Text 21: O Lord, You are exceedingly attached to the activities of Your pure devotees, yet You are never attached to the goddesses of fortune who constantly engage in Your transcendental loving service. How can You be purified, therefore, by the dust of the path traversed by the brāhmaṇas, and how can You be glorified or made fortunate by the marks of Śrīvatsa on Your chest?
Text 22: O Lord, You are the personification of all religion. Therefore You manifest Yourself in three millenniums, and thus You protect this universe, which consists of animate and inanimate beings. By Your grace, which is of pure goodness and is the bestower of all blessings, kindly drive away the elements of rajas and tamas for the sake of the demigods and twice-born.
Text 23: O Lord, You are the protector of the highest of the twice-born. If You do not protect them by offering worship and mild words, then certainly the auspicious path of worship will be rejected by people in general, who act on the strength and authority of Your Lordship.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
Who did not excessively care for or accept her, even though she followed him with pure and distinct acts of service. You are such a one. This is the meaning. Thus Lakṣmī serves you with extreme attachment. How? She thought thus: "This one who grasps the essence is like a bee and fickle, but having obtained Tulasī, he remains motionless with his associates and delights. Therefore the beauty of his feet must be extraordinary. So even though I reside on his chest, accepting conflict with the multitude of devotee servants, I will serve his feet along with Tulasī as a co-wife." Thus, even though she followed with great eagerness, you did not care for her excessively. Because you have the highest association only with the supreme devotees. You are such a repository of supreme good fortune. Therefore, the statement that "Śrī does not leave me due to the grace of brāhmaṇas" is not appropriate as an indication of an unattainable gain. Moreover, you are inherently the receptacle of fortune, the abode of qualities worthy of worship, and supremely pure. What further purifies that dust of merit clinging to your path, the path of the twice-born, at every step, as well as the Śrīvatsa mark? And for what purpose did you accept both of those as ornaments? Therefore, statements like "By whose service, the purifying dust of the lotus feet..." are merely for the welfare of people. (21)
They say this is indeed appropriate for you, the embodiment of dharma. With three. He who manifests in only three ages is tryuga. Or, he who has three pairs, i.e. six qualities denoted by the word bhaga, is tryuga. O Tryuga, your dharma form is maintained by three feet - ordinary austerity, purity and compassion. Three is mentioned because truth persists even in Kali when dharma is subverted. Maintained. Having done what? Surely maintained for the sake of the twice-born and deities, by dispelling rajas and tamas which strike against those feet, with the essence-form that is our boon-giving sattva body. Or, with 'hi' elided, it means "May he remove that for us." (22)
The family of the best twice-born is to be protected by you alone, who are self-protected. If you are not clearly the protector here, the path of the Vedas will perish. For the eminent will accept that which is improper and false. As stated in the Gītā: "Whatever the eminent person does, that alone other people do. Whatever standard he sets, the world follows that." (23)
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
Here he states the intention: This is the meaning. Because he delights, therefore. Therefore, due to the excess. They state the impossibility of construing otherwise: Moreover. The Śrīvatsa mark here should be understood as the sign produced by Bhṛgu's foot-strike, as stated in the Saṃhitā: "The Śrīvatsa mark is the whirl of hair, others say it is Bhṛgu's foot-mark." Śrīvatsa means "where Śrī (Lakṣmī) dwells." Here from vas (to dwell) with sa suffix by Uṇādi rule, sa becomes ta. No doubling due to absence of meaning like desire for oneself. As stated: "One should use according to usage." That Śrīvatsa is indeed connected to the brāhmaṇa's foot. As Lakṣmī said to Nārada in another Purāṇa: "I always reside at the place marked by the brāhmaṇa's foot, in the lotus and Vaikuṇṭha, for Hari's pleasure, never for an evil purpose." Therefore Śrī Vaikuṇṭheśa said to Bhṛgu during the examination of the three goddesses: "Today, O lord, I have become the sole vessel of Lakṣmī. My prosperity will dwell on my chest, its sin destroyed by your foot." This means. All this is merely for instructing people. (21)
They state the appropriateness: Of dharma. This is for the welfare of the world. He manifests, i.e. clearly manifests with his own marks. Since the meaning is not obtainable otherwise, tryuga here means "one who manifests in three ages." The meaning requiring effort is stated by "or." The six qualities denoted by the word bhaga are stated in the verse: "Bhaga means the six - complete lordship, righteousness, fame, prosperity, knowledge and detachment." The non-mention of the fourth foot of truth is in relation to the three ages, as he states: Of truth. Where there is subversion of dharma, i.e. in Kali. According to the Vedic usage: "For tanu etc. ve and yu become va and u" - we nourish the body, we nourish the body; see the bird, see the bird; heaven is the world, heaven is the world; three-eyed, three-eyed; to be chosen, to be chosen. Of the feet, i.e. austerity, purity and compassion, as stated in the Purāṇa: "A man is always born devoid of austerity, purity and compassion. With mind overcome by rajas and tamas, he is excluded from dharma." Since it is possible, he states another meaning: Or. This form is from "asu" meaning "to throw" without prefix, by Vedic rule. This means. We too are twice-born, so may he destroy rajas and tamas for us. (22)
