Text 31: Showing compassion to all living entities, you will attain self-realization. Giving assurance of safety to all, you will perceive your own self as well as all the universes in Me, and Myself in you.
Text 32: O great sage, I shall manifest My own plenary portion through your wife, Devahūti, along with your nine daughters, and I shall instruct her in the system of philosophy that deals with the ultimate principles or categories.
Text 33: Maitreya went on: Thus having spoken to Kardama Muni, the Lord, who reveals Himself only when the senses are in Kṛṣṇa consciousness, departed from that lake called Bindu-sarovara, which was encircled by the river Sarasvatī.
Text 34: While the sage stood looking on, the Lord left by the pathway leading to Vaikuṇṭha, a path extolled by all great liberated souls. The sage stood listening as the hymns forming the basis of the Sāma Veda were vibrated by the flapping wings of the Lord’s carrier, Garuḍa.
Text 35: Then, after the departure of the Lord, the worshipful sage Kardama stayed on the bank of Bindu-sarovara, awaiting the time of which the Lord had spoken.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
Having shown compassion through household life and given shelter through renunciation, you will see me, yourself, and the world as one. (31) The rest is: descending with your progeny into Devahūti. (32) Pratyagakṣañja (appearing in the senses turned inward) arises, surrounded by the Sarasvatī river. (33) Praised by all the lords of perfection through austerities, mantras, etc., whose path is perfect, the path to Vaikuṇṭha. Or, praised by all the lords of perfection and sought after by the perfected ones, thus having a perfect path. He went, the lord of leaf-chariots, Garuḍa, clearly hearing with his wings. As the scripture says: "The bird has the Bṛhadrathantara as wings." Listening to the chanted stoma (hymn of praise), the collection of ṛc verses which are the basis of the sāman chants. As the scripture says: "The stoma is the self." In the compound reading, whose sāman chant has the chanted collection of verses of praise. (34) Waiting for that time, said to be the day after tomorrow. (35)
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
Or, the meaning is: Having given fearlessness through instruction in devotion to me in detachment. In me, the foundational principle, the Supreme Lord, you now know through scriptural vision that the entire world exists along with the self, but then you will directly see that very thing. You will first see me, the primordial person, lying in the causal ocean, with the form of thousand-headed, etc. And then you will directly see countless millions of universes along with the self in the pores of that very same me. The meaning is thus: Now you already know me, the inner controller, existing in the self, in yourself, but then you will directly see me as the third person, the lord of the milk ocean, described in the Second Canto: "Some see the person dwelling in the space of the heart, measuring a span." The final meaning is: I will show you everything, created and uncreated. Or, you will see the world and self in me in the form of a son, like Śrī Yaśodā, and you will also see me in yourself like Śrī Gopī, as stated: "Some woman, closing her eyes, embracing him in her heart with the rays of her eyes, stands embracing with her hair standing on end, immersed in bliss like a yogī." (31)
Moreover, listen to some other news of golden bliss - the rest is: I will appear along with your progeny, your daughters' children. In your field, wife - "kṣetra means city, house, body, field, womb, wife" according to Yādava. I will propound the tattvasaṃhitā, the Sāṅkhya scripture characterized by the enumeration of principles. (32)
That Kardama. Now after the first speech. Even with the reading pariplutāt, this is the meaning. (33)
Since the word siddhamārga is not well-known in reference to Vaikuṇṭha, he says "or". Sāman is a division of the Sāmaveda. He gives scriptural authority for the manifestation of the sāman by the two wings: "The bird has the Bṛhadrathantara". The meaning of the scripture is clear. Stoma is a division of the Veda called stoma. The meaning of the scriptural words is: Self means foundation. In the compound reading, with the reading "whose stoma is chanted". (34)
Now after Śukla's departure, the Lord possessing yogic powers. (35)
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
