Text 11: Lord Śrī Kṛṣṇa, who manifested His eternal form before the vision of all on the earth, performed His disappearance by removing His form from the sight of those who were unable to see Him [as He is] due to not executing required penance.
Text 12: The Lord appeared in the mortal world by His internal potency, yoga-māyā. He came in His eternal form, which is just suitable for His pastimes. These pastimes were wonderful for everyone, even for those proud of their own opulence, including the Lord Himself in His form as the Lord of Vaikuṇṭha. Thus His [Śrī Kṛṣṇa’s] transcendental body is the ornament of all ornaments.
Text 13: All the demigods from the upper, lower and middle universal planetary systems assembled at the altar of the rājasūya sacrifice performed by Mahārāja Yudhiṣṭhira. After seeing the beautiful bodily features of Lord Kṛṣṇa, they all contemplated that He was the ultimate dexterous creation of Brahmā, the creator of human beings.
Text 14: The damsels of Vraja, after pastimes of laughter, humor and exchanges of glances, were anguished when Kṛṣṇa left them. They used to follow Him with their eyes, and thus they sat down with stunned intelligence and could not finish their household duties.
Text 15: The Personality of Godhead, the all-compassionate controller of both the spiritual and material creations, is unborn, but when there is friction between His peaceful devotees and persons who are in the material modes of nature, He takes birth just like fire, accompanied by the mahat-tattva.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
Who is this Hari? In response to this question, he says: pradaśya iti. He who showed his divine form (śrīmūrti) for so long to those whose eyes were unsatisfied, not having performed austerities, and then disappeared. Taking away the sight of the world, as there was nothing else so worthy of being seen. || 11 ||
He describes that very form in three verses. That which is appropriate for human-like pastimes, amazing even to himself. As it is the supreme abode of beauty (saubhagya), the pinnacle of ornamentation, whose limbs are ornaments for ornaments. || 12 ||
Auspicious for the eyes, giving supreme bliss. The inhabitants of the three worlds thought that all the skill in creating the recent world or humans was exhausted in this form, and there could be no greater skill than this. Though that form cannot be created by Brahmā, this is stated from the worldly perspective. || 13 ||
Those whose pride was regained after their self-made laughter, rāsa (rāsa), amusement and playful glances were immersed in love. Those whose minds followed him as he left, moving along with their eyes. Those who had remaining duties. They stood with their tasks unfinished. || 14 ||
He states the reason for showing such a form: His own peaceful and non-peaceful forms, there feeling compassion for the peaceful forms being oppressed by others who are non-peaceful like demons. Though unborn, he is born, manifested in the form of the great elements, just as eternally established fire manifests in wood. The reason for the unborn one's birth: Mahat (mahat), a great portion, is a trace effect of the unmanifest, connected with that great portion. || 15 ||
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
The indeclinable "na" (not) should be understood here in the sense of "little". It means "of those with little penance". Where the eye of the world took that form and disappeared, that is stated in the Mausala Parva: "Having relieved the earth of its burden, the eye of the world, Krishna, having abandoned his bodies, reached his supreme abode." The meaning is "having relinquished", not "having liberated" from relieving the burden. || 11 ||
The meaning is that which image disappeared, that very one. His own yogamāyā (divine illusive power) strength, the power of his own consciousness, and not any other divine opulence or sweetness, was established without concealment, but rather all essence was deposited in this image. Such power was not displayed even in Vaikuṇṭha - this is the idea. "Taken" - as in "In creation, maintenance and dissolution, taken by the māyā (illusion) of the Lord", where "taken by māyā" is like "taken by qualities", expressing difference even in non-difference, according to the maxim that intellect generates difference even in the non-different Divine. The context is "taken" means "manifested". Or alternatively, "the image shown" means the strength of his own yogamāyā taken to be displayed, as famously known in the marriage with the queens of rāsa and other episodes, indicating the astonishment of even his own form of Śrī Nārāyaṇa residing in Vaikuṇṭha. It produces wonder like "Oh what a form! Oh what virtues!" What to speak of the attendants of Vaikuṇṭha who witnessed the form, qualities and pastimes of this incarnation - this is the idea. Therefore, it is the highest abode of fortune, the ultimate limit of auspiciousness. Hence even the Lord of Vaikuṇṭha desires to see it, as stated "Desiring to see you two, the sons of the brāhmaṇa." If one says his ornaments produce auspiciousness, to that he says - "ornament". His limbs which adorn even ornaments - thus supreme beauty is described. "Suitable for human-like pastimes" means suitable for childhood, youth and other human-like pastimes, in other words, having a human-like form. From the root "yā" with prefix "upa", by Aiṇ etc. affix "ika", the form is "upayika". || 12 ||
If one says there is also skill in creating animals etc. within recent creation, to that he says - "human". Although there is no creator-made aspect there, still this should be understood as the view of ignorant people. Tīrtha explains: Here, in the mass of living beings, in the three Vedas or times, one whose knowledge is the world is triloka, meaning a person for whom the Veda alone is authority, or a person situated in the three worlds, or one who is perceived by the three Brahmā etc., meaning contemplated in one's heart for the purpose of creation etc. Or, one whose world (heaven etc.) is through the three - charity, sacrifice and worship, meaning situated on earth. Seeing the form that appeared at Dharma's son's rājasūya sacrifice and stood as supreme over all, the skill or expertise in creation of the creator engaged in the path of human creation became lowly - thus the natural supremacy of Krishna's beauty is stated here. || 13 ||
Of Krishna. || 14 ||
