Text 13: The Vaikuṇṭha planets are also surrounded by various airplanes, all glowing and brilliantly situated. These airplanes belong to the great mahātmās or devotees of the Lord. The ladies are as beautiful as lightning because of their celestial complexions, and all these combined together appear just like the sky decorated with both clouds and lightning.
Text 14: The goddess of fortune in her transcendental form is engaged in the loving service of the Lord’s lotus feet, and being moved by the black bees, followers of spring, she is not only engaged in variegated pleasure — service to the Lord, along with her constant companions — but is also engaged in singing the glories of the Lord’s activities.
Text 15: Lord Brahmā saw in the Vaikuṇṭha planets the Personality of Godhead, who is the Lord of the entire devotee community, the Lord of the goddess of fortune, the Lord of all sacrifices, and the Lord of the universe, and who is served by the foremost servitors like Nanda, Sunanda, Prabala and Arhaṇa, His immediate associates.
Text 16: The Personality of Godhead, seen leaning favorably towards His loving servitors, His very sight intoxicating and attractive, appeared to be very much satisfied. He had a smiling face decorated with an enchanting reddish hue. He was dressed in yellow robes and wore earrings and a helmet on his head. He had four hands, and His chest was marked with the lines of the goddess of fortune.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
Śrīḥ (Lakshmi) is prosperity. She is embodied beauty. Mānaṃ (honor) is worship. With various opulences, she is seated on a swing in the sky. Kusumākara (spring) is her follower, along with bees, by whom various songs are sung, while she herself seems to be singing the deeds of her beloved Hari. || 13 ||
In such a world, there. || 14 ||
His face, with a pleasant smile and reddish eyes, is like intoxicating liquor for the viewers, bringing joy to the onlookers, eager to bestow grace upon his servants. His chest is adorned, meaning it is marked by the presence of Śrī (Lakshmi). || 15 ||
The most venerable, excellent throne. Surrounded by the four powers in the form of prakṛti (nature), puruṣa (person), mahat (great principle), and ahaṃkāra (ego), the sixteen powers known as the eleven indriyas (senses) and five mahābhūtas (great elements), and the five tanmātras (subtle elements). With his own natural bhaga (divine qualities) such as aiśvarya (lordship), etc., which are transient and common for other yogis. Thus, even so, he is delighting in his own abode, in his own form, hence he is Īśvara (the Supreme Lord). || 16 ||
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
"Prekha" means "swing" according to the lexicon. Brahmā and others should be understood as having become bees. || 13 ||
There in Vaikuṇṭha. || 14 ||
The meaning is thus. "Lakṣa" means "to see, to mark", hence lakṣitam means "marked". || 15 ||
The meaning is thus. Being acquired, they are common, this is the idea. Or, surrounded by the four powers known as jñāna (knowledge), kriyā (action), bala (strength), and prahrī (humility), or satya (truth), īśāna (lordship), anugraha (grace), and ātma (self), or surrounded by the sixteen powers known as mocanī (liberating), sūkṣmā (subtle), asūkṣmā (gross), amṛtā (immortal), jñānāmṛtā (knowledge-immortal), vyāpinī (all-pervading), vyomarūpiṇī (space-formed), anantā (endless), aṇimā (minuteness), mahimā (greatness), garimā (heaviness), laghimā (lightness), prāpti (attainment), prākāmya (irresistible will), īśitva (supremacy), and prākāśya (illumination), and by the five powers known as vimalā (purity), utkarṣiṇī (excellence), jñāna (knowledge), kriyā (action), and yoga (union). Or, the four powers are dharma (righteousness) etc., as described in the Pādmottara-khaṇḍa in the description of the yoga-pīṭha (yoga seat): "Surrounded eternally in order by the foot-forms of dharma, jñāna, bala, and aiśvarya, which are the forms of Ṛg, Yajur, Sāma, and Atharva Vedas." The sixteen powers are Caṇḍa etc., as mentioned there: "The city is protected by the doorkeepers Caṇḍa etc., and by Kumuda etc." These are: "Caṇḍa and Pracaṇḍa at the eastern gate, Bhadra and Subhadra at the southern, Jaya and Vijaya at the western, Dhātṛ and Vidhātṛ at the northern. Kumuda, Kumudākṣa, Puṇḍarīka, then Vāmana, Śaṅkukarṇa, Sarpaṇetra, Sumukha, Supratiṣṭhita. These are declared to be the guardians of directions in this beautiful city." Kumuda and others are two each as guardians of the southeast and other directions. The five powers are: "Kūrma (tortoise), Nāgarāja (king of snakes), Vainateya (Garuḍa), Trayīśvara (lord of the three Vedas), Chandas (meters), and all mantras have taken the form of the seat." Trayīśvara is an adjective of Vainateya according to the author of Sandarbha-cakravartī. Even so, despite being endowed with lordship etc., due to this very reason, there is no forgetting of his own nature. || 16 ||
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
Āgantuka means impermanent, perishable. Or, obtained through spiritual practices. Asādhāraṇa (uncommon) is to be connected with svair bhagaiḥ (his own qualities). || 16-30 ||
Śrīmad Vīrarāghava Vyākhyā
Where in the world Śrīmahālakṣmī (Great Goddess Lakshmi), in her most praiseworthy embodied form, pays homage and worship to the feet of the far-striding Lord with her glories and earthly play, etc. How does she do this? Śrī (Goddess Lakshmi), seated on a swing, is variously sung about by cuckoos, parrots, bees, and others who follow the flower-maker (spring), while she herself sings of the deeds of her beloved Lord. This is the meaning of "Śrī pays homage." || 13 ||
Such was the world where he saw the Lord of Śrī (Lakshmi), as follows. How was He? The Lord of sacrifice, the initiator of austerities and other sacrifices, the one to be worshipped, the giver of fruits, the Lord of the world, the Master of the sentient and insentient world, the Lord of all Sātvatas (devotees) who are established in the nature of truth, the protector who leads to His own abode, the Sātvata (devotee) versed in Pāñcarātra (a Vaishnava text), surrounded and served by His chief attendants like Sunanda, the all-pervading one present in everything. || 14 ||
He whose grace is towards His servants, whose eyes are like nectar, or whose sidelong glances are like nectar, with a face bearing a pleasant smile and reddish eyes, adorned by Śrī (Lakshmi) situated on His chest. || 15 ||
Seated on the supreme, excellent seat worthy of worship, accompanied by the four, sixteen, and five powers, which are the governing powers of the twenty-five principles, reminded of the manner described in the chapter on weapons and ornaments, with His own natural, subordinate special deities presiding over the six divine qualities of lordship, vigor, fame, prosperity, knowledge, and detachment. In other cases, for those in saṃsāra (worldly existence), it should be understood that the presiding deities of lordship, etc., are impermanent through their subjects, in accordance with the gradations of karma. Thus, He was seen sporting in His own abode, His own field of consciousness, endowed with such qualities, and therefore the controller. || 16 ||
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
There, he gives an example with "along with lightning." || 13 || She who is seated on a swing, who is situated on a jeweled swing, along with those glories which are her powers. The flower-maker is spring, and its followers are bees, cuckoos, etc., or the creators like Brahmā, etc. Sung about by them, singing the deeds of her beloved husband. What is the purpose of seeing only the world without seeing the motivating person? To this, he says "he saw." In that world called Śvetadvīpa (White Island), in the assembly of the liberated, he saw the husband of Lakshmi reclining, having ceased His power of binding the self, acting as the initiator of liberation, served by the liberated. This is the connection. By this, "having renounced His own māyā (illusion)" becomes useful for resolution. Brahmā saw the Lord Hari, the Master, accompanied by the previously liberated attendants and by Brahmā and others. By this, the notion that "Brahmā saw the qualified Brahman" is refuted. The nature of the good is sattva (purity), those endowed with it are called sātvatas, the Lord of those sātvatas. As it is said, "Sattva is goodness, those endowed with it are known as sātvatas." || 14 ||
Om. The all-pervading, omnipresent one. By this, the notion of a limited form being spoken of here is refuted. "Vibhu means all-pervading, and is used for the lord, the moon, the sun, and Kubera." With nectars of the eyes, the very glances from His two eyes are like nectar. "Dṛk is feminine and means sight, intellect, eye, and seer in the three genders." With a face accompanied by a well-known smile and reddish eyes, such was He. || 15 ||
The suffix "in" in "kirīṭin" (crowned) and "kuṇḍalin" (wearing earrings) is for the purpose of constant connection, as per the rule: "The suffixes matup, etc., occur in the sense of abundance, censure, praise, constant connection, excellence, and association when there is a desire to express these." "Marked by Her situated on the chest" - this characteristic is said with the intention that it belongs to Hari alone, for determining His nature as Nārāyaṇa. To establish another characteristic, he says "surrounded." Surrounded by the four, sixteen, and five powers: by the powers named desire, knowledge, action, and strength; by those named submission, truth, lordship, and grace; by those named self, inner self, supreme self, and knowledge self - these are the four powers. Surrounded by the sixteen powers named Mocikā, Sūkṣmā, Sūkṣmāmṛtā, Jñānāmṛtāpyāyinī, Vyāpinī, Vyomarūpiṇī, Anantā, Aṇimā, Mahimā, Laghimā, Prāpti, Prakāśa, Īśitva, and Prakāmya. And by the sixteen powers beginning with Vāsudeva and ending with Dāmodara. Also by the five powers named Vimalā, Utkarṣiṇī, Jñāna, Kriyā, and Yogavaśitvā. As stated by Vāyu: "Mocikā, Sūkṣmā, and also Sūkṣmā, Parāvṛtā, Jñānāmṛtāpyāyinī, and Vyāpinī, Vyomarūpiṇī, and also Anantā are declared - these are the powers beginning with Mocikā," and from "The powers are those beginning with desire, those beginning with Mocikā, and those beginning with Aṇimā." || 16 ||
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
śrīryatreti. śrīḥ (Lakshmi) is the inherent power, the embodied beauty. She is in the form of the beloved. mānaṃ (respect) means worship. She is engaged in playful swinging with her vibhūtibhiḥ (glories) in the form of her companions. kusumakaraḥ (spring) and the bees following it sing various songs. She herself sings the deeds of her beloved Hari. [13]
dadarśeti is a set of three verses. There, loke (in the world) is the qualifier for the previous yat words. [14]
bhṛtyaprasādeti. His glance is intoxicating to the viewers like wine. śriyā (with Lakshmi) on the left side of his chest in the form of a golden line. [15]
adhyarhaṇīyeti. The four powers are dharma (righteousness) and others, as described in the Padmottara Khanda in the yogapīṭha (seat of yoga), not the external ones like adharma (unrighteousness). Thus it is said:
"Always surrounded in order by dharma, jñāna (knowledge), aiśvarya (lordship), and vairāgya (detachment) as the forms of feet, and the forms of Rig, Yajur, Sama, and Atharva Vedas."
The use of the word tathā at the end of the compound is archaic. The sixteen powers are caṇḍā (fierce) and others. Thus, in the same text: "Protected by the gatekeepers caṇḍā and others, and kumuda and others." This connects with the previous "city".
They are: caṇḍa and pracaṇḍa at the eastern gate, bhadra and subhadra at the southern, jaya and vijaya at the western, dhātṛ and vidhātṛ at the northern. kumuda, kumudākṣa, puṇḍarīka, vāmana, śaṅkukarṇa, sarvanetra, sumukha, and supratiṣṭhita - these are said to be the guardians of directions in this city, O beautiful-faced one.
The remaining kumuda and others are the guardians of the southeast and other directions, in pairs. The five powers are kūrma (tortoise) and others. Thus, in the same text:
"kūrma, nāgarāja (king of snakes), vainateya (Garuda), trayīśvara (lord of the three Vedas), chandas (meters) - all these have taken the form of the seat."
