कः पण्डितस्त्वदपरं शरणं समीया-
द्भक्तप्रियादृतगिरः सुहृदः कृतज्ञात् ।
सर्वान्ददाति सुहृदो भजतोऽभि कामा-
नात्मानमप्युपचयापचयौ न यस्य ॥
kaḥ paṇḍitas tvad aparaṁ śaraṇaṁ samīyād
bhakta-priyād ṛta-giraḥ suhṛdaḥ kṛtajñāt |
sarvān dadāti suhṛdo bhajato’bhi kāmān
ātmanam apy upacayāpacayau na yasya ||
(Śrīmad Bhāgavatam: 10.48.26; cited in Hari-bhakti-vilāsa: 11.678; Bhakti Sandarbha: 107; Caitanya-caritāmṛta: 2.22.96)
“What paṇḍita would take full shelter in anyone other than you, to whom bhaktas are dear, whose words are truthful, who are well-wishing, who are grateful, and who bestow all thoroughly desired objects upon a well-wishing worshiper [of yourself] and even your own self [upon them] without any accumulation for, or diminution of, yourself [thereby]?”
Commentary
sva-manorathaḥ paripūrita iti tuṣyann āha—kaḥ paṇḍita iti | ṛta-giraḥ satya-vācaḥ | tvatto’paraṁ śaraṇaṁ kaḥ samīyād gacchet | yato bhavān bhajataḥ sarvān abhitaḥ kāmāṁś ca dadāty ātmānam apīti |
(Bhāvārtha-dīpikā)
“His own desire fulfilled, and being thus satisfied, he [i.e., Akrūra] says: kaḥ paṇḍitaḥ … [i.e., he speaks this verse]. ‘Than he whose words are truthful’ (ṛta-giraḥ) means than he whose speech is truthful. Who (kaḥ) would take in full (samīyād), that is, go to [i.e., avail oneself of], a shelter (śaraṇaṁ) other (aparaṁ) than you (tvat), since you bestow all thoroughly desired objects upon a worshiper [of yourself] and even your own self [upon them]?”
tvat tvatto’paraṁ kaḥ samīyāt? dīrghatvaṁ parasmaipadaṁ vā ārṣam | samyak iyād gacchet | tatra hetutvena viśeṣaṇa-catuṣṭayam—bhakta eva priyo yasya, ṛtā satyā gīr vāg yasya, suhṛdaḥ nirupādhi-kṛpā-kāriṇaḥ, kṛtam ātmano bhaktasya ca jānātīti tathā tasmāt | ata eva bhavān bhajato janasya, ata eva suhṛdaḥ sac-cittasya, yad vā, priyatvena svīkṛtasya janasya sarvān abhitaḥ kāmān abhi abhayaṁ yathā syād iti vā, ātmānam api dadāti | bhajanena yasya bhavataḥ svata upacayo lābho nāsti, nitya-paripūrṇatvāt, abhajane cāpacayo nāsti, nityaṁ svataḥ paripūrṇatvenānanyāpekṣatvāt | so’pi bhavān bhakti-paravaśaḥ san ātmānaṁ dadāti | yad vā, tena nijopacayāpacayau parama-kāruṇyādinā manyamānam api bhagavantaṁ prati nija-bhaktatva-dṛṣṭyā parama-vinayena śrīmad-akrūrasya tādṛśy uktir jñeyā | yad vā, upacayāpacayau neti vṛddhi-hrāsa-hīnatayā parama-mahattamatāyāḥ parākāṣṭhā darśitā, tathābhūtam apy ātmānaṁ dadāti bhakta-vaśyaṁ karotīty arthaḥ | ayam api śaraṇa-gamane hetur jñeyaḥ |
(Dig-darśinī-ṭīkā on Hari-bhakti-vilāsa: 11.678)
“Who would take full shelter in anyone other than you? The longness or parasmaipada [form in the verb] is archaic (ārṣam). [The meaning of the verb samīyāt is] Would fully (samyak) take (iyāt), that is, would go [to]. The four qualifiers (viśeṣaṇas) [of ‘you,’ referring to Bhagavān Śrī Kṛṣṇa] are [stated] as reasons in that regard [i.e., as reasons why no paṇḍita would approach any shelter other than Bhagavān for shelter]. [So, what paṇḍita would fully approach a shelter other than you,] He (1) to whom bhaktas alone are dear (priya), (2) whose words (gīr) are truthful (ṛṭā), (3) who is ‘well-wishing’ (suhṛdaḥ), that is, an unconditional bestower of grace, and (4) who knows what has been done for oneself and for a bhakta [of himself]. Therefore, you bestow all ‘thoroughly’ (abhi) desired objects, or, you bestow desired objects in a manner whereby fearlessness (abhi) shall come about [for the recipient], and [you bestow] even your own self, upon a person worshiping (bhajataḥ) [you], who is thus ‘well-wishing’ (suhṛdaḥ), that is, of good heart, or, alternately, upon a person accepted (bhajataḥ) [by you] as account of [their] being dear [to you]. As a result of [receiving] worship, [you are he] ‘for whom’ (yasya), that is, for you, accumulation, meaning, gain, does