Thus extremely beautiful, there among those peaceful devotees, while being worshipped by other non-peaceful demons etc., he manifests through churning etc., just as the Lord also through devotees' prayers etc. Or, great and united with portions like Matsya, Kūrma, Varāha etc. divine incarnations that came and merged there at the time of the Lord's incarnation. Or, united with the great portion Brahmā, meaning prayed to by him. Or, united with portions of his own greatness, as per the śruti "the great, all-pervading self" and the maxim "and of the great". Or, united with great portions like Puruṣa etc., with ātva-abhāva like in "the great cosmic being, lord of worlds". Otherwise it would be "mahāṃśayuktaḥ". || 15 ||
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
svayogamāyā (self-yogamāyā) is his intrinsic power. Its strength, which reveals beauty superior to all avatars, is shown and manifested, as indicated by the explanation. Seeing his own form in a mirror, gem, or courtyard etc. amazes even himself. And thus his words: "This flood of sweetness, causing unprecedented wonder, shines forth in me so gloriously. Alas, seeing this, I too, with an eager heart, desire to enjoy it intensely like Rādhikā." || 11 ||
That image is the work of the creator's skill. Due to the characteristic of being the ultimate limit in the beauty of Krishna's form, the vision of ordinary people is mentioned, but not that of the wise. The meaning here is that in this image of Sri Krishna, the creator's skill is gone, lost. That skill is not in the Lord's beauty, as it is natural to him. || 12 ||
What is said in the Rasāmṛtasindhu about intense longing filled with love for the beautiful women of Vraja: "That which, though always experienced, makes the beloved ever-new, becoming ever-new itself, is called anurāga (deep attachment)." "Self-made" is supplied based on the force of the word "prati". || 13 ||
Among the two forms there - peaceful and non-peaceful - for the peaceful forms like Sri Vāsudeva etc., by the other non-peaceful forms like Kaṃsa etc., by their own forms, by beautiful forms, by grotesque forms - this is a double meaning. The suffix "itac" in the sense of "having become". Its meaning is "having shown compassion". Ātmā means mind. "Thus spoken" means the material world has descended. Or, "endowed with great portions and portions" - as per the definitive statement "These are portions and sub-portions of the Supreme Person; but Krishna is the Supreme Lord himself." || 14 ||
Dependence is perceived due to the appearance of being subject to karma through birth, fear, etc. There, due to the divine nature of birth, imitation of worldly behavior is difficult to conceive. It should be known as impossible due to the improbability of fleeing etc. || 15 ||
Śrīmad Vīrarāghava Vyākhyā
"Let it be so. Tell me, friend, what is the reply to this news about the unborn one?" To this he replies with "pradar" etc. That Supreme Lord, by whom austerities are performed, whose eyes are unsatiated, having shown his extremely beautiful form worthy of being seen by the eyes of people in the world - the suffix "lyuṭ" in the instrumental sense - taking his own reflection, his body, disappeared inside. By "taking and disappearing inside" it is indicated that he went along with his own form in a supernatural way. || 11 ||
By "lokalocana" (eyes of the world) the beauty of the form is indeed indicated. "Describe the form's beauty" - with three verses starting with "yad". In human-like pastimes, his own yogamāyā (divine illusion power) appropriate for those pastimes, its strength is shown - "to people" is to be supplied. Taking his own great amazement-causing good fortune, the highest abode of auspiciousness, whose limbs adorn the ornaments - ornaments like Kaustubha etc. adorn, meaning make beautiful, the limbs like chest etc. - such a form he took and disappeared, thus connecting with the previous. || 12 ||
"Yad" etc. At the Rājasūya sacrifice of Dharma's son Yudhiṣṭhira, seeing that form which brought auspiciousness and supreme bliss to the three worlds, the eyes of the people of the three worlds, the creator Brahmā thought that all his skill in the recent human creation had reached its conclusion in this form alone - he considered that the creator's skill was completely exhausted in this form alone, that he had no skill beyond this. This statement is from the perspective of ordinary people's vision, even though that form was not created by Brahmā. || 13 ||
"Yasya" etc. Of that Supreme Lord, through deep attachment, by means of laughter, play, and playful glances, the women of Vraja obtained honor. Their minds followed along with their eyes - meaning their inner and outer senses followed the Lord's movements. Therefore they remained "khilakṛtyaśeṣāḥ" - those for whom all other duties became secondary, devoid of discrimination between what should and should not be done. There is also the reading "kilakṛttyaśeṣā". || 14 ||
"But why did he make such a supremely beautiful form disappear?" Anticipating this doubt, he states the reason for accepting a form and the nature of the form with "svaśāntarūpeṣu" etc. As per the Vedic statement "Entering along with this individual soul, let me evolve names and forms. That which is between them became the truth of the two - the existent and the non-existent became the truth", all forms predominant in sattva, rajas or tamas are his own forms, his own bodies. Among those, when the peaceful forms predominant in sattva were being afflicted by the other forms, he who is compassionate in mind towards the sattva-predominant forms, the Lord of all high and low, the master of sattva, though unborn and not subject to karma-dependent birth, endowed with the portions of the great ones and also united with the portion as Rāma, descended with a divine supernatural form accepted by his own will, free from karma-dependence. Just as fire manifests in wood etc. without abandoning its own nature, similarly this Supreme Lord manifests in divine, human and other species without abandoning his nature as the abode of infinite auspicious qualities devoid of all faults - this is the purport of the example. || 15 ||
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
He who is the object of knowledge and intellect, Hari, is this very Kṛṣṇa, as stated in "pradarśya". For those who have not performed austerities in this birth. This indicates the austerities performed in previous births. "Svabimba" refers to the essential nature characterized by existence, consciousness and bliss, and its image. Thus it is known directly by the wise and indirectly by others. It became the eye of the world, pleasing to people. "Adhāt" is in the sense of luṅ and laṭ, meaning "will conceal". According to some, "bimba" means "woman's circle" and "image" is the main characteristic. Or it alludes to the śruti "The two forms of Brahman" etc. || 11 ||