Here, trayīśvara is an adjective for vainateya, as he is made of the Vedas. Endowed with his natural powers like aiśvarya, while in others like yogis, these powers are unstable, adventitious, perishable, and occasionally appear only as semblances due to error. He enjoys in his own true abode, śrīvaikuṇṭha (the spiritual world of Vishnu), and is thus the Lord, as his accomplishments are never dependent on others. [16]
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
There, he describes that beloved. śrīḥ (Lakshmi) is the internal, inherent power of the Lord, embodied beauty. mānaṃ (respect) means worship. She is engaged in playful swinging with her vibhūtibhiḥ (glories) in the form of her companions. kusumakaraḥ (spring) and the bees following it sing various songs. She herself sings the deeds of her beloved Hari. [13]
After describing his beloved, he describes the Lord, the Supreme God, in dadarśa. [14]
His glance is intoxicating to the viewers like wine. By wearing yellow garments, he attains a dark complexion. śriyā (with Lakshmi) on the left side of his chest in the form of a golden line. [15]
The four powers are dharma (righteousness) and others. They are described in the Padma Purana in the description of the yogapīṭha (seat of yoga) of Vaikuṇṭha. As it is said:
"Always surrounded in order by dharma, jñāna (knowledge), bala (strength), aiśvarya (lordship), and vairāgya (detachment) as the forms of feet, and the forms of Rig, Yajur, Sama, and Atharva Vedas."
The sixteen powers are caṇḍā (fierce) and others. As it is said in the same text: "Protected by the gatekeepers caṇḍā and others, and kumuda and others." This connects with the previous "city". They are: [list of gatekeepers, same as above]
The five powers are kūrma (tortoise) and others. As it is said in the same text: [verse about kūrma etc., same as above]
Here, trayīśvara is an adjective for vainateya. The four are in the form of prakṛti (nature), puruṣa (soul), mahat (great principle), and ahaṅkāra (ego). The sixteen are in the form of eleven indriyas (senses), five mahābhūtas (great elements), and five tanmātras (subtle elements).
The explanation of Svāmī Caraṇa that he is surrounded by these powers is not inappropriate. Even māyā (illusion) exists there, performing devotion along with mahat and others, as that three-quarter vibhūti (manifestation) made of the inherent power is the shelter of all powers.
"Where there is no māyā, what to speak of others of Hari" - here, the power of māyā, mahat, etc., in the form of deluding the soul, does not exist there. This should be explained in conjunction with the word kālavikrama (power of time).
Therefore, it will be said in the description of mañjumahima: "Surrounded by the twenty-four principles, starting with mahat." With his own natural powers like aiśvarya, while in others like Brahma, these powers are unstable, adventitious, perishable. In his own true abode, Vaikuṇṭha. [16]
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
Where in the world, Śrī (lakṣmī), appearing as the beloved of the Lord, beautiful, with various manifestations of her powers and glories, performs worship with great respect at the feet of Urugāya (the Lord) along with the beloved of the Lord. And she, seated on a swing, being sung about in various ways by bees, cuckoos, and others who follow the flower-maker (spring), sings about the deeds of her beloved Urugāya - thus he showed that world, as connected with the previous verse. (13)
In that world described in that manner, he saw the Lord, thus it is connected. The master of all the Sātvatas (devotees), the husband of Śrī (lakṣmī), the master of sacrifices, capable of initiating them and giving their fruits, as stated in the words from his own mouth: "I am indeed the enjoyer and master of all sacrifices." The master of the universe consisting of conscious and unconscious entities through his own powers, the supreme controller. Surrounded on all sides by his chief attendants like Sunanda and others, the all-pervading one. (14)
With his face inclined towards blessing his servants, favorable in bestowing grace on those devoted solely to him, whose glance is like nectar, or who has nectar in his glance. With a smiling face and reddish eyes, adorned on the right side of his chest with Śrī (lakṣmī) who is like the embodiment of the line of hair (on his chest). (15)
Oṃ namo bhagavate vāsudevāya (Om, obeisance to the Lord Vāsudeva)
Seated on an incomparable, worshipful throne. Supreme, complete, surrounded by the powers that preside over the twenty-four material elements including time. Endowed with his own unique, permanent divine qualities like sovereignty. How are these qualities? Impermanent in others apart from the Lord, (but) permanent in his own abode, delighting in his own supreme realm. (16)
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
Thus, having provided great enjoyment for the servants, he describes Lakṣmī there for the purpose of providing great enjoyment for the Lord - śrīr yatra (where Śrī is). When the Lord manifested in the form of his own power, then among the powers, Śrī was the first. She was strongly established in the body itself first. When the Lord manifested as the master, then she too manifested as an object of enjoyment, like a wife. He says - rūpiṇī (having form). She too is of the nature of existence and consciousness for her own sake. Her body, however, is of the nature of brahman-bliss. Therefore, she measures with her glories at the feet of Urugāya. She is the bliss-form of the imperishable. And the feet are of the imperishable form. Thus, she makes her own self and feet united with bliss. This indeed is true respect. Urugāya means "one who is sung about by the extensive [Vedas]". "That supreme abode of Viṣṇu", "Now [I will proclaim] the manly deeds of Viṣṇu", etc., "Urugāya" etc., by all these Vedic texts, Urugāya is the Supreme Person. His feet are described as the imperishable. Bahube means with five qualities and devotion. Thus, having stated the purpose of her who is of the nature of bliss for the sake of the Lord, he states the purpose of her who is of the nature of consciousness for her own sake - preṅkhaṃ śritā (seated on a swing). Lakṣmī, who is seated on a swing, sitting there for the complete cessation of thought, is sung about by the spring attendants, the bees, who follow the flower-makers. The bees who have come there for the fragrance of flowers present in all parts, in order to stay nearby for a long time, actually sing about her. She herself, however, sings about the Lord's deeds. Otherwise, she would merge into the imperishable. For this very reason, to avoid direct connection, she is seated on a swing. For the sake of avoiding dissolution in that abode, she herself sings about the qualities. The flower-maker there is of the nature of the state prior to the fruit, of the nature of supreme cessation. The presiding deities of that praise her who is of the nature of bliss. Because of their own fruit-like nature. By this, the fear created by the imperishable is averted. Because they consider her to be of that [imperishable]. When there is no occasion for respect, then for her own protection, she sings about the beloved's deeds. The singular, however, is intended for the upliftment of the world. (13)
Thus, having described her as the object of enjoyment, he describes the Lord as her enjoyer - dadarśa tatra (he saw there). Brahmā saw all that was previously mentioned. Because it was shown to the world. He describes the Lord situated there along with all the paraphernalia. When the Lord of the nature of existence, consciousness, and bliss manifested there, it was for the sake of Brahmā's knowledge of the various purposes. There, first, all who are sāttvata (devotees of the Lord), gods devoted to dharma, and those of sattva quality - he is the master of all three. By this, it is indicated that whenever the Lord incarnates, he incarnates for the sake of the work of these alone. Moreover, śriyaḥ patiṃ (the husband of Śrī), the husband of Lakṣmī. When the Lord creates the world for his own enjoyment, then he makes everything of the nature of Lakṣmī - this is understood. By this, in the incarnations, the objects of enjoyment are of the nature of Lakṣmī alone. Either by essential nature or by infusion. Moreover, the Lord is the master of sacrifices. When the Lord creates the Vedas, he does so for his own enjoyment. By this, all sacrifices are for the Lord alone. Moreover, the Lord is the master of the world. Whatever he does in the world, he does for the sake of play there. Because he alone is the master. In Vaikuṇṭha, again, they are of the form of embodiments, of the nature of existence and consciousness - this is for the sake of indicating. Akhila-sāttvata (all the devotees), Lakṣmī, sacrifice, and the world - these four are the objects of enjoyment for the Lord. This very entry is the connection with the Lord - this should be understood everywhere. Therefore, in dissolution, the world, the devotees, the sacrifice, and Lakṣmī, having the form of the previous sport, manifested with these forms for the purpose of the chapter, being useful for the Lord's enjoyment, are described. Those four, having the form of embodiments, accepted by the Lord, were shown to Brahmā. Moreover, Sunanda, Nanda, and others are of the nature of devotion to the Lord. They, along with friendship, are the eight-fold presiding deities of hearing, etc. All the attendants are presided over by them in hearing, etc. Among them, four are counted by name. In the world, they alone will be powerful. Among them, Sunanda and Nanda are strong in glorification, hearing, and remembrance. Or hearing, etc. in reverse order. The fourth is of the nature of worship. Due to the commonality of name, that alone is taken. And by the word "ādi" (etc.), others [are included]. Among these, when perfected, the attainment of others who have gone to Vaikuṇṭha again is indicated. Vibhuṃ (the all-pervading), of the nature of the master. Thus, though surrounded by all, he is inclined to give grace to the servants alone, indicating that the servants are dearer than all others. By this, there is natural grace towards the servants. But in others, namely the four forms of dharma, artha, kāma, and mokṣa, there is grace in order. There, dharma is sacrifice, artha is the world, kāma is Lakṣmī, and the saints - thus, the servants are devotion - these five entities are described. The enjoyment and regulation of the five. The special feature is the inclination towards grace for the servants. Moreover, dṛgāsavaṃ (intoxicated by the glance) in the other four or in all - āsava means intoxicant. Those seen by the Lord do not remember themselves. By this, it is indicated that the forgetfulness of the manifest world, which is the nature of knowledge, belongs to the form of the Lord's glance alone, not to anything else.
These objects are described for the understanding of Brahman, and their fundamental reasoning is as follows. Or, it is grace for devotees and intoxication for those with desires. Moreover, [He has] pleasant-smiling reddish eyes. One whose eyes are charming, reddish in color, with a pleasant smile. The Lord's smile is pleasant. Indeed, the smile has been described as the illusion that causes people's intoxication. This is a different, external power. It is pleasant and highly capable in performing its function. Thus, it is indicated that being thoroughly intoxicated by the Lord's māyā (illusion), they will attain the state of being Brahman's effect. Reddish means slightly bright redness. That itself is charming and attractive. The world, when known superficially, becomes pleasant. But it is neither completely known nor unknown. When known as supreme, it resides in the Lord's eyes. It is known only due to time. It is indicated that it becomes proper, but it is not suggested that something completely unknown or proper exists.
Furthermore, the Lord is both the support and the supported. Among these, He is the support of five and the supported of others. He enumerates the five forms of support: crowned, wearing earrings, four-armed, wearing yellow garments, and marked on the chest with śrī (prosperity). The crown is worn on the head. The earrings are worn on the ears. Below that are four arms. Below that is the yellow garment. Thus, the worlds that are parts of the Lord are supported by the four forms of the Lord. To that extent, all effects are supported by the Lord, and to this extent, Brahmā is informed that the Lord is virāṭ (the cosmic form). (14-15)
He describes the supported: seated on a worship-worthy throne. Adhi means exceedingly worthy of worship, revered by all, including dharma and others. Or worshipped due to its connection. Seated on such a throne. Transcending the presiding deities of that, he says "supreme." Superior to them. Or the controller. The principal, consisting of the imperishable. The imperishable indeed consists of the world, the seat, and the feet. It is physical, spiritual, and divine. Its parts are the twenty-five principles. They will be described later. And as parts of the seat. He says: surrounded by four, sixteen, and five powers. Among these, the four - prakṛti (nature), puruṣa (consciousness), mahat (intellect), and ahaṅkāra (ego) - form the first enclosure like a four-petaled lotus. Then sixteen - eleven senses and five tanmātras (subtle elements) - form the second enclosure like a sixteen-petaled lotus. Then surrounded by the five great elements. Thus, three enclosures are described. One who goes beyond these reaches the vicinity of the Lord. Thus, the imperishable seat along with all principles is described.