Due to extreme dearness, as stated: "This four-armed form is dear to brāhmaṇas." The protection of the brāhmaṇa family, which is dearer than one's own body, is not very surprising for you. Vṛṣa means excellent due to showering all that is desired. Sūnṛta means truthful pleasant speech, asūnṛta means devoid of that. The eminent's acceptance of that improper conduct. Therefore your statement "by whose service" etc., though impossible for us, is merely for instructing people. (23)
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
"He who did not excessively care, you are that repository of supreme good fortune" is a separate sentence. "Do those two - the dust and Śrīvatsa mark - as subjects purify you, the repository of supreme good fortune?" is a separate sentence. "You whose ornaments are ornaments, for what purpose did you accept those two - the dust and Śrīvatsa mark - as ornaments?" is also a separate sentence. The word "kim" is connected to both by the rule that even a single word like "brahman" can have multiple connections. Therefore, since purification and ornamentation are impossible for the dust and Śrīvatsa mark, it is explained by supplying "you" as the object. In "sa tvam", if the reading is "taṃ tvām", "sa tvam" should be understood as supplied. (21)
This bowing to brāhmaṇas etc. In the previous meaning, "one who has three ages as manifestation periods" is explained thus. If that explanation based on imagining divisions is disliked, then "or" is stated. Due to persistence, i.e. continuance in Kali. Since truth does not perish in any age, stating its protection is unnecessary, so "three" is mentioned for some purpose. Protection of the world by austerity etc. is only after destroying rajas and tamas, so mentioning their removal again is excessive. Therefore "or" is stated. He removes for us rajas which causes undesired movement and tamas which causes curses. The form with "hi" elided is in the second person. (22)
But that disrespect and unpleasant speech by you who are supreme would be accepted as authoritative. The acceptance of the conduct of the eminent as authoritative is stated. (23)
Śrīmad Vīrarāghava Vyākhyā
The Lord did not greatly esteem that Lakṣmī who was devoted to him with pure and distinct acts of worship. Why? Because you are associated with the supreme devotees. The meaning is: Thus Lakṣmī thought "This one who grasps the essence, like a bee, remains steady with his retinue at the worshipped feet of Tulasī who has gone there, delighting in her. Therefore the beauty of the feet must be greater. So even though I am situated on his chest, accepting the joy of many devotees like the yogis, I will serve his feet along with Tulasī as a co-wife." Even though she was eagerly devoted in this way, you did not greatly honor her, not getting the opportunity due to association with supreme devotees. What was said earlier - "By whose service the purifying dust of the lotus feet" - that also has the purport that Brahmins should be served by those desiring purification. Intending this, they explain the purport of "whose pure foot-dust I bear" in half a verse:
That dharma-establishing, refuge-worthy treasure of beauty, you - what do the auspicious dust on the path of the twice-born and the Śrīvatsa mark purify? And for what purpose have you, the abode of unsurpassed beauty, taken them as ornaments? If the reading is "punīte" instead of "punītaḥ", then the meaning is: Does not the auspicious dust on the path of the twice-born purify? Then how do you bear the dust? And for what purpose have you taken the Śrīvatsa mark as an ornament? This should be explained as an answer to the doubt that you bear the dust just like that. (21)
Thus having said that you bear the dust just for ornamentation, now wishing to establish that you as the protector of worldly propriety must necessarily do that, they state the meaning that you must necessarily protect worldly propriety, otherwise these worlds would perish, showing it through positive and negative examples in three verses:
O Triyuga! You who have three pairs of qualities like knowledge, power etc. - with your three unique feet of austerity, charity and compassion, for the sake of the twice-born and deities, averting harm to those feet of dharma, you have surely sustained this world of movable and immovable beings, dispelling by your pure sattva-form those full of rajas and tamas. The meaning is: By your divine auspicious form of pure sattva assumed by your own will, for the sake of Brahmins and deities, dispelling those full of rajas and tamas who oppose dharma, you nourish the entire world with the feet of dharma known as austerity, charity and compassion. (22)
If you yourself do not protect the family of the best twice-born that is to be protected, with honor and sweet words, and if you do not establish people in dharmas, then your Vedic path that brings welfare will perish. For whatever the chief practices, that alone the world will take as authoritative. As it is said:
"Whatever the superior person does, that alone other people do.