Again, the form that was taken by Hari, displaying the power of his yoga-māyā and the capability of his own will, which is suitable for human-like play involving childhood, youth etc. By this, it is said to have one inherent characteristic. It is astonishing to Kṛṣṇa himself, and is the supreme abode of beauty and abundance, whose limbs are ornaments even to ornaments. || 12 ||
Again, what kind of form was it that, when seen by people at Dharmaputra's Rājasūya sacrifice, became a source of joy and auspiciousness for their eyes? Seeing which, the three worlds thought: "How has the Creator's skill in creation come to full perfection all at once in Kṛṣṇa's form?" He says "Alas!" indicating this is not true. By this he expresses amazement at the ignorance of the three worlds, that even on seeing the form of bliss, people consider it material, and the form of Viṣṇu too, as stated "Alas, how long-standing is this delusion!". The word "ca" combines the wise and ignorant. Thus the interpretation: Here in the mass of beings, in the three Vedas etc., one whose knowledge is the light of the world, and one for whom the Veda alone is authority, seeing at Dharmaputra's Rājasūya the form that had appeared as supreme, thought the Creator's complete skill in the path of human creation to be inferior. He relishes the variety in the knowledge or ignorance of the wise and ignorant regarding Kṛṣṇa's beauty being artificial and thus infinite. || 13 ||
Whose affectionate smiling glances, accompanied by laughter and rāsa (dance), bestowed honor on the gopīs (cowherd girls) in Vraja. The words "hāsa" and "rāsa" refer to rasa (aesthetic emotion). Or rasa itself is rāsa, as stated "rasa is an ocean". This meaning is likely, as stated "kila" indicates possibility. || 14 ||
He states the purpose of the avatāra in "svaśānta" etc. When his peaceful forms, the divine beings of sāttvika nature, were being oppressed by others of non-peaceful nature, the asuras, the compassionate one, with mind inclined (to help), endowed with a great portion, i.e. connected with Brahmā who is the chief reflection, being entreated by him, the unborn lord of all, Viṣṇu, was born. The comparison "like fire in wood" is to be supplied. By this, the verbal meaning of "janī" as manifestation is explained. || 15 ||
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
Thus, even so, he shows that its form is indeed all-attractive. In the direction stated by the śruti (scripture) "The eye of the eye". Taking his own image, his own form, which is the eye of the world. As stated in the Mausala Parva: "Having relieved the Earth of her burden, the large-eyed one, Krishna, releasing his body, attained his supreme abode". 'Releasing' means causing to be abandoned due to the removal of the burden, not 'liberating'. || 11 ||
There, he states the certainty of those whose selves are sown in Hari: "From whom". His own yogamāyā (divine illusive power) strength, the power of his own consciousness, manifesting such good fortune, is revealed in this way. The meaning is: for astounding the entire group of learned ones with his own glory. Not only this much, because such experience is not found in his other forms, even there due to manifestation at every moment, there is astonishment even of oneself, as saubhagya (good fortune) is the highest state, the supreme foundation. Now, his ornament is indeed the cause of good fortune, thus he says "ornament". What kind? Suitable for human play, meaning in human form. Therefore, it is even more appropriate what was said by the Lord of Mahākālapura: "The brahmin's sons were brought by me, desiring to see you two." And by Krishna in the Harivamsa: "Those boys were taken by that great soul for seeing me." || 12 ||
He speaks of those touched by divine illusion: "Which dharma (duty)" || 13 ||
Now he states the supreme excellence of love and play: "Of whom". In these sentences, because the words beginning with 'ya' are read at the end of the previous sentence, there is no expectation of prior connection. || 14 ||
He speaks of compassion: "By his own peaceful". By other non-peaceful forms, meaning by forms born of that nature. And that is by taking those respective parts in birth, thus he says "endowed with great parts". Endowed with parts of the great, his own self, as per the śruti (scripture) "The great, all-pervading self" and so on. And as established by the maxim "As with the great". Or endowed with great parts which are Purusha and others, as in "The lord of the world, the great being", to avoid inconsistency with the self. Or endowed with great control. || 15 ||
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
Therefore, it says "pradarśya" to explain why the opinion of the devotees should be considered the truth. The genitive in "avitṛptadṛśāṃ nṛṇām" expresses disregard. He who, after showing His own form (svabimba), His divine body (śrīvigraha), to those who had just begun to taste its sweetness, disregarded those with unsatisfied eyes and, taking back His form, quickly disappeared from their sight. Here, the word "yat" does not require the previous word as it relates to the meaning of the following sentence. It is like "sādhu candramasi puṣkaraiḥ kṛtaṃ mīlitaṃ yadabhirāmatādhika". By not disappearing, it is suggested that those extremely greedy ones would taste it again profusely. Now, if He became a thief of what was given, it says "lokānāṃ locanāni sthitāni yatra", meaning He gave His form to people only to steal their eyes, not as a true gift, but like a thief - another suggestion. Thus, by descending to earth and stealing everyone's sight, Krishna made people blind rather than protecting them - a covert praise. Now, due to the infinity of His form's sweetness, what harm would there have been in letting them drink it for a long time, so what fault is there in that ocean of mercy, but rather it is the people's lack of fortune, it says "ataptatapasām" - this is said according to worldly custom, but actually means "ataptatapasāṃ kintu prāptatatkṛpābharāṇām". The main purpose is not just to make them attached, as suggested. From "asminnabhyudite jātu na tṛptirdarśanādiṣu" in Ujjvalanīlamaṇi, unsatisfied eyes should be understood as a sign of affection or excessive thirst as a sign of attachment. Also, He took His form and disappeared, not abandoning it - refuting those who claim He abandoned His body. Similarly, those who interpret contradictorily that He took His divine form abandoning the human form are also refuted, as the following verses describe His human form. Also, "pradarśya" and "antaradhāt", not "paśyati sma", show His will was the cause of appearance and disappearance, refuting those who argue He was subject to karma. Therefore, this statement of Uddhava, who set out to refute the opinion of those mentioned in the previous verse as "touched by the Lord's illusion", should be considered authoritative, not millions of statements contrary to this. This essence of scripture should be savored as implied by the statement "kṛṣṇastu bhagavān svayam" (Krishna is the Supreme Lord Himself). || 11 ||
