Text 11: A golden streak on His chest, the famous Kaustubha gem suspended from His neck, He stood in the air with His lotus feet placed on the shoulders of Garuḍa.
Text 12: When Kardama Muni actually realized the Supreme Personality of Godhead in person, he was greatly satisfied because his transcendental desire was fulfilled. He fell on the ground with his head bowed to offer obeisances unto the lotus feet of the Lord. His heart naturally full of love of God, with folded hands he satisfied the Lord with prayers.
Text 13: The great sage Kardama said: O supreme worshipful Lord, my power of sight is now fulfilled, having attained the greatest perfection of the sight of You, who are the reservoir of all existences. Through many successive births of deep meditation, advanced yogīs aspire to see Your transcendental form.
Text 14: Your lotus feet are the true vessel to take one across the ocean of mundane nescience. Only persons deprived of their intelligence by the spell of the deluding energy will worship those feet with a view to attain the trivial and momentary pleasures of the senses, which even persons rotting in hell can attain. However, O my Lord, You are so kind that You bestow mercy even upon them.
Text 15: Therefore, desiring to marry a girl of like disposition who may prove to be a veritable cow of plenty in my married life, to satisfy my lustful desire I too have sought the shelter of Your lotus feet, which are the source of everything, for You are like a desire tree.
Text 16: O my Lord, You are the master and leader of all living entities. Under Your direction, all conditioned souls, as if bound by rope, are constantly engaged in satisfying their desires. Following them, O embodiment of religion, I also bear oblations for You, who are eternal time.
Text 17: However, persons who have given up stereotyped worldly affairs and the beastly followers of these affairs, and who have taken shelter of the umbrella of Your lotus feet by drinking the intoxicating nectar of Your qualities and activities in discussions with one another, can be freed from the primary necessities of the material body.
Text 18: Your wheel, which has three naves, rotates around the axis of the imperishable Brahman. It has thirteen spokes, 360 joints, six rims and numberless leaves carved upon it. Though its revolution cuts short the life span of the entire creation, this wheel of tremendous velocity cannot touch the life span of the devotees of the Lord.
Text 19: My dear Lord, You alone create the universes. O Personality of Godhead, desiring to create these universes, You create them, maintain them and again wind them up by Your own energies, which are under the control of Your second energy, called yoga-māyā, just as a spider creates a cobweb by its own energy and again winds it up.
Text 20: My dear Lord, although it is not Your desire, You manifest this creation of gross and subtle elements just for our sensual satisfaction. Let Your causeless mercy be upon us, for You have appeared before us in Your eternal form, adorned with a splendid wreath of tulasī leaves.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
On whose chest is śrī (Goddess of Fortune), on whose neck is the kaustubha gem. (11) Whose very nature is love, whose inherent essence is dharma (righteousness), and whose self and mind are of such a nature. (12)
Fie on any other lover apart from you who gives supreme bliss. Yet, please accept this pitiful one through your boon-giving nature. Oh praiseworthy one, may we attain the fulfillment of our eyes through your sight. Your vision itself is explained as the great fruit. Even those whose yoga practice has grown stronger through multiple births, perfecting it further and further, seek your vision. (13-14)
Criticizing devotees with desires, he says: Oh Lord, those whose intelligence is destroyed by your illusion worship you even for a fraction of those desires that would lead them to hell. Yet you grant them those very desires. (15)
He says, "Though I criticize those with desires, I too am like that." Thus, desiring to marry a wife who is like a wish-fulfilling cow granting the three goals of life in the householder stage, I have approached you, the wish-fulfilling tree, whose roots are mantras. Indeed, why worship anything else for desires, when this alone is the root of all human pursuits? (16)
"Then why don't you worship only for liberation, due to lack of qualification?" he says. Oh supreme Lord, by your command as Prajāpati, this world is bound like an animal, struck by desire. Oh pure one, embodiment of pure dharma, I too indeed follow the worldly way, so I offer worship to you, following your karma-based commands. The meaning of "and" is that I desire a wife for the sake of the unblinking Time. Not only do I offer worship following the world, but also to repay the three debts, as is said. (17-18)
By "to the unblinking one" it was said "I perform actions out of fear of you as the soul of Time." But your devotees do not have this fear, as stated in two verses: Those who, ignoring the desire-stricken worldly people and animals who lack discrimination despite being rational, as well as the karma-bound like myself, have taken shelter of the umbrella of your lotus feet. The same are described: For whom the narration of your qualities is like intoxicating liquor, causing forgetfulness of worldly existence, and like nectar, being delightful - by which their bodily needs like hunger and thirst are dissolved. (19-20)
Your wheel of time with three hubs, though pulling and running after the world, does not run after and pull away the lifespan of these devotees of yours. How is it? It is the ageless Brahman, with its axle in the immutable. Though "spinning" should be said, "spinner" is figuratively stated as an identity due to its constant spinning nature. It has thirteen months including the extra month as its spokes. It has three hundred and sixty days and nights as its joints. It has six seasons as its rims. It has countless moments and instants as its leaf-like streams. It has the three four-month periods as its supporting rings at the hub. It has a terrible current with intense speed. By these descriptors, the wheel in the form of a year should be understood as stated. (21-22)
"Though you are indifferent without attributes, why do you beseech me? Even so, due to creating the universe etc. through māyā, you alone are to be beseeched," he says. Though you are one alone, through the yogamāyā (mystic power) attributed to yourself as the cause, you manifest this universe through the guṇas (qualities) like sattva that are made feminine. An example of not depending on means other than oneself: "As if..." (23)
Though you spread material pleasures to devotees through illusion due to their illusory nature, even if this is not desired by you, may it be for our benefit, for the sake of repaying the three debts, and thereafter lead to liberation - that is the meaning. Because when you are perceived as if limited by the shining tulasī plant due to illusion, your vision grants both enjoyment and liberation - that is the meaning. (24)
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
The context is that by using the term garutmat, the status of Garuda as Vinata's son is refuted, as Vinata was not born at that time. (11-12)
Although condemning desire, he still wishes for it out of wretchedness, as stated in "tvām". Even though desiring something other than you is inappropriate, (1) previously my eyes were not really eyes, that is the meaning. In "te'pi", the idea is that they desire but do not obtain. In "īḍaye", the implication is that nothing useful for seeing you has come from me, yet you have granted vision, so you are blessed. (13)
O Lord, capable of accomplishing everything, alas, alas, people foolishly worship even you, an ocean of compassion, with desire - this is stated. Only those whose intelligence is destroyed by your illusion, not others. They worship to obtain a trace of desire, but you give them many desires they didn't even ask for. Otherwise, not knowing the joy of devotion, they would not delay in abandoning devotion to you - that is the idea. By not abandoning devotion, in time they too would surely become desireless - with this intention you give, not just to destroy. Because their desires for wife, children, family, wealth, etc. would exist even in hellish births. But due to the rule that heaven and hell are born of karma, for your devotees, since such enjoyments are not born of karma, they are not binding. It should be understood that in reality the terms heaven and hell are not applicable, but are used due to similarity. (14)
The term "cow" indicates his stupidity, hence he is called a bull. Moreover, I am wicked even among the desirous, being extremely foolish due to evil intentions. Here he objects - "But". That which has all objects at its root. As stated: "The worship of his feet is the root of all attainments for people in heaven, liberation, pleasures on earth, and all other accomplishments." (15)
He objects again - "But". If this is your understanding, then why don't you worship desirelessly? To this he replies - Of Prajapati Brahma, who is yours. The world of Marichi etc. was bound by his words "Create progeny", as stated in the Gita: "Having created beings along with sacrifice, Prajapati said in the beginning: By this shall you propagate." He too speaks only following your command, so he is not at fault - this is the hint in "te". Well, let the world attached to desire be so, but you who are not affected by desire, why don't you transcend it like Sanaka and others? To this he says - I follow the world, my intellect conforms to it, I am not capable of being like Narada and others. Therefore, bound like a bull, I bear the karmic burden, I follow your order which consists of action. For that purpose I desire one wife, that is the meaning. And by "ca" it is implied that I also perform devotion to you for attaining you in the future. O pure one, being free from all faults, you are able to purify even one like me - that is the implication. To propitiate you in the form of time, who are without blinking - this is the meaning according to Vishvanatha. (16)
