manor uttānapādasya. dhruvasyāpi mahīpateḥ. priyavratasya rājarṣer. aṅgasyāsmat-pituḥ pituḥ. dṛśānām athānyeṣām. ajasya ca bhavasya ca. prahlādasya bale&

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manor uttānapādasya

dhruvasyāpi mahīpateḥ

priyavratasya rājarṣer

aṅgasyāsmat-pituḥ pituḥ

īdṛśānām athānyeṣām

ajasya ca bhavasya ca

prahlādasya baleś cāpi

kṛtyam asti gadābhṛtā

dauhitrādīn ṛte mṛtyoḥ

śocyān dharma-vimohitān

varga-svargāpavargāṇāṁ

prāyeṇaikātmya-hetunā

This is also the conclusion of Manu, Uttānapāda, King Dhruva, the saintly king Priyavrata, my grandfather Aṅga, many other great persons, Brahmā, Śiva, Prahlāda and Bali—but not those lamentable persons straying from dharma like Vena. The achievements of artha, dharma, kāma, Svarga and mokṣa are generally given by the independent Supreme Lord, holder of the club.

God’s existence is also proved by the experiences of the wise. Svāyambhuva Manu, my paternal grandfather (pituḥ pituḥ) Aṅga, and others got certain achievements by the Supreme Lord’s mercy. Prahlāda and Bali are included, though they appeared after Pṛthu, since they are known from the scriptures. Gaḍa-bhṛtā indicates the Lord holding a club, having a sweet attractive form (not impersonal Brahman). Kṛtyam (achievement) indicates constant service to the Lord’s feet. Others however are deplorable. The son of the daughter of death, Vena, and others, who strayed from dharma, are lamentable. Implied here by Pṛthu is “Let those who disagree with my opinion at this place be sent to the city of my maternal grandfather, death.” The Lord is further described. He is aikātmya, the independent (aikya) svarūpa (ātmya). Ātmya has the same meaning as ātmā. He is the cause, with his independent form, of artha, dharma and kāma (trivarga), Svarga (the result of dharma) and liberation (apavarga). Thus, persons desiring these things should worship the Lord. The Lord is the cause of achievements for persons without desires and for persons with desires. The proof is as follows:

akāmaḥ sarva-kāmo vā mokṣa-kāma udāra-dhīḥ |

tīvreṇa bhakti-yogena yajeta puruṣaṁ param ||

The person desiring destruction of all desires, the person with all desires, even the person with the intense desire for liberation, if he has good intelligence, will worship the Supreme Lord with pure bhakti. SB 2.3.10

yat karmabhir yat tapasā jñāna-vairāgyataś ca yat

yogena dāna-dharmeṇa śreyobhir itarair api

sarvaṁ mad-bhakti-yogena mad-bhakto labhate 'ñjasā

svargāpavargaṁ mad-dhāma  kathañcid yadi vāñchati

Everything that can be achieved by karma, penance, jñāna, vairāgya, mystic yoga, charity, dharma and all other auspicious means of perfecting life is easily achieved by my devotee through bhakti. If somehow or other my devotee desires Svarga, liberation, or residence in my abode, he easily achieves such benedictions. SB 11.20.32.-33

Prāyena (generally) here indicates that sometimes the pure form is mixed with karma or jñāna. Thus by bhakti mixed with karma and jñāna results appear. However, the results of trivarga, svarga or liberation do not come from karma or jñāna but by bhakti alone. This is the meaning. Thus not only the Lord but the bhakti, included in his svarūpa, is also proved.

|| 4.21.31 ||

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