Whatever standard he sets, the world follows that." (23)
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
Thus even though she was serving him more than others, there was no special distinction from before, since there was no other obtainable purpose due to the absence of another distinction. But in the context of praising the gradations of qualities of devotees, it was only in the context of praising him as the supreme devotee, as stated in "He who...". "Following with pure acts" means serving with acts not common to others. "Did not greatly esteem that Śrī" means he did not show regard by stating her superior qualities which were apparent. Rather, he who has association as the supreme devotee is described as such. You who have such greatness are purified by the auspicious dust on the path of the twice-born, by following their path. The root "patha" means "to go". "Have you attained the state of being the receptacle of fortune by bearing the Śrīvatsa mark?" - this is a rhetorical question. Hence it is established that all this spoken by the Lord is for praising the Brahmins. If this were the intended meaning of the scripture, then this would be for praise - so how could this doubt arise? This is resolved by: "Devotion to Hari, love for Hari, qualities like knowledge and bliss, qualification and liberation are to be known in order for Brahmā, Vāyu and the three (Śeṣa, Garuḍa, Rudra), and Indra etc. on earth through agency, otherwise for the body. The bodily characteristics would be different on earth. Among Brahmā etc. the bodily characteristics would be eternal in order. All qualities spoken and unspoken of Śrī are superior to all without doubt, then of Viṣṇu." (21)
From this also it is made known that the Lord performs protection of Brahmins etc. with the intention that the Brahmin class is to be protected, as stated in "Of dharma...". Surely without any other purpose, of dharma the all-sustaining, the Lord who is called dharma etc., by your own three feet which are your essential forms - the infinite throne, Vaikuṇṭha and the ocean of milk forms - this universe of movable and immovable beings is sustained for the sake of the twice-born - this is the construction. O Triyuga! This is an address to him who incarnates in three yugas. How is protection accomplished in the absence of destroying opposition? Hence it is said "averting harm to that". Dispelling by your form the rajas and tamas that oppose performance of austerities etc. How is it a form? Hence it is said "by the granter". By our knowledge-granting nature, how is it described? This is also the answer to that - by the granter, known as Kapila. "Kapila is called the granter and Vikavya" - thus how can a quality word denote the qualified? This is refuted. How can the sage Kapila who is peaceful destroy opponents without taking up weapons like a warrior? Hence it is said "by sattva". Dispelling is by increasing sattva - this is to be supplied. By the instrumental, sattva quality is shown to be just the cause, not primary. Kapila himself is primary, like "Rāma by the arrow". Thus why is this special meaning imagined? This objection is answered by: "The Lord protects through the three - infinite throne, Vaikuṇṭha and ocean of milk. Kapila increases sattva. Though not sattva, he dispels rajas and tamas." (22)
O bull! O Indra! O ocean of supreme lordship! You who are solely engaged in protecting twice-born deities - if you do not protect the family of the best twice-born which has you alone as protector, with honor respected in the world and with sweet pleasant speech, O Lord full of qualities like play etc., then at that time your auspicious pure path of knowledge regarding truth and proper conduct will perish. The reason for this is given in the qualifying phrase "The world...". The world, other people, will take as authoritative whatever the chief who is capable of establishing good dharma practices, as stated in "Whatever the superior person does..." (23)
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
Therefore, he did not pay much attention even to her who was serving with pure conduct, due to taking away from that world and repeatedly establishing in the world. He was supremely desireless. Here in the commentary - a single interrogative word could be connected in both ways in both places, like the word brahman, according to the nyāya principle. (21)
Now, the situation in Bhārata-varṣa due to detachment is stated with humility, considering the ordinary brāhmaṇas influenced by the nature of those respective yugas as respectable. They say with "dharmasya" in three verses. "Padbhiḥ" is a dvandva compound with ekashesha. It means with three parts for each foot. Due to being only three yugas, and absence of his appearance in Kali, only one-fourth of the fourth part remains. And although those are gradually destroyed by time, due to repeated replenishment by his appearance itself, it is said "with three". Therefore, with this form that grants desired objects, along with sattva, remove our rajas and tamas which form those three states. The meaning is: make those guṇas, by which we were engaged in restraining and favoring the associates etc., incapable of arising again by the power of your own body. (22)