But people like fathers etc. who follow their orders, and sons, brothers etc. are seen to be famous and happy according to worldly and religious standards. Why do you condemn them for having desires? What happiness or fame do the desireless devotees who renounce everything have, that you praise them? To this he replies with two verses. "People" refers to those learned in logic, Mimamsa and other scriptures, and those who follow and believe in their teachings, as well as those ignorant of scriptures. Both are like animals due to lack of devotion. Only those who take shelter of your feet as an umbrella. Animals without umbrellas simply burn - that is the idea. He describes their happiness further - The narration of your qualities is nectar, as it makes one forget worldly existence, removes death, and is extremely sweet. By drinking that nectar alone, their bodily phases like childhood, youth etc. or hunger, thirst etc. are eliminated - this is how the action should be connected. (17)
Figuratively, in a secondary sense. (18)
Well, if you thus consider only desireless devotees blessed, yet you are unable to become desireless, then why don't you fulfill your desire from some other deity who quickly grants results? To this he says - Besides you, I do not see anyone else in the world. The venerable guru has said this with the same intention: "How can I be indifferent and without conditions" etc. By your illusion (māyā) which has attained union (yoga) in the self due to the desire to become many, as stated in the shruti "I am one, may I become many", being without a second due to absence of duality in desire. Or by your yogamāyā, spiritual potency. Therefore, since there is no deity other than you, even though desirous, I worship only you - that is the idea. (19)
Thus, if that is the case, then by my grace may your wife, children, enjoyments and wealth be of the highest kind - saying this, the Lord who was giving a boon, was respectfully addressed by him with "Not this" in two verses. O Master, this object desired by me is not pleasing for you to give, who only do good for your own devotees, as it is understood from your statement "The best physician does not give what is harmful to a sick person even if they desire it." How then do you give? To that he says - Because you give us subtle physical pleasure, enjoyable by the senses like sound, etc. That is indeed only through māyā, not without māyā, thinking "This devotee who is ignorant will otherwise become dejected" - only out of consideration for me. The meaning of the root "tanu" is that the sense pleasure consisting of mental impressions already exists in the mind, and you simply expand it through granting the boon. If so, then you are not giving - to that he says: Let this be given for the sake of grace, but alas! alas! By this sense pleasure boon given by me alone, this devotee has fallen into blind darkness, so I will uplift him - this is meant for obtaining your grace in the future. The indication of that is that at the time of giving the boon, you were seen as especially distinguished now - distinguished by your merciful sidelong glance indicated by a smile, as it is said "The mind is touched by his smile and glance." Seen adorned with tulasī offered in worship by devotees, possessing a spiritual body of supreme bliss - the fact that the body is worshipable by devotees is the indication of its non-illusory nature. Granting the vision of the non-illusory body itself is the indication of grace.
The reading "The Lord was distinguished" appears to be approved by Śrīdhara, as they have explained it as "adorned with tulasī" without mentioning the word "body". This is the meaning. "After repaying the three debts, one should fix the mind on liberation. Without repaying them, one pursuing liberation falls downwards." This is the purport. Hence it is also stated by Lord Gautama: "There is no liberation due to the connection of debt, affliction and activity." The meaning of the aphorism is: There is no liberation due to the connection of debts. Indeed, a Brahmin is born indebted with three debts - to the sages through Vedic study, to the gods through sacrifice, to the ancestors through progeny. The connection of those debts is the relation with one's duties, as duty is mentioned. "The daily fire sacrifice and new/full moon sacrifices are indeed the sacrifice for old age and death." "One is released from that sacrifice by old age and death." Due to the connection of debts, there is no time for practicing liberation, hence no liberation. There is no liberation due to the connection of afflictions - one is born connected to afflictions, and no severance of the connection to afflictions is seen. There is no liberation due to the connection of activity - from birth until death, one is seen to be not freed from the undertakings of speech, mind and body. Therefore, what is stated "Liberation occurs when each subsequent item ceases upon the cessation of suffering, birth, activity, faults and false knowledge" is not logical.
To this it is replied: The word "debt" here is used figuratively like "debt", as stated in another aphorism: "Due to the inappropriateness of the primary word, it is a figurative usage with the quality word, as censure and praise are appropriate." Its meaning is: The word "debt" here is not the primary word. Where one person gives something to be returned and a second person receives it to be returned, there the word "debt" is seen to be primary. And that is not appropriate here. Due to the inappropriateness of the primary word, this is a figurative usage with the quality word. "Debts" here means "like debts" - it is an elliptical simile. Like "The student is fire". And the word "debt" seen elsewhere is used here, just as the word "fire" is used for a student. How is it a figurative usage with the quality word? Because censure and praise are appropriate. One is censured for abandoning duties, as if not repaying a debt. And one is praised for performing duties, as if repaying a debt.
"Being born" - the quality word is not appropriate in the opposite case. And the text says "A Brahmin being born". It means when becoming a householder he is born, because then he becomes qualified for duties. A child born from the mother is not qualified, as the scripture states "One who is desirous and capable should perform sacrifice if he is knowledgeable" and the smrti on duty states "Only one who is desirous is qualified for duties" and "One desirous of heaven should offer the Agnihotra" etc., because activity is possible for one who is capable. One who is capable is qualified for duties because activity is possible. Indeed, one who is capable engages in prescribed duties, not others. But in the primary meaning, for a child born from the mother, both desire and capability are absent. A Vedic statement is not different from ordinary speech, as it is composed by a person acting with deliberation. Even an ordinary unlearned person would not tell a newborn child "Study, sacrifice, practice celibacy". How much less would a sage of impeccable speech use such instruction inappropriately. Indeed, a dancer does not perform for the blind, nor a singer for the deaf. Understanding the instructed meaning is the subject of instruction. And instruction is given to one who understands the instructed meaning, not to a newborn child.
The Mantra and Brahmana speak of duties with householder's characteristics. And what the Mantra and Brahmana speak of is endowed with the characteristics of householdership related to a wife. Therefore, this "being born" refers to becoming a householder. And if the desire does not change, the old age and death statement is appropriate. As long as one's desire for results does not change or cease, one should perform duties - this is appropriate. The old age and death statement refers to this - "Indeed by old age one is released from this" refers to the fourth stage of life, sannyasa, which is connected to old age. There sannyasa is prescribed in extreme old age. If it meant "by old age" literally, it would be meaningless. "One who is incapable is released" is also not appropriate. It states the external capability for one who is personally incapable: "Either a student should offer oblations, being paid by a Brahmana, or a milk-offerer should offer, being paid with wealth." Or if it is prescribed, why imagine a purpose? Following the prescription is proper. It is appropriate that a householder engages in duties dependent like one in debt. In the capability of the sentence, results are the subject of effort, not means. When means are accomplished, they are imagined for results. And "being born" is prescribed, and "being born" is enjoined. One who is connected with that is this "being born". Since there is no explicit injunction, householdership is explicitly enjoined for a Brahmana. If there were other asramas, they would also have been explicitly enjoined. Since there is no explicit injunction, there are no other asramas. There is also no explicit prohibition that "There are no other asramas, only the householder asrama" - this is appropriate due to the absence of an explicit prohibition.
Here another aphorism states: "And the injunction is due to qualification, like other branches of knowledge." Its meaning is: Just as other branches are explicitly enjoined in their own qualifications, not due to the absence of other meanings, so too this Brahmana text on the householder stage is explicitly enjoined in its own qualification, not due to the absence of other asramas. The Rg Veda and Brahmanas are also said to speak of liberation. The Rg Veda verses state:
"Through rituals, the sages conquered death, desiring offspring and wealth. But other wise sages attained immortality beyond rituals. Not by ritual, offspring or wealth did they attain immortality, but by renunciation alone. Beyond is heaven established in the cave, shining where the seekers enter. I know that great Person, radiant like the sun, beyond darkness. Only by knowing Him does one transcend death. There is no other path for going there."
Now the Brahmanas: "There are three branches of dharma - sacrifice, study and charity. The first is austerity, the second is brahmacharya living in the teacher's house, the third is completely dedicating oneself in the teacher's house. All these indeed become meritorious worlds. One established in Brahman attains immortality. Similarly, those desiring worlds renounce. Now they say this person is made of desire. As is his desire, so is his resolve. As is his resolve, so is his action. Whatever action he does, that he attains." After stating transmigration through actions, it teaches something else: "But he who is desireless, free from desire, whose desire is the Self, his vital breaths do not depart. Being Brahman here itself, he attains Brahman."