Now, why didn't He take His form to Vaikuṇṭha after disappearing? It says His form was suitable (aupayikam) for human-like pastimes (martya-līlā). How could it go to Vaikuṇṭha? The meaning is that even now it exists in Dvārakā just as before, the only difference being that people here don't see it due to His unwillingness. And its suitability for human-like pastimes should not be considered inferior, but rather shows supreme excellence even compared to Vaikuṇṭha pastimes, it says. Displaying the full power of His own yoga-māyā (svayogamāyā), His essential spiritual energy - not holding back any opulence or sweetness, but investing His all in this form. The sense is that such power was not displayed even in Vaikuṇṭha. "Gṛhītam" is like "māyayā guṇā gṛhītāḥ", expressing difference despite non-difference, as "Intelligence indeed, though non-different, creates difference" according to logic. Or "yad-bimbaṃ darśayatā darśayituṃ sva-yogamāyā-balaṃ gṛhītam" - the power taken to display that form, as is well-known in royal wedding etc. It indicates power and amazes even His own Vaikuṇṭha form of Śrī Nārāyaṇa, causing wonder at its beauty and qualities - what to speak of others who see the forms and qualities of other avatāras. Hence it is the supreme abode of auspiciousness, so even Vaikuṇṭha desires to see it. Supreme beauty is expressed in "bhūṣaṇānām api bhūṣaṇāny aṅgāni yasya". || 12 ||
It reminds you that you directly witnessed its supreme auspiciousness, saying "yad-dharma". The three worlds, even Brahmā, Indra etc. thought "Has all the skill in the Creator's recent wonderful creation been exhausted upon seeing the beauty of these limbs?" - when His face was seen, the moon and lotus were reproached, as were blue lotuses, sapphires and dark clouds. || 13 ||
Moreover, the gopīs' love exceeded even that of the devoted residents of the three worlds like Brahmā and Rudra, as Krishna honored them more, saying: Overwhelmed with love, their eyes regained dignity by seeing His playful glance full of rasa. Their minds followed Him as He left. They stood motionless, unable to act due to stupor. They left tasks like cleaning, anointing, churning curd and serving unfinished, suddenly seeing Him amidst their duties. Thus His form amazed all worlds up to Himself, but especially enchanted the gopīs due to their supreme love. This elaboration on His form's suitability for human pastimes suggests His eternal presence in Gokula, Mathurā and Dvārakā in the mortal world, with only the difference of being seen or unseen, like a jewel. || 14 ||
Now, some say Nārāyaṇa came from Vaikuṇṭha and incarnated in Vasudeva's home, some say He had white and black hair, some say He was the Lord of the milk ocean, some say He was Nara-Nārāyaṇa, some say Upendra. But from you we hear He was the Supreme, suitable for human pastimes, residing in Dvārakā etc. What is certain? To this it says "svaśānte". Compassionate towards His peaceful devotees afflicted by other fierce and deluded forms, He is the Lord of those beyond nature like Nārāyaṇa and lesser gods like Brahmā. Though unborn, being the ultimate cause or free from material birth, He appeared with His great expansions like Matsya, Kūrma, Nṛsiṃha, Nara-Nārāyaṇa, Vāmana etc. as eternally perfect fire manifests by friction in gems. Thus the Lord in His eternal abode of Mathurā etc. became visible by the friction of compassion for His afflicted devotees like Vasudeva and Ugrasena in Mathurā, as in the fire analogy. Rising in the east in Devakī on Mount Mathurā, destroying intense darkness, delighting devoted devotees like lotuses and cakravāka birds, establishing dharma, and setting on Mount Prabhāsa - this jewel analogy also supports His manifesting while remaining in His abode. It clearly states this, not that Vaikuṇṭhanātha came from Vaikuṇṭha, the milk ocean Lord from there, Nara-Nārāyaṇa, Upendra etc. from their abodes. The description "with His great expansions" also fits well, as Vaikuṇṭhanātha etc. joined the supreme Lord Krishna at His appearance. Thus all the sage's words are authoritative. || 15 ||
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
When asked about the well-being of the Yadavas and others, what well-being should I speak of? Then, in response to the question "Who is that Hari?", describing Hari's nature, qualities, form, etc., he answers the verse "arthāya jātasya yadudhvajasya vārtāṃ sakhe kīrttaya tīrtha kīrtte" (O friend, narrate the story of Yadudhvaja born for a purpose, O one of sacred fame) with "pradarśya" etc. He who is the abode of qualities like gratitude, etc., showing his unique and divine form, which is to be seen by the great ones whose eyes are unsatisfied with seeing anything else, having performed severe penances all around, and which is to be seen by the people, then withdrawing it along with his form, disappeared - this is Hari. This establishes the eternality of the Lord's form. || 11 ||
The visibility described by the adjective "lokalocana" (eyes of the world) for the form is elaborated in three verses. In the pastimes among mortals, the suitable divine form is shown, for indeed in a material body activities like illuminating the entire universe are not possible. Showing the power of his yogamāyā (divine illusive potency), taking up a form that causes wonder even to himself, which is the supreme abode of beauty, whose ornaments are limbs - having taken up such a form, he disappeared, as connected with the previous. || 12 ||
At Yudhiṣṭhira's Rājasūya sacrifice, that which was supremely pleasing to the eyes, seeing which the people of the three worlds (not the divine-sighted ones like Nārada) thought that now, in this form of Śrī Kṛṣṇa, the full extent of the skill of the lotus-born creator in his recent creation had reached its culmination. || 13 ||