"Matvā" should be connected as the evidence for that. (23)
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
He did not pay much attention to the pure services with distinct conduct. Here the word "ati" indicates he did not regard her as wife, but did regard her devotional aspect, as he has excellent attachment only to the supreme devotees. You, though always desired by Lakṣmī, are indifferent to her. You say "Śrī does not leave me due to the grace of brāhmaṇas" - what is the meaning of this? Also, did you obtain the holy dust clinging to the path following the brāhmaṇas at every step, as well as the Śrīvatsa mark? Did you become possessed of the six opulences for that reason? Or do that holy dust and Śrīvatsa mark purify you? The meaning is - all this is difficult to comprehend. (21)
Moreover, the brāhmaṇas say "We have never before experienced defeat from you" with "dharmasya". O Triyuga! You clearly appear only in three yugas. Or Triyuga means you have three pairs, six qualities denoted by the word bhagavat. You have maintained this universe with your own three extraordinary feet - tapas, purity, charity, etc. It is said "with three" because truth continues even in the degradation of dharma in Kali. It is certainly maintained for the sake of the brāhmaṇas and deities. Having done what? By removing with sattva the rajas and tamas of your body that grants boons to us, which strikes against those feet. (22)
Therefore, having ascertained that even now this is your grace upon us, not punishment, we are reassured and say: The family of the best brāhmaṇas is to be protected by you alone. If you, the best dharma, will not clearly protect, then O Lord, the Vedic path will perish. For the bull did not accept improper conduct and untruth. As stated in the Gītā: "Whatever action a great man performs, common men follow. And whatever standards he sets by exemplary acts, all the world pursues." Therefore, your words "What shall I serve" etc., though not applicable to us, are meant for instructing people. (23)
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
He who did not pay much attention even to her who was following with distinct conduct, different from the modes of service of worshipers of others, with modes of service unique to him. You, in whom is the excellent pure association even of the supreme devotees Brahmā, Śiva, etc. Are you purified by the holy dust clinging to the path following the brāhmaṇas at every step? And you who are the natural abode of opulence, did you obtain the Śrīvatsa mark for the sake of opulence? No, O Lord! Your statement as heard is not proper, but meant for instructing people. (21)
Moreover, the universe is protected by you alone for protecting the best brāhmaṇas. If they are not protected and destroyed, the Vedic path would be destroyed. Therefore, they say your power is not diminished by bowing to a brāhmaṇa for the sake of instructing people: With "dharmasya" in three verses. O Triyuga, abode of six opulences! For protecting the brāhmaṇas, who are the deities in brāhmaṇas, this is certainly maintained by the four feet of you who are dharma personified - along with sattva, meaning with truth born of the sattva quality, that is, with four. With your own unique tapas, purity, compassion, truth. Having done what? By removing with your body that grants boons to us the rajas and tamas that destroy tapas etc. (22)
You, the best dharma, if not the protector of the family of the best brāhmaṇas to be protected by you alone, with respect and sweet words, then O Lord, the Vedic path will perish. This conduct of you, the best, would be taken as authority. "Whatever action a great man performs, common men follow. And whatever standards he sets by exemplary acts, all the world pursues." - as stated by your own mouth. (23)
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
"Yastām" etc. He who is renowned speaks of being the grace of Lakṣmī, he certainly speaks, but does not regard her, since he did not pay much attention to her. The reason for that - he whose excellent association is with the supreme devotees. For they are supreme and extraordinary, they do not worship along with Lakṣmī, as service is inconsistent in part. Therefore, there is no enjoyment with Lakṣmī even out of regard for them. You who are like this - what holy dust on the path following the brāhmaṇas? The Lord's following brāhmaṇas is not possible, due to being the controller. For they walk on foot and follow for the sake of wealth. The holiness of that dust is far off, as the dust of the path is impure. And purification by that is even further off. Why did you obtain the Śrīvatsa mark in the form of Śrī? Since you are the abode of bhaga, endowed with natural auspicious qualities etc. (21)