There it is said - Due to the bond of desires, there is no liberation. This is appropriate. The four paths leading to the gods are mentioned. Due to the scriptural injunction of four stages of life, a single stage is not logical. If for the sake of results, this Brahmana text states: "This is indeed the sacrifice of old age - the Agnihotra and New/Full moon sacrifices."
How is another sutra stated here? "Due to superimposition on the self, there is no prohibition." Its meaning: After describing the Prajapatya sacrifice, offering the Sarvavedasa oblation in it, superimposing the fires on oneself, it is heard that the Brahmin should renounce. From this we know: Rising above desires for progeny, wealth and worlds, they practice begging. For one who has risen above desires, rituals ending with collecting alms vessels are not logical. So the result is not for the doer without distinction. And due to the injunction of four stages of life, a single stage is not logical in the Itihasas, Puranas and Dharma Shastras. If this is considered authoritative, then no. The authority of Itihasa and Purana is acknowledged by the authoritative Brahmana text. It states: "These Atharvangirasa indeed spoke this Itihasa-Purana. Itihasa-Purana is the fifth Veda among Vedas." Therefore it is appropriate that this is authoritative. If Dharma Shastra is not authoritative, it would lead to disruption of worldly transactions and destruction of the world for living beings. Due to the similarity of seers and expounders, lack of authority is not logical. The same seers and expounders of Mantra and Brahmana texts are indeed the seers and expounders of Itihasa, Purana and Dharma Shastra. So they are authoritative in their respective domains. The domain of Mantra-Brahmana is different from that of Itihasa-Purana-Dharma Shastra. Sacrifice is the domain of Mantra-Brahmana. Worldly affairs are the domain of Itihasa-Purana. Regulation of worldly transactions is the domain of Dharma Shastra. So everything is regulated by one. These are authoritative in their respective domains like sense organs etc.
As for the statement that afflictions are not eliminated due to their connection, another sutra states: "For one in deep sleep, due to absence of dreams and hair, there is liberation." Its meaning: Just as for one who is fast asleep, the connection to attachment and connection to pleasure-pain is cut off, so it is in liberation. This is cited as the form of the liberated self for the knower of Brahman.
Regarding the objection about continuation of activity, it is refuted by another sutra: "There is no activity for reconnection for one whose afflictions have diminished." Its meaning: When passion, hatred and delusion are destroyed, there is no activity for reconnection. The previous connection was due to past life activity leading to rebirth, caused by unseen factors. When that is destroyed, due to absence of previous birth, there is absence of future birth, no reconnection - this is liberation. If it is objected that karmas would become fruitless, no. Experiencing the fruits of karma is not denied. It is said there is no future birth, but experiencing karmic fruits is not denied. Another sutra states: "All past karmas ripen in the last birth."
"Not due to the natural continuity of afflictions." Its meaning: Severance of the connection to afflictions is not logical. Why? Due to the natural continuity of afflictions. This affliction series is beginningless. And what is beginningless cannot be cut off. Here someone states a refutation through another sutra: "Like the impermanence of non-existence before origination, there is impermanence even in what is natural." Its meaning: Just as the beginningless non-existence before origination is removed by the originated entity, similarly the natural continuity is impermanent. Moreover, "Or like the impermanence in absence of blackness of atoms." Its meaning: Another says just as the beginningless blackness of atoms becomes impermanent due to contact with fire, similarly the continuity of afflictions too.
For one who is thus adorned with blooming tulasi. This is the meaning. By your vision, due to destruction of all sins and absence of obstacles, enjoyment and liberation indeed occur - this is the purport. (20)
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
It explains the intention of all laudatory statements in one: tvāmṛta (you are nectar) iti. Make us devoted to you (13). By saying "boat across the ocean of worldly existence", it is implied that even after granting desires, liberation is given. And by this, it is further implied that pure love alone is appropriate for such a benefactor, as it is said to be of the nature of love itself (14). Such indeed. That desire alone is the root, the fundamental cause, which is verily the lotus feet. As it is said: "The worship of His feet is the root of all attainments" (15). Therefore, due to following worldly conventions, for that purpose, for the sake of following the injunctions of ritual actions (16). Even though there is discrimination that pure devotees should not insist on desire-motivated actions due to worldly inhibitions, etc. (17). Drawing in, withdrawing - although it should be said "whirling" because of the quality of whirling belonging to those characterized by taking shelter of their feet, etc. and the quality of being a disc, still, there is an indication of non-difference through similarity by metaphorical usage like "held by Āyu", the meaningful figurative expression being "the incessant whirling". By these unique qualities (18). Nevertheless, even in a state of indifference without conditions, because of being the unparalleled power itself, it is devoid of independent existence without its own shelter. Some read bhagavān (the Lord) as having authority, being authorized in itself, having obtained the right to be controlled (19). That. It explains the ultimate meaning of the word "grace" in relation to sensual pleasure. Ṛṇatraya (the three debts) iti. Some read "but no" instead of "the Lord through His inherent inconceivable power of māyā", but that is not approved by the master. The connection "with body adorned with gleaming tulasī" is appropriate, as it is impossible to supply "thus" - of such an embodied Brahman, of you (20).
Śrīmad Vīrarāghava Vyākhyā
Garutmata's wings, on the shoulder region of Garuḍa, where the feet are placed. On whose chest is Śrī, on whose neck is the Kaustubha gem. Seeing him stationed in the sky, with joy arising. Having obtained the fulfillment of the desire to see him. Hence with joy and bliss arising in him. On the earth, he prostrated with his head touching the ground. Then, with love as his nature. Whose self and mind are his. With folded hands. He praised with words describing his true nature, qualities and greatness, expressing his intended plea. (11-12)
He says this in nine verses:
O praiseworthy one! Today our eyes have attained the fruit that is the perfection to be achieved, by seeing you who are the repository of all pure goodness. When the reading is "your vision", it means the fruit to be achieved through the perfection that is the direct means of realizing the result of our austerities has been enjoyed by our eyes in the form of seeing you. He explains the perfection of the vision - your vision, which even those established in yoga, meaning those who have attained yoga, and good people born with sattva quality, pray for and desire. Hence that alone is the unsurpassed fruit of perfection. (13)
But if one says dharma etc. alone are the goals of human life, not seeing me, he responds: Those whose intelligence is destroyed by your illusion, worship you for the sake of desires. You give them mere traces of pleasure even in hell-like lowly births where desires exist. Yet they are like those who, having reached Mount Meru, search for cowrie shells. Attaining you who are an ocean of eternal supreme bliss, they desire mere traces of joy, their intelligence destroyed by your illusion. Therefore, one who worships you with the view that dharma etc. are the goals of life is indeed foolish. (14)
He who criticizes those desiring desires, says he himself also desires desires: Even I, wishing to marry a wife who increases household prosperity and is of similar character and qualities, have thus with an impure mind approached you, the wish-fulfilling tree whose feet grant all desires, who are the root of all human goals. (15)
If you are thus skilled in discriminating between what should be accepted and rejected, why have you approached me desiring desires, he responds: O Lord! By your Vedic words as a rope, this worldly realm overcome by desires is bound like an animal. As you have said: "Those of dull intellect who speak these flowery words, devoted to the Vedic rituals, say there is nothing else. With minds full of desires, aiming for heaven, they speak of various rituals granting birth and karmic fruits, for the sake of enjoyment and power." I too have followed the worldly people. O pure Lord, I offer worship appropriate for the householder stage to you who are time personified, without blinking eyes. Though I am endowed with discrimination between what should be accepted and rejected, instructed by our father the four-faced one to create progeny as per your command, I therefore pray to worship you through the duties of a householder. Since you as time fruitlessly waste the lives of worldly people, I, fearful of you as time, wishing to properly utilize our lifespan and following the father's instruction, worship you who are the form of time. (16)
He also states through contrast that only the lives of worldly people are wasted, in two verses: Those who, abandoning worldly people and others following them, have mutual discussion of your qualities as their nectar, with bodily conditions like old age and death removed, who have taken shelter of your feet as an umbrella against the three types of suffering - their lifespan runs fruitfully. The time-wheel which steals the lives of only worldly people has thirteen spokes including the intercalary month, 360 joints of days and nights, six seasons as its rim, countless moments etc. as its leaves, three naves of the four-month periods, with terrifying flow. I have approached the feet of you who are the form of this time-wheel, the wish-fulfilling tree for those who take shelter. (17-18)