The women of Vraja, by whose glances he gained respect, who were imbued with love for him, whose play, laughter, and pastimes were pervaded by love for their devotee, followed him with their eyes and minds, and stood with their tasks unfinished. || 14 ||
He shows the reason for manifesting the form with "svaśāntarūpeṣu". Though unborn, he was born with his great expansion named Saṃkarṣaṇa in Devakī, the eternal form itself manifested, becoming the son of Vasudeva, just as the eternally established fire manifests in wood. || 15 ||
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
Therefore, the Lord, having come for the purpose of instruction, knowing almost everyone to be unqualified, withdrew his form, as stated - he displays. Having shown intensely to avoid the fault of self-neglect. Even though the senses, being outward-facing, are incapable of seeing, he displays by giving his own power. The lack of other means for their vision is stated - ataptatapasām (for those who have not performed austerities). According to the śruti: "One whose body is not heated does not attain that." One who has not performed austerities is unripe, for he is not fit to be a water-holder. Even if placed near water, water is not poured into an unripe pot, for fear of its destruction. Similarly, the Lord did not establish his form in their vision, as without austerities there would be a possibility of wrong understanding of the Lord, leading to destruction. Then how did he maintain it for so long? To this he says - avitṛpta-dṛśām (of those with unsatiated vision). Those whose vision is not particularly satisfied. By the power of the object, without examining the object, only seeing the form, they became nearly satisfied. If fully satisfied, they would know otherwise. Hence the meaning is that he withdrew. Nṛṇām refers to human nature. ādāya means having entered their vision through dharma, he took it away and disappeared himself, or placed it inside. Or avivan-meṣavat - those whose vision is satisfied like sheep with downcast eyes. Thus the ease in taking away. svabimbam means the sun's own orb or form. By this, Vidura's knowledge is surpassed. Just as the orb is a form of light, so the form is sat-cit-ānanda. Moreover, that form is the eye of the worlds, the form of knowledge. For without understanding objects, one knows nothing through the eye. According to the śruti "the eye of the eye," this alone is the eye. For the eye is not visible, and disappears in the blink of an eye, hence its disappearance is appropriate. The word tu indicates that it remains in another form. (11)
To describe that form as sat-cit-ānanda, he states the excellence of existence, consciousness and bliss in three verses - yan martyalīlaupayikam. This form of the Lord is indeed the form of existence. Though similar to the five elements in the manner of the five elements, it is distinguished from the five elements - this is the excellence of existence. The excellence of earth is stated - yan martyalīlaupayikam. Mortals are those who have become earth, or those who abandon the state of earth. That which is suitable for the play of those who exist on earth, which is the form of all enchanting activity without the separation of one's own nature and suffering. Mortals are not the basis of play, and there is no mortal play among immortals, yet there is no suitability for earthly beings. Therefore, only that which is extraordinary, similar to human form, pure form of existence, is suitable for play, being free from defects of action. Moreover, svayoga-māyā-balaṁ darśayatā gṛhītam. The strength of one's own unique form-causing māyā which is the means and capable of all manifestation. As a powerful person is made to perform a great task for examination, so the form of infinite forms of existence is created to display all powers concentrated in one place. Water, due to its clarity, takes on various forms. The excellence of that water is māyā. Even the form situated in Vaikuṇṭha is grasped, thus even in the state of water there is excellence over water. Moreover, svasya api vismāpanam. He himself, being of the nature of light, illuminating everything, shows his own form to others, for whom nothing is astonishing, even for such a one this is astonishing, generating wonder - "Ah, such a form is displayed by me in the world." The form of light is superior even to light. Moreover, saubhaga paraṁ padam. The supreme abode of beauty and the eightfold prosperity beginning with ṛddhi. These two are the effects of prāṇa and yoga, thus the form of air is superior to air. Saubhaga here means excellence of beauty, being pleasing to all men. Ṛddhi means prosperity. Even for the Supreme Person it is pleasing, hence the Lord's great delight in this form, more than in prāṇa. Moreover, bhūṣaṇa-bhūṣaṇāṅgam. Whose limbs are ornaments to ornaments. Ornaments from armlets to the Kaustubha gem, their ornament is the body itself. Like a sapphire among gold and jewels. By this, just as airplanes and lightning in the sky, so ornaments shine on the Lord's form, thus though equal to space, it is superior to space. (12)
Thus, having described the excellence of existence, he now describes the excellence of consciousness - yaddharmasūnor iti. For knowledge is manifested in dharma. Born from dharma and superior to dharma. His rājasūya sacrifice is the pinnacle of dharma. Remembering such a state, he speaks with dharma. Bata expresses joy. 'Having seen the divine form, all understood it thus' - he describes that form: ksvastayanaṃ iti. The abode and place of well-being for the eyes. All sense objects are destroyers of vision, even those related to God are not inherently auspicious. In short, mere objects cause the wasting of vision, not its nourishment. Only knowledge nourishes vision. That alone is the abode of the sense organs of knowledge. Like enters like and increases it. Thus even in the realm of objects, 'some hero entered the inner self' - by this principle, when the eye sees only knowledge, it becomes an abode of well-being. As the śruti says 'the eye of the eye'. He describes the understanding that arose then in the three worlds - in this consciousness-form divine body: the skill of the world-creator has gone. Skill is in recent creation only. The creator's ability is only in the creation of sattva from here on. Or, recent creation means human creation due to being of downward flow, the skill there has gone here. He thought it cannot be done by the skill of recent creation. Thus, due to being an abode of well-being and being established by the understanding of all worlds, this consciousness-form is distinct from the creation of sattva. || 13 ||
