Text 9: I am the master of My unobstructed internal energy, and the water of the Ganges is the remnant left after My feet are washed. That water sanctifies the three worlds, along with Lord Śiva, who bears it on his head. If I can take the dust of the feet of the Vaiṣṇava on My head, who will refuse to do the same?
Text 10: The brāhmaṇas, the cows and the defenseless creatures are My own body. Those whose faculty of judgment has been impaired by their own sin look upon these as distinct from Me. They are just like furious serpents, and they are angrily torn apart by the bills of the vulturelike messengers of Yamarāja, the superintendent of sinful persons.
Text 11: On the other hand, they captivate My heart who are gladdened in heart and who, their lotus faces enlightened by nectarean smiles, respect the brāhmaṇas, even though the brāhmaṇas utter harsh words. They look upon the brāhmaṇas as My own Self and pacify them by praising them in loving words, even as a son would appease an angry father or as I am pacifying you.
Text 12: These servants of Mine have transgressed against you, not knowing the mind of their master. I shall therefore deem it a favor done to Me if you order that, although reaping the fruit of their transgression, they may return to My presence soon and the time of their exile from My abode may expire before long.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
Moreover, who else but me would not tolerate those brahmins who disrespect me, whose pure foot-dust I bear on my crown? How am I? One whose yogamāyā (divine illusive power) is unlimited, unobstructed, and manifested as glory. My worship water, which is the foot-wash, instantly purifies the worlds along with Śiva who wears the moon on his forehead. Thus, even though I am the supreme purifier, I bear their foot-dust. (9)
Furthermore, those who view with a sense of separation my bodies, the dwelling places, the cows that give milk, i.e. the excellent twice-born, which are without other protection, will have their vision destroyed by sin. The vulture-like messengers of Yama, my appointed punisher, whose anger is like snakes, will peck at them with their beaks in fury. (10)
However, those who address even harsh-speaking brahmins with the understanding that I am in them, who are pleased at heart, whose lotus-like faces are sprinkled with the nectar of smiles, who praise with voices filled with affection, as a loving father does an angry son or a good son his father, just as I do to Bhṛgu or you - I am won over by them. (11)
Therefore, not perceiving my intention, disregarding me, may you two quickly attain the fate befitting your offense against you and come to my presence. That is my grace. He says this: May the servants' exile be quickly accomplished, completed. (12)
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
"It is said that the transgression of a Brahmin should be tolerated, not retaliated against. Moreover, who else but me? In fact, everyone is the cause there. When inquiring about the cause, showing his own crown with his finger, he says - with crowns. The plural is used to indicate the forms of all avatars. By the grace of wearing which, I became endowed with unimpeded yogamāyā (divine illusion power), and the water used for my worship, which Brahma used to wash my feet in the Vamana avatar when I was in my own world, that water took the form of the holy Ganges. This implies that only the nectar from the feet of one who wears the dust of Brahmins on his head should be accepted, not from others. Moreover, 'with crowns' indicates the supreme excellence of the dust, as on the head of me, the Lord of all, there is a turban, above that a crown, and above that the dust from Brahmins' feet. (9)
What to say of those who cannot tolerate transgressions by Brahmins? Those who see Brahmins as different from me are destined for hell, he says - Moreover. Adhiṣṭhānāni (abodes) means places of worship. That is the meaning. Especially the milk-giving cows, that is the idea. From the Vishnu form, as it is said in the Bhavishya to Arjuna by Sri Krishna: "Those who see the setting sun as Vishnu himself, see me without doubt." Thus it is said. From Parashara Smriti. Or, those who have not obtained shelter from Vasudeva, meaning the devotees of God. (10)
Such people with the characteristics to be described address 'O ocean of compassion, O Lord' etc. with gentle words to please. (11)