Moreover, endowed with His own bhagas (divine qualities). The six qualities like aiśvarya (sovereignty) etc., personified, surround the Lord. These qualities like sovereignty etc. are solely devoted to the Lord and do not reside elsewhere. And in other cases, like attendants, they are impermanent. And by implication, in kings etc. as well. To this extent, the word "Bhagavān" (Lord) is used everywhere. Nevertheless, the permanent qualities like sovereignty etc. are only in the Lord. The impermanent ones are elsewhere. Thus, the state of being the Lord is based on gradation. By this, "One who knows Brahman becomes Brahman itself," "One who is pure in whichever form becomes that form," "He restrains himself" - all these statements are explained. Therefore, the unique qualities are only in the Lord. It is indicated that the Lord is great even in comparison to the liberated souls. For the sovereignty etc. that arise then by grace do not become eternal. Thus, even when all capabilities are present, He delights only in Himself, being of the nature of bliss.
Now, the experience of happiness is the result. Even though He is of the nature of bliss, how is there enjoyment without experience? To this, he says: in the abode. In the luminous, self-illuminating Self. In the non-luminous, knowledge depends on illumination. But not in the self-luminous. By this, the view that the Lord is an object of enjoyment for the souls is refuted. Even so, He is the controller, the ruler. Although He has no need for any delight, He is still the controller of all. (16)
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
Where it says "śrīr yatra", they explain that being in the form of existence-consciousness is indicative of one's own nature. Thus, the meaning is that through service to the feet, the desire for the bliss of the Lord is indeed indicative. (13)
Where it says "dadarśa", it means for the purpose of understanding, for the purpose of understanding the meaning included within. "In the form of existence-consciousness" refers to those described by the word "complete". When asked who they are, they say "akhila" etc. "This penetration" etc. The meaning is that only when these worldly things penetrate, there is a connection of the worldly with the Lord. Here they explain the indicator: "From this alone" etc. Because this penetration generates connection with the Lord, in the play described in the tenth chapter, the worldly objects in the form of the universe etc., with the same number as the previous play, making seven by the division of the three types of creation, three types of existence, and the description of the rulers and dissolution, being described by these forms of the universe etc. mentioned here, are fit for the Lord's enjoyment and are described in seventy-seven chapters. This is the indicator. "They" refers to the cosmic deities etc. "Other accomplishment" means the accomplishment of serving the feet etc. (14)
Where it says "bhṛtyaprasāda", they explain this verse: "Thus all" etc. They state the seed for this explanation: "These" etc. "Of this kind" means in the explained form, otherwise this description would be meaningless, hence it is so. Knowledge indeed causes forgetfulness of the manifested world, not of one's own nature, so its non-essential nature is not justified. Disliking this, they state an alternative view: "Or else" etc. By the word "kāmi" (desirous), three beyond the two worlds are to be understood here. Thus, with such a view, only the desirous see, so only they forget their own nature. It should not be said that there is equal dislike due to the absence of forgetting the manifested world, because desire does not arise in the knowledge of the nature of the manifested world, and by that alone the ignorance is established, so there is no dislike. "By śrī alone" means by another method alone, etc. Although the intoxicating nature of the eye is described by "dṛgāsava", they explain the purpose of indicating it again by an additional power: "The universe" etc. Thus, the meaning is for intoxication in the form of the universe. They explain the purpose of describing the eye in another way: "Time" etc. (15)
Where it says "adhyarhaṇīya", this alternative view is stated because the entry of dharma etc. into the seat will be described in the eleventh book. Thus, the meaning is worthy of worship by others due to connection with dharma etc. "From them" means from the nine dharma etc. "That" means the seat. "In gradation" is stated explicitly in the Varāha (Narasiṃha) Purāṇa: "The word 'Bhagavān' and also 'Puruṣa', without qualifications, always refer to Vāsudeva." "Eternal" means natural. "By this" etc. By this, it should be understood that the serving for the sake of results mentioned in the first chapter in "One should worship that truth, the treasure of bliss" is justified due to the absence of being subsidiary to a person. (16)
Śrī Giridhara-kṛtā Bāla Prabodhinī
Where the beautiful and extremely gorgeous embodied Śrī Mahālakṣmī (Great Goddess of Fortune), along with her companions who are the powers of the Lord, performs worship and honors in many ways to the feet of the Lord, who is widely sung about in the Vedas. Or, Lakṣmī, seated on a swinging swing, with the spring season as her abode, accompanied by cuckoos, koels, bees and others, while being sung about in various ways, sings about the deeds of her beloved Lord. [13]
There he saw the all-pervading, self-ruling Lord - this is the connection. He describes the greatness of the Lord he saw: The master of all knowledge and all devotees, the protector who grants residence in his own abode after removing all sufferings, the lord of sacrifices, the initiator of sacrifices, worshipped through sacrifices, and the giver of the fruits of sacrifices. Moreover, the lord of the entire universe, the protector of the entire world by giving appropriate fruits according to the actions of all beings. He states the reason for this capability: He is the master of Śrī Mahālakṣmī (Great Goddess of Fortune), who presides over all wealth. He is surrounded and served by the doorkeepers like Sunanda and other chief attendants. [14]
Thus, thinking that fear might arise in the viewer due to seeing such majesty, he dispels the apprehension of fear by saying "bhṛtya" (servant). His glance towards his servants is intoxicating and joy-giving like wine. Or, he is intoxicating to the eyes like wine. Due to his grace, those who see him forget the sorrows of worldly existence out of joy. His face has a gracious smile and reddish eyes. He wears a crown and other ornaments, and his chest is adorned by the smiling Śrī (Goddess of Fortune). [15]
He is seated on a highly venerable, supremely excellent seat. He is surrounded by the personified forms of the twenty-four powers: the four (prakṛti, puruṣa, mahat, ahaṅkāra), the sixteen (eleven senses and five great elements), and the five tanmātras. He is endowed with his natural, and in other cases (like Brahmā and others) unstable due to their movement by the Lord's will, special deities presiding over lordly power, valor, fame, beauty, knowledge, and detachment. Thus, after describing his supreme lordship, one might doubt if he is attached to enjoyment, so he says "sva" (own). He delights in his own abode, which is of the nature of supreme bliss. He gives the reason for this: "īśvara" (controller), meaning if the controller of all were attached to sense objects, then who would be there to uplift people? This is the implied meaning. The connection with "he saw" is as before. One should not doubt how the contradiction of being served by prakṛti and others is stated after previously negating māyā and its effects by saying "where māyā does not exist" and so on. The meaning of "does not operate" is that it does not produce its effects like delusion, not that the powers do not exist in their essential form, as that would lead to incompleteness in the Lord and contradict the later statement about being surrounded by the twenty-four principles starting with mahat. This should be understood. [16]
Hindī Anuvāda
Brahmā saw that in that divine world, the protector of all devotees, Lakṣmīpati (husband of Lakṣmī), Yajñapati (lord of sacrifices), and Viśvapati (lord of the universe), the Lord, was present. Sunanda, Nanda, Prabala, and Arhaṇa, and other chief attendants were serving the Lord. [14]
His lotus-like face is adorned with a gracious, sweet smile. His eyes have reddish lines. His gaze is very captivating and sweet. It seems as if he is about to give his everything to his loving devotee. On his head is a crown, in his ears are earrings, and on his shoulders, the pītāmbara (yellow garment) is shimmering. On his chest, Śrī Lakṣmī (Goddess of Fortune) is present in the form of a golden line, and he has beautiful four arms. [15]
He is seated on a supreme and precious throne. Puruṣa (the cosmic man), prakṛti (nature), mahattattva (the great principle), ahaṅkāra (ego), manas (mind), ten indriyas (senses), the five tanmātras (subtle elements) beginning with śabda (sound), and the pañcabhūtas (five gross elements) - these twenty-five powers stand personified around him. He is always endowed with the six eternally perfect inherent powers - complete aiśvarya (opulence), dharma (righteousness), kīrti (fame), śrī (beauty), jñāna (knowledge), and vairāgya (detachment). These do not reside permanently anywhere else except in him. That Sarveśvara (Lord of all) remains eternally and continuously immersed in his own eternally blissful nature. [16]
SB 2.9.13-16
SB 2.9.9-12
Text 9: The Personality of Godhead, being thus very much satisfied with the penance of Lord Brahmā, was pleased to manifest His personal abode, Vaikuṇṭha, the supreme planet above all others. This transcendental abode of the Lord is adored by all self-realized persons freed from all kinds of miseries and fear of illusory existence.
Text 10: In that personal abode of the Lord, the material modes of ignorance and passion do not prevail, nor is there any of their influence in goodness. There is no predominance of the influence of time, so what to speak of the illusory, external energy; it cannot enter that region. Without discrimination, both the demigods and the demons worship the Lord as devotees.
Text 11: The inhabitants of the Vaikuṇṭha planets are described as having a glowing sky-bluish complexion. Their eyes resemble lotus flowers, their dress is of yellowish color, and their bodily features very attractive. They are just the age of growing youths, they all have four hands, they are all nicely decorated with pearl necklaces with ornamental medallions, and they all appear to be effulgent.
Text 12: Some of them are effulgent like coral and diamonds in complexion and have garlands on their heads, blooming like lotus flowers, and some wear earrings.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
He describes that world with five [verses]. From which vyapetāḥ (departed) are afflictions and the like. By those who have seen their own [true nature], those who have good merits. Or, those who have seen their own vision. The meaning is "by the knowers of the Self." From those two, mixed sattva (purity) does not arise. But only pure sattva. Kālavikrama (the progression of time) [means] destruction. || 9 ||
What need is there to say that others like passion and greed do not exist? Anuvratāḥ (followers) are attendants. They are śyāma (dark blue) and avadāta (bright), with lotus eyes, wearing yellow garments, surucaḥ (of good luster), very lovely, supeśasaḥ (well-formed), very delicate. || 10 ||
As if shining, maṇipravekā (excellent jewels) are the best ornaments, niṣka (golden coins), padaka (medallions), and other ornaments which they have. Suvarcasaḥ (very radiant), extremely brilliant. Those whose color is like coral, etc. Around them sparkle earrings, crowns, and garlands which they possess. || 11 ||
Having described the attendants, he again describes the world. With bhrājiṣṇu (shining) things. With the beauties of heaven of the most excellent delights, illuminated along with lightnings, existing with flashes, with those lines of clouds. There, women are like lightning. The rows of flying palaces are like lines of clouds. The world is like the sky. || 12 ||
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
Vyapeta means destroyed, the afflictions like ignorance, attachment, aversion, etc. Vimoha means delusion, confusion or fear of time etc. Sva means Viṣṇu, considering the view that He alone is the world, it is said - yadvat. This is the meaning. The Lord, who is of the nature of the self, is seen only by those who know the self, not by others - this is the idea. Svaloka means Mahāvaikuṇṭha, because there is no other world superior to or better than Vaikuṇṭha. Here, as stated in the Upaniṣad "Then Gārgī Vācaknavī asked him", etc., after Yājñavalkya gave answers to Gārgī's questions about the worlds up to Prajāpati's world beyond the sky, when she further asked about the world beyond Brahmaloka, i.e. the Lord's abode, he was about to curse her saying "Do not question beyond this". Hearing this, she desisted, knowing the limit of what can be known. Or yadvat means that there is no supreme reality called Brahman separate from Vaikuṇṭha; it is the same in essence, manifest as a special power, not covered by māyā - this is the meaning. This will be clarified later. The reason for this nature is stated by vyapeta and svadṛṣṭe. Svadṛṣṭe refers to what is stated in the 3rd Skandha from "Then those sages, seeing the object of visual delight" up to "describing the divine glory of Viṣṇu". (9)
Worshipped or praised by those two - rajas and tamas, and by asuras like Prahlāda. Or asura means "one who destroys the wicked", so asuras are those who delight in that - both devas and asuras, as the śruti says "The great oneness of the gods is their asura nature". Worthy of their praise. Not the mixed, greater, inert sattva of those two, but something else entirely - the consciousness-form called pure sattva which is the function of the supreme power of the Lord's essential nature, which will be properly established later in the section on that topic. This alone operates there, as stated in the Jitanta-stotra of the Nārada-pañcarātra: "The world named Vaikuṇṭha, endowed with six divine qualities, unattainable by non-devotees, free from the three guṇas." In the Uttara-khaṇḍa of the Padma Purāṇa, after describing the Lord's glory: "Listen, O daughter of the mountain, to the three-quarter form of glory. Between pradhāna and paravyoman is the Virajā river, auspiciously flowing with waters born from the sweat of the Vedāṅgas. Beyond that is paravyoman, the eternal three-quarter portion, immortal, everlasting, infinite, the supreme abode. Made of pure sattva, divine, imperishable, the abode of Brahman."