Though there are many like Brahmā, Rudra etc., why have you especially approached my feet, to this doubt he will answer that only the cause of the world is to be worshipped as per the śruti "Who is to be meditated on? The cause is to be meditated on." He first establishes that you alone are the cause of the world: Being one yourself, by the word "one" he reminds of the śruti stating the cause - "In the beginning, my dear, this was Being alone, one only without a second." The meaning is: Before creation, existing as the material cause, having the subtle conscious and non-conscious entities and time as your body, without name and form distinctions. Here too, as in the śruti, the word "one" implies being devoid of any other material cause. Oneness is meant as the absence of the name and form distinctions that are the basis of the multiplicity after creation, not the absence of prakṛti, puruṣa etc. "One" also implies "without a second", thus devoid of any other efficient cause. By stating it exists as the cause, the theory of the non-existence of the effect is refuted, as it states the causality has a connection to the means of knowledge. By saying "one," it implies all qualities such as being the material cause, the efficient cause, omnipotence, omniscience, etc., which are denoted by the word "non-dual." Thus, the doubt that there is only difference and no non-difference between the material and efficient causes, like clay and the potter, is refuted. Because clay is inert and the potter is not omniscient, neither clay nor the potter alone can be both the material and efficient cause. But here, Brahman's "inherent power is described as manifold" and "He who is omniscient, all-knowing" - thus Brahman is celebrated as possessing infinite auspicious qualities like omniscience and omnipotence, and it is most appropriate that He is both the material and efficient cause. Thus, existing before creation as qualified by subtle sentient and non-sentient entities not yet divided into names and forms, as the material cause; as the controller of nature, souls and time, as the efficient cause; and as possessing qualities like omniscience etc. needed for these - with the desire to create the world composed of gross sentient and non-sentient entities divided into names and forms, by this cause "It thought, may I become many" - this is the meaning explained. By the second [verse], He is united with His own yogamāyā (creative power) which is completely different from Him in essence and nature. Yoga means related to oneself, forming one's own body. Thus, "non-dual" can also be interpreted as: by this yogamāyā which is inseparable from You and forms Your body, through māyā as the means, in Yourself, You create, sustain, protect, again create, and dissolve the world composed of sentient and non-sentient entities divided into names and forms. By stating that māyā is the material cause, the contradiction with statements of changelessness is resolved, as the modifications pertaining to creation etc. are understood to belong to nature which is the instrumental cause. "You create in Yourself" negates any other locus. Thus the scripture says: "Brahman was the forest, Brahman the tree from which they fashioned heaven and earth." This scripture declares that He Himself is the efficient cause, material cause, locus and instruments. This is clarified by the spider analogy: O Lord! Just as a spider (ūrṇanābhi), which has silk in its navel, spins threads by its own power, similarly You too create, protect and dissolve by Your own powers. Therefore, desiring to attain You who are the wish-fulfilling tree that is the cause of the world, I have approached You following worldly desires - this is the meaning. (19)
Now, why is it that some are desirous of desires while others aspire for Your abode? To answer this, he says: O Lord! By māyā, that is, by Your will, You create the ego-sense, and from that the subtle elements - space etc., and the subtle properties - sound etc. Or if the reading is "You create for us the subtle elements," then it means You create the ego which is the subtle cause of the elements, for the cause is subtler than the effect. Thus the ego is referred to by the word "subtle." Because You create the subtle elements through māyā, therefore Your abode is not desired by us who are under the control of the ego created by You - this is the meaning. The word bata expresses regret - although I am overcome by ego and do not aspire for Your abode, still I feel that by Your grace You will give me Your abode too. He says: Even though Your abode is not desired by me, when You are perceived by me in Your wondrous form adorned with a garland of shining tulasī, then I ascertain that it must be for bestowing grace, for granting Your abode. If the reading is astu, only the verb needs to be supplied. (20)
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
The self-natured one, with an undistracted mind, independent, whose nature is such, that Hari is the self in his mind, or whose self is in his nature. (12)
Even praise of the praiseworthy Hari quickly brings pleasure, as it is the cause of compassion in reality, and because it brings forth fruit later, he says with this feeling. O praiseworthy one! Today, from seeing you directly - the ocean of full knowledge and strength, the totality of all beings, praised by the Vedas etc. - the enjoyment of our eyes regarding your sacred places, symbols etc. has been fully fulfilled. This is amazing, as we are unfortunate. This is indicative of the enjoyment of hearing etc. as well, as per the scripture "those with ears" etc. Your grace is the main cause, not our effort - with this meaning he says:
Whose sight is desired by accomplished yogis who practice constant meditation, following the yamas etc. - this is the meaning. What takes a long time of effort for yogis to attain even a glimpse of, we have attained in a short time - hence the exclamation. (13)
Now seeing the Lord's compassionate nature, Kardama expresses his desire while criticizing himself:
O Lord, ocean of sovereignty! You give those very desires, which would be easily attainable even in hell, to people whose minds are destroyed by your binding māyā (illusion) power, and who worship your lotus feet as a boat to cross the ocean of worldly existence. This indicates that if even such things are granted by the Lord's sidelong glance, what to speak of a kingdom etc. (14)
Wondering "What is the relevance of this?", he says "I too am such a lustful one":
Thus, like the aforementioned worshippers of desire, I too have approached the root of your feet, which is the wish-fulfilling tree that grants all desired objects, the source of all human goals. What desire? He says: Desiring to marry a wife suitable for household duties as a householder. The reason for this is: Having a base motive, meaning having desires for improper objects. (15)
The Lord has the power to accomplish the impossible. Even though we know worshipping with desires is inferior, still by your māyā (illusion) in the form of Vedic injunctions we continue in saṃsāra (cycle of rebirth). He says this with:
O supreme Lord! By the speech of you, the Lord of creatures (which refers to Hari, not Brahma, as the primary meaning is not applicable, like words like Indra etc. refer to the supreme Lord who empowers Brahma etc. in creation), this person is bound for the sake of heavenly desires and offers worship, as per the scripture "His speech is the rope, names are the knots". O pure one! Having dissolved worldly sorrows, what happiness does one gain and give? Following common practice, I too offer worship to you, the inner controller who observes without blinking the merits and demerits of beings. The meaning is also that I will offer worship along with a wife later. (16)
This very worship, when done with the intention of offering to the Lord, also becomes a cause of devotion. With this meaning he says:
Leaving behind the worlds, i.e. material bodies, and worldly animals, i.e. the senses from previous births, those who take shelter of the umbrella of your feet, and again mutually drink the nectar of discussions of your qualities which is like fresh cow's milk that produces happiness, their bodily nature becomes of the nature of existence-consciousness-bliss. Or, their bodily nature characterized by birth, death etc. is prevented. (17)
It should be understood that [the Lord's disc] does not cut short their lifespan. He describes the Sudarshana disc:
Rotating on the ageless axle, i.e. the navel, with thirteen spokes including the intercalary months, with 360 joints which are the days and nights, with six seasons as the rim, with countless minute atoms as the gaps - moving swiftly, repeatedly revolving, swallowing up the world with its terrible current that is very difficult to cross. The implication is that I will not be caught in worldly life like ordinary people after entering the householder stage, but will follow the path of renunciation in the end by your grace while performing duties. (18)
The uprooting of the bound existence of devotees is easily accomplished by the Lord's free will - with this meaning he says:
For one without qualities, when qualities exist, immortality and freedom from bodily nature is possible by drinking nectar - but this is doubtful, hence he says: When even a fraction of your sidelong glance controls the creation etc. of Brahma and others, what to speak of destroying bondage. Without omniscience etc., creation would be impossible, so the infinity of qualities is established by the principle of presumption. Hence it is said:
Desiring to create the universe situated in your belly, you divide yourself by your independent yogamāyā (divine illusory power) and material nature for the sake of imitating the world. With your own powers endowed with your essential nature, you perform creation etc. through incarnations like the fish etc. The spider analogy is given to show this creation etc. is real, as per the scripture "As a spider produces and withdraws [its web]". (19)
Just as knowledge of creation etc. is a means to the goals of life, similarly knowledge of the difference between creator and created is a means - with this intention he says:
O supreme Lord! The subtle elements which you accepted as your form by your own will without any other impetus, though made of subtle elements, is said to be like a pot made by a potter. Your true form desired by the Upanishads as "Truth, knowledge, infinite Brahman" is not this form. Indeed, non-dual knowledge produces satisfaction which is the goal of life, while dual knowledge produces sorrow characterized by distress. Then why did he accept it? He says: For bestowing grace, to produce devotion in you for those of lesser qualification who are devoted to you. How do you know this? He says: Because when I saw you distinguished by a shining tulasī garland and other ornaments like makara earrings etc., marked as distinct from other objects, made an object of meditation, and seen even now - therefore this itself is understood to be desired.