The intention is characterized by love for Brahmins. Not knowing, accidentally not seeing - you yourself say with your own divine mouth that those who transgress against Brahmins are my enemies, so how do you again show such affection for them? He says with complete control - Because. Because in that case of Jaya and Vijaya, it was my grace, not punishment. Indeed, one's inherent nature cannot be abandoned, that is the idea. Vivāsa for the servants means special residence with me. (12)
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
Uninterrupted, free from spatial limitations, unobstructed, free from temporal limitations, the manifestation of yogamāyā (divine illusion power), the playful state of consciousness, the glory of Vaikuntha and the three-quarter manifestation. (9) Om, unprotected, because they have only me as shelter, as it is said "When they approached, because of being the Self of all, Hari himself appeared there as all the gods", etc., without need for other protectors, by this sin in the form of harm to my abode. (10) Such, endowed with the described devotion to Brahmins, sprinkled. (11) May they obtain, may the attainment of separation in the form of sorrow come, indeed its end, therefore it is explained as "may it be completed". (12)
Śrīmad Vīrarāghava Vyākhyā
Moreover, whose Brahmins' pure foot dust I wear on my crowns, who would not tolerate them? Who would not forgive Brahmins even when they insult? How am I? One whose yogamāyā (divine illusion power) glory is unbroken, endless, unobstructed, whose marvellous power manifests independently as glory and its effects. Whose water of worship, the Ganges in the form of holy water, purifies the worlds along with Shiva who has the moon as his mark. As it will be said:
"By whose pure water flowing as the foremost river, made holy by being on his head, Shiva became auspicious"
Thus. Though supremely pure, I wear the dust of their feet - this is the idea. (9) Having thus praised the Brahmins, now praising them further, he says in two verses that those who offend against them are subject to my punishment, while those who respect them are subject to my grace. Those who are my body, the best of twice-born, praising cows incidentally, those beings who have not obtained shelter, are unprotected, my body and other beings, those people who are afflicted by that sin, whose eyes are thereby affected, and who are thus angry like snakes, when they look with an understanding contrary to my Self-nature, the vultures with iron beaks under the control of Yama, my controlling punisher, peck at their eyes. (10) But those who, even when insulted by Brahmins, worship them with the understanding that they are my Self, are satisfied at heart, their faces like lotuses sprinkled with the nectar of smiles, addressing with voices imbued with love, speaking to them like their own sons, they honor me. They are the objects of my grace - this is the idea. (11) Having thus praised the Brahmins, he now approves the punishment ordained by the sages. Therefore my. Therefore, not perceiving this resolve of your master, of me your self, whatever transgression against you, obtaining its result quickly, may they come again to my presence soon. If the punishment given by me is approved by you, what grace is there for servants? To this he says: May the separation of the two servants be completed soon, the end of the result of your transgression. That itself is my grace - obtaining the great result of the transgression and quickly returning to my presence - this is the meaning. (12)
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
Now, clearly revealing this as the speech that deludes the demons, he praises the brahmins, saying: yeṣām iti. He who has undivided, complete, unobstructed and undifferentiated yogamāyā as his essential will, and whose manifestation is the diverse existence described in "Of the Ādityas I am Viṣṇu" etc. - I, who bear on my crown the pure foot-dust of those brahmins - no man could tolerate or bear them. This is the meaning. The plural "crowns" is used to indicate that even in a single avatar, there is no limit to brahminical knowledge, and simply out of great respect for brahmins. With the intention of adorning himself with their foot-dust, he distinguishes himself, saying yadarhaṇa iti. The water called Gaṅgā, used by Brahmā to wash my feet as an offering, purifies the people along with Candraśekhara (Śiva) who wears the moon on his forehead. (9)