The non-deviation of the material qualities from each other is stated in the Sāṅkhya-kaumudī: "They have mutual conjunct functions". The commentary explains: "They are mutually concomitant, inseparable in function". There is also scriptural authority for this: "All are mutually conjoined, all pervade everywhere. Sattva is the mate of rajas" and so on, concluding "Their primordial conjunction is not perceived". Therefore, here the absence of rajas shows it cannot be created, the absence of tamas shows it cannot be destroyed, and the absence of material sattva shows it is of the nature of existence-consciousness-bliss. This is shown by "Time's progression is not the cause there". For by time's progression, sattva and the others are separated from the agitation of prakṛti. So where that sixfold transformation caused by time's progression does not operate, their absence is even more certain - this is the idea.
Moreover, it strikes at their very root, as stated: "Where māyā is not". Māyā here means the Lord's power that creates the world, etc., not mere deception, as that is already negated by the denial of rajas, etc. Or where their associated sattva, material sattva, also does not operate - the mixed, undifferentiated three guṇas, pradhāna. Hence due to the absence of anything to be controlled, time and māyā are also not there. The difference between māyā and pradhāna will be examined later.
The same point is emphasized even more strongly: "What to speak of others". The explanation that "some sattva mixed with rajas and tamas is not there" is just repetition, as that is already understood from the general negation of rajas and tamas. If one thinks that due to the absence of guṇas etc. that world is featureless, to dispel that he shows its special nature as the play of the Lord's pure sattva essential power: "Of Hari". Suras are influenced by sattva, asuras by rajas and tamas. Worshipped by them means superior to them, being beyond the guṇas - this is the idea. This is the Sandarbha.
Avadāta means pure, as Yādava says "Avadāta means white, fair, pure". Like sapphire gems means pure, as it is said "A sapphire free from ten defects is called śyāma" and "suṣṭhu means very soft". (10)
Unmiṣanta means having eyes. Padaka means chest ornaments, as the lexicon says "Niṣka in the feminine means gold, dīnāra, a weight of 16 karṣas, and chest ornament". This indicates that even the liberated souls who attain sārūpya etc. are present there. Pravāla etc. are types of gems. (11)
He describes the world again in the manner of a lion's glance with "resplendent". (12)
Śrīmad Vīrarāghava Vyākhyā
The Lord, who is properly worshipped through austerity, showed to the four-faced one [Brahma] that supreme world, than which there is nothing higher or more excellent. He describes that very world in five verses. The world is free from afflictions, delusions, and fears. Afflictions such as ignorance and fears have departed from it. It is inhabited by the wise gods who have experienced the supreme self in their own bodies. [9]
He explains the reason for the absence of afflictions, delusions, etc. in "It prevails". In that world called Vaikuṇṭha (Vishnu's heaven), rajas and tamas (passion and ignorance) and their mixture sattva (goodness) do not prevail. The five afflictions - ignorance, egoism, attachment, aversion, and clinging to life - are absent. Due to the absence of rajas and tamas, there is no attachment, aversion, or delusion. Due to the absence of mixed sattva, there is never darkness. Thus, it is made of pure sattva (goodness). The influence of time, which causes transformation, is also absent. Māyā (illusion), which is based on sattva, rajas, and tamas, is not there, meaning it is supernatural. This refutes the doubt that the world is imagined by māyā. In that world, the devotees of Hari [Vishnu], untroubled by gods and demons, are seen. [10]
In response to the question "How are they seen?", he describes their similarity in "Dark" and so on. They are dark and fair, with lotus-like eyes, wearing yellow garments, radiant, very delicate, with gleaming jewels, wearing excellent golden ornaments, very beautiful, with earrings, crowns, and garlands of coral etc. shining brightly. The Vedic suffix 'in' is used here. [11]
The world shines all around with the gleaming rows of airships of the great souls who are eternally liberated, and it is illuminated by the celestial beauties, like the sky adorned with lightning-filled cloud banks. There, he saw [this world]. The comparison is: just as the sky shines with the rows of clouds accompanied by lightning, so does this world [shine]. The women are like lightning, the rows of airships are like cloud banks, and the world is like the sky. [12]
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
Now he answers the question "Where is that person?" with "To him". Honored by austerity that generates love, that which is the highest position, superior to all other worlds, praised by the wise who have direct knowledge, free from afflictions such as ignorance, egoism, attachment, aversion, and clinging to life, free from delusion, confusion, and fear - that world. [9]
He explains the reason for the absence of afflictions, etc. in "Not". There is no mixture of rajas (passion) and tamas (ignorance), no mixture of sattva (goodness) and rajas, no mixture of sattva and tamas, and no pure rajas. It is made of pure consciousness alone. The influence of time, characterized by production, destruction, growth, and decay, is absent. He states the reason for the absence of sattva, etc. in "Not". Māyā (illusion), the inert nature composed of three guṇas (qualities), and other modifications of māyā are absent, as that world is beyond māyā. To the objection that it might be like an empty house, he says "Of Hari". Asuras (demons) are those with the quality of asura-ness, and suras (gods) who possess the quality of asura-ness worship him, as the scripture says "Asura-ness is one quality of the great gods". This refers to that world. [10]
They are of dark color and avadāta (pure white), spotless. Yādava says "avadāta means white, fair, pure". Thus, they are spotless like sapphire. Or, "A dark sapphire free from ten defects is considered śyāma (dark blue)". Śatapatra (hundred-petaled) means lotus. Suruci means those with good luster. Supeśas means those with good form, as it is said "peśa means a soft mass". Or it means those with very delicate bodies. Unmiṣat means with eyes. Maṇipraveka means adorned with the best jewels. Niṣka means gold ornaments worn on the chest, as it is said "niṣka means a gold coin, dinar, or a weight of gold". Suvarcas means of good luster. This indicates that even the liberated souls attain similarity (with the Lord). [11]
He further describes that world. "With coral" etc. That world shines all around with the gleaming rows of airships of the great souls. Pravāla means their luster is like coral, cat's eye gem, or lotus stalk. Parisphurat-kuṇḍala-mauli-mālinaḥ means they have shining earrings, crowns, and garlands. Or it can mean their earrings, crowns (kiriṭa), and garlands are shining. [12]
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
He describes the manifestation of the Lord in ten and a half verses. Starting with "tasmai" etc., by the order of the Lord, Śrī Nārāyaṇa, staying in the lotus navel of the person named Nārāyaṇa, worships Brahmā with severe austerities. Pleased by that worship, the Lord fully revealed his own abode, the supreme Vaikuṇṭha world. Because nothing is superior to or better than Vaikuṇṭha, as it is the supreme abode of the Lord. (Here, regarding "param na yat param", there is support from the Upaniṣad starting with "atha hainaṃ gārgī vācaknavī papraccha". Here, after Yājñavalkya gave answers to Gārgī's questions about the realms from the sky up to Prajāpati's world, when she asked further about the world beyond Brahmaloka, he was about to curse her saying "mātiprākṣīḥ" etc., and hearing that, she desisted due to her knowledge and wisdom.) Or, yat means that which is beyond Vaikuṇṭha, called Brahman, is not separate from it. It is the same in its essential form, but manifested through the Lord's special internal potency, not covered by māyā. This will be clarified later. The reason for its nature is explained by "vyapeta" and "svadṛṣṭa". The five afflictions - ignorance, false ego, attachment, aversion and fear of death - and the variety, terror and fear caused by delusion are absent (vyapeta) there. It is praised on all sides even by those who have self-realization, for whom there is direct vision (svadṛṣṭa) of the self. Then those sages, seeing Vaikuṇṭha, the abode of the self-effulgent and unobstructed Lord, which is a feast of joy for the eyes, circumambulated the Lord, bowed down, took his permission, and departed in great delight, glorifying the opulence of Viṣṇu. This is from the Third Canto. (9)
He further reveals its nature saying "pravartate". In that Vaikuṇṭha, rajas and tamas do not operate. Even sattva, which is mixed with and accompanied by the inert rajas and tamas, is not present there, but something else. That which will be properly established (as the Lord's internal potency superior to māyā, whose function is the pure consciousness called śuddha-sattva, as will be explained in its own section) - that alone operates there. Regarding this, it is said in the Jitante-stotra of the Nārada-pañcarātra: "The world named Vaikuṇṭha, endowed with six divine qualities, unattainable by non-devotees, devoid of the three material modes." In the Uttara-khaṇḍa of the Padma Purāṇa, while describing Vaikuṇṭha, the non-material nature of that sattva is clearly shown. As it is said after describing the material realm: "Thus is the highest form of the material realm. Now hear, O daughter of the mountain, about the three-quarter spiritual realm. Between the material and spiritual sky flows the river Virajā, formed from the perspiration of the Vedic limbs, auspiciously flowing. Beyond that, in the spiritual sky, is the eternal three-quarter reality. It is immortal, everlasting, eternal, infinite, the supreme abode. It is made of pure goodness, divine, imperishable, the abode of Brahman." The mutual inseparability of the material modes is stated in the Sādhya-kaumudī: "They function as mutual companions." Its commentary says: "They are mutually accompanying, meaning they are inseparable." There is scriptural evidence for this: "All are mutually paired, all are present everywhere. Sattva is paired with rajas" etc., and concludes "Neither their beginning nor their conjunction or separation is observed." Therefore, by the absence of rajas, its non-creative nature is shown; by the absence of tamas, its indestructible nature; and by the absence of material sattva, its nature of eternal existence, knowledge and bliss is shown. The reason for this is stated: "na ca kāla-vikrama". For by the influence of time, sattva and the other modes are separated from prakṛti. Therefore, where that time factor which causes the six types of transformations does not operate, the absence of these modes is even more certain. Moreover, he states that their very root is cut off, saying "na yatra māyā". Māyā here means the Lord's potency that is the cause of the creation etc. of the world, not mere deception, as that is already excluded by the negation of rajas etc. Or, where even the sattva related to those two, meaning material sattva, does not operate. Mixed means the three modes in their undifferentiated state, i.e. pradhāna. Therefore, due to the absence of anything to be controlled, even time and māyā are not present. The difference between māyā and pradhāna will be discussed later. He emphasizes the point already made by saying "kimutāpare". The explanation that "mixed" refers to sattva slightly mixed with rajas and tamas is mere repetition, as that is already understood by the general negation of rajas and tamas. If it is thought that due to the absence of the modes etc., that world is featureless, to dispel that idea and to show that its special features are the manifestations of the Lord's internal potency which is non-different from his essential nature and consists of pure goodness, he describes those special features saying "harer". Suras are born from sattva, asuras from rajas and tamas. They are honored by them, meaning they are most venerable to them. This is because they are beyond the modes. (10)
He describes them saying "śyāmāvadātā". They are dark blue and bright, wearing yellow garments, very graceful and delicate, shining as if just blossoming, wearing necklaces and other ornaments set with the finest jewels. Suvarcasaḥ means radiant. "Pravāla" etc. means some of them have forms similar to the Lord, while others have colors like coral etc. (11)
He further describes that world saying "bhrājiṣṇubhir". (12)
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
The celestial realm is the great Vaikuntha. Beyond which there is nothing superior. Specifically, where the five afflictions of ignorance - avidyā (ignorance), asmitā (egoism), rāga (attachment), dveṣa (aversion), and abhiniveśa (fear of death) - have been removed, as well as the distinct delusion, which is the absence of the Lord's manifestation, and the fear of offenses in His service. [It is inhabited] by the wise gods, the guardians of directions like Indra and others. By using "svadṛṣṭavadbhiḥ" (those who have seen), the possessive suffix distinguishes them from ordinary Indra and others. || 9 ||