Or: The Lord who is skilled in means accepted a form of subtle elements imperceptible to beings. If this is your desired form, then how was it seen? He says: For bestowing grace. Then why was full grace not given? He says: Because when I saw you distinguished by such characteristics as described - therefore, because of being favored by devotion, knowledge of your Lordship is indicated to be the means of attaining the highest good. (20)
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
vinyasta (placed) iti. garutmato vinatāputratvamātraṃ (only Garuḍa being the son of Vinatā) is rejected, as Vinatā was not born then. (11) (12)
In the commentary, he briefly explains the meaning of Kardama's words. tvām (you) iti. anugṛhāṇa (be merciful) iti. The meaning is: after giving a boon to remove the fault of misery, then be merciful. Because it is said "prītisvabhāvātme" (of loving nature), by saying "the boat for crossing the ocean of existence", it is indicated that for such a benefactor of the worlds, only love is appropriate. (13) (14)
aśeṣamūlam (root of everything) iti. "The worship of His feet is the root of all attainments, including heaven and liberation, as well as all worldly prosperity for people on earth." (15)
Then why do you worship only with love? To this he says: praje (O Lord of creation) iti. The meaning is: even the Lord of creation who is under your control, as mentioned in the Gītā, speaks thus only according to your command. Let it be that the attachment is affected by desire, but you are not affected by desire. Why don't you transcend it like Nārada and others? To this he says: lokānugata (following the world). The meaning is: desiring establishment among those people. The meaning is: abandoning establishment is difficult. Therefore, to you who are timeless and the instigator of everything, I offer worship and oblations. The meaning is: even if a bad result is obtained, in the future such bad tendencies should be removed, thinking thus. Even if he, due to his pure nature, accepts such personal suffering only with reluctance from the world of the guru, not out of desire for establishment etc., still it should be known that the crest jewel of compassion for others sees it as various faults in himself. (16)
For pure devotees, even attachment to desires due to worldly inhibitions is like this, he says thus: lokāṃś ca (and the worlds) iti. (17)
In the commentary, "triguṇa" (three qualities) appears excessive here, as the word "trinābhi" (three-naveled) should be derived differently. But in good manuscripts, the reading is indeed "trinābhi". (18)
With the intention that even for those with desires, you alone who are the Self of all are to be attained, he says: eka (one) iti. By the cause of the desire to create, the yogamāyā (divine illusive potency) which is established in the Self, and by one's own powers which are established by it, everywhere the adjective is "non-dual". Due to the meaning, there is a change in case ending. In some readings, it is "bhavān" (you). (19)
Therefore, due to having desires, one like me is turned away from you, but you are supremely merciful even in that - saying this, he says: naitad (not this) iti. This object in the form of sound etc. which you spread for us would not be desired by you. Then how do you spread it? To this he says: by illusion, only as a pretext, with affection, like giving a piece of candy to an ignorant child, to increase love for oneself - this is the meaning. Therefore, that giving would be your great play. The sign of that is when at the time of granting boons, you are seen with illusion which is the cause of mercy, even then you are endowed with supreme bliss-giving tulasī (basil) that is shining for the sight of devotees. In the reading "tanuve" instead of "bhagavān", the meaning is: with such tulasī, you spread. The meaning is: mere granting of boons may happen even indirectly. (20)
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
Oh, what great fortune and supreme compassion of the Lord that I have obtained his vision so quickly! He says this in "juṣṭam". "Bata" expresses wonder - from seeing you, our eyes have become perfectly successful right now. Even before this, the eyes were successful, but as if they were not eyes at all - this is the meaning. And this success is "juṣṭam" - served and respected by all. Oh blessed are those two eyes of Kaśyapa by which Hari was seen - thus all are satisfied, this is the sense. And of what kind of Lord? Of the one who is the mass of all beings, meaning the lowest of beings. "Rāśeḥ" means one who is in the form of a mass.
He says that he has not performed spiritual practices befitting this: "Yad" etc. O worshipable one! Those who have developed yoga through many successive excellent births also only hope for, but do not obtain (your vision). (12-13)
Alas! Alas! Thus they worship even you, an ocean of compassion, with desires. Oh, how foolish are people! He says: Those whose intelligence is destroyed by your māyā (illusion), they alone, not others, worship you just to obtain a slight desire. But you give them many desires, even unasked for. Otherwise, not knowing the joy of devotion, they would not delay in abandoning devotion to you - this is the meaning. But if devotion is not abandoned, in time they too would surely become desireless - with this intention you give, but you have no real interest in giving those things. For those desires like wife, sons, family, wealth etc. would be hellish births. But due to the rule that heaven and hell are produced by karma, and because enjoyments given by you, even though similar, are not produced by karma, they do not cause bondage. So they are not really called heaven or hell, though described as such due to similarity - this should be understood. (14)
He who criticizes those with desires, I myself am foremost among those with desires, he says: "Tathā" etc. A householder, desiring to marry a wife who is like a wish-fulfilling cow yielding the three human goals, is called a bull due to his foolishness indicated by the word "cow". Moreover, among those with desires, I am of evil intention, meaning extremely foolish due to having bad motives. Because desiring to marry, I have approached the foot, which is the root, of you who fulfill all desires. All objects indeed are at your feet, as stated in "For heaven and liberation of people" etc. (15)
Now if there is such discrimination, why do you not worship without desires? To this he says: By the words of Brahmā the creator, "Create subjects", the world of Marīci etc. is bound, as stated in the Gītā: "Having created beings along with sacrifice, Prajāpati said of old: By this shall you propagate". He too acts only according to your command, so he has no fault - this is the purport of your words. The world may be bound by desires, but you who are not affected by desires, why do you not transcend that like Sanaka and others? To this he says: I follow the world, unable to be like Nārada and others. Thus bound by duty like an ox, I carry the burden, following your karma-based command. For this purpose I desire one wife - this is the meaning. And by "ca", I also perform devotion to you for attaining you in the future - this is implied. O Śukla! To please you who are time personified, who do not blink. (16)
Now, fathers and others who follow their commands, and sons, brothers etc. are seen to be famous and happy according to worldly dharma. Why do you criticize them for having desires? What happiness or fame do renounced devotees without possessions have, that you praise them? To this he replies in two verses: "Lokān" and "Paśun". Because they are like animals, there is no fault in renouncing them - this is the meaning. Or, those learned in logic, Mīmāṃsā and other scriptures, and those who follow and trust in their teachings, though ignorant of scripture - both are like animals due to lack of devotion. "Without umbrella" - only your feet are their shelter, while animals indeed burn in the sun - this is implied. He describes their happiness further: Discussing your qualities, which make one forget worldly existence, is nectar due to removing death and being extremely sweet. By drinking that alone, their bodily stages like childhood etc. or hunger, thirst etc. are dispelled - this is the connection with the verb. (17)
They alone conquer time, not others, he says: "Na te" etc. The wheel of time which crushes the world, having crushed it, does not run taking away the lifespan of these devotees of yours - this is the connection. How is it? The imperishable Brahman, in that unmoving form, "rotates" - though it should be said "rotates", due to excessive rotation, figuratively it is called "rotation" itself. With an extra month, it has 13 month-spokes, 360 days and nights as joints, six seasons as rims, countless moments etc. as leaves or leaf-like streams, three four-month periods as supporting rings, with terrible currents and intense speed. By these attributes, the wheel of time in the form of a year is described - this should be understood. (18)
Now you call only desireless devotees blessed, yet you are unable to become desireless. Then why do you not fulfill your desire from some other deity who gives quick results? To this he says: I do not see anyone else in this world besides you. Though you are one alone, due to the absence of duality in your desire, or your desire to create is not dependent on others - this is the meaning. Having obtained vision yoga in yourself, with that māyā (creative power) you perform creation etc. Or, by the yoga power established in yourself, the cit (consciousness) energy, having accepted the sattva and other energies, you create this universe without depending on any means other than yourself. An example of this independence: "Atha" etc. Therefore, since there is no other deity apart from you, even though I have desires, I serve only you - this is the meaning. (19)