This also describes another glory, saying that even hatred for brahmins is hatred for me, as it leads to downfall, in ye me iti. Those men who oppressed with a sense of difference my own dear devotee brahmins who are like my body and images, as well as helpless creatures without protectors, as stated in the saying "Take refuge in the protector of the helpless" - those whose angry eyes are blinded by sin will have their eyes torn out and eaten by the vultures and hawks of Yama, my punisher and rod-bearer. This is the meaning. (10)
Now he says he will describe the result of honoring devotee brahmins: ye brāhmaṇān iti. Those devotees whose lotus faces are sprinkled with the nectar of smiles, with joyful hearts, praising brahmins like their own children with voices bound by affection, addressing them as I address brahmins, honor even brahmins who angrily rebuke them, thinking "Hari especially resides in these", with the understanding that I am controlled by those who worship brahmins. This is the meaning. (11)
Now if both of you desire a curse in this way, there will never be release from the curse, so he states the release: tan me svabhartur iti. Because brahmins are extremely dear to me, those opposed to them are opposed to me. Even so, having attained the fate resulting from your transgression against me, characterized by demonhood etc., may you quickly come again to my presence. This is the meaning. This statement of the Lord is for that time only, not the ultimate truth, so he says: Not perceiving my Lord's determination characterized by love for brahmins, not knowing even the signs of worshiping brahmins, and their ignorance being the cause of Brahmā's curse - he indicates this, for there is no possibility of ignorance etc. in Vaikuṇṭha. Now the statement "may you come to my presence" suggests some special grace characterized by release from the curse, so he says tad anugraha iti. Because the removal of you two who have gone to the state of demons by your curse, your banishment from Vaikuṇṭha and establishment as demons, does not cease even after a long time, therefore that grace of mine characterized by again attaining my realm is the release from the curse. The meaning is that without my grace, due to the powerful brahmin's curse there would never be release from the demon birth. The word hi indicates that even Sanaka and the others consent to the release from the curse, since what is desired by the master should be approved by the servants. (12)
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
Because it is so, therefore yeṣām iti. (9) Then if they do not have such an understanding towards brahmins etc. who have taken refuge in me, they will receive punishment, he says in ye me iti. Tanūḥ - because they are non-different from me, they are the objects of my ego. Madīyāḥ - objects of my possessiveness. Alabdhaśaraṇāḥ - objects of compassion. Bhedabuddhyā - with the understanding of their being different from those. (10) Again he specifically describes devotion to ordinary brahmins: ya iti. By that understanding of me which is characterized by devotion to brahmins, i.e. in accordance with that. (11) By the Lord's grace may those two quickly come to my presence, but may the banishment of these two servants be arranged soon - this punishment is a form of grace to me, for without it I would have no happiness. This is the meaning. (12)
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
Moreover, even a transgression by a brahmin should be tolerated, not retaliated against, he says in yeṣām iti. Who would not tolerate those who do not honor brahmins? Rather, everyone would. When asked the reason for this, pointing to his own crown with his finger he says: I bear on my crowns the foot-dust of those by whose grace of wearing it I gained unobstructed yogamāyā powers. The water for washing my feet, used as an offering, immediately purifies the worlds along with Śiva who wears the moon on his forehead. Therefore it should be known that the foot-nectar is to be accepted only from one who bears my foot-dust on his head, not from others. (9) What to speak of those who tolerate transgressions by brahmins - even those who see a difference between brahmins and myself go to hell, he says in ye janā iti. Those people who milk my bodies, i.e. milk-giving cows, meaning cows, since they are born from the sun which is Viṣṇu's form, as stated "And cows are daughters of the sun". Alabdhaśaraṇāni - helpless. Bhedabuddhyā - with the view that "These are not my body", i.e. with a separate view. Those who look upon them thus, the vulture-like