not occur on account of [your] being eternally fully complete [alt., completely fulfilled, in and of your own self], and as a result of non-worship [i.e., not receiving worship, your own] diminution also does not occur on account of [your] being non-dependent on anyone else by virtue of [your] being eternally fully complete [alt., completely fulfilled] in and of your own self. Even he, meaning, you [who neither gain nor lose in any way], [however,] being subdued by bhakti, bestow your own self [upon your bhaktas]. Alternately, this type of statement of Śrīmad Akrūra to Bhagavān is to be understood to be [i.e., to have been made] on account of great reverence [for Bhagavān] based on vision of himself [i.e., Akrūra’s] being a bhakta even when there is [on Bhagavān’s part] conceiving of [i.e., an experience of] his own accumulation and diminution on account of [his own] great compassion and so forth [in regard to his bhaktas, i.e., even though Bhagavān does feel that he has experiences of gain and loss in the midst of his interactions with his bhaktas, still Akrūra speaks of Bhagavān as having no such experience out of a feeling of great reverence for Bhagavān]. Alternately, by [this statement] ‘without any accumulation for, or diminution of [yourself]’ (upacayāpacayau na), the pinnacle of [Bhagavān‘s] being the most supremely great on account of having no increase or decrease is shown, and although he is such, he [still] bestows his own self [upon his bhaktas], meaning, he exhibits the capability of being subdued by [his] bhaktas. This too is to be understood as a reason for approaching [his] shelter [and thus five reasons for Bhagavān’s being the sole true shelter worthy of being approached are stated in the verse: (1) he holds bhaktas dear, (2) he is truthful, (3) he is unconditionally gracious, (4) he is cognizant of and reciprocates in accord with all that has been done for him by fulfiling all the desires of those who worship him, and (5) he gives even his own self to his worshipers and becomes subdued by them while also remaining undiminished thereby].”
ato’paraṁ devam īśvaraṁ vā kaḥ śaraṇaṁ samyag īyād āśrayet? dīrghatvaṁ parasmaipadaṁ vārṣam | saṁ-śabdena kadācit kathañcit tvat-prāpty-artham eva vāśrayed iti bodhyate | sad-asad-vivecikā buddhiḥ paṇḍā, tadvāṁś cet tvām eva samāśrayed ity arthaḥ | tatra hetavaḥ—bhakta eva priyo yasya tasmād iti bhakta-vātsalyam | ṛtāḥ satyā giraḥ, ‘ārtānāṁ śaraṇaṁ tv aham’ ity-ādi-lakṣaṇā yasya tasmād iti dīna-vātsalyam | suhṛdo nirupādhi-kṛpā-kāriṇa iti hīnārthādhika-sādhakatvam | yad vā, aparādhe’pi suśobhanaṁ hṛdayasya tasmād ity aparādhāgrahaṇaṁ kṛtam | svīyaṁ parakīyaṁ ca jānātīti tathā tasmād iti sarva-loka-hitārthaṁ sadā sarvānusandhāna-kṛtyam uktam | viśeṣaṇānām eṣāṁ yathottaram āśrayaṇa-hetutāyāṁ śraiṣṭhyam | etāni ca gṛhāgamanena ‘āyāsye bhavato geham’ iti tad-vākya-satyatāpādanena gopī-viṣayakāparādhāgrahaṇena gṛha-nirmāṇādi-nija-kṛtya-jñānena cātmānam uddiśya krameṇoktānīty api jñeyam | suhṛdaḥ priyasyety arthaḥ, yato bhajataḥ, yad vā, a-kāra-praśleṣeṇa—abhajato’pi suhṛdo bandhutva-mātraṁ prāptasyeti bandhu-vātsalyam | idam api pūrvavat kāmān abhīṣṭārthān vāñchātītam api dadāsīty āśayenāha—ātmānam api dadāti tad-vaśyaṁ karotīty arthaḥ | tac ca nirupādhi-bandhutvād evety āha—yasya bhagavata upacayo bhajanāl lābhaḥ, apacayo’bhajanād dhāniḥ, tau na sta iti | yadyapi bhaktānāṁ bhakti-sukha-lābhena bhagavatopy upacayaḥ syāt, tathāpi tathoktir bhaktyā vinayāt dainyāc ca | yad vā, kāmānām adāne upacayo nāsti, ātmano dāne’py apacayo nāsti, acintyaiśvaryatvāt | yad vā, ātmanaḥ svasya adāne upacayo vṛddhir nāsti, pūrṇatā-parama-kāṣṭhāprāpteḥ, apacayaś ca kṣayo nāsti, sadaivāvikāratvāt | tataś cātmanaḥ samagrasyaiva dānam abhipretam |