Now then, by my grace may your wife, children, enjoyments and prosperity be supreme - to the Lord giving such a boon, he replies respectfully in two verses: "Naitad" etc. O Lord! This object considered desirable is not what you, who benefit only your devotees, wish to give. "Even if desired, the best doctor does not give unsuitable food to a sick person" - this is understood from your statement, this is the meaning. Then how do you give? To this he says: Because you expand for us subtle sense objects, material happiness, that is indeed through māyā (illusion), not without māyā. Thinking "This devotee is ignorant, otherwise he will become disheartened", it is only out of consideration for me - this is the meaning. Impression-based sense pleasure already exists in the mind, you simply expand that by giving boons - this is the meaning of "expand". Now if so, then I will not give - to this he says: Let this be given, if not for grace, then for showing grace. Alas! By the sense pleasure boon given by me alone, this devotee has fallen into greater darkness. So let this also be for obtaining your grace in the future - this is the meaning. The sign of this is that when giving the boon now, you are seen as distinguished, specifically with a gracious sidelong glance indicated by a smile, as stated in "A mind-touching smile and glance". Moreover, distinguished by a form consisting of supreme bliss, characterized by Tulasī offered in service by devotees, endowed with a supremely blissful vision. The fact that the form is to be served by devotees is the sign of its spiritual nature. Giving vision of the spiritual form is indeed the sign of grace. There is also a reading "Bhagavān" here. (20)
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
sāṃsidhyaṃ (accomplishment) labdhārthatvaṃ (fulfillment) juṣṭaṃ (served) sevitam (worshipped) āśāsate (desire) prārthayante (pray for) || 13 || Even though worship for material gain is not very appropriate, still, bound by your words as the lord of creatures, I offer oblations to you as a devotee with desires. This is stated in the next three verses. rāsi (you give) dadāsi (you bestow) || 14 || In the householder's life, (I pray for) a cow that yields the three goals of life, a wife who fulfills desires like your foot which is the root of the wish-fulfilling tree. || 15 || O Lord! O embodiment of pure dharma! The world is afflicted by desires, hence bound by words like "may both of us practice dharma". Alas, I too, following the world, offer oblations to you, the timeless one, just as the desire-afflicted world submits to time. Though aware of what should be accepted or rejected, due to following worldly ways, I submit to time's control rather than transcending it by worshipping you selflessly. This is the implied meaning. || 16 || For those devoted to worshipping you, disregarding worldly ways, there is no subjugation to time, as stated in the next two verses. Abandoning worldly people like us and those who follow worldly ways like animals, they who have taken shelter of your lotus feet that remove the threefold miseries, and who delight in conversing about your qualities as if drinking the sweetest nectar, have dispelled bodily conditions like birth and death that seem to have existed since time immemorial. || 17 || Your wheel of time with three spokes (four-month periods) and twelve months as its rim, three hundred and sixty joints as days and nights, six seasons as its segments, and countless moments as its leaves, though swiftly revolving to consume the world, cannot overtake those who know the eternal nature of the self beyond body and senses, as they are not subject to time, being established in the changeless Brahman. || 18 || Describing the Lord as the cause of everything, all-powerful, bestower of enjoyment and liberation, fulfiller of devotees' desires, and worshipable by all, he offers obeisance in the next three verses. O Lord! In the beginning, you were alone. Then, desiring to create the world, you united with your yogamāyā (divine creative power) manifested within yourself, possessing infinite potencies. Through her and your other powers like time, you expanded (implying the theory of transformation of energies). This is illustrated by the analogy of the spider. || 19 || O Lord! Though you expand the subtle elements and sense objects like sound through your māyā (divine power) for us devotees as you wish, may your desire be for our welfare. Since you fulfill your devotees' wishes, when I see you adorned with tulasī (holy basil) in your beautiful form manifested by your māyā (grace), you who grant liberation also bestow enjoyment on your great devotees. This is the implied meaning. || 20 ||
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
Refuting the faults in human pursuits, he says - vinyasta iti. In dharma, death which is laborious, death-like and the causal time becomes an obstacle, so to remove that, having placed his lotus feet on Garuda, the time, and on the path of devotion, he is established. Aṃśadeśa iti means devotion is mentioned up to liberation, śiraścaturthāṃśa iti. Situated in the sky, its sudden meaning is described. Śrī is on whose chest, desire is described as he wishes. The kaustubha gem is on whose neck. It is said that all souls are placed above the sky for comfortable living, thus all types of liberation are mentioned. (11)
Jātaharṣa iti. Hence joy arose in whom. The sun fell on the pyre, standing above, his foot did not touch it. The fault that one desiring a vision should not bow the head is also averted. For whom the desire of the Lord's form was obtained, thinking "He has come for me alone". Thus having mentioned physical and mental worship, he states verbal worship with "praised you with songs". Praising all around is preceded by expounding all philosophical conclusions. For whom devotion to the Lord is natural. So devotion in praising need not be mentioned, as devotion is employed in all actions. Such is the nature of whose soul. The nature of the soul's inner organ is described as such, so affection is described as uninterrupted in bodily or servile actions. For the purpose of prayer - kṛtāñjali iti. Prasṛtāñjali is mentioned for receiving grace. (12)
He described ninefold for the purpose of creation, according to qualities and natures. The first are connected here with rajas, sattva and tamas. (1)
Sattva is attained by two, rajas-sattva by three, the last is reached.
Sattva mixed with rajas first, then mixed with tamas. (2)
But the fruit is the Supreme Lord alone, this is the highest state.
Therefore abandoning Him, what is to be attained is stated first. (3)
When knowledge of faults and desire exist, he is middling.
Considering the Lord as the giver, he has taken refuge in Him alone. (4)
First he describes with sattva-mixed rajas that the Lord alone is the highest human goal - juṣṭam iti. The state of perfection of our eyes, the nature of complete perfection, is served just by seeing Him. Perfection is supreme among all fruits, since all fruits are dependent on Him alone. And that perfection has arisen for us, so it is known it will happen in all ways. Since first the perfection of the eyes arose, it was obtained by us; for imperfect vision is not fit to see the transcendent Lord. By that it is known, perfection of the eyes, divine accomplishment, is served. Hence bata expresses joy. Aca expresses obtaining the unobtainable. All perfections are effects of sattva, and all sattva qualities are accumulated in you. If those are seen nearby, then what perfection would remain - with this intention he says akhilasattvarāśe iti. Na iti he speaks knowing all perfected beings as non-self. Thus the perfection of the eyes is stated through the impossibility of seeing otherwise. Now he states that vision itself is the fruit of all perfections - yaddarśanam iti. By the vocative īḍya, it is indicated this is not praise being offered, but the nature of reality is just so. The Lord's praise is eternally accomplished, done by all. Hence due to lack of wonder in praise, the sentences are not praise-oriented. Even those established in yoga, after many births, even creating a multitude of bodies, for the sake of overcoming limitations of body, space and time, for many births desire that vision. Their perfections are self-accomplished, but vision is rare and desired. (13)
Thus having described the Lord's vision as indicative and as the fruit, after vision he censures those who desire something else from the giver of vision - ye māyayā iti. Those who worship your lotus feet for even a little desire, their minds are stolen by illusion. Indeed a child deluded by illusion gives much gold and takes a handful of food, like that. The reason for such grasping - iti. Hṛtacetasa iti. Pādāravindam iti indicates easy serviceability. If those who worship do so only for some purpose, then praying for boons would be appropriate - with this doubt he says bhavasindhu-potam iti. There is a boat in the ocean for those living on the shore to cross over; it is made only for that purpose, not for enjoyment like a village. So those desiring to cross should board it, not stay there like in a village. For that purpose, in boarding the helmsman gets angry. But those placed there for some task, though obtaining enjoyment, experience only restricted and limited enjoyments. They may even go to hell, due to the presence of restrictions, etc. So one who has boarded the boat should somehow reach the other shore. One should not desire sense enjoyment from that; due to the natural presence of restriction there. (He obtains for only a moment) There is only a little desire with that enjoyment. But the supremely compassionate Lord gives even that, just as one who has boarded the boat with great difficulty obtains a little food from the helmsmen stationed here and there, but that food etc. is inferior compared to great cities; like that is the meaning. (14)