messengers of Yama, my appointed punisher, angrily tear at their eyes etc. with their beaks. (10) But those who honor brahmins even when transgressed against, and moreover please them additionally, I myself am under their control, he says in ye mayi iti. Those who, with the divine vision which is their understanding of me, honor even brahmins who angrily speak harshly, with joyful hearts even when harshly spoken to. With voices skilled in affection, addressing them like their own children, praising them saying "Do not speak harshly, but rather shower the nectar of compassion which is supremely beneficial", they please them with gentle addresses like "O Lords, O Oceans of Mercy" etc. Like I do to you or to Bhṛgu, I am controlled by them. (11) Therefore, not perceiving this intention of me, their master, may they quickly attain the fate befitting your offense and come again to my proximity - this is my prayer, is the meaning. "But Lord, you yourself say with your own mouth that those who transgress against brahmins are offenders against me, so how do you still have such affection for those two?" To this he states his natural disposition: tad anugraho me iti. Because in that case of Jaya and Vijaya, it is my grace alone, not punishment. For one's inherent nature cannot be abandoned, is the meaning. Therefore may the special dwelling together with me of those two servants be arranged very soon. (12)
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
He whose power called yogamāyā (divine illusion) is undivided, complete, unobstructed and unimpeded, whose venerable water - the water used to wash his feet - instantly purifies the worlds including Śiva who has the moon on his forehead - I am he. Who would not tolerate even those opposed to me, whose pure foot-dust I bear on my crown? But every puruṣārtha (human goal) and kāma (desire) would indeed tolerate. (9)
They milk the cows. They torment with their beaks and tear with their claws those who have not found refuge, are shelterless, and whose eyes are afflicted by sin. (10)
Like Bhṛgu to me, those who praise me sweetly with affection, who worship even those speaking harshly, as sons worship fathers with devotion to me - by them I am won over and controlled. (11)
Therefore, determining the previously stated subject of devotion to brahmins, not perceiving the course of your transgression which is to be attained, having instantly attained that goal, may you again reach my proximity. That is my favor towards you. May the separation of the servants be accomplished quickly, soon. (12)
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
Having thus praised the Brahmins for their service, he says that they are great in their essential nature as well - yesham iti. Greatness indeed comes from following the great. Greatness is of two types - worldly and otherworldly. Worldly greatness, attained progressively, finds its culmination in the Lord. The Lord Purushottama is indeed renowned in all worlds, and is also renowned in the Vedas. Therefore, the Brahmins possess otherworldly knowledge, as the knowledge of the Lord depends on them, making them the revealers of the Lord. According to the principle "In whatever way people surrender unto Me", the Lord also follows their lead. Being part of Him, their excellence does not diminish His own. The authority is given by Him alone, so it is His own dharma that exists there, His own excellence. And just as they declare the Lord's excellence in otherworldly ways, so too the Lord declares their excellence in the world - "I bear on my crown the dust from their pure feet". The dust rises when a group of Brahmins walks in front, and that dust becomes attached to the crown. Purity, which is one form of the Lord's nature, exists inherently in all things, and is also established through purificatory rites. Among Brahmins, purity is inherent in their feet, thus the dust from their feet is pure. "With crowns" indicates constant wearing. He does so either through His various incarnations or in His original form. He who has the fractional Vaikuntha, Yogamaya and divine opulence. Creation, sustenance and dissolution occur through Maya, while all happiness comes through divine opulence. This being so, He has no need of anyone, yet is sought by all. And there can be no separation or ineffectiveness of those two eternal powers. Yesham iti - It is indicated that no other quality besides their Brahminhood is required of them. The word vipra also suggests yoga. Fulfilling