Having stated this contradiction, in order to determine its intended meaning and to conceive of it as a statement for protecting dharma, and to show that dharma was fully protected by the Lord, the author says "dharmasya" to indicate the reason for dharma's protection. O Triyuga! The Lord's manifestation occurs only in three yugas, not in Kali. Therefore, in Kali there is no dharma, due to the absence of a protector. The reason for the Lord's manifestation and protection only in three yugas is stated: "tribhiḥ svaiḥ padbhiḥ" (with His three feet). The Lord has three feet, because sacrifice has three pressings. By His natural qualities. Therefore, being two-footed or four-footed as is common in the world is not a defect due to His distinctiveness. Or "padbhiḥ" refers to pairs, so dharma is protected in each yuga by two of the six qualities. In Satya by knowledge and detachment, in Tretā by fame and prosperity, in Dvāpara by sovereignty and power - thus in Kali no dharma or protector of dharma remains. Moreover, dharma is protected by sattva. Pure sattva operates in Satya, mixed with rajas in Tretā, and in Dvāpara dharma is protected by rajas and tamas capable of connection with sattva. But in Kali there is no protection due to the absence of sattva and that which is connected to it. The author states that the world too is protected by the Lord only for the sake of dharma: "carācaram idam" (this world of moving and unmoving beings). Although dharma itself is the Lord, and so is the world, still the world is protected only for the sake of dharma. He states: "This world is surely maintained for the sake of the twice-born and the gods." In response to the doubt whether it is maintained here by His essential nature or by sattva and the guṇas, he says: Rajas and tamas are destructive to that world. Rajas kills through distraction, while tamas through concealment. In both ways the world does not serve the purpose of dharma, therefore rajas and tamas are surely dispelled by sattva - this is the connection. He states sattva's ability to remove both: "no varadayā tanuve" (not by the boon-giving body). The Vedas are called boon-givers because they bestow upward progress to Brahmā and others, and also grant other desired things. That very sattva has become the form of the body. Tanu means "that which extends". Therefore, due to its ability to generate infinite forms, it has the power to remove those two. Thus you, in the form of dharma, are established in gods and brahmins - this statement of the excellence of brahmins and dedication to their protection is made in this way due to it being the cause of utmost joy. (22)
He states the problem with the opposite: "na tvam". If you are not the protector of the highest twice-born families, then indeed your auspicious Vedic path will perish. The reason for this is "loko 'grahīṣyad". The world would have grasped the authority of Lord Ṛṣabha. The family or group of the highest twice-born who possess dharma and knowledge. Or because the family protects itself, it protects you who are the Self or one's own self. If the Self is established it would follow its own path, therefore the Self should be protected first. After that, protection of one's own path. One's own path is that by which people come to one's own self. Even there, protection means only removal of obstacles to the arrival of devotees. If they would be protectors of the Lord and possessed of dharma and knowledge, they would be propagators of the path of devotion, therefore they should be protected - this is the meaning. Their protection is threefold: in essential nature, by generating inner contentment, and by generating outer prestige. Of these, protection of essential nature is indeed done through incarnations. What remains is inner and outer. He states this: "svakṣaṇena sasūnṛtena". Proper worship is physical honor, by that is their outer protection which fulfills their purpose, otherwise without public respect there would be no teaching of the Lord's path. And by sweet words is inner (protection). Contentment is indicated by this. The simultaneity of this inner satisfaction is for the sake of accomplishing the Lord's work. Therefore without protection of the propagators of the path, the path would certainly perish. "Tava" because the operation of heresy is easy. And it is not the case that because many paths exist, what need is there for the Vedic path, so he says "śiva". Other (paths) are random, accomplishing results for only some with difficulty, but the Vedic path is auspicious, of the nature of welfare. In response to the doubt how the Veda would not be protected if brahmins are not honored, he says "loko 'grahīṣyad". The world considers as authority only who the Lord considers. The Vedic path is taught only by brahmins, not by others, so without honoring them there would be non-operation (of the path) or equivalence with heresy. The address "vṛṣa" indicates the nature of dharma, or showering (of blessings). (23)