Thus even knowing the merits and faults, due to lack of other recourse, and lack of remedy for one with aroused desire, he prays to the Lord alone for his own sake - tathā iti. Though knowing "I am that", with manifest desire, hence desiring to marry. Not desiring enjoyment by creating women through his own yogic power, nor would those produced thus be useful for Brahmā's work, they would be deficient. To exclude that he says samānaśīlām iti - of similar disposition. Then the offspring becomes complete. By this it is indicated she is created by the Lord's own bliss. Moreover, not only for desire, but dharma etc. are also required. So those householders with minds fixed on home who are devoted to dharma, wealth and pleasure, for them she is a cow yielding dharma etc. Desiring to marry such a one, he has approached the root of you whose feet fulfill all desires. One who goes to the root of the wish-fulfilling tree obtains everything, whatever power is established by the Lord in the wish-fulfilling tree is accomplished there. But the Lord's two lotus feet are superior to that, so he says aśeṣa-mūlam iti. For the wish-fulfilling tree is not the root of everything, nor is it able to give devahūti. "Pray for purification of mind, or accomplish it" - with this objection he says durāśaya iti. Due to lack of inner purity, that option is not accomplished. Just as the boat for crossing the ocean of existence, so too you are the wish-fulfilling tree; so worship even for a wife is appropriate - this is the idea. (15)
Why is the purification of the inner faculties not requested as a boon? What is the use of fulfilling desires? Anticipating this doubt, he says - "By the command of Prajāpati" etc. Not only desire, but also the father's command. And he is a Vaiṣṇava, your son; therefore by the word of your Prajāpati. Or from the perspective of people, you yourself are that; just as for village dwellers, the village headman himself is the great king. Saying that Brahmā's words cannot be transgressed for people, he states - By his word, this entire world is bound, struck by desire. "After discharging the three debts, one should fix the mind on liberation." And "A Brahmin is born with three debts." Such statements of śruti and smṛti pertain to those with desires, so if one were to act otherwise while having desires, one would surely fall. Therefore, O Lord, do not transgress - by your power, the entire world is indeed bound, struck by desire. Having thus stated in general that one struck by desire must discharge the three debts, he says that even though he is not of the world, he still has desires and follows the ways of the world - "I also" etc. O Śukla! I offer tribute to you. This is additional, since I am also a devotee. Therefore a woman should be given for the sake of the three purposes - this is the purport. The address "Śukla" suggests there will be no suffering caused by worldly existence. (16)
Having thus described himself as a desirous devotee following the ways of the world, in order to describe the chief devotees, he states their characteristics - "The people" etc. The chief devotees of the Lord have three characteristics: First, they abandon worldly people; then they take shelter of His lotus feet; and they constantly sing His glories together with like-minded others, so that they forget about their bodies etc. If even one of these is lacking, he is not a chief Vaiṣṇava. Just as worldly people should be abandoned, so too devotees of the Lord who follow worldly ways should be abandoned. He states the reason why they should especially be abandoned compared to worldly people - "The animals" etc. If a blind man falls into a well, that is understandable; but if a man with sight falls, he should be considered greatly blind. After abandoning, there is taking shelter of the feet. By mentioning the parasol, it means if the Lord becomes pleased with one who has taken shelter, he becomes foremost. There would be no manifestation of rasa in describing His qualities on one's own, and there would be pride, so they should speak among equals. Even there, where there is discussion of Your qualities; in such an ocean, as if churned and extracted, they are thoroughly sustained by that nectar, free from hunger, thirst etc. Only they are devotees of the Lord, who become free from bodily characteristics when drinking the nectar of His narrations. And that alone is nectar which removes bodily characteristics. And those whose bodily characteristics cease, they alone abandon the world, as others still have that expectation. Discussion would only remove inner suffering if one has taken shelter of His lotus feet. If cessation of dharma is through another's shadow, and cessation of hunger is through food etc., if they follow worldly ways, they have surely fallen, as they are then deprived of both. Therefore the three characteristics are stated. (17)
Stating the result for such devotees, he says that time etc. do not obstruct them - "Not for them" etc. The wheel of time with three hubs does not take away their lifespan by running - this is the connection. To state that time is most powerful and not impelled by another, its nature is described as a flow, while in a wheel there is impelling by another. Or the particular motion of the wheel is described as a flow. The wheel of time, having the nature of a year, rotates fixed on the unmodified axle in the form of the imperishable, destructive. It is said to have thirteen spokes with impurities. The thirteen months are the spokes. This wheel has spokes, it is not joined with intelligence. Each spoke has thirty joints. Thus it has three hundred and sixty joints. This divine wheel is exactly the same, otherwise it would not revolve. In the physical there is increase and decrease, so that many joints is not unfitting. The six seasons are its felly. The spokes enter the hub and felly, and this has three hubs. Like a coiled serpent there are three hubs, but only four spokes enter each hub. Hence its terribleness. And the rainy, hot and cold seasons are like the hubs. Moreover, it has endless coverings. And this year has the nature of sprouting, as it has leaves, not made of dry wood like an ordinary wheel, so it never decays. Its flow is terrible, hence it runs taking away the world. Even if situated in the world unavoidably, it would take away one's lifespan. Even if taking shelter in its shore's shade, it may sometimes cause falling, as those gone to it may become deficient when it revolves. Compared to that, going near it would surely cause falling. And expectation is only removed if bodily characteristics cease through narrations. Thus the essence of the path of devotion is described in two verses. (18)
Having described world-creatorship through the quality of tamas, and considering that a form for divine play, he prays for a boon through that - "You alone" in three verses: You alone are self-existent. When the desire to create the world arose, though like that, You manifested the superior yoga-māyā in Yourself as the substratum. Then she became the second as the instrument, then You create, protect and will dissolve again the entire world, even in unmanifest form. An example for requiring only an instrument when independent - "As a spider" etc. Thus capability in the instrument - "O Lord" etc. The spider's threads are His own powers like sattva etc. (19)
Due to being the creator and protector of all, creation through giving a wife etc. is not wonderful, yet on the path of devotion, doing so is wonderful even for Him - "Not in heaven" etc. This marriage etc. characterized as a lotus is not desired by You. "Bata" expresses regret. Since You are the Supreme Lord, You are able to create the entire creation otherwise also. And for devotees You expand the subtle elements, ego or tanmātras that give worldly existence - this is not desired by You. The meaning is: In creating the world, objects were not created by You for devotees. If so, how are objects created for others to be obtained? To this he says - "May it be for grace" etc. Though created for others, they may be given to another by grace, hence may that giving be for grace. "Ayi" is an indeclinable vocative expressing affection. But how can it be done otherwise even by grace? To this he says - If You, having done so by Your māyā, are specially characterized by a body adorned with shining tulasī. You have not created anything for devotees or Yourself, but if You manifest Yourself as Viṣṇu by fashioning Your own body with sattvik elements created for others, and taking ornaments like tulasī etc., then You could provide even a devotee with desired objects - this is the meaning. Even with the quality of tamas, creation is just like this. (20)
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
Laborious means "those who, having become labor, approach death," as stated in the scripture. As desired means according to one's desires. (11) In "gībhiḥ" (with songs). The nature of the individual soul and inner organs means the nature of the individual soul and inner organs. (12) In the verses. "āyā" refers to the first four verses, with the next six verses from "tribhiḥ" onwards dealing with rajas and sattva, and in the final ninth verse rajas and sattva are considered as the upper limit. In the previous seventh verse, sattva mixed with rajas. In the next eighth verse, rajas mixed with tamas, thus it is stated. The meaning of the first four is explained by "phalam" (fruit) etc. in two verses. There, the first half explains the first, the second half explains the second. "doṣajñāna" (knowledge of faults) means having known the fault, thus beginning with the third half of the third and the beginning of the fourth should be understood. "vicārya" (having considered) means having considered the middling nature in oneself.