in a special way is their innate dharma. Since consciousness and bliss are not fulfilled without knowledge and devotion, it is determined that only those with knowledge and devotion are viprās through yoga. When both of these are present, nothing else is required. Purificatory rites are secondary. Through this very service, the Lord acts accordingly. The word tu excludes those without yoga. Who would not specially tolerate such Brahmins? Who would not accept their burden? The burden is only in the form of transgressions etc., so offenses against Brahmins are not mentioned, as they cannot be obtained otherwise. The meaning is: When I tolerate their transgressions, how can others not tolerate them? Now, even though Maya and divine opulence exist, due to lack of purity, the Lord may tolerate offenses against Brahmins, but how can others tolerate it? Anticipating this objection, he says - yadarhāmbha iti. The water for worshipping me, which is the Ganga flowing from my feet, purifies the three worlds including the moon-crested Shiva. A righteous act purifies only the doer or one connected to it, not for a long time. That which purifies those connected indirectly, those far away, many people, and all those with tamasic qualities - this happens only through connection with worship, as indicated by arhanāmbha. Sadyah means "immediately", as per the statement "The Ganga purifies immediately". Since the Lord controls time, those connected to Him are not subject to time limitations. Candralalāma indicates that the cooling moon was placed to counteract the heat of the ever-burning tāmasic power that was accepted. Since faults arising from actions are not removed by that, the Ganga was established. Otherwise, such a great fault could not be removed by anything else, as this indicates. (9)
Thus having said that transgressions against Brahmins should be tolerated, he states an obstruction for those who do not tolerate them - ye me tanūr iti. Those who look upon eminent twice-born etc. with a sense of difference - vultures will tear out their eyes in Yama's realm. This is the connection. The shruti "He who sees difference attains death after death" states that transmigration occurs even from seeing difference somewhere. Here it is said that seeing difference in such cases leads to Yama's torments, as per the shruti "When indeed this one...". Here the difference is difference from the Lord, as difference from oneself is already established. Now one may object: When difference exists and is well-known in the world, what fault is there for those who see it? Anticipating this, he says - me tanūr iti. Even if a yogi takes on a thousand bodies, he is still one, due to the oneness of the jīva. Similarly, the Lord has infinite forms. Even there, He takes on two physical bodies for sacrifice - the offering and the mantra, since a sacrifice consists of offerings and mantras. There, the mantras are established in the Brahmins, and the offerings in cows. If these Brahmins and cows here were different, then the mantras and offerings produced from them would not exist, as they would be ordinary worldly entities separate from the Lord. That is why mantras uttered by others do not even become mantras, as they are uttered with worldly speech. Therefore, they are my own bodies. He specifies them - dvija-varān duhatīr iti. The word dvija is used here instead of vipra due to its relevance for sacrifice. The word dvija is for excellence of birth, and vara for excellence of action. Duhatīr is from the root duh with the tṛc affix in the active sense, meaning natural milking, as the offerings originate in them, and calves are born for the Agnihotra sacrifice. Madīyā indicates the superior quality of the cows. Due to friendship, and the Lord being everyone's friend, they are His through the establishment of that quality. Or madīyā may be a separate designation, as they are the producers of offerings for the Lord's enjoyment according to the path of devotion. "Unprotected beings" indicates dharma as protector according to the path of knowledge. Even there, the protectorship belongs to the Lord, so a sense of difference is appropriate. Thus for those who know as different from Me these entities useful for the three paths, there is special fear. Even if one does not know their divinity, since they are actually divine, how can seeing them lead to hell? To this he says - aghakshatadṛśa iti. Their vision is damaged by the sin of seeing difference. Like killing a Brahmin, seeing