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
"Yas tā" here. "Prasiddha" means the Lord Himself. "Etādṛśa" means not desiring Lakṣmī. In "kim agā" there may be either irony or a question in the original. Either way, it is determined that her (Lakṣmī's) existence is not produced by the grace of brahmins, but is natural. (21)
On "dharmasya". "Tasya" refers to the statement "yat sevayā" or "yeṣāṃ vibharmi". "Loka-siddha" means established in smṛti. In the śruti "mukhenaika" only two limbs are mentioned. The state of having feet. As this threefold nature is not appropriate due to dislike, they state another view: "padbhiḥ". "Vā dvitva-saṅkhyā" - Just as in "darśapūrṇamāsābhyām" taking the duality of the three sacrifices, there is a dual number, similarly here taking the duality of the three sets of qualities, "padbhiḥ" indicates a triple number, i.e. the duality pertaining to the qualities produces the triplicity - this is a completely different interpretation, so there is no contradiction with śruti. (22)
On "na tvam". "Viparīte bādhakam" means in protecting the deluded, the obstruction in the form of destruction of the Vedic path. They logically support that: "yadi" etc. Here the word "yat" has the sense of possibility or time, and is connected in the logical statement. But in the reason statement, due to the eternal connection by the existence of the "tat" word, the "yat" word is obtained. In this view, due to the distant connection of the "yat" word, they state two other ways: "dvijottamānām" and "yadvā". This is the reason statement: Because the highest twice-born family, therefore you are the protector; or because it protects itself, therefore you are the protector. Then if not the protector, the Vedic path would perish - "yadi" is supplied by the force of "tat". They explain how protecting the self-protector is the cause of protecting the Vedic path: "ātmā sthita" etc. They justify the Vedic path being one's own path: "svātmānam" etc. They state the nature of one's own path: "tatrāpi" etc. "Tatrāpi" means even in one's own path. And so, in describing the flow, maintenance alone is protection - this is the meaning. "Te" means the brahmins. "Sūnṛtena ca" means "protect" is to be supplied. (23)
Śrī Giridhara-kṛtā Bāla Prabodhinī
Moreover, they say that this is indeed appropriate for you, the embodiment of dharma - [as explained] in three verses. He who manifests in only three yugas - kṛta and others - is triyuga, or one who has three pairs of qualities like knowledge and lordship etc. denoted by the word bhaga, O Triyuga, bestower of boons on us devotees, with your sattvic form, the body you willingly assume for various incarnations, removing the rajas and tamas that destroy those abodes of dharma, by your three unique feet of austerity, charity and compassion, for the sake of the twice-born and deities, you certainly sustain this universe consisting of the animate and inanimate - this is the meaning. (22) Therefore, this is clearly so - if you, the supreme protector, do not become the protector of the group of foremost twice-born, the excellent brahmins possessing dharma, knowledge etc., honoring them yourself with sweet words and proper worship, and do not engage there, O Lord, then indeed at that very moment the auspicious path established by you, which brings about welfare, consisting of karma, upāsanā etc. following the Vedic way, will be destroyed. For the world will accept as authority whatever is practiced by you, the supreme one. (23)
Hindī Anuvāda
But you do not show special respect even to Lakshmi who is constantly engaged in service with her pure character; you have special love only for your devotees. You yourself are the refuge of all worshipable qualities; can the dust of the path sanctified by touching the feet of wandering brahmins and the mark of Śrīvatsa purify you? Can these enhance your beauty? (21) O Lord! You are the embodiment of dharma itself. You are manifestly present in all three yugas - Satya etc., and protect this universe of moving and non-moving beings for the sake of brahmins and deities with your three feet of austerity, purity and compassion. Now please remove our dharma-opposing rajas and tamas qualities with your pure sattvic boon-giving form. (22) O Lord! This brahmin community must certainly be protected by you. If you, who are dharma incarnate, do not protect this excellent community through sweet words and worship etc., then the path of welfare you have established will be destroyed; for the world accepts as authority the conduct of great persons. (23)
