sattvena samprati ratiṁ racayantam eṣām
sattvena samprati ratiṁ racayantam eṣām
yat te ’nutāpa-viditair dṛḍha-bhakti-yogair
udgranthayo hṛdi vidur munayo virāgāḥ
O Lord! By your mercy we now know you, the supreme form of ātmā, who creates prema in the inhabitants of Vaikuṇṭha, as described to us by Brahmā. Impersonalist sage like us who have given up the material world can know in their hearts this form only by determined bhakti, which is characterized by remorse for having committed offense to your gate keepers.
Until this time we have been jñānīs, but now we have become devotees. This is such good fortune! That is expressed in this verse. We now know that you are that person described by Brahmā, by your mercy (sattvena). We have realized you since we have become Vaiṣṇavas. We realized previously that we were ātmā, but now, but now we realize you as the supreme ātmā (param ātma-tattvam) as stated with brahmaṇ hi pratiṣṭāham: I am the basis of Brahman (ātmā). (BG 14.27) You produce prema (ratim) for the inhabitants of Vaikuṇṭha (eṣām). Can jñānīs realize this form of the Lord without bhakti? Sages like us, the Kumāras, can know your supreme form only by fixed bhakti-yoga. How can one know the characteristics of bhakti-yoga? It can be understood by remorse (anutāpa) caused after we cursed your two devotees. Sages fixed in impersonal Brahman without bhakti do not repent.
|| 3.15.48||
nātyantikaṁ vigaṇayanty api te prasādaṁ
kimv anyad arpita-bhayaṁ bhruva unnayais te
ye ’ṅga tvad-aṅghri-śaraṇā bhavataḥ kathāyāḥ
kīrtanya-tīrtha-yaśasaḥ kuśalā rasa-jñāḥ
Persons who have realized you do not regard attainment of impersonal liberation as your mercy, what to speak of attaining a material position like Indra which is subject to fear caused by the Lord raising his eyebrow. O Lord! Those devotees, surrendered to your lotus feet, are expert knowers of rasa derived from narrations about your fame, which should be chanted and which purify everyone like a tīrtha.
What to speak of the bliss in meeting you directly, the bliss experienced in glorifying you pastimes is much greater than the bliss of Brahman. Persons who realize you do not give regard to liberation in the form of merging in the Brahman (ātyantikam) as an act of your mercy, what to speak of respecting the post of Indra (anyat), in which there is fear caused by the Lord raising his eyebrow. Who are the devotees? They are expert knowers of rasa revealed in narrations of your pastimes. Others are not expert. Those narrations contain your qualities and pastimes worthy of glorifying and which purify like holy places. Or the meaning can be “they are knowers of rasa in narrations about you whose glories are worthy chanting and are purifying.”
|| 3.15.49||
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