He describes its blissful nature - yasyānurāgeti. Women are predominantly blissful, their vision is only bliss. For they strive only for bliss, or its means. Here, due to absence of means, it is called bliss as the object of women's unconditional vision. Whose laughter is immersed in attachment to the Lord, immersed means submerged or excessive, accompanied by that rāsa which is a special dance with many dancers full of rasa; the playful glances there by which honor was obtained. Previously abandoning pride, they took refuge in the Lord following the path of devotion. There when devotion to the Lord reached the level of friendship, attachment increased. Rāsa with laughter expressing emotions brings union with the Lord in the heart. There the element of laughter entering desire may also indicate separation, so it is made immersed by attachment, becoming supreme love. Laughter is also needed as it generates enthusiasm. Rāsa causes subjugation. Thus the playful glances of the Lord subjugated there, by which honor previously abandoned was established and given through the eyes by the Lord, so they obtain honor. This indicates the devotional sentiment with humility. They became independently capable of experiencing divine bliss, that is the meaning. The women of Vraja means the women of Gokula. Vraja means always moving, without fixed abode. For such women, savoring rasa in one place goes against their nature, so the blissful Lord is victorious over nature. He states the absence of fulfilling desire: dṛgbhir anupravṛttadhiya iti. Their minds followed along with their eyes. As their vision entered the Lord, their consciousness also went there with it. So they have no expectation of sensual enjoyment in their own bodies, experiencing bliss in the Lord's form itself. Bliss is not from desire nor experience of bliss arising in oneself, as the inner faculties etc. are engaged there. The self has no ability to generate bliss in itself. There should be no doubt about this meaning, he says kileti. Moreover, they remained only as remnants in their duties. Remnant in duties means: attaining union with the Lord every moment, only remnants of household duties remain for them, due to absence of body-consciousness. From this also, bliss does not arise in oneself. Just as vision grasps distant objects, so vision grasps the distant Lord who is the form of supreme bliss; otherwise those desiring bliss would not remain in such a state. || 14 ||
Having thus established the nature of existence-consciousness-bliss, thinking that the Lord's state should be described like that of the jīva, he says the Supreme Person manifests there in the imperishable form of existence-consciousness-bliss like fire: svaśāntarūpeṣv iti. The manifestation of the imperishable in this way, and the Lord's manifestation there, are not without cause. Accomplishing that purpose through another would lead to partiality. So the Lord kills demons like disciplining a son, he says: When His own peaceful forms like the devas etc. were being tormented by other unpeaceful forms that were also His own nature, namely the demons, He whose mind was filled with compassion, the unborn Supreme Person along with the imperishable, Himself manifested fully to resolve both sides, that is the meaning. To indicate absence of impulsion by Time, karma etc. he says parāvareśa iti. Para means Time etc., avara means karma etc., He is the controller of those. If one objects that the person Nārāyaṇa or the first person could manifest with his own bliss, what need for the Supreme Person's manifestation, to that he says: mahadaṃśayukta iti. The first person who has the great portion, accompanied by that. For creation, He manifests having absorbed prakṛti and puruṣa within Himself. Thus the universe is perceived within Him by Yaśodā etc. This indeed is the mark of Brahman. To exclude others he says bhagavān iti. As explained like fire. || 15 ||
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
It is shown here. Otherwise they would know. Otherwise they would know with accusation of fault. Therefore. For this purpose. They know ignorance. Knowledge in the form of "birth of the unborn" means the Lord's presence in the body created by His own will, like fire. The reason for that is - as stated, etc. If it is argued that based on the derivation "that by which one sees", the word locana (eye) can only mean "that which produces knowledge" and not "knowledge itself", they reply - "not indeed", etc. Thus, since the instrumentality of the eye in producing knowledge ultimately culminates in cognition itself due to its special nature, it is not improper to consider it as knowledge even while being an instrument. Just as specific knowledge is the instrument for special knowledge, object-knowledge for desire-aversion cognition, and jewel-knowledge for the knowledge of a jewel, without losing their nature as knowledge, there is no fault in explaining it as knowledge. If it is still argued that this leads to metaphorical usage, they reply - "of the eye", etc. Thus it is literal rather than metaphorical. Since the eye has a divine presiding deity, they state its property - "not indeed", etc. To avoid transience, the word tu (but) is used - "by the word tu", etc. || 11 ||
