of his lotus feet -
Even though I am detached, Lakshmi does not abandon me, for whose mere glance others undertake vows."
And "I fear the unbroken Vaikuntha yoga, the pure foot-dust of Yogamaya's opulence" etc. Even that, if taken literally, is extremely inappropriate, but it makes sense as an instruction for people. With this intention, they say in two verses: "Whom..." The goddess of fortune (vibhūtiḥ), whose foot-dust is held on the heads of those seeking material gains, though situated on your chest, repeatedly comes to serve you as if desiring the abode of fresh tulasi garlands offered at your feet by the fortunate devotees, which is the realm of the king of bees, out of longing for the special flavor of your feet. (20)
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
He says this knowledge is also secret: "They cross over..." The renunciates are paramahamsas. By attaining whose grace they easily cross over death. Death is like a river with banks on both sides that drowns everyone, so crossing it is mentioned. "Yogis" is a qualification of the recipients of grace, not the cause of crossing over. How could such a one as you, who are the secret of all the Vedas, be graced by others? Especially by others who are ineffective. In the alternate reading "gṛhṇīte", it means: What action done by others, for what purpose, would you accept with certainty? Why would you accept others establishing your greatness for the sake of gracing them? Such talk of grace is contradictory. Since your words are true, that also does not make sense, so it is simply unknowable. (19)
Moreover, the statement that Lakshmi remains steady due to the mercy of brahmanas appears completely contradictory, he says: "Whom indeed the goddess of fortune..." The goddess of fortune (vibhūtiḥ) repeatedly approaches to serve you, even though her foot-dust is held on the heads of others seeking wealth. She does so like a devotee. You do not pay much attention to her. So how could you have become purified and obtained the Srivatsa mark by the dust from brahmanas' feet, as people say? The view that Lakshmi's steadiness comes from the brahmanas' grace does not make sense, since she is steady only due to devotion. Nor is her devotion accomplished through brahmanas, since even brahmanas are useful in devotion only as devotees. If it is said that brahmanas are needed to attain the state of Brahman which is required for devotion, her state of Brahman is already accomplished, as per the statement "The great Brahman is my womb", and because her body is of the nature of brahmananda. Therefore, since brahmanas are not useful for her devotion either directly or indirectly, and since she is steady only through devotion, the Lord's statement should be considered. Moreover, brahmanas are beggars who approach wealth-seekers like Indra, and they are worshippers of Lakshmi's foot-dust. So how could she be dependent on brahmanas, when they are dependent on her who is their support? Furthermore, she has indeed given up the state of being an object of enjoyment, so she is not at all a result to be attained. She has entered into a different flavor - the flavor of lust does not enter into the flavor of devotion. The Lord also accepts her only as a devotee, as per the statement "As they surrender unto Me", just like tulasi. Therefore her qualities are also not required. She considers even the attributeless tulasi to be superior, and herself to be even lower. Bees are attached to the nectar of various flowers, but if due to the greatness of devotion they become attached only to tulasi's flavor even at the cost of great effort, then I too should do the same - thinking thus, she desires only the world of bees. Even in this state, having attained her position, she will again attain her original nature, so even though she is a devotee, He does not pay much attention to her. In comparison to her, those who are naturally faultless and have attained their position with the Lord do not return to their previous state due to lack of cause - they are the supreme devotees; association with them alone is most excellent. How could such a Lakshmi have uncommon qualities? Moreover, you possess the meaning of the word "Bhagavan". The six opulences are eternally present in the Lord - if produced by brahmanas they would be artificial. But if it is for the sake of a bewildering pastime, then we should not be bewildered in an extraordinary way, and in an ordinary way bewilderment will not occur due to special knowledge having arisen - this is the purport. "She who has special opulence" - thus all the ingredients useful for serving the Lord in devotion have been described. Her approaching nearby alone is mentioned, not culminating in enjoyment. "By others" means by those averse to the Lord. The reason for aversion to the Lord is given - "by those seeking wealth". Those absorbed in thoughts of wealth do not become favorably disposed to the Lord. Only infants absorbed in breast-feeding consider their mother alone. "Whose foot-dust is held on their head" indicates that even others engage only out of devotion, and she is their worshipable deity. Her foot-dust produces their bodies dedicated to Him. Placing on the head is for the sake of first connection with them. Since tulasi is extraordinary, desiring her realm is not due to devotion, so it is said "offered by the fortunate". If it were merely artificial, connection with the Lord would not be possible, so "fortunate" is said. Those who deserve wealth are fortunate. Those who deserve Lakshmi's material form are the Lord's devotees. Servants are fortunate; others, though wealthy, do not deserve wealth, like dogs and Ganges water. Therefore that wealth is not useful for the Lord. Since wealth is for one's own use, tulasi which is superior to it is offered to the Lord by them. Offering at the feet is due to devotion. A fresh tulasi garland is offered at the feet, otherwise covering the feet with many tulasi leaves would obscure them. It remains at the Lord's lotus feet alone, or on the necks of devotees by His grace. In both ways, there is no other such abode, so it is the abode of bees. The reason for this is given - "of the lord of bees". Whose vow is like honey. In the view that dharma comes from rules, there is dharma even in the honey-vow. Or "lord of those with the honey-vow" indicates that like ascetics, he is fulfilled even by indirect connection. "As if" is used to indicate that brahmananda is not inferior. Or "as if desiring" because a desired object becomes associated with faith. Even if the Lord's worship were to produce those results, even then the brahmanas' words could not be considered the cause. This too is absent, he says. (20)