Where in Vaikuntha, rajas and tamas do not prevail. Therefore, due to the absence of rajas, it is not created, and due to the absence of tamas, it is not destroyed. Similarly, the mixed inert sattva is also absent, as there is no activity of sattva. It is not to be protected like the perishable heaven, but it is composed of pure sattva, which is consciousness-form related to the intrinsic power. Thus, in the Nārada Pañcarātra, in the Jitante stotra: "The world named Vaikuntha, endowed with six divine qualities, inaccessible to non-devotees, devoid of the three guṇas." And in the Padmottara Khaṇḍa, after describing the glories of the feet: "Listen, O daughter of the mountain, to the form of the three-quarter splendor. Between pradhāna and the supreme sky is the Virajā river. Auspicious, flowing with waters born from the sweat of the Vedāṅgas. Beyond it, in the supreme sky, is the eternal three-quarter being. Immortal, perpetual, eternal, infinite, the supreme abode. Made of pure sattva, divine, imperishable, the abode of Brahman. Made of all Vedas, pure, free from all dissolution. Innumerable, ageless, true, free from waking, dreaming, etc. Neither the sun, nor the moon, nor fire illuminates it. That supreme abode of Hari, having reached which they do not return. That abode of Hari, Vaikuntha, is filled with various peoples." etc. Therefore, where the influence of time, the cause of six types of transformations, does not prevail, being confined only to the guṇas. What more to say, where the guṇas are fundamentally cut off, hence it is said "where māyā is not." Here, māyā is the Lord's power that causes the creation of the world, not mere deceit, as it is already excluded by the negation of rajas, etc. Moreover, other descendants of māyā like mahat, ahaṃkāra, etc. do not exist, indicating that the bodies of those there are not composed of these. Thus, after describing Vaikuntha, he describes the devotees of the Lord there as anuvrata (followers), whose vow is to constantly follow the Lord. This establishes that just as the Lord is beyond time and māyā, as stated earlier in "parasmin kālamāyayoḥ," so too are the Lord's abode and devotees beyond time and māyā. Worshipped by divine and demonic devotees. || 10 ||
They are śyāma (dark) and avadāta (bright), as well as supeśasa (very beautiful) and atisukumāra (extremely delicate). Shining like unmiṣanta (blossoming), adorned with the best jewels, extremely radiant. Their complexion is like coral, etc. Some of them have attained similarity to the Lord, while others have colors like coral, red, yellow, etc. As stated in the Bhāgavatāmṛta: "Where Hari's followers are dark, reddish, green, and white, having attained similarity to Him by worshipping the Lord of that particular color." || 11 ||
After describing the associates, he again describes the abode. With the brilliance of the most beautiful celestial women, like lightning, the aerial vehicles are like mountain ranges, and the abode is like the sky. || 12 ||
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
The Lord, honored and worshipped with austerities and other practices, showed Brahma his own realm, the abode of the supreme lord who is the cause of universal creation, etc., a place free from creation and destruction. He made it fully visible. How was it? Situated above all other worlds. Nothing is beyond it. Because there is no other world situated above it, beyond the realm of nature. He showed the world of his own cowherds beyond darkness, as will be stated, and according to the śruti "of sun-like color, beyond that." He describes that transcendental world with five verses. From which vyapetāḥ (removed) by nature are shackles, etc. Those who have dṛṣṭaṃ (seen) the Lord, who is established by śrutis like "The self, my dear, should be seen, heard, contemplated," characterized by direct perception. Thus, as stated in śruti: "The liberated from material bondage attain supreme equality with the stainless one." Those who especially understand are vibudhāḥ (wise), the eternally liberated, about whom śruti says "The wise always see." Where rajas, tamas, and sattva mixed with tapas (austerity), and kālavikrama (the prowess of time) that creates etc., do not prevail. (9)
Māyā (illusion), the aforementioned nature with three qualities, does not operate there, let alone other things like greed. He describes the previously mentioned liberated and eternally liberated souls by their common qualities. Where in that world are the devotees of Hari, worshipped by gods and demons, revered by all worlds. How are they? Śyāmāḥ (dark-complexioned) and avadātāḥ (fair-skinned), śatapatralocanāḥ (lotus-eyed), wearing piśaṅga (tawny) garments, with pīta (yellow) feet, surucaḥ (splendid), sukāntayaḥ (very beautiful), supeśasaḥ (well-formed), very delicate. (10)
Unmiṣataḥ (shining), maṇipravekaḥ (adorned with excellent jewels), wearing niṣkāṇi (gold ornaments), suvarcasaḥ (very lustrous), with a complexion like coral, etc. Their earrings, crowns, and garlands are resplendent. (11)
Which world is illuminated by the radiant celestial women standing in vimānas (celestial vehicles), shining like the splendor of heaven, surrounded by the rows of gleaming vimānas of the great souls, the eternally liberated, etc., just as the sky is resplendent surrounded by rows of clouds. He showed that world, connecting with the previous verse. (12)
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
Thus, when this is done, the result is produced, as stated in "tasmai svalokaṃ" (to him his own world). He indeed contemplates creating the universe for the Lord's sake. However, the Lord resides in such a world that is not attainable by Brahma. Therefore, to remove his pride, He showed him His own world. Otherwise, He would have shown Himself. Because the artificial Vaikuṇṭha is governed by Lakṣmī, the term "svaloka" (own world) refers to the all-pervading Vaikuṇṭha. Although He shows that very world, its display does not generate any effect for the Lord, but it produces devotion in him. Hence it is said "tasmai" (to him). The term "bhagavān" (Lord) is used to indicate the capability of showing. Otherwise, how could that visible world be visible? "samāhita" (concentrated) means that even while showing the world by directing his vision towards it, he is careful so as not to merge his vision with it, in order to keep his vision separate. Or, due to the world's nature of disappearing, he is careful so that it doesn't vanish even when touched by his vision. "Param" means superior to the artificial Vaikuṇṭha. Or it refers to the nature of Brahman. Or it refers to the manifest form as the world, with Hari as the Lord being its source. "Na yat param" means there is nothing superior to it. This is said considering the possibility of multiple displays of even the Imperishable. To describe its transcendence of qualities, it negates the ordinary attributes - "vyapeta" (devoid of). From which special afflictions like ignorance and others of tamas, delusion of rajas, and fear of sattva have departed. Fear (sādhvasa) is that by which the good (sādhu) is thrown away. It means the good is separated by this fear from all improper actions. It also negates its having qualities even in practical dealings - "svadṛṣṭavadbhiḥ" (by those who have seen themselves). Those who have the vision or self-knowledge in themselves or of themselves. Only by knowers of Brahman, even there, dealings are done through praise, so there is no loss of Brahman-nature. Anticipating that other dealings might also happen through them, it specifically says "by the wise". The entire retinue praising from all sides is also like that. (9)
Thus, having negated the effects of qualities, it also negates the qualities themselves - "pravartate yatra" (where it operates). In which world rajas and tamas do not operate. And sattva is not mixed with them. This indicates that pure sattva operates there. If it is argued that even this obstructs the Brahman-nature, then no. Because pure sattva is required as the basis for the manifestation of even the Imperishable, like Vāsudeva. Otherwise, form would not manifest in the formless. Even with that much, there is no connection of qualities with it. The connection is only for the purpose of bestowing form. Like the connection of brass, etc., with an image. Even then, in the idol, etc., there is no other attribute in it apart from that form. And there is no other substance inside or outside it apart from brass. Therefore, the Brahman-nature is not contradicted. And the connection is by the Lord's will, so there is no fault in it. The nature of the Imperishable has been described in the treatise. Moreover, qualities exist only where time, which agitates them, exists. Otherwise, their existence would be pointless. They are accepted only for the sake of effects. With this intention, it is said - "na ca kālavikrama" (and there is no prowess of time). Even time has no prowess there. Time exists like sattva. Otherwise, how would it manifest at any time? Since it is described that the concealment of the bliss portion there is only by sattva, it is said to be of the nature of consciousness. And enumerated bliss is appropriate there. Therefore, thinking that the deluding māyā might exist there, it says - "na yatra māyā" (where there is no māyā). Māyā is accepted for the sake of bliss. And the power of the Imperishable is not taken by the Lord. As per the śruti: "O Gārgī, under the rule of this Imperishable," etc. And "Those hundred joys of Prajāpati, that is one joy of Brahman." Therefore, its Brahman-nature is only in having the same world. Hence, due to the absence of the effects of māyā for it and those there, there is no deluding māyā there. When māyā itself is not there, what to speak of other bound souls? If it is asked how the servants of the Lord are negated, given the possibility of bondage due to their dependence, etc., it says - "harer anuvratā yatra" (where the followers of Hari). Those whose vow follows after Hari. As He is, so are they. Those whose vow is of the nature of non-eating, protecting those who have taken refuge. Just as the Lord goes for the liberation of all, they too manifest for teaching devotion to people and for generating devotion through their own inspiration. Moreover, where in Vaikuṇṭha they exist, they are worshipped by gods and demons. These are transformations of sattva and rajas. There is no possibility of tamas there at all. If they were of rajas or tamas nature, they would not be worshipped by such beings. There would be no worship by equals in the absence of excellence. Even demons who come to fight with the manifested Lord, experiencing supreme bliss for some time in the Lord's association, even after being defeated, never experiencing such bliss again, praise those with eternal association there as fortunate. There is also direct worship by Prahlāda and others. And by gods, they are certainly worshipped as attendants. (10)
He describes their form as similar to the Lord's - śyāmāvadātā (dark and pure) iti. The Lord is known to have sixteen qualities. Each of sat (existence), cit (consciousness), and ānanda (bliss) has five qualities, and one for the collective. Among these, the Lord's servants have ten qualities, due to akṣara (the imperishable) having the nature of sat and cit. He describes these ten qualities - śyāmāvadātā iti. As they are transcendental, there's no need to explain the appropriateness of śyāma (dark) and other qualities here. They are śyāma (dark) and avadāta (pure). Like sapphire. Like the middle of the sun's orb at midday. Or like the bluish appearance of a flameless fire. Thus, their pure form is described. He describes their beauty - śatapatralocanā (hundred-petaled eyes) iti. Lotus-eyed. Having described their similarity in form, he states their similarity in attire - piśaṅgavastrā (saffron-clothed) iti. All are yellow-garmented. Although the sun's orb is also dark and pure, their radiance is not scorching like its. Nor is it dim like the moon's. But surucaḥ (well-radiant). They have beautiful radiance. And their sight doesn't require illumination like pots etc. Moreover, supeśasaḥ (very delicate). Extremely soft. Form, smell, sound, taste, and touch - these five qualities of sattva (goodness) are described as supreme. The other five supreme qualities of consciousness are arms, etc. All are catur-bāhavaḥ (four-armed). To indicate that dharma, artha, kāma, and mokṣa are within their reach, they are described as four-armed. Unmiṣanto maṇipravekā (with glittering gems) maṇyuttamāḥ (excellent jewels) on their necklaces, pendants, and other ornaments. Although houses etc. can be decorated, pendants etc. are only for conscious beings. Suvarcasaḥ (well-radiant). Varcas means the radiance of conscious beings. Just as great men or divine women are described by the word varcas. They have excellent varcas. They have the supreme bodily radiance. To prevent the perception of uniformity among all, he specifies - pravālavaiḍūryamṛṇālavarcasa (with the radiance of coral, cat's eye gem, and lotus stalk) iti. Just as an internally smooth, fair radiance emanates from corals, similarly, a fair radiance emanates from these dark and pure ones. They appear with such radiance to indicate that they perform devotion to the Lord in many ways. Similarly, the cat's eye gem has a smooth, half-yellow, dark-hued radiance. Those who were previously devoted through vows, pilgrimages, etc., and those devoted through knowledge, are mṛṇālavarcasaḥ (with the radiance of lotus stalks). Thus, despite their uniformity, they are described as having various forms due to differences in their previous devotional practices. To describe their inner qualities indicating their supreme enthusiasm, he gives another adjective. They have garlands of earrings and crowns revolving around them. By the rotation of earrings and crowns, they are described as enthusiastically serving the Lord, thus depicting their bliss in devotion. || 11 ||