"United" means non-different from the substratum, since the imagined has the nature of being only the substratum - this meaning is in agreement with non-dualism. But in the Vaiṣṇava view, "united" means non-different from me, the supreme shelter, as stated in the Viṣṇu Purāṇa: "As the radiance of a fire situated in one place spreads, so does the power of the supreme Brahman pervade this entire world." Even there, in the Śrī Vaiṣṇava view, since the conscious and unconscious are his body, and since words denoting the body extend to the possessor of the body, the co-referentiality is primary. In the Madhva view, due to being pervaded like that and having existence dependent on that, there is non-difference with those. In Śrī Kṛṣṇa Caitanya's view, since the world is made of the external energy and the living beings are the marginal energy, due to the non-difference of energy and the energetic, "united" should be understood. One may accept whichever is preferable. Due to the variety of impressions, this should be explained similarly elsewhere too. (31)
That entire underlying I, with your virility means with the fame born from the power of your austerities. Kardama will say: "That white one, pleased by you, spreading my fame." (32)
In those withdrawn inwardly means situated internally. (33)
Since the word siddha is not well-known as referring to Vaikuṇṭha, he says "or". In the Bṛhadrathantara, the two sāman chants of that name are Garuḍa's wings. In the separate reading "chanted", the word "and" is supplied for "stoma and". Stoma is a collection of ṛc verses. Self means the middle part. In the compound reading "whose stoma is chanted" as one word, this is an adjective of the sāman chant. (34-35)
Śrīmad Vīrarāghava Vyākhyā
You, who have self-control and have conquered your inner senses, after showing compassion and granting fearlessness to all beings, both moving and non-moving, entering into Me, the supporter, you will see the entire universe of moving and non-moving beings, along with yourself, pervaded and supported by Me. You will see Me, the supporter and pervader, in your own self as well - this is the meaning. (31)
With My partial manifestation, along with My expansion, O great sage, I will descend through your potency as the medium into your wife Devahūti who will be the field. I will expound the saṃhitā (scripture) that explains the nature of the principles - prakṛti (nature), puruṣa (soul) and īśvara (God). (32)
Thus having spoken to Kardama, the Lord returned to His abode, says Maitreya. Pratyagakṣaja (the inward-born Lord) who manifests when the senses are withdrawn, after speaking to Kardama, then departed from Kardama's hermitage which was surrounded by the Sarasvatī river, situated on the shore of Bindusaras lake. (33)
How did He depart? It says: As Kardama watched, praised by all the masters of mystic perfection, the Lord whose path is naturally perfect, consisting of auspicious qualities, departed on Garuḍa, the king of birds, whose wings stirred up the sāman chants Bṛhat and Rathantara, making the stoma (Vedic hymns) audible, as stated in the śruti: "Bṛhat and Rathantara are the wings, the stoma is the self." (34)
After the Lord's departure, what did Kardama do? The subsequent events are described. After the white Lord had properly departed, the sage Kardama, desiring to see that time indicated by the Lord saying "You will see Me the day after tomorrow", remained waiting, seated on the shore of Bindusaras lake. (35)
Śrīmad Vijayaḍhvaja Tīrtha's Padaratnāvalī:
To convey that the fourth stage of life (renunciation) must be undertaken after the householder stage, it states: Having granted fearlessness to beings (implied), ātmavān means taking sole refuge in Me. The fruit of undertaking the renunciate stage is stated: "In Me" - you will see yourself existing together with the world in Me, meaning you will see yourself supported by Me. You will also see Me situated in yourself. This indicates that by meditating on the relationship of supporter and supported, one attains Me through such knowledge. Thus it is stated that knowledge of difference is the means to attain the highest goal. (31)
To allay fears of a curse from ancestors due to ending the family line, it states: "Together" - in your wife (kṣetra), as kṣetra means city, home, body, field, womb, wife, holy place, and multitude according to Yādava. Through your potency, entering the womb (implied). With My partial expansion devoid of connection to semen and ovum, manifesting fully, I will expound the scripture on principles - this is the construction. (32-35)
Śrīmaj Jīva Gosvāmī's Kramasandarbha:
You will see yourself in Me, the supreme shelter, and Me in yourself as the substratum, and the world too, just as it is. (31) Potency means influence. Manifesting together with that (implied). My manifestation will occur through the influence of your austerities - this is the meaning. As stated by Prajāpati: "The white one spreading My fame." (32-35)
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