difference is also a cause of adharma. This killing is through knowledge, yet it is worse than physical killing, as it pertains to the fundamental subject. The punishment is also for the eyes alone. One may object: Difference is required in worldly affairs, so how can it be a cause of fault? To this he says - ahimanyava iti. It is not mere worldly dealings that are prohibited, but the fault arising in the mind. Snakes never forget even a small offense and make efforts up to killing, similarly if one sees with such a heart, there is punishment. Entering a vulture's mouth, the eye never returns, indicating there is no release. Ruṣā indicates anger in the eye, since these people have committed an offense against the Lord by the very existence of their eye. Or the vultures are accompanied by my anger as they tear. They cause only destruction, not mere injury. Adhidaṇḍanetā means Yama who gives excessive punishment. Minor punishments are given by kings etc., so he specifies Yama. (10)
Thus, after stating the obstacle in the opposite case, he expresses satisfaction in honoring:
"ye brāhmaṇān" (those who honor brahmins). Even those who insult brahmins honor them; I am indeed offered by them. I, who am the form of all human goals, if situated near them, then all human goals are indeed accomplished. If they honor out of fear of harm due to kinship, fear of public disgrace, or out of hypocrisy, then this is not the result. But with intelligence towards me, with understanding related to the Lord, thinking "these are my bodies". Or, with the understanding that exists in me, that brahmins are to be worshipped in every way. By showing the contradiction that "they honor those who insult, who give abuse", it is indicated that this meaning will not be established anywhere, so the offering to the Lord is not too prevalent. Even then, they are satisfying. If they were to keep anger inside, then great harm would occur, so in the release of their anger outwards, great benefit has occurred to me - this knowledge is the cause of satisfaction in the heart. This occurs in the knowledge of great glory. Moreover, those whose lotus-like faces are sprinkled with nectar-like smiles. Even when glory is known, faults are tolerated only out of affection. A gentle smile indicates the absence of inner agitation. The juice of affection towards them becomes manifest by their squeezing, so their abuse becomes the cause of supreme satisfaction like a child - thus the nectar-like quality of the smile. Its immortality produces its own effect, so the sprinkling of the face with it is mentioned. In that case, the face becomes very blooming, so to indicate the manifestation of qualities born of color and touch here, the word "lotus" is used. Thus, having stated the satisfaction of the inner sense and body, he states verbal satisfaction - "vāṇyā" (with speech). The attachments of speech become arts, like the causes of growth of the moon. Thus the pleasure of body, speech and mind is indeed like a son - by this example, the brahman-nature of the doers is described. Worship is with bodily substances, praise is with speech. "They address" means for the sake of interaction, or for the sake of proper understanding. It is indicated that even in abuse, there is never any inequality towards them. I alone am the example of such ones. It is stated thus for the sake of indication, not for self-glorification. Just as I did in the transgression of Bhṛgu, that is the meaning. "I am offered" - the result statement is different, so there is no repetition. The final mention is for their glorification. (11)
He states the relevance of this description to the present context: "tan me svabhartur" (therefore, of my husband). Since this is the nature of brahmins, and it is considered so by me. Due to ignorance of that, having attained the state of transgressing you two, may they come again to my presence. This grace of mine is for the protection of devotion. Since there is no cause here, it is said "this grace is indeed mine". If it is said that greater grace should be done, then he says regarding that - "yat kalpatām" (may it be ordained). Because of the grace, for the two servants, or the two filled with devotion. "vivāsa" means residence in a foreign land. May it be ordained quickly, may it be completely finished soon - due to the absence of the affliction of birth and death, the curse is stated only as foreign residence. "To my presence" means may they attain the state of servants again.