Having thus described the faultlessness of the Lord's servants there, he describes the qualities of Vaikuṇṭha for its worldly aspect - bhrājiṣṇubhir (with brilliant) iti, in two verses. The sensory bliss of the servants and the Lord is described in order. Even there, the Lord first makes the servants blissful, so their sensory bliss is described first. Regarding the senses, first the abode of the senses (the body) is described as strong, then their residence (vimāna or celestial vehicle), then their self-knowledge, and then the absence of fear created by the Lord - with these four qualities, the excellence of the senses is described. The entry of food etc. is in the absence of faults. Tastes etc. are part of this. He says: The world that shines all around with rows of brilliant vimānas (celestial vehicles). The vimānas that bestow the splendor of Vaikuṇṭha are determined by the Lord himself, so there's no doubt about it. Lasantī (shining) means they are supreme. Mahātmanām (of the great souls) means of the all-knowing. Those who have been made complete, abandoning limitations. Moreover, pramodottamāḥ (excellent pleasure-givers) are the causes of their enjoyment. Otherwise, there would be no passion for enjoyment. But it is by passion caused by objects that there is passion, so it is determined to be so by the Lord's will alone. This world is illuminated by their radiance. The superiority of their radiance even compared to the world is described, solely for the purpose of enjoyment. Their radiance is only when accompanied by men, not alone, as he illustrates: Just as the sky is filled everywhere by rows of clouds accompanied by lightning, so too [is this world]. || 12 ||
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
Therefore, here "ata āha" means "for this reason". He states the purpose dative (caturthī) for this reason. Some say "brahmarūpaṃ vā" as an alternative view, disliking that superiority over the artificial Vaikuṇṭha is established by its own term alone, meaning inseparable like a snake and its coils. Since the capability corresponding to the king's authority should be stated here according to the maxim "pūrvavad vā", this too is not appropriate here, so they state an alternative view beginning with "prabhutve". If so, there would be contradiction with the upcoming "na yat param", so they say "akṣarasya", etc. They say "vyavahāreṇa", etc. to prevent equality, since in the state of equality there is no manifestation of the extraordinary attributes, so there appears to be a removal. Suspecting the futility of the term "vibudha" in attaining Brahman like one's own vision, they explain its purport with "tadvāra", etc. "Anyavyavahāra" means the conduct of its followers. The meaning is that this was stated to prevent the loss of attributelessness due to connection with attributes in that conduct. (9)
For "pravartata", "anena", etc. By this, "kṣayantam asya rajasaḥ parāke", etc. in śruti, darkness is also metaphorically prevented, so it should be known as limited by that. "Pratikṛtisambandha" means the connection of a filled vessel with its cover. "Tathāpi" means even with connection. "Tasmād" means because the occasional connection disappears later. If so, even in mere association, the associated defect would still arise, so they say "sambandhaś ca", etc. "Nirūpitam" means it was determined by considering passages from the 3rd and 11th skandhas, etc. beginning with "prakṛtiḥ puruṣaś cobhau paramātmābhavat purā, yadrūpaṃ samadhiṣṭhāya tadakṣaram udīryata". By this it is known that the basis of the Nibandha was composed before the Subodhini. But from the explanation of "ca" it is known that the Nibandha commentary accepted the two Mimamsa bhashyas and the Bhagavata commentary after composing all texts like the Subodhini, etc. in explaining "trayaṃ vacmi yathāmati". If pure rajas and tamas also reside there like pure sattva, what is the fault? So they state the indicator of their absence with "kiñca", etc. "Vikrama" means the functional activity in the form of agitation. To state the introduction to the second half of "na yatra māyā", they state the extracted meaning of the first half with "śrīānanda", etc. "Upapadyate" means it is suitable due to connection with sattva alone. By this it becomes clear: "Thus, where the Lord shows even a slight form of Himself, the support of time, etc. is necessary for bestowing form, etc. Therefore it is ascertained from statements like 'kṛte śuklaś caturbāhuḥ', etc. and statements about incarnations of the guṇas that the various colors and forms are conditional. But where He mercifully shows His true form, He does not connect sattva with Himself, but connects it with the world for bestowing form, by which He becomes of enumerated bliss. But He Himself, being the support of sattva in the world, having feet which are the divine Akshara forms that are the support of the spiritual Akshara form which is the seat, being devoid of even a trace of connection with the guṇas, is of limitless bliss, naturally beautiful form, always manifest due to absence of connection with time, and of unconditioned attributes. This being so, it should be understood here just as in the Bṛhadvāmanīya story "ramākrīḍam abhūn nṛpa". And by that, it reveals the purport of statements indicating mere blissful form in the Gita, śruti, etc. Or the Tattvadīpa text "śūnyavad rāḍham" and its commentary Arthaprakāśikā and the notes on the 3rd chapter of the birth section should be considered only in accordance with this, not otherwise." "Ataḥ" means because of being of the nature of consciousness and connection with its attributes. "Grasya" means of the Lord. "Ete" means the gods and demons. (10)
For "śyāmāvadāta". By examples like sapphire, etc. various types of darkness are indicated metaphorically, and "word and taste" means: since the yellow garment is of the nature of the Vedas, "word" is indicated by "piśaṅgavastra"; since form is stated by the example of the sun's orb, and the sun is described as honey in śruti, "taste" is indicated by "suruca" - this is flawless. "Sattvasya" means of the portion of existence. Suspecting the attributes to be external like ornaments, they refute it with "yadyapi", etc. Thus, though appearing to have attributes, they are conscious attributes due to having fixed connection with consciousness alone. (11)
For "bhrājiṣṇubhiḥ". Food, drink, etc. and taste, etc. which are the first objects should necessarily be stated, so why were they not mentioned? To this they say "annādīnām", etc. Thus, since the absence of food, etc. is a defect, and its absence was already stated before, by that alone the presence of food, etc. is obtained. So it was not stated - with this idea, it means they describe the beauty of the airplanes. "Kāpi śaṅkā" means suspicion of even a trace of defect. They state the purpose of describing object-based bliss with "anyathā", etc. "Bhogarāga" means attachment caused by enjoyment. Here this meaning appears: In Ānandamīmāṃsā, human happiness is first described through object enjoyment with "yuvā syād", etc. and then subsequent types of bliss are described as a hundredfold greater. That being so, it must be stated for Brahman bliss also, as for the Prājāpatya, etc. types. Otherwise the general reading would be contradicted, and what was accepted by the sūtrakāra in "bhogamātrasāmyaliṅgāc ca" (4.4.21) would also be contradicted. If that enjoyment is absent here, Akshara bliss would be less than its portion and its portion would be invalidated in that excess. So it is described. Thus enjoyment causes only a trace of attachment, not objects. So to show the absence of fear caused by the Lord, object-based bliss is described to indicate it is by the Lord's wish. (12)
Śrī Giridhara-kṛtā Bāla Prabodhinī
Well unseen, holy, praised by the wise gods, or praised all around by those who have seen it themselves, those who have experienced it, the especially wise, the knowers. He states the reason for this - supreme, excellent. Since someone else might be superior even if it is excellent, he says - than which there is no superior. It means that there is no world superior to it. He gives the reason for its superiority - free from afflictions. The five afflictions are avidyā (ignorance), asmitā (egoism), rāga (attachment), dveṣa (aversion), and abhiniveśa (fear of death), as stated in Patañjali's sutras. Delusion, confusion, fear - by which the righteous are shaken from the right path - these afflictions and others are removed from it. (9)
He states the reason for the absence of afflictions: Where in the Vaikuṇṭha world rajas and tamas and sattva mixed with them do not operate. Therefore, how could the afflictions which are their effects exist? The destructive power of time also does not operate there. He gives the reason for the absence of rajas etc. in the absence of their cause: Where the causal māyā, also called prakṛti, does not operate, there the other effects like rajas etc. and their effects like afflictions etc. do not operate - what more needs to be said? Therefore, where the devotees of Hari, honored by gods and demons, live happily. The demons like Prahlāda, Bali etc. who are devotees of the Lord are also included among those honoring them. Or their being honored by demons should be understood as due to seeing their great power in battle. (10)
By saying that rajas etc. do not operate there, it is implied that everything there is made of pure sattva. Then, in response to the question of what the people there look like, he says: They are śyāmāvadāta (dark and pure), with lotus-petal eyes, wearing yellow garments, very beautiful, very delicate. All have four arms. They shine with the best jewels in their ornaments. They are very splendid. Not all are dark, but some have various colors like coral etc. They wear earrings, crowns and garlands. (11)
Having thus described the attendants, he again describes the world: It shines all around with rows of gleaming airplanes of the great souls whose minds are fixed on the Lord, and it is illuminated by the splendor of the excellent women. He gives an example: As the sky shines with rows of clouds accompanied by lightning, so does that world. There, the women are like lightning, the rows of airplanes are like clouds, and the world is like the sky. (12)
Hindī Anuvāda
Pleased with their penance, the Lord showed them His realm, which is the most excellent and beyond which there is no other realm. In that realm, there are no afflictions, delusions, or fears of any kind. The gods who have had the fortune of seeing it even once continue to praise it repeatedly. || 9 ||
Om. There, neither rajoguṇa (passion), tamoguṇa (ignorance), nor the mixed sattvoguṇa (goodness) exist. There, time does not cook its lentils, nor can māyā (illusion) set foot; then how can the children of māyā go there? There reside the Lord's attendants, who are worshipped by both gods and demons. || 10 ||
Their radiant dark bodies, with eyes as soft as hundred-petaled lotuses, are adorned with yellow garments. Beauty emanates from every limb. They are the embodiment of gentleness. All have four arms. They themselves are extremely luminous, and they also wear radiant ornaments of jewel-studded gold. Their complexion is like coral, vaidūryamaṇi (cat's eye gem), and the bright fiber of a lotus. Their ears are adorned with earrings, heads with crowns, and necks with garlands. || 11 ||
Just as the sky is adorned with lightning-laden clouds, that realm is beautifully decorated everywhere with divine, radiant aircraft of great souls, accompanied by the splendor of charming women. || 12 ||
SB 2.9.5-8
Text 5: Lord Brahmā, the first spiritual master, supreme in the universe, could not trace out the source of his lotus seat, and while thinking of creating the material world, he could not understand the proper direction for such creative work, nor could he find out the process for such creation.
Text 6: While thus engaged in thinking, in the water, Brahmājī heard twice from nearby two syllables joined together. One of the syllables was taken from the sixteenth and the other from the twenty-first of the sparśa alphabets, and both joined to become the wealth of the renounced order of life.