To convey that the fourth stage of life (renunciation) must be undertaken after the householder stage, it states: Having granted fearlessness to beings (implied), ātmavān means taking sole refuge in Me. The fruit of undertaking the renunciate stage is stated: "In Me" - you will see yourself existing together with the world in Me, meaning you will see yourself supported by Me. You will also see Me situated in yourself. This indicates that by meditating on the relationship of supporter and supported, one attains Me through such knowledge. Thus it is stated that knowledge of difference is the means to attain the highest goal. (31)
To allay fears of a curse from ancestors due to ending the family line, it states: "Together" - in your wife (kṣetra), as kṣetra means city, home, body, field, womb, wife, holy place, and multitude according to Yādava. Through your potency, entering the womb (implied). With My partial expansion devoid of connection to semen and ovum, manifesting fully, I will expound the scripture on principles - this is the construction. (32-35)
Śrīmaj Jīva Gosvāmī's Kramasandarbha:
You will see yourself in Me, the supreme shelter, and Me in yourself as the substratum, and the world too, just as it is. (31) Potency means influence. Manifesting together with that (implied). My manifestation will occur through the influence of your austerities - this is the meaning. As stated by Prajāpati: "The white one spreading My fame." (32-35)
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
You will see yourself in Me, the supreme shelter, and Me in yourself as the substratum, and the world too, just as it is. (31) Potency means influence. Manifesting together with that (implied). My manifestation will occur through the influence of your austerities - this is the meaning. As stated by Prajāpati: "The white one spreading My fame." (32-35)
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
In household life, by giving food, clothing, etc., showing compassion to living beings in renunciation, and by instructing about devotion to Me - that is the meaning. In Me, the foundational truth, the Supreme Lord, the entire universe including oneself exists - what you now know through scriptural vision, you will then directly see. First you will see Me, the primordial person resting on the causal ocean, in the form with a thousand heads, etc. Then you will directly see infinite crores of universes with their souls in the pores of My body - that is the meaning. Also, you now know Me as the indwelling Self within yourself. But then, as stated in the Second Canto: "Some see the Person dwelling in a space the size of a thumb within the cave of their heart, four-armed, holding conch and mace" - you will directly see that third Person, the Lord of the milk ocean, who is Myself. The resulting meaning is that I will show you everything, created and uncreated. Or, you will see the soul of the universe in Me as a son, like Mother Yaśodā, and you will also see Me in yourself like the gopīs, as stated: "Some woman, embracing Him in her heart through the openings of her eyes, closing them, and hugging Him with her body thrilled with joy, remains immersed in bliss like a yogī." (31)
Moreover, hear about some other joy, as stated in "With you". With your heroic offspring, your group of daughters - the meaning is "I will appear". (32)
He is born, he appears, in the senses that have turned inward, surrounded by the Sarasvatī river. (33)
As he (Kardama) was watching, praised by all the perfected lords, the king of winged vehicles (Garuḍa), whose path to perfection is the path to Vaikuṇṭha, hearing the collection of hymns uttered by his wings - how? The manifest sāman which is its form. In compound: whose uttered collection of hymns and great manifest sāman are such, according to the scripture "The wings are the Bṛhat and Rathantara sāmans". (34)
Waiting for that time mentioned as "the day after tomorrow". (35)
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
O great sage! By your heroic strength, where the sages will conceive sons - the meaning is "I will incarnate along with that birthplace of the authorities on metaphysical treatises in the form of nine daughters". (32)
Born in the senses that have turned inward, that have been led to be grasped by the Lord, abandoning their natural inclination - pratyagakṣañja (born in the withdrawn senses), surrounded. (33)
Praised by all the perfected ones, by the Vedas that establish - "By all the Vedas, I alone am to be known" as stated by the divine mouth - or by the excellent ones; whose path of knowledge and devotion is perfected, established; hearing the manifest sāman and the collection of Ṛg verses that are the basis of sāman, uttered by the wings of the king of birds. (34-35)
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