"That which is my" here. Of the nature of existence-consciousness-bliss. To describe. Previously in recounting Yadava's knowledge, their contradictory knowledge was stated as "they considered it an abode of elements". To show its contradictory nature, it means devoid of distinctions of same class, different class and internal divisions, in order to state it is of the nature of undivided existence-consciousness-bliss and imperishable. Excellence over earth. Excellence compared to earth. If "sport of mortals" is compounded as a genitive, it implies only a locative relation. Then it would mean "suitable for sport located in mortals". How is excellence over earth established by that? Hence they say - "of mortals", etc. Here "mortal" is not stated. Rather, like an actor's gestures, it means suitability for gestures similar to those being imitated. By that its distinction from mortals is established - this is the excellence. This is clearly stated in the first book - "He assumes and gives up like an actor". Due to absence of defects of effects, i.e. absence of material transformations. By the endless form-bestowing, i.e. that which causes forms like accumulations. To be shown, etc. Because it is to be shown to knowers of His true nature, such a form is created in māyā by the accumulation method. How is excellence over water established by that? Hence they say - "not", etc. And māyā is of the nature of transparency. Just as the reflection of the moon-like mountain of light occurs in water due to the entry of its rays, and all the properties of the moon are reproduced in that entered portion by māyā, similarly māyā of the nature of pure sattva takes the place of the accumulator, and the properties of the original are reproduced in the portion that has entered it by the accumulation method. Thus though made of māyā, it is beyond māyā - this is the meaning. Thus by being accumulated, the Lord is covered by yogamāyā and is not manifest to all. This is the Gītā statement "I am not manifest". The view of God limited by māyā, and in that the appearance of the original properties through māyā, the actual existence of those properties in the original, the appearance of mortal properties like trembling in the covered portion, and their actual absence - all this becomes coherent as it is. || 12 ||
"That of Dharma's son" here. They derive the compound dṛk-svastyayana (auspiciousness of vision) - "all", etc. Destructive. Partially destructive. Hence the practice of upanayana from childhood for gem examiners etc. to establish that. If it is argued that in "He is the object of all mental states", the Lord being the object of our senses was established, so our vision has the Lord as its object, and thus there is no self-destruction, making the previous statement inconsistent, they reply - "even those", etc. The word svasti is well-known to mean indestructibility and auspiciousness. Thus in the absence of indestructibility, vision nourishes itself, so even they are not auspicious - this is the meaning. This is what they say - "what more", etc. Then in the present case also, being an object would lead to that, so they say the meaning is: even while being an object, due to being of the nature of knowledge, it is not so. They explain this - "knowledge-sense", etc. The senses grasping objects of their own kind in the existence-consciousness-bliss universe is explained here, and will be explained in the tenth book in "non-perception of one's own head". This being so, the senses being of the nature of knowledge, that alone being their locus, it is so by the said reasoning - this is the meaning. If it is argued that even while being knowledge, due to the subject-object relation, how can there be nourishment in the absence of similarity, they reply - "of human eye", etc. Thus there being similarity, all visions entering there, their growth through contact is indeed proper to be auspicious - this is the meaning. Hence even the usage "increasing the mind and eyes" in describing His form. Having thus established the nature of consciousness, they prove its excellence - "that", etc. "From here onwards" means from here onwards. Its explanation is "in the true creation". || 13 ||
"Whose attachment" here. Nature of bliss. Nature of supreme bliss. They explain this - "women", etc. They derive being the object of unconditional vision - "previously", etc. Attachment means their attachment to the Lord. Unity with the Lord. When the mind dissolves, the consciousness portion of oneself experiences non-difference with the Lord who is of the nature of rasa - to negate that. Of the nature of the supreme object. Of the nature of the properties of Brahman as per the subsequent reasoning in the section on sentence meaning. This shows the unconditional nature of attachment by this method. If it is argued that when non-difference is to be achieved by supreme love, why is laughter indicating difference inserted in between, they reply - "enthusiasm", etc. They state another purpose of rāsa indicated by the simile "like good wives to a good husband" - "rāsa", etc. If it is argued how He is controlled by rāsa in such a devotee's attitude, they reply - "by this", etc. Attracted means logically attracted. Independent means independent as per "He enjoys" stated earlier. Full of bliss means of the nature of unlimited bliss, the Absolute - this is the meaning. Thus the excellence of bliss is established. They state this meaning to prevent considering Him the object of vision as a means to bliss - "desire", etc. Otherwise, etc. Thus if the Lord were the object of vision as a means to bliss, the soul would not be fully devoted to the Lord in all aspects. If it were so, then there would not be the state of being the remainder of all activities. By this it is established that even their performing some activities is done by the Lord Himself as per "They are the heart of Brahman", so there is not even a trace of doubt. || 14 ||
"In His own peaceful forms" here. That purpose means the purpose that is the cause of manifestation. Great means the mahat principle. If it is argued that being connected to the first person, the cognition of covering etc. would not occur, they reply - "creation", etc. Thus due to being included, there is no cognition - this is the meaning. What is the evidence for inclusion, they reply - "hence", etc. This very means being the support of the world and having contradictory properties as stated in the Brahma Sūtra on creation etc. Otherwise for the sake of exclusion means for excluding the Imperishable and Puruṣa. Explained means it is stated in the commentary itself that it is the manifestation of what already exists, not arrival. This shows the difference between residing in all-pervading Vaikuṇṭha and residing here. Thus the commentary on "O friend of Vṛndāvana" fits exactly as heard. || 15 ||
Śrī Giridhara-kṛtā Bāla Prabodhinī
And that Supreme Lord, the Blessed Sri Krishna, with this intention - shows. The one who is the Blessed Lord, having shown his own image, his own form to men, for those who were watching with unsatiated eyes, whose eyes were not particularly satisfied by seeing, for those very beings, having taken away his own image, disappeared - this is the connection. He states the reason for the unsatiation of the eyes: lokalocana, meaning that which is to be seen by people. He states the reason for disappearing even with unsatiated eyes: ataptatapasām, meaning those who have not performed austerities. Having shown his form as long as they had austerities suitable for seeing him, after that, due to the absence of austerities that are the cause of seeing him, and because seeing is difficult without that, he disappeared - this is the meaning. (11)