Text 7: When he heard the sound, he tried to find the speaker, searching on all sides. But when he was unable to find anyone besides himself, he thought it wise to sit down on his lotus seat firmly and give his attention to the execution of penance, as he was instructed.
Text 8: Lord Brahmā underwent penances for one thousand years by the calculations of the demigods. He heard this transcendental vibration from the sky, and he accepted it as divine. Thus he controlled his mind and senses, and the penances he executed were a great lesson for the living entities. Thus he is known as the greatest of all ascetics.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
To elaborate on the fact that true knowledge comes only from devotion to the Lord, and to show that even Brahmā's knowledge came only from His grace, he narrates this story starting with "sa" (he). The supreme guru, the revealer of devotional secrets, standing on his own abode, the lotus, meaning first he had immersed in water searching for the basis of his seat, then returned and stood on his own abode. Aikṣata (he contemplated) how should creation be done. That dṛśam (vision), prajñām (wisdom). Here, regarding creation, it is considered infallible. Vidhiḥ means method. 5
While thinking about creation, he once heard two syllables in the water nearby. He shows those syllables: the consonants starting with 'ka' and ending with 'ma', among which the sixteenth is 'ta' and the twenty-first is 'pa', to indicate the word. He explains its meaning. O king, it is what they know as the wealth of the niṣkiñcana (those who have renounced wealth), by which they are known as tapodhana (rich in austerity). And that was uttered twice as "tapa tapa", which is the imperative singular second person. He heard its repetition in the form of a respectful instruction. 6
Having heard thus, desiring to see the speaker of those words, he moved from there, looked around in all directions, then returning to his own abode, as if instructed by someone directly, and considering it beneficial for himself, he fixed his mind on tapas (austerity). 7
Then that Brahmā performed tapas (austerity) that illuminates all the worlds. His vision of the meaning of the words "tapa tapa" was infallible. He who has conquered his ātmā (self) and manas (mind). He who has conquered both types of indriyas (senses) - those of knowledge and action. Among those performing tapas, he was tapīyān (the most austere). To that Brahmā, He showed His own abode called Vaikuṇṭha, which is param (supreme), beyond which there is nothing superior. 8
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
For searching the foundation, the support of that lotus. This is the meaning. When he did not find the foundation, then he returned, this is the sense. 5
"O king" means: For kings, protection is their duty, but for Brahmins, it is this (austerity), this is the implication. This is the meaning. The repetition is indeed to indicate the Vedic nature of the austerity, for Vedic practitioners repeat the first word twice when reciting mantras, as in "sahasraśīrṣā sahasraśīrṣā puruṣa" (thousand-headed, thousand-headed Purusha), this is the idea. 6
Then, moving from the lotus place, he began to move. Not seeing from another place, he again stood on that very lotus. This is the meaning. The idea is that he decided, "Someone wishing me well has instructed only what is beneficial for me, therefore I will perform only austerity." 7
Then, after hearing the words "tapa tapa" (perform austerity, perform austerity). If one asks how he performed austerity when the Lord had not instructed the nature of austerity, to that he says - amogham (infallible), completely successful due to the Lord's will, darśana (vision) knowledge of whom is thus. By the Supreme Lord's will alone, the knowledge of how to perform austerity arose simultaneously with the instruction, this is the idea. As per the śruti (Vedic text) "parāñci khāni vyatṛṇat svayambhūḥ" (The self-born pierced the openings outward), the conquest of both types of senses was natural for him. Parāñci means turned outward, khāni means senses, vyatṛṇat means he pierced. Turning the senses away from objects is indeed called their conquest. Sabhājitaḥ means worshipped. 8
Śrīrādhāramaṇadāsa Gosvāmi-viracitā dīpanī-vyākhyā
Nirdeśārtham iti means for clear indication. 6-15
Śrīmad Vīrarāghava Vyākhyā
He tells the story to explain what the Lord himself said, which purifies the essence of the self. The supreme lord of the individual beings of the worlds, the guru, the teacher of dharma, and also the god, the four-faced one, having taken his place in his own abode, the lotus-shaped navel of the Lord, first plunged into the water to search for the foundation, then returned and stood in his own abode. With a desire to create, he contemplated how to create. Thus contemplating, Brahmā did not obtain the knowledge of how the creation of the world should be, as seen in the method of creating the visible world. He did not attain that vision, that wisdom agreed upon in the matter of creation. || 5 ||
Thinking about the means of obtaining wisdom, once, sometime, he heard nearby in the water a word twice spoken, consisting of two syllables. He shows those syllables: the consonants beginning with 'ka' and ending with 'ma', of which the sixteenth is 'ta' and the twenty-first is 'pa'. To indicate the meaning of the word, he says: O king, that which they know as the wealth of those who have renounced wealth, by which they are known as rich in austerity, that twice-spoken word "tapa tapa" (practice austerity, practice austerity) in the imperative mood, second person singular, he heard with respect and as a command, in the sense of repetition. || 6 ||
Having heard the words "tapa tapa", with a desire to see the speaker of those words, he moved about, looking in all directions. Not seeing anything else there in the directions, he again took his place in his own abode. As if instructed by someone, as if directly appointed, and considering that beneficial to himself, he fixed his mind on austerity. || 7 ||
And then that Brahmā practiced divine austerity for a thousand years by the measure of the gods, which illuminates all the worlds. Among those practicing austerity, he was the most austere, possessing infallible vision, whose knowledge in the form of resolve was not futile in the austerity to be practiced by him, who had conquered his life-breath and mind, who had conquered both types of senses (those of knowledge and action). Thus he practiced austerity, as is well-known. || 8 ||
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
He elaborates on this with "sa" (he). For the devotees like Sanaka and others, he contemplated his own abode, the place in the navel-lotus, with which vision [to use] in the creation of the world here. || 5 ||
Then what does he say here? "saṃcintayan" (contemplating) - How might the vision regarding creation be? Contemplating thus, the all-pervading Brahmā [heard] a word consisting of two syllables. He indicates the nature of the two syllables. Among the consonants, from 'ka' to 'ma', the sixteenth letter which is 'ta', and the twenty-first which is 'pa', form that word. He clearly indicates what is denoted by that: "niṣkiñcanānām" (of those who have nothing). The word that they know as the wealth of those who have nothing, the paramahaṃsas (ascetics), means that which is characterized by austerity. The consonants are from 'ka' to 'ma'. || 6 ||
What was determined by this? To that, he says "niśamya" (having heard). Brahmā, having heard that word, with a desire to see the speaker of that word, looked in all ten directions. Not seeing anything else there in those directions, having entered and searched through the channels of the lotus stalk, and having seen, he settled on his own abode, the lotus itself. Considering that heard word beneficial to himself, [thinking] "I have been instructed by my father in the means of creating the world. Your austerity is not sufficient, therefore you must perform austerity again," or "I have been instructed in austerity," he fixed his mind on austerity, as if on austerity. This is the connection. || 7 ||
He describes the result of the contemplation with "divyam" (divine). Brahmā practiced/contemplated the austerity that illuminates all worlds, in the form of knowledge. He practiced to the extent that austerity is the supreme Brahman. Due to his conquered mind, etc., it is common to all, so he specifies with "tapīyān" (more austere). Among those practicing austerity, he was the most austere, the best of the best. The suffix īyasun is used in the sense of the superlative when the word is divided into two and combined with tara. How is this measure known? It is said "sma", because in memory, in occurrence, in prohibition, "sma" is stated. By this, it is indicated that "mahān mahīyasām" etc. means the best of the best. Even due to the conquest of both types of senses, etc., it should be understood that something more is said to indicate superiority over other ascetics, because where something more is said, that is to be known as superior there. Otherwise, just saying "he practiced austerity" would be enough. Therefore, the conquest of both types of senses is also an inherent quality of Brahmā, as it is remembered: "The self-born one opened the senses outward." His infallible vision, without Hari, is also superior, as it is heard: "O Prajāpati, no one other than you has encompassed all these born beings." || 8 ||
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
To elaborate on that, he describes the manner of that vision with "sa" (he) and the following. || 5 ||
"sa cintayan" (he contemplating) - Having instructed the eighteen-syllable mantra of Sri Krishna beginning with "klīṃ kṛṣṇāya", and with the statement "Practice austerity, practice austerity, through this you will attain perfection," this intention is also shown in the Brahma Samhita. "niṣkiñcanānām" (of those who have nothing) - For the desireless devotees, that which is characterized by worship, austerity alone, they know as wealth. || 6 ||
"niśamya" (having heard) - In the reading "tadvaktṛ" (of that speaker), it means with a desire to see him from whose mouth that word emerged. || 7 || || 8 ||
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
Not only is the form of the Lord beyond time and illusion, but also His abode and devotees are beyond time and illusion. To show this, he begins the four-verse Bhāgavata story with "sa ādi" (he, etc.). The supreme guru, the instructor of devotional secrets, "svadhiṣṇyaṃ padmam āsthāya" (having settled on his own abode, the lotus) - having established, meaning first he submerged in the water to search for its foundation, then returning, he settled on his own abode. "aikṣata" (he contemplated) - he considered how it should be created. "tāṃ dṛśaṃ" (that vision) - that wisdom. "atra" (here) - regarding creation. "vidhiḥ" (method) - manner. || 5 ||
Contemplating creation, he once heard a two-syllable word, spoken twice, nearby in the water, like a mantra. He extracts that two-syllable word. Among the consonants, from 'ka' to 'ma', the sixteenth which is 'ta', and the twenty-first which is 'pa', form "tapa" (practice austerity), which is the imperative second person singular, and it is repeated as "tapa tapa" (practice austerity, practice austerity). "dhanam" (wealth) - because Brahmins are called "tapodhanāḥ" (rich in austerity). || 6 ||
Thinking, "I have been directly instructed by someone to practice austerity," as if directly appointed, considering that alone beneficial, he fixed his mind on that very austerity. || 7 ||
"akhilānāṃ lokānāṃ tāpanaṃ" (illuminating all worlds) - meaning the cause of manifestation. Among those practicing austerity, he was "tapīyān" (more austere), extremely austere. || 8 ||
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
To elaborate on this and to show the world in which the Lord rests, he narrates the story beginning with "sa" (he). The primordial god of the individual beings of the worlds, the supreme guru and instructor of devotional secrets, that Brahma, having settled on his own abode, the lotus, with a desire to create the worlds, contemplated, not knowing the method of creation, thinking "By what intelligence shall I create?" Even while contemplating thus, he did not attain that intelligence approved for world-creation, by which the method of universe construction, the manner of world-making, would be possible. || 5 ||
"vibhuḥ" (the all-pervading one), the one identifying with the collective body, that Brahma, while contemplating creation, once heard a two-syllable word nearby in the water. He shows those syllables: among the consonants from 'ka' to 'ma', the sixteenth letter 'ta' and the twenty-first letter 'pa'. To indicate the meaning of the word, he says, "O King, for the "niṣkiñcanānām" (those who have nothing), the yogis, what they know as wealth," that spoken twice is "tapa tapa" (practice austerity, practice austerity), which is the imperative second person singular. Its repetition he heard as a respectful instruction, is the meaning. || 6 ||
He, having heard that word "tapa tapa" (practice austerity, practice austerity), with a desire to see the speaker of that word, then moving and looking in all directions, not seeing any other person there in the directions, again settling on his own abode, as if instructed in austerity, as if directly ordered by some relative, and considering that beneficial to himself, he fixed his mind on austerity. || 7 ||
Thereafter, he, whose vision is unfailing, while practicing austerity, whose conceptual knowledge is unfailing and fruitful, with reason-laden attributes: "jitānilatmā" (one who has conquered breath and mind) - one who has conquered breath, self, and mind; one who has conquered both types of senses - those of knowledge and action; among those practicing austerity, "tapīyān" (more austere) - extremely austere. Thus concentrated, he practiced austerity for a divine thousand years by divine reckoning. "sma" indicates fame. What kind of austerity? "akhilalokānāṃ tāpanaṃ" (illuminating all worlds) - enlightening. || 8 ||