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
In "yaṃ vai vibhūtir", "tasyā bhaktir" refers to Lakshmi's devotion to the Lord. Regarding "bhaktau brāhmaṇānāmapī", etc. As stated in verses like "A dog-eater who has turned away from the lotus feet of Viṣṇu is superior to a brāhmaṇa with twice as many qualities" and "What then of pious brāhmaṇas", this is to be understood with certainty. If one objects that devotion is useful only for devotees in general, not for those like you, and therefore my statement "yatsevayā" is not inappropriate, they say in response: "brahma" etc. It is understood from verses like "One who has realized Brahman becomes joyful, does not lament or desire. Being equal towards all beings, he attains supreme devotion to Me" that realization of Brahman is primary in devotion, not for ordinary people. Therefore, the view that Lakshmi remains steady through the grace of brāhmaṇas who have realized Brahman is not correct. "For attaining the state of Brahman" means for Lakshmi to attain that state. "They" refers to Indra and others. "In another rasa" means in the rasa of devotion. "Inferior status" is to be understood as "considers". "Extraordinary quality" means the extraordinary quality of blessing brāhmaṇas. "By ordinary means" means by ordinary methods based on scripture and experience, even without fully grasping the purport of the Lord's words. "For initial connection" means that since it first originates in the head, when that is connected the whole body becomes fit, so for the purpose of that connection. The word "anuvela" is not explained, but it means with respect to the time of service. "It is said dhanyārpita" means that being offered by the fortunate is just worldly, so the desire for that world is due to devotion, not envy. "Mere artificiality" etc. means that if it is merely adventitious by being offered by others, there is no connection to the Lord according to the verse "Even much offered by a devotee does not please Me", so the word "dhanya" is to indicate the devotional status of the offerers. They explain this as: "Wealth" etc. "Its" refers to that which is unworthy. "Superior to that" means superior to Lakshmi's material form. "At the feet" means near the feet. "That" refers to the tulasī garland. "To its left" means the place of the bee. "Vow" means regulated diet, as seen in statements like "A brāhmaṇa's vow is milk, a kṣatriya's is gruel". "In connection with that" means in connection with the tulasī garland. "Its fruit" means the special joy produced by it. (20)
Śrī Giridhara-kṛtā Bāla Prabodhinī
What was said in "tadanugraho me" is also not appropriate without this purport, so they say: "taranti". Renunciates established in the dharma of renunciation, or those detached from dharma, artha and kāma, yogis skilled in devotional yoga, jñāna yoga, etc. easily cross over death, i.e. the sufferings of saṃsāra like birth and death, by your grace. That you should be graced by others - what is that? It means nothing. (19)
What was said in "yatsevayā caraṇapadmapavitra reṇu" etc. also has the purport that brāhmaṇas should be served by those desiring purity, as otherwise it would be inappropriate. So they say in two verses: "yam". "Vai" expresses certainty. Vibhūti means Lakshmi. She serves you at every opportunity, yet you do not greatly honor her even though she follows and serves you with pure conduct. Have you attained the Śrīvatsa mark by being purified by the auspicious dust on the path of the twice-born? This is how the two verses connect. Here "punīta" is Vedic usage, meaning "purified". Or, you who did not greatly honor her - have you accepted both the auspicious dust on the brāhmaṇas' path and the Śrīvatsa mark which purify you? Why did you accept both, since they are not superior? To explain why Lakshmi serves despite being neglected, her greatness is described: "arthe" means she whose foot-dust is held on the head by other gods, humans etc. who desire wealth and power. Asked why she serves, they say: "dhanye". She desires the feet which are the abode of the tulasī garland newly offered by the fortunate who are fulfilled by attaining proximity to the Lord's feet through His grace earned by practices over many births. The word "iva" means "eva" (indeed). This is the intention - Even this fickle bee-king, who grasps the essence, remains still with his retinue on the tulasī at the feet. So the beauty of the feet must be extraordinary. Therefore, though situated on the chest, I will serve only the feet along with tulasī, accepting even the jostling of many attendants and rivalry with tulasī. The reason for neglecting even such a one is stated: "parama", meaning one whose intense attachment is only to the foremost devotees who are exclusively devoted. If one objects - why be attached to devotees while neglecting Lakshmi who presides over all prosperity?, they say: You yourself are the receptacle of prosperity denoted by the word "bhaga", so what need is there for her? (20, 21)
Hindī Anuvāda
By your grace, renunciate yogis easily cross over the ocean of saṃsāra which is death. Then how can anyone else bestow grace upon you? (19)
Lord, other seekers of wealth always hold your foot-dust on their heads. Lakshmi constantly engages in your service. It seems she too, like the bees that buzz over the fresh tulasī garlands offered to your feet by fortunate devotees, wishes to make your lotus feet alone her dwelling place. (20)
SB 3.16.19-20