In "juṣṭam" (served). "yataḥ" (from which) means from the accomplishment. "bhaviṣyati" (will be) means accomplishment will be. "stotram" (praise) means praise in the form of false attribution. "sūcakatvena" (as an indicator) means as an indicator of accomplishment. (13) In "ya" (which). "tatra" (there) means in the ship. (14) In "tathā" (thus). "te" (they) means the objects created by yoga for one's own purpose. (15) In "na te" (not they). Anticipating a contradiction in the qualifiers "having thirteen spokes" and "having three hundred and ninety joints," it is explained - "idam" (this) etc. "ata eva" (for this very reason) means because of its serpent-coil shape. (18) In "na etad" (not this). "evaṃvidhā eva" (exactly of this kind) means created for the sake of others, made of the effects of sattva. (20)
Śrī Giridhara-kṛtā Bāla Prabodhinī
[He] whose lotus feet are placed on the shoulders of garuḍa, who stands in the sky. [He] who has śrī (Lakshmi) on his chest. [He] who has the kaustubha gem on his neck. (11)
How joy arose just by seeing the Lord, he says - "obtained desire". One whose desire characterized by seeing the Lord has been obtained. How was that his desire? In response to this expectation, he says due to excess of devotion - "love". One whose nature is love for the Lord, whose innate quality is spontaneously established, whose self/mind is of such a nature - this is the meaning. (12)
He shows the praise done by him - "served" with nine verses. Not only is excessive praise done by me, but due to having perfect qualities, by everyone - with this intention he addresses [the Lord] - "O praiseworthy one". By seeing you, we have obtained, served, attained the innate fruitfulness - this is the meaning. "Bata" expresses joy. How is there fruitfulness just by seeing? In response to this expectation, he says it is due to being difficult to attain - "which". Even those yogins whose connection (yoga) has grown through successive births with accumulated excellence, desire to see that. Indicating the reason for that, he specifies - "of the entire mass of sattva", meaning full of the effects of sattva like knowledge etc. (13)
Those who are desired are called kāma, sensual pleasures. For a tiny fraction of those pleasures, those who worship your lotus feet are deluded by your māyā (illusion) and have confused intellects. This is the meaning. Why? Because they are not worthy of prayer, as stated - "Even in hell they would be." The kāma (sensual pleasures) that arise even without desire, due to past actions, in hellish births like dogs and pigs - that is the meaning. Then why should one worship you? To this he replies - "The boat across the ocean of existence." Existence means worldly life, which is like an ocean due to being filled with anger, delusion and other such creatures, and being difficult to cross. The boat is the means to cross it and reach the supreme bliss on the other shore, which is attaining you. Therefore, worship of your feet should be done to cross over worldly existence and attain you - this is the purport. Even so, worship of your feet is not fruitless even for those with desires, as he states - "To them". Even to those with desires, you give the desired objects. Suggesting the reason for this, he addresses you as "Lord". How could worship of the Supreme Lord be fruitless? This is the idea. (14)
I who criticize those with desires am also worthy of the same criticism, because desiring to marry a wife who is like a cow yielding the three aims of life - dharma, artha and kāma - in the householder stage of life, I have approached the root of your feet, which are like a wish-fulfilling tree granting the desires of those who take shelter of you. Even so, fearing conflict due to the wife's contrary nature that may obstruct attainment of desired goals, he says - "of similar nature". How is this fulfilling of all desires? To this he replies - "the root of all", meaning the cause of all goals of life including those of Brahmā and others. If you criticize those with desires, then how have you engaged in this with desire? Anticipating this objection, he says "with wicked mind", meaning with a mind corrupted by austerities. (19)
He gives another reason for engaging in worship with the desire for a wife: "By the command of Prajāpati". Suggesting there would be punishment for disobeying your order, he addresses you as "Supreme Lord". Suggesting the reason for your supreme lordship, he again addresses you as "Pure One", meaning free from ignorance and other faults. By the word of your servant Prajāpati (Brahmā) in the form of the injunction "Let him create offspring", this world of Marīci and others is bound. Or, by the word of you who are the protector of creatures, in the form of Vedic and Smṛti statements like "A Brahmin is born with three debts. After repaying the three debts, he should fix his mind on liberation. Seeking liberation without repaying them, he falls down" - by this thread, this entire world is bound like animals, engaged in their respective duties. But it is also stated "The day one becomes detached, that very day one should renounce" - anticipating this objection, he says "struck by desire", meaning overcome by various desires. Renunciation is prescribed only for the detached. I am indeed a worldly person struck by desire. Therefore I offer sacrifice to you, the immortal one who is time itself, meaning I follow your command to perform duties. Hence I desire a wife too - this is the meaning of "and". (16)
By saying "to the unblinking one", it is improper to say we follow your command out of fear of you who are time. Your devotees do not have this fear - he states this in two verses beginning with "Those who abandon the world". Those who abandon worldly people overcome by desires and the ignorant animals that follow them, and take shelter of the umbrella of your feet, which removes the threefold sufferings - this connects with "for them" in the next verse. What are the characteristics of those who have taken shelter of the Lord's feet? Describing them, he says - For whom the nectar-like sweet discussion of your qualities among each other has dissolved bodily needs like hunger, thirst, old age, death, happiness etc. due to its delightfulness and ability to make one forget worldly existence. (17)
Your wheel of time envelops and destroys the entire world even as it revolves, but it does not cut short the lifespan of these devotees of yours as it revolves, since each moment becomes fruitful through your worship. He describes the wheel of time: Revolving in the imperishable Brahman, having thirteen spokes including the extra month, with three hundred and sixty joints which are the days and nights, with six seasons as the rim, with countless moments as the leaves, with three four-month periods as the hub - with a terrible flow and swift speed. By these adjectives, the wheel in the form of a year should be understood. (18)
He elaborates on what was said earlier about being the root of all: "You alone". First, you who possess inconceivable infinite powers like lordship and valor, though one, desiring to create the world, through your unparalleled divine creative power that has manifested, create, sustain and dissolve this universe within yourself through your own energies in the form of the guṇas - rajas, sattva and tamas. To illustrate the lack of need for external means, he gives an example: "Like". As a spider effortlessly creates threads etc. through its own power, so do you - this is the meaning. (19)
Even so, how can I give you, a devotee, sensual pleasures like women etc. which are the cause of worldly bondage? Anticipating this doubt, he says "Not". If your grace is there, then even while enjoying sense objects, one would not be bound - with this intent he addresses you as "Supreme Lord". The subtle sensual pleasures that you expand and give to us devotees through your māyā (illusory potency) out of compassion in accordance with our desires - although this may not be desirable for you, yet if you are seen with a form adorned with the glowing tulasī plant through your illusory potency, then let that also be given out of grace for our benefit, to repay the three debts - this is the meaning. (20)
Hindī Anuvāda
His lotus feet were resting on Garuḍa's shoulders, and Śrī Lakṣmī adorned His chest while the kaustubha gem graced His neck. Seeing this enchanting celestial form of the Lord, Kardama was overjoyed, as if all his desires had been fulfilled. With a delighted heart, he bowed his head to the ground, prostrated before the Lord, and then with folded hands and a love-filled heart, began praising Him in sweet words. (11) (12)
Kardama said: O praiseworthy Supreme Lord! You are the foundation of all sattva-guṇa. Yogis, taking birth in increasingly auspicious wombs, ultimately desire to see You when established in yoga. Today, having obtained that very vision of You, our eyes have been fulfilled. (13)
Your lotus feet are a ship for crossing the ocean of worldly existence. Only those whose intelligence has been destroyed by Your māyā seek refuge in those feet for the sake of trivial, momentary sensual pleasures, which can be obtained even in hell. But O Lord, You grant them even those sensual enjoyments. (14)
O Lord! You are the wish-fulfilling tree. Your feet fulfill all desires. My heart is tainted by lust. I too have come to seek refuge at Your lotus feet to marry a virtuous maiden of similar nature who will assist me in fulfilling the duties of a householder. (15)
O Lord of all! You are the master of all worlds. This world, entangled in various desires, is bound by the rope of Your Vedic words. O embodiment of dharma! Following that, I too offer worship and offerings in obedience to You in the form of Time. (16)
O Lord! Your devotees, disregarding those attached to sense objects and animal-like beings like myself who follow their path, take shelter only in the shade of Your feet. Drinking the intoxicating nectar of Your glories among themselves, they pacify their bodily urges like hunger and thirst. (17)
O Lord! This wheel of time is very powerful. Brahmā himself is its axle, the thirteen months with additional days are its spokes, the three hundred and sixty days are its joints, the six seasons are its rim, the countless moments and instants are its leaf-like streams, and the three four-month periods are its supporting hub. This extremely swift wheel of the year, cutting short the lifespan of all mobile and immobile beings, keeps rotating, but it cannot diminish the lifespan of Your devotees. (18)
O Lord! Just as a spider spreads its web, protects it, and ultimately swallows it - similarly, You alone, accepting Your yoga-māyā which is non-different from You, create, maintain and destroy this universe through Your sattva and other powers manifested from it. (19)
O Lord! At this time, You have granted us a vision of Your saguna form, adorned with a tulasī garland and appearing limited by māyā. Although the sensual pleasures of sound and other objects that You bestow upon us devotees are not pleasing to You due to their illusory nature, may we obtain them for our ultimate benefit. (20)
SB 3.21.11-20