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
Thus, having introduced the Lord's words as something to be spoken, he describes Brahma's undeceiving vow for the purpose of contentment - "sa" (he). The word "vrata" (vow) is used in the sense of a specific rule. Here, it refers to the restraint of all senses and life force by renouncing all objects. If it becomes single-minded in essence and result, then it is undeceiving. This Brahma, having resolved to create the universe for the sake of the Lord, then proceeded to consider the means. Those means act in the Lord's self according to the Lord's will, so the objects that he desired to create did not manifest as the Lord did not intend them in that way. Then, due to the absence of proximity, direct perception of those objects did not occur, thus he says - "sa brahmā" (that Brahma). Because he is self-evident. Therefore, due to the absence of anything else well-known, there is no removal of doubt from that. By saying "ādi-deva" (primordial god), worship of other deities is also prevented. There is no other guru either, from whose instruction the task could be accomplished. Because he himself is the guru of all. He also states that there is no resort to pilgrimage sites - "svadhiṣṇyam āsthāya" (residing in his own abode). Or, with all these special qualities, thinking "I alone am great, what need do I have of other means?", without performing auspicious rites etc., he looked for means only with the desire to create. Then, by the previously stated logic, due to the absence of means, he did not understand it that way. Deliberation etc. in the form of inference and reasoning is not useful in this context, as only direct knowledge of the material cause is the means. He states this - "prapañca-nirmāṇa vidhir yayā bhavet" (by which the method of creating the universe would be). The meaning is that he did not obtain the vision by which the method of creating, producing the universe would occur. || 5 ||
Since every method is accomplished only through knowledge, he then contemplated that very meaning. Just as the Lord becomes directly perceived through contemplation on the Lord, similarly the means will also become directly perceived through contemplation on the means. By this, it is indicated that one who contemplates only on the means, but not on the means of means, becomes deluded. Then the Lord, [thinking] "He is making this effort for my sake," instructed him in the means. That speech issued from the Lord's mouth being in the form of a mantra, he describes it in the manner of extracting a mantra - "sa cintayan" (he contemplating). As stated before, that Brahma contemplating. He heard a two-syllabled word, like the speech of one submerged in water, in the midst of water. He heard one word consisting of two syllables. That too was uttered twice, pronounced two times. By this, the separation of words is prevented. And the eternality of the word is described. Then the word uttered twice became a sentence, thus it is called "vacaḥ" (speech). Now, how did he, agitated and confused in thought, determine that sound arising in water along with its meaning etc.? To this he says - "vibhuḥ" (the all-pervading one). He states the extraction of the two syllables - "sparśeṣu yat ṣoḍaśam ekaviṃśam" (that which is sixteenth and twenty-first among the consonants). The vowels have two forms. Independence and being the principal part of others. There, by describing the two syllables independently, the two consonants indeed become complete with their parts. There too, in the absence of reason for transgressing the first, it becomes accompanied by the letter a. There, the consonants from ka to ma are twenty-five, forming five groups. Among them, the initial letters of the fourth and fifth [groups] are the sixteenth and twenty-first forms. It means the letters ta and pa. There, since only "sa" is capable of conveying the meaning, for the purpose of ascertainment he states its meaning - "niṣkiñcanānām" (of those who have nothing). Since austerity that produces unseen results, like kṛcchra etc., is the meaning of the root "tap", even in the absence of the suffix denoting an agent, he states intending that the root alone figuratively means the supreme. Those who have nothing. But there is something that alleviates suffering. Therefore, due to the necessity of removing obstacles to the protected object, those who perform tapas (austerity) become niṣkiñcana (possessionless). Hence it is said - "wealth of the possessionless". The address "O king" shows the greatness of that wealth. It is well-known. That which is to be protected in every way is wealth. Or because it is the doer of the action of wealth. He cites evidence for this - "Vidura". Because in the world they are known as tapodhanāḥ (rich in austerity). Indeed, that word must necessarily be composed of clear syllables, so it does not arise from the connection of air and water, but rather, having determined that it was spoken by some speaker, desiring to see that speaker, looking around in all directions, not seeing anyone else there, and knowing that he himself had not spoken it, not seeing anyone else, he went to another place to search for him, or wandered around. Again, returning to his own abode, abandoning thoughts of the speaker, he pondered the word. Among the four types of words, having determined that it is indeed a verb, and due to the absence of such a form in others, he determined it to be the imperative mood, second person singular of the parasmaipada, repeated twice. In considering the meaning of the imperative, due to the absence of reasons for transgressing the first among the various meanings such as injunction, etc., he determined this to be indeed an injunctive meaning. Since injunction itself is the meaning of the imperative, due to the prescription of the potential and imperative moods for actions based on whether they are remote or immediate, and due to the prescription of first and second person based on whether the instigator is remote or immediate, and because even in the word "bhavat" there is a sense of non-immediate injunction. As if instructed in austerity by someone saying "Perform austerity before me, seeing me directly," he set his mind on austerity. || 6 || 7 ||
Then he performed austerity, as stated in "For a divine thousand years". Yoga, knowledge, and life force are the generators of heat. To say that all three were accomplished for him, he describes the three as qualifications. "Of tireless vision" refers to knowledge. Or alternatively, it may be described as "that by which he determined the nature of objects". "Master of breath and self" refers to the purity generated by yoga, or austerity. Also, "conqueror of both types of senses". One by whom the breath and the self (the inner organ) are conquered. One by whom the organs of knowledge and action are especially conquered. He heated himself by abandoning food and restraining the life force. Then the worlds existing at that time became heated. Just as cloth becomes stiff when dried by heat, so it was for the worlds. Hence it is said - "heating of all worlds". From which came the heating of all worlds. The natural faults in austerity such as anger, exhaustion, and agitation did not arise in him, thus the qualification "most austere among the austere". "Concentrated" means attentive to the result. Just as a cook, knowing the completion of the flavors, does not heat further after five [stages], and for that purpose becomes focused, so was he. || 8 ||
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
In "sa" (he), it is for the purpose of contentment, or for the purpose of the Lord. "Of Brahma" means created by Brahma. In "pravartata" (began), this word which generally denotes rule, culminates in its specific meaning. "Te" (they) refers to the means of creation. "Dṛśam" (vision) means direct perception. || 5 ||
In "sa cintayan" (he, thinking), the manner "sarvo'pi" (all) and so on, this explanation is made known, either through the introduction of the thought narrative by Śuka or by the venerable Vyāsa. "Nirūpite" (determined) is stated twice, by this, indicating the recognition of the word, the meaning is "determined". "Vyākula" (agitated) means agitated due to not attaining the means. To distinguish the two syllables, they explain the specifics in "svarāṇām" (of the vowels) and so on. For the purpose of determining the meaning of the two words uttered from here. "Lakṣaṇārthaparam" (having the purpose of indicating) means that the general idea of heat is the meaning of the root "tap" (to heat), and although it generates the unseen, it is the very meaning of the root due to being its specific form. And that, not being understood in the mere use of the root, is made known by the affix "as". But in the present context, due to its absence, the mere root, being ineffective in conveying such a specific meaning, becomes purposeful through its connection with its own potency, conveying the meaning of wealth for some, is the meaning. "Kiñcit tu" (but something) means what is denoted by the word "kiñcana", which is a component of the word "niḥkiñcana" (possessionless). "Niḥkiñcanā eva" (only the possessionless) means they are indeed devoid of the object called "something" which becomes an obstacle to the accomplishment of self-protected austerity. || 6 ||
The explanation of "niśamya" (having heard) is indeed that. "Padam" (word) and so on. "Among the four types of words" means among the four types of words consisting of noun, verb, particle, and prefix. || 7 ||
In "divyam" (divine), because ordinary knowledge is not effective, infallibility is not appropriate, so disliking this, they state an alternative view with "atha vā" (or alternatively) and so on. "Yogajanita" (generated by yoga) means, by implication, a special capability is stated. "Ityapi" (also thus) means "tathā" (likewise) is to be supplied. || 8 ||
Śrī Giridhara-kṛtā Bāla Prabodhinī
He shows that what was spoken by the Lord is preceded by a historical account - "sa" (he). He, Brahma, first immersed in water to search for his abode, not finding it there, then returning, established himself in his own place in the form of a navel lotus, and staying there, with a desire to create, he contemplated how to create. Thus contemplating, he did not attain the vision, the wisdom that would be suitable for creation, by which the method of creating the universe would be known. The meaning is that he did not obtain it. If even for Brahma, knowledge of even the object of creation is difficult to obtain without means and the Lord's grace, then what to say of others obtaining knowledge of the Lord's essence without means, etc. - with this intention, he states the greatness of Brahma in terms of birth and knowledge - "jagatām ādidevaḥ" (the primordial god of the worlds), the creator, "paraḥ guruḥ" (the supreme teacher), the instructor of all secrets, is the meaning. || 5 ||
That omnipresent Brahma, contemplating the means to obtain wisdom, once heard twice-uttered, repeated, two-syllable words in the water nearby. He shows those syllables - "sparśeṣu" (among the consonants). From 'ka' to 'ma' are the consonants, among them the sixteenth is 'ta' and the twenty-first is 'pa'. To indicate the meaning of the words, he states their signification - "niṣkiñcanānām" (of those who have nothing). Those who have nothing, of those ascetics, what the people know as wealth. By which they are famous as rich in austerity. And that twice-uttered is "tapa tapa" (practice austerity, practice austerity). He heard the emphatic, respectful injunction in the form of the imperative mood, second person singular, is the meaning. By the address "nṛpa" (O king), he indicates that you have indeed experienced the power of austerity through Śamīka's curse. || 6 ||
Having heard the words "tapa tapa" (practice austerity, practice austerity), with a desire to see the speaker of those words, then moving and looking in all directions, not seeing anything else divine there, again establishing himself in his own abode, as if instructed by someone, as if directly appointed, considering austerity practice to be beneficial and conducive to his goal, he fixed his mind on austerity. || 7 ||
Then, in the meaning of the phrase "tapa tapa" (practice austerity, practice austerity), he whose vision is infallible, being concentrated, attentive, practiced austerity illuminating all worlds, divine, for a thousand years according to divine reckoning, is the construction. He clarifies the state of concentration - "jita" (conquered). One by whom the vital air and mind have been conquered, and by whom both sets of sense organs, which are the causes of knowledge and action, have been conquered. Thus indicating that only he is capable of performing such austerity and not others, he qualifies - among those practicing austerity, he is the most austere. He illustrates that wonder - "sma" (indeed). || 8 ||
Hindī Anuvāda
The supreme teacher of the three worlds, the primordial god Brahma, sitting on his birthplace lotus, began to contemplate with the desire to create. However, the vision of knowledge by which creation could be accomplished and which was desirable for the act of creation, that vision he did not obtain. || 5 ||
One day, while he was pondering this, he heard twice in the ocean of dissolution the sixteenth and twenty-first consonants 't' and 'p' - "tapa-tapa" ("practice austerity" in this way twice). Parīkṣit (O Parikshit)! Great souls consider this austerity to be the wealth of renunciates. || 6 ||
Having heard this, Brahma looked around in all directions with a desire to see the speaker, but no one else was visible there. He sat on his lotus and, deciding "I have received a direct order to practice austerity" and considering it to be for his benefit, he focused his mind on austerity. || 7 ||
Brahma is the greatest ascetic among ascetics. His knowledge is infallible. At that time, he practiced such austerity for one thousand divine years with concentrated mind, controlling his vital air, mind, organs of action, and organs of knowledge, by which he became capable of illuminating all the worlds. || 8 ||