But the states which are causes of excellence for living beings - living beings are servants by nature, the state of the body is lower than that. (1)
The state of Brahman is inherently superior, they are situated in that nature here. The state of the body is indeed their curse, their own nature is considered grace. (2)
In absorption, there would be the state of Brahman, not otherwise - this is the firm conclusion. At the time of fitness for absorption, the state of Brahman is described. (3)
The Lord alone is indeed Brahman, no other can be. And Brahman is one for all, but if all were so, it would be contradictory. (4)
In the world, by the Lord's action, conception is considered weak. Therefore nothing other than the servant attitude is desirable for anyone. (5)
Therefore, the Lord is indeed the master of living beings - this is the conclusion. But His intention also is for those desiring the state of Brahman. (6)
Transgression against brahmins should never be done - this is the conclusion. Therefore punishment should be endured, otherwise there is no result ahead. (7)
Thus the curse was firmly established by the Lord. (12)
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
Regarding "yeṣām" here. How is greatness achieved by following the great ones? To explain this, they say "mahattvaṃ hi" etc. But if there is no worldly greatness in following, how is that not a loss of greatness? To this they reply "teṣām" etc. "Tathā karoti" means: He sustains by bowing down. "Saṃskāra" means: in the form of sacred thread ceremony etc. "Anena" means: by filling with consciousness and bliss, "yeṣām atikrama" means: transgression done by me. "Sūcayati" means: indicates through connection with the Ganges. (9)
Regarding "ye me" here. "Svabhedasya" etc. means: of the individual soul's separation. Because it is already established earlier through emanation with the desire "May I become many" as stated in "Like fire" etc. "Dharma" means: the dharma of the haṃsa and paramahaṃsa, because such ones have not attained the householder stage etc. "Rakṣakatvam" means: protector of the path of knowledge. "Daṇḍo'pi" means: punishment in the form of vultures tearing (flesh). (10)
Regarding "tan me" here. Now, what is the basis for praying to reinstate the curse and for the Lord's grace of servitude again, when the Lord is capable of removing the curse? To address this expectation, they explain the Lord's consideration: "jīvānām" etc. "Tu" is for specific emphasis. The living entities have three states, special conditions. They are causes for increasing excellence. They bestow increasing excellence successively. Among these, the living entities are servants by nature, as they are created for play. Hence their embodied state is the cause. The lowest is the state of degradation. Therefore, the state of servitude free from that is the cause of excellence for living entities, being the prior state. The state of Brahman is superior by itself. It is superior to the natural state of servitude. Here in Vaikuṇṭha, those situated in that nature remain as servants in their pure form alone. But again, that curse, the curse of Sanaka etc., is the embodied state. That being so, the superior nature is the pure state of servitude alone. That alone is grace. It is considered so by the Lord. Now, since pure servitude exists even in the divine state, being ineffective, unity with Brahman is certainly required. So why is that most excellent state not prayed for? To this they reply: "sāyujya" etc. What is the indicator here? To this they say: "sāyujya-yogyatā-kāla" etc. Absence of obstruction is fitness. Thus the most excellent state of unity is determined in the time prior to that state. Hence it occurs only then. And that is not desired to be given, so it is not prayed for - this is the meaning. Now, even if unity is not desired to be given, what is wrong with the possibility of their state of Brahman? To this they reply: "bhagavān" etc. "Virudhyate" means: unity would be disturbed. The reason for that: Due to the Lord's actions in the world. Due to the manifestation of Lordship in Vaikuṇṭha. The state of Brahman is not contradictory in detachment and indifference, due to absence of activity. But it is contradictory in Lordship, due to performance of activities. Thus disturbance of unity alone is the defect - this is the meaning. Then why is meditation on the state of Brahman prescribed in ahaṃgraha worship etc.? To this they reply: "bhāvanā durbalā" etc. The reason for that: "mate" etc. The state of Brahman does not actually occur then, but one considers oneself to have become Brahman. Hence, due to absence of contradiction with activity, it is prescribed for accomplishing independence of the result. By that, only that much occurs. So it is weak compared to the state of servitude. Therefore nothing else is desirable for anyone situated in the world apart from the state of servitude. For this very reason of such consideration, indeed with certainty, the Lord is the maintainer and complete sustainer of the living entities - this is ascertained. That being so, they state in one and a half verses the purport that is established by whichever consideration: "abhiprāya" etc. Thus, this is the basis for praying for reinstatement of the curse and the grace of servitude - this is the meaning. They state this as: "evam" etc. (12)