Then, it is said that your knowledge will be the first sign - kṛtveti. Indeed, the direct perception of everything is its sign, for the knower of Brahman alone attains the Lord. And the example of knowledge is 'when that is known, all this is known'. It also gives an example of that - by showing compassion to living beings and giving fearlessness. Having attained the state of Brahman himself, others who are devoid of that become objects of compassion as poor beings. But when the self is realized, giving fearlessness is indeed the duty of the knower of the self. Thus it says - ātmavāniti. Self-realization means the manifestation of the fundamental form of consciousness in oneself. Conquest of the senses is not useful there, as it is already accomplished. Then one sees me as the substratum of everything, it says - you will see me, the self along with the world. You will see your own self and the world in the Lord, and by extension, you will see me in the world as well. By this much, the Lord who is the supporter and supported is known, and his own support is stated as the knowledge of the complete Brahman. (31)
Having thus given him instructions, it states the Lord's grace upon his acceptance - saheti. With all parts. The parts are forms of bliss, they are the Lord's own parts. The souls are parts, the faculties are powers of knowledge and action. There the part of bliss is accompanied by the faculty of knowledge. With my own power, in your field in Devahūti, I will thoroughly expound the principles of Sāṅkhya philosophy. There is only a connection of power and field, not birth like for souls. In the Purāṇas there are four root compilations like the Vedas, in the form of mantras expounding Sāṅkhya, Yoga, Pāśupata and Vaiṣṇava doctrines. All the Purāṇas indeed serve as Brāhmaṇas explaining the six required ancillaries like time etc. Since the root compilations were lost over time, the meaning is that I will reveal the first one. To establish the non-difference of one's own part and power, it is stated as "together" from the very beginning. The address as "great sage" is to indicate his qualification. (32)
Having thus fulfilled his desire, and since a soul's desire is not fulfilled in the Lord's presence, the Lord gave a boon and departed, as stated in two verses - evamiti. Having instructed him. He himself will do everything, only verbal instruction is given. Now in a different sequence. Previously he came filled with compassion, now having uplifted the devotee he left as if with fulfilled purpose. Hence a different sequence. To indicate that he left after establishing the state of Brahman in him, it is stated as "the Lord". Wondering when he will appear again, as if describing that very state, it qualifies the Lord as pratyagakṣaja - one who manifests in the inward-turned senses. The meaning is that whenever one turns inward, the Lord will manifest. Indeed that holy place Bindusaras was created by the Lord himself, and Sarasvatī who presides over Brahman surrounds it. Since both the Lord's presence and creation are accomplished there, it is said he departed from Bindusaras surrounded by Sarasvatī, as both will be fulfilled for him from that place itself. (33)
Since even the place will be unsuitable when the mind is elsewhere, and to establish the Lord in the heart, it says he left while being observed - nirīkṣata iti. Praised on all sides by the lords of all perfections, whose path is naturally perfect, or the path to Vaikuṇṭha. The comings and goings of the Lord are agreeable to the perfected ones as they seek him. Hence there is no loss of status when the Lord departs, as he may come again. The Lord's dealings with the perfected are like this. The word "all" indicates universal agreement, as even for those who have attained perfection and can themselves grant perfection, the path of devotion to the Lord yields even higher fruits than that. If one wonders how he left without hearing the constant praises of the perfected lords, it says - of Garuḍa the leaf-vehicled one, whose hymns of praise are raised up by his wings in the form of the Pṛṣṭha and Rathantara Sāmans etc. The chants that are raised up are collections of hymns. The Sāman chanted with Ṛg verses as the basis. The four types of chants like Trivṛt etc., and also Bṛhat etc. There the Ṛg verses are primary. The meaning is he listened to the Sāman raised up by the wings. "With hymns raised up" is the qualifier. Thus the Lord himself is directly praised by the Vedas, and he listens to only that. Others praise only the paths, is the idea. (34)