(Bṛhad Vaiṣṇava-toṣaṇī-ṭīkā)
“Therefore, who would take in full, that is, take refuge, in the shelter of another deva or Īśvara? The longness or parasmaipada [form in the verb] is archaic (ārṣam). ‘Who would take refuge [in another deva or Īśvara] specifically for the sake of somehow at some time attaining you [since only taking shelter in you leads to attaining you, and taking shelter in another deva or Īśvara will lead only to attainment of that other deva or Īśvara and not you]?’ is conveyed by the prefix sam [meaning ‘fully’ in the verb samīyāt]. Discriminative understanding of the real (sat) and the unreal (asat) [alt., of right and wrong, of good and bad, etc.] is [called] wisdom (paṇḍā). If one is possessed of that [i.e., if one is a paṇḍita], one shall take refuge fully in you alone. This is the meaning. The reasons for this are stated [as follows]: (1) [your] affection (vātsalya) for bhaktas on account of [your being] he to whom bhaktas alone are dear (priya); (2) [your] affection (vātsalya) for the distressed (dīna) on account of [your being] he whose words (gīr), which are characterized by [your statement in SB 11.26.33], ‘I certainly am the shelter of the afflicted,’ are truthful (satya); (3) [your] being he who does the most for the sake of the destitute on account of [your being] ‘well-wishing’ (suhṛdaḥ), that is, a bestower of unconditional grace, or, alternately, [your] non-acceptance of offense (aparādha) [from others] on account of [your being] of very splendid heart (suhṛdaḥ) even in the case of offense [having been committed against you]; and (4) [your] always looking after everyone for the sake of all people’s well-being on account of [your being] he who knows [i.e., sustains regard for] [those who are] his own as well as others [i.e., those who do not regard themselves as belonging to you]. There is superiority among these reasons for taking refuge [in Śrī Bhagavān] as per the succession of these qualifiers (viśeṣaṇas) [i.e., the four reasons to take shelter in Śrī Bhagavān mentioned in the verse are stated in order from lesser to greater]. These [reasons], furthermore, are to be understood to also be stated in order [by Akrūra] with reference to himself (1) because of [Śrī Bhagavān’s] coming to his [i.e., Akrūra’s] home [which shows Bhagavān’s quality of holding bhaktas dear], (2) because of [Śrī Bhagavān’s] substantiating the truthfulness of his statement [in SB 10.41.17], ‘I will come to your home,’ (3) because of [Śrī Bhagavān’s] non-acceptance of his [i.e., Akrūra’s] offense (aparādha) the object of which was the gopīs [on account of Akrūra’s depriving the gopīs of Śrī Kṛṣṇa as they cried out in dismay as he took Kṛṣṇa away to Mathurā in his chariot], and (4) because of [Śrī Bhagavān’s] awareness of his own duties such as constructing a home and so forth [i.e., Śrī Kṛṣṇa’s looking after all of his family members, all people in society, and all living beings throughout the universe by his observance of his duties, such as his protecting his relatives by erecting a palace at Dvārakā as a safe-haven for them when they faced simultaneous attacks from Jarāsandha and Kālayavana]. ‘Well-wishing’ (suhṛdaḥ) [in the second occurrence of this word in the verse, modifying bhajataḥ] means dear (priya) on account of being a worshiper (bhajataḥ). Alternately, by means of a coalescence of an ‘a’ [i.e., by means of construing the text to be abhajataḥ rather than bhajataḥ], there is [an indication of Śrī Bhagavān’s] affection (vātsalya) for friends (bandhu) on account of even a non-worshiper (abhajataḥ) ‘well-wisher’ (suhṛdaḥ), that is, a person possessed only of friendliness (bandhutva) [who does not engage in worship (bhajana) being the intended sense].
