nūnaṁ vimuṣṭa-matayas tava māyayā te

nūnaṁ vimuṣṭa-matayas tava māyayā te

ye tvāṁ bhavāpyaya-vimokṣaṇam anya-hetoḥ

arcanti kalpaka-taruṁ kuṇapopabhogyam

icchanti yat sparśajaṁ niraye 'pi nṝṇām

Those who worship you, giver of freedom from birth and death, for insignificant results, as if you were a material desire tree, and, through a corpse-like body of human form, desire happiness arising from sense objects which is available to lower animals, are certainly cheated of their intelligence by your māyā.

The fourth type of devotee, the ārthārthi-bhakta, is me! He is the lowest and most foolish. Certainly (nūnam), their intelligence has been cheated. Who are they? They worship you, who give freedom from birth and death (bhavāpyaya), for trifling results (anya-hetoḥ). Thus, they worship you as a desire tree. They desire happiness (upabhogyam) through a body comparable to corpse. This should not be desired. That happiness arising from relation to sense objects is available in births of pigs (narake).

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|| 4.9.10 ||

yā nirvṛtis tanu-bhṛtāṁ tava pāda-padma-

dhyānād bhavaj-jana-kathā-śravaṇena vā syāt

sā brahmaṇi sva-mahimany api nātha mā bhūt

kiṁ tv antakāsi-lulitāt patatāṁ vimānāt

The bliss for your servant available from meditating on your lotus feet or from hearing about your pastimes from the devotees is not available in your form of greatness known as Brahman, what to speak of the happiness for those who fall from the pleasures of Svarga.

“Since you mentioned that the Lord gives freedom from birth and death, then the result of worshipping the Lord must be merging in Brahman, since this is devoid of enjoyment of the material body.” Though you say people desire this, the wise do never desire it at all. The bliss from meditating on your lotus feet (or from seeing or hearing about your lotus feet) and from hearing your pastimes from your devotees (or meditating on those pastimes) is never available in the bliss of Brahman, your form of greatness. Mahimā means a state of greatness. You are great, but the Brahman is your state of greatness: it is only the quality of pervading everywhere. How can there be bliss in Brahman to the same extent that it exists in you? Matsya says madīyaṁ mahimānaṁ ca parabrahmeti śabditam: that Brahman is my greatness. (SB 8.24.38) Thus Brahman is understood to be only the great aspect of Bhagavān. That bliss is of course never there in those who fall from Svarga enjoyment which is destroyed by time (antakāsinā). Since no other results (other than inferior happiness) are mentioned through Svarga and liberation, the real result of bhakti to you is bhakti to you alone (which gives superior bliss). Thus the desireless state of the devotee and the self-manifesting nature of bhakti are shown.

 

 

|| 4.9.11 ||