Having thus stated what was done by the Lord, it says this happened exactly so - atheti. Atha indicates sequence. At the very moment when Śukra Nārāyaṇa departed, Manu left his house. Kardama too, knowing that purpose due to his accomplishment, and being undistressed due to his devotion to the Lord, remained waiting for that time. When two days will pass. One who is distressed would make effort there. Trust that the Lord's word is great even in regard to desires is only for one who has attained the state of devotion to the Lord. (35)
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
Regarding "kṛtvā" here. They state an objection to interpreting "ātmavān" as "one who has conquered the inner faculties". Regarding "indriya", etc. (31)
Concerning "nirīkṣata". By "pṛṣṭarūpaiḥ". The four hymns "abhitvāśūrano numa", "kayānaścitra", "taṃ vodasmamṛtīṣa", and "tirobhirvā (1) badadvastum" are called pṛṣṭa, sung in the midday pressing with the Rathantara, Vāmadeva, Audha, and Kāleya sāmans respectively. The etymology of the word pṛṣṭa should be understood as "touched" in the form "pṛṣṭāni". By "stotriyasamudāya" is meant: In the pṛṣṭhas, there is a seventeen-fold stoma, its expansion is traditionally recited thus: "He makes hiṃ for five, he for one, for three, he for one, he makes hiṃ for seven, he for one, he for three, he for three." Here "makes hiṃ" means "sings". In this, in the first repetition, the first is repeated thrice, in the second repetition the middle one, in the third repetition the middle and last - when sung thus it becomes a seventeen-fold stoma. This means such a collection of mantras being sung. By "trivṛdādayaḥ" is meant the four: trivṛt, pañcadaśa, saptadaśa, ekaviṃśa. Their definitions are not written here for fear of prolixity. By "bṛhadādayaḥ" is meant all special sāmans. "Tatra" means "in the sāmans". (34)
From the thirty-fifth verse to the fifty-fourth verse, there is no Subodhini-prakāśa.
Śrī Giridhara-kṛtā Bāla Prabodhinī
Then he states another means: "kṛtvā". Having shown compassion to all beings in household life by giving food etc., and in renunciation by resolving "Let there be fearlessness from me to all beings" and by teaching devotion etc. How is this possible? To this he says - "ātmavān" means "one who has conquered the senses". You will see the self and the world together in me, the substratum of all. Thus you will see me in the self, in yourself, as described in "Some (see) the person dwelling in the space of the heart, the size of a thumb" - this is the connection. (31)
Indicating his extreme pleasure through devotion to him, he addresses: "O great sage". In your field, in your wife Devahūti, along with your virility, I will descend with a portion of my portion and teach the Saṃhitā that discerns the nature of the principles - prakṛti, puruṣa, and īśvara. (32)
Pratyakṣaja is the Lord who manifests when the senses (akṣa) are withdrawn (pratyāhṛta). Having spoken thus to Kardama, then he departed from Kardama's hermitage, which was surrounded by the Sarasvatī river, on the shore of Bindusaras lake. (33)
He describes the departing Lord: "nirīkṣata". While he, Kardama, was watching with devotion, being praised by all the Siddheśvaras, and being the path sought by the Siddhas, the Lord, mounted on the king of birds Garuḍa, whose wings produced the sāmans Bṛhat and Rathantara, went listening to the stoma, the collection of Ṛks which are the basis of the sāmans. Here one should recall the Vedic text "The bird is Bṛhat and Rathantara, the stoma is the self". (34)
After the Lord's departure, in response to the question "What did Kardama do?", he describes the subsequent events with "atha", etc. When the pure Lord had properly departed, then the sage Kardama, endowed with knowledge and powers given by the Lord, remained in his hermitage on the shore of Bindusaras lake, awaiting the time indicated by the Lord as "the day after tomorrow". (35)
Hindī Anuvāda
By showing compassion towards living beings, you will attain self-knowledge and then, giving fearlessness to all, you will see the entire world along with yourself established in me and me established in you. (31) O great sage! I too, in the form of my partial incarnation, will descend through your semen into the womb of your wife Devahūti and compose the Sāṃkhya scripture. (32) Śrī Maitreya says - Vidura! After conversing with Kardama Ṛṣi in this way, Śrī Hari, who manifests when the senses turn inward, departed for his own abode from the Bindusara pilgrimage site (where Kardama Ṛṣi was performing penance) surrounded by the Sarasvatī river. (33) All the Siddheśvaras praise the Siddhamārga (path to Vaikuṇṭha) of the Lord. They departed for their own abode as Kardama watched. At that time, they were going to listen to the foundational ṛcas (verses) of the Sāmaveda that were emanating from Garuḍa's wings. (34) Vidura! After Śrī Hari's departure, Lord Kardama remained at Bindusarovara, waiting for the time indicated by Him. (35)
SB 3.21.31-35