“Because of the thought [i.e., the expectation of the following objection], ‘This too is like before: you bestow desired objects (kāmān) and even that which is beyond what is desired [i.e., having heard the description of Śrī Bhagavān in the verse so far, someone may consider that what is described is not yet anything completely new and unique that would merit taking shelter specifically in Bhagavān Śrī Kṛṣṇa alone since other devas or Īśvara may also be thought by some to also act in the same manner as has been described,‘ he [i.e., Akrūra] says, ‘You bestow even your own self, that is, you exhibit the capability of being subdued by him [i.e., by a bhakta, or, even just by a friend]. This is the meaning. That, furthermore, is only because of [your] being an unconditional friend (nirupādhi-bandhu). Thus, he says, ‘Accumulation (upacayaḥ), that is, gain from worship [that is received], and diminution (apacayaḥ) that is, loss from an absence of [receiving] worship—Bhagavān has neither of these. Although there shall be an accumulation (upacayaḥ) on Bhagavān’s part too as a result of [his] bhakta’s gaining the joy of bhakti [i.e., although Bhagavān does gain something from being worshiped by his bhaktas in the form of gaining the satisfaction of his bhaktas feeling satisfied], still the statement is such [i.e., still Akrūra says Bhagavān has no sort of accumulation (upacayaḥ)] on account [Akrūra’s] of reverence and humility out of bhakti [to Bhagavān]. Alternately, there is no accumulation (upacayaḥ) [on Bhagavān’s part] in the case of non-bestowal of objects of desire [upon worshipers who have made offerings to him] and there is no diminution (apacayaḥ) [on Bhagavān’s part] even in the case of bestowing his own self [much less anything else upon worshipers] because of his inconceivable (acintya) capability (aiśvarya). Alternately, there is no accumulation (upacayaḥ), meaning, increase, [on Bhagavān’s part] in the case of non-bestowal of his own self [upon worshipers] because of [his being] possessed of the ultimate pinnacle of completeness, and there is no diminution (apacayaḥ), meaning, decrease, [on Bhagavān’s part in such a case] because of his always verily being without transformation. Thus, furthermore, bestowal indeed of the entirety of his own self is intended [i.e., thus Akrūra is speaking of Bhagavān literally becoming subdued by his own bhaktas and acting according to their wishes, feeling himself to belong to them].”
bhaktas tad-veśādinā pūtanādibhyo’pi tādṛśa-pada-dānāt | prīti-viṣayatvena prasiddho yasya tasmāt | tathoktaṁ śrīmad-uddhavenāpi—‘aho bakī yam’ ity-ādi | tat priyatve’pi nanu katham apy anavadhānādinā tat-pālana-pratijñā-vyabhicāraḥ syād ity āha—ṛta-giraḥ satya-saṅkalpāt | kadācit tasya parama-bhaktāntarāveśe’pi saṅkalpasyaiva tat-kārya-sādhakatvād iti bhāvaḥ | na copakārātmakasya bhajanasyāpekṣā, kintu kathañcid āśraya-mātrasya ity āha—suhṛdaḥ | na copakārānabhijñatety āha—kṛtam upakāraṁ jānāti bahu-manyata iti kṛtajñāt | tac copakārābhāsasyāpi bahu-manyamānatve paryavasyatīty āha—sarvān iti | yasya viṣaya-lābhālābhādinā upacayāpacayau na staḥ, saḥ | bhajataḥ bhajana-mātraṁ kurvataḥ puṣpa-patrādināpi sevamānāya sarvās tad abhīṣṭān kāmān dadāti | tatra suhṛdaḥ sauhṛdya-yuktāya, yata ātmānam api suhṛd-rūpeṇa dadāti tad-adhīnaṁ karotīty arthaḥ | tasmān madīya-gṛhāgamanam api tava nāścaryam iti bhāvaḥ |
(Laghu Vaiṣṇava-toṣaṇī-ṭīkā)
“[‘Than he to whom bhaktas are dear’ (bhakta-priyāt) means] He to whom a bhakta is well-known as being a object of love (prīti) on account of [his] bestowing such a position [i.e., the position of a nurse in his divine abode] even upon Pūtanā and others because of their dress and so forth [i.e., Bhagavān is well known to hold his bhaktas dear since he bestowed the position of being nurse in his divine abode even upon Pūtanā, who was not his bhakta, and rather was his would-be assassin, because she simply put on the type of garb worn by his bhaktas and thus performed an act that resembled an act of one of his bhaktas]. A statement of this is [made] also by Śrīmad Uddhava [in SB 3.2.23]: aho bakī yam … [‘Aho! In what compassionate person could we possibly take shelter other than he whom Bakī [i.e., Pūtanā] fed lethal poison on her breast with the intent to kill [him] and [yet still], although she was wicked, attained a position appropriate for a nurse?’]