With lokalocana, he indicates and shows the extreme beauty of the form with three verses starting with yad. What can be said of the wonder of others? That image which is astonishing even to the Lord himself. He states the reason for that: saubhagarjer, meaning the highest state, the pinnacle of the abundance of beauty. He clarifies this: bhūṣaṇabhūṣaṇāṅgam (ornaments that are ornaments to the limbs). Elsewhere ornaments create beauty for the limbs, but here the Lord's limbs create beauty for the ornaments - this is the wonder-creating nature of his beauty, this is the meaning. In response to "For what purpose was such a form taken?", he says: martyalīlaupayikam, meaning suitable for human pastimes. For the purpose of human pastimes, this is the meaning. Also, in response to "What is the purpose of the pastimes?", with the intention of making his devotees forget the material world and become devoted to him by demonstrating the greatness of his own maya, he says: svayogamāyābalaṃ darśayatā gṛhītam. (12)
Indicating that you also experienced his beauty at the Rajasuya, he says yad. Bata expresses wonder. At the Rajasuya sacrifice of Dharmasuta (Yudhishthira), the people of the three worlds, having seen that form which was the highest bliss-giving svasti (blessing) for the eyes, thought that the skill of the creator Brahma in his recent human creation had been completely exhausted in this form now, that he had no skill beyond this - this is the connection. Though that form was created by Brahma, this was said from the perspective of worldly vision. (13)
The vraja women whose minds followed Krishna as he was going, along with their eyes, having obtained respect after being honored by his laughter etc., which were infused with love, and his playful glances during the rasa dance with many dancers - they remained completely unable to complete their household duties like cleaning, anointing, churning curd, serving food etc. Kila emphasizes certainty. (14)
He clarifies what was said earlier about "taking form to show the power of his maya" with svaśānta. Of the all-pervading one who has all forms, when his peaceful, sattvic forms like devotee deities were being oppressed by his other rajasic and tamasic forms like demons, he whose self (mind) was compassionate towards them. The Lord of the higher and lower, the controller of the higher beings like Brahma and lower beings like us, full of all divine qualities, unborn and free from karma-dependent birth etc., yet appeared along with his great portion Balarama for protecting devotees. Or, he appeared endowed with the great portion which is the tattva of mahat, the sattva quality. In response to the doubt that such a born one would have faults and diminished qualities due to material contact and killing demons etc., he refutes this with an example: yathā. Just as eternally established, all-pervading fire manifests in wood etc. without giving up its own nature, and remains faultless even while burning high and low objects, similarly the eternally perfect, all-pervading Lord manifested in Devaki without giving up his nature as the abode of eternally auspicious qualities free from all faults, transcendental and supreme. Thus even while performing acts like killing demons, he remained faultless - this is the meaning. (15)
Hindī Anuvāda
Those who have never performed austerities, even after giving them darśana (sight) for so many days, Lord Śrī Kṛṣṇa has now disappeared, concealing His tri-bhuvana-mohana (enchanting to the three worlds) form, without satisfying their desire for darśana, as if He has snatched away their very eyes. || 11 ||
To display the effect of His yogamāyā (divine illusion), the Lord manifested a divine form suitable for human-like pastimes, which was so beautiful that it enchanted the entire world, and even He Himself was astonished by it. It was the pinnacle of good fortune and beauty. In that form, even the ornaments (jewelry on the limbs) became adorned by it. || 12 ||
When people's eyes fell upon that captivating form of the Lord at King Yudhiṣṭhira's Rājasūya sacrifice, the three worlds believed that all the Creator's skill in crafting the human form had been fully realized in this form alone. || 13 ||
When honored by His loving smiles, playful banter, and enchanting glances, the eyes of the young women of Vraja would become fixed on Him, and their minds would become so absorbed that they would leave their household chores unfinished and stand still like lifeless dolls. || 14 ||
When the Lord, the master of the animate and inanimate world and nature, saw His peaceful sages being tormented by His own fierce demons, He melted with compassion and, though unborn, manifested along with His partial expansion Balarāma, like fire in wood. || 15 ||
Their entire body was filled with excitement and streams of loving tears began to flow from their closed eyes. Seeing Uddhavaji immersed in this flow of love, Viduraji considered him fulfilled. || 5 ||
Some time later, when Uddhavaji descended from the abode of love of the Lord and gradually returned to the world, he wiped his eyes and, astonished by the memory of the Lord's pastimes, began to speak to Viduraji in this way. || 6 ||
Uddhavaji said - Viduraji! With the disappearance of the sun in the form of Sri Krishna, the python of time has devoured our homes, they have become devoid of prosperity; now what good news can I tell about them? || 7 ||
The human world is very unfortunate; among them, the Yadavas are utterly luckless, who, despite constantly living with Sri Krishna, oh! did not recognize him - just as fish living in the ocean of the nectar-filled moon could not recognize it. || 8 ||
The Yadavas were able to read the feelings of the mind, were very intelligent, and played in the same place with the Lord; yet all of them considered Sri Krishna, the refuge of the entire universe and the inner controller of all, as just an eminent Yadava. || 9 ||
However, the intelligence of the great souls devoted to the Lord was not confused by the contemptuous and slanderous words of these Yadavas deluded by the Lord's māyā (and its English translation: illusion) and those like Shishupala who harbored futile enmity towards them. || 10 ||