Śrī Giridhara-kṛtā Bāla Prabodhinī
Moreover, He whose yogamāyā potency of divine play is unbroken, all-pervading, unobstructed and unlimited, whose sacred water for worship is the Ganges flowing from His feet, whose forehead is adorned with the moon - that Supreme Lord, though supremely purifying, immediately purifies all the worlds along with Lord Śiva. Even so, I bear on my crown the pure foot-dust of those devotees. Who else but Me could tolerate and not become angry at those who offend such devotees? This is the connection. (9)
Having thus stated that transgression against brāhmaṇas should be tolerated, he states an obstacle for those who do not tolerate, in the opposing side: "ye" etc. Those who will see My bodies, those who are like My body, as separate from Me with a sense of difference - the vulture-like messengers of Yama, My appointed punisher, who have serpent-like anger, become enraged and tear them with their beaks - this is the connection. While it is stated in scripture "He who sees diversity here encounters death after death" that sometimes there is transmigration due to seeing difference, here it is additionally stated that there is punishment by Yama due to disrespect by seeing difference in brāhmaṇas etc. In response to "What are those bodies?", he says: The best of the twice-born, the excellent brāhmaṇas. Their being His body is due to being the basis of mantras etc. which are limbs of the Lord who is of the nature of sacrifice. Hence the qualification "best" to exclude ordinary brāhmaṇas. "Duhatīr" means cows that give milk. Even if the reading is "duhitṛ", it still means cows, as they are born from the sun who is a form of Viṣṇu, as stated "And cows are daughters of the sun". "Madīyā" qualifies the cows. Their being His body should be understood as being the basis of clarified butter etc. which are limbs of sacrifice. Or "madīyā" means My devotees. Their being His body is due to the Lord's constant residence in their hearts. Or beings who have not attained shelter, who are without a protector - their being His body is due to the Lord's entry into their hearts by His remembrance, as they experience suffering every moment. How then do they disrespect them by seeing difference? To this he says: "agha" etc. - those whose vision, i.e. discrimination, is destroyed by sin committed many times - this is the meaning. The word "hi" is to indicate there is no doubt in this. (10)
Thus, having spoken about the fault in disrespecting brahmins, he now describes the result of honoring them - "Those who". Those who, even when brahmins are cursing and disrespecting, worship them with the understanding that they are my embodiment, with satisfied hearts, with smiles like nectar-sprinkled lotuses on their faces, with loving and sweet words, like a father placating an angry son or a son placating an angry father, praising and pleasing them - by them I am won over and controlled. This is the meaning. There, he gives himself as an example - "Like myself", meaning just as I please you and others. Now, one may ask how love etc. is possible towards those who are disrespecting. Anticipating this, he says "with satisfied hearts". The inner meaning is that if anger remains inside them it would lead to great misfortune, so when the anger is released through harsh words etc., one should only feel satisfaction that a great blessing has occurred. (11)
Thus, having praised the brahmins, he now prays for leniency in their prescribed punishment - "Therefore", therefore due to the strength of my aforementioned intention, these two who did not understand the resolve of their master, me, having experienced the consequences of the transgression committed against you, may they quickly come back to my proximity again. That itself would be your grace towards me. This is the meaning. He clarifies that further - "Which". May the exile, the distant dwelling, the separation of the two servants be completed quickly. This is the connection. (12)
Hindī Anuvāda
The unbroken and infinite opulence of yogamāyā (yogamāyā) is under my control, and my foot-wash water in the form of the Ganges purifies all the worlds including Lord Śiva (śiva) who bears the moon on his head. Being such a supremely pure and supreme Lord, I still bear the pure foot-dust of those brahmins on my crown - who would not tolerate their actions? (9) Brahmins, milk-giving cows, and living beings - these are my own body. Those who, due to their discrimination being destroyed by sins, consider these separate from me, are torn by the vulture-like messengers of Yamarāja (yamarāja) appointed by me, who are angry like serpents, with their beaks in great anger. (10) Even if a brahmin speaks harshly with disrespect, those who honor him with a pleased mind seeing me in him, with a lotus-like face bearing a nectar-filled smile, and who placate him with loving words like a son placating an angry father or as I placate you all, they win me over. (11) These servants of mine have insulted you without understanding my intention. Therefore, by my request, please grant just this much grace that their exile period ends quickly, and having experienced the lowly state befitting their offense, may they quickly return to me. (12)
SB 3.16.9-12