“[A doubt is raised:] Well, even in the case of that fondness [of Śrī Bhagavān] for them [i.e., for his bhaktas], a transgression of the vow [he has taken] of sustaining them shall come about somehow as a result of inattention or otherwise.’ Thus [i.e., to negate such a notion], he [i.e., Akrūra] says, ‘Than he whose words are truthful’ (ṛta-giraḥ), meaning, than he whose resolve is truthful [i.e., whatsoever he resolves invariable comes true]. [He will not fail to always sustain his bhaktas] Because of his resolve itself being causative of that effect even when his absorption in another great bhakta occurs on occasion [i.e., even if Bhagavān becomes completely absorbed in his dealings with one particular bhakta, he will still never fail to also simultaneously sustain all his other bhaktas as well because his resolve to always sustain them all will always invariably prove true]. This is the purport. And it is not that there is a requirement of worship in the form of service [in order to receive his protection] but rather [there is a requirement] only of somehow taking refuge [in him]. Thus, he says, ‘Than he who is well-wishing’ (suhṛdaḥ) [i.e., he sustains anyone who takes shelter in him by whatsoever means even if they do not offer worship or service to him]. And it is not [that he will neglect to sustain a particular person] because of not knowing of the service [that someone has rendered to him]. Thus, he says, ‘Than he who is grateful’ (kṛtajñāt), meaning, he knows what service has been done [for him by anyone and everyone] and highly regards it. Thus, furthermore, even a semblance of service ends up being highly regarded [by him]. Thus, he says sarvān … [‘you bestow all thoroughly desired objects upon a well-wishing worshiper’]. [Akrūra then says] He for whom there is no accumulation (upacaya) or diminution (apacaya) as a result of gaining or losing objects and so on bestows all desired objects upon a worshiper (bhajataḥ), that is, one performing solely worship and engaging in service with flowers, leaves, and so on. Therein, [the worshiper is said to be] ‘well-wishing’ (suhṛdaḥ), meaning, possessed of friendship (suhṛdya), since he [i.e., Bhagavān] bestows himself even in the form of a friend [upon a such a worshiper], meaning, he becomes subject to them. Thus, [Akrūra lastly implies in his statement to Bhagavān that] even your coming to my home is not astonishing [since you bestow all desired objects and even yourself upon those who worship you]. This is the purport.”
suhṛdo hitakāri-svabhāvāt tatrāpi kṛtajñād upakārābhāse’pi bahu-mānanāt | yo bhajato bhajamānāya sarvān kāmān abhīṣṭān abhi sarvato-bhāvena dadāti | atra suhṛdaḥ suhṛde sa-prītaye tv ātmānam api dadāti | na ca sarvato-bhāvena dāne tādṛśebhyo bahubhyo dāne vā samāveśābhāvaḥ syād ity āha—upacayeti |
(Bhakti Sandarbha: 107)
“[What paṇḍita would take full shelter in anyone other] ‘Than you who are well-wishing’ (suhṛdaḥ) on account of [your having] a beneficent nature,’ and, furthermore in that regard, ‘than you who are grateful’ (kṛtajñāt) on account of [your having] great regard for even a semblance of service [that you have received from anyone]? [You are he] Who ‘thoroughly’ (abhi), that is, in all respects, ‘bestows’ (dadāti) all the desired objects (sarvān kāmān) upon a worshiper (bhajataḥ), that is, upon one worshipping [you, i.e., the sixth case in bhajataḥ is shown by the commentator to be used with the intent of the fourth case]. In this regard [furthermore], you bestow even your own self ‘upon a well-wishing [worshipper]’ (suhṛdaḥ—suhṛde) [i.e., again the sixth case in suhṛdaḥ is shown by the commentator to be used with the intent of the fourth case], meaning, one who is possessed of love (prīti) [for you]. And it is not that by [your] bestowing [all desired objects] in all-respects [upon worshipers] or [your] giving [your own self] to many of such nature [i.e., to many who are possessed of prīti for you], that an absence of full intentness [on your part in relation to each bhakta] shall occur. Thus, he says, ‘Without any accumulation for, or diminution of, yourself [thereby]’ (upacaya …).”
kaḥ paṇḍitaḥ ity-ādi | tvad aparaṁ yaḥ śaraṇaṁ yāti, sa tu mūrkha eva | tvat kīdṛśāt? bhakta-priyād ṛta-giraḥ, ubhayam eva sairindhryā mama ca gṛhāgamanād evāvagatam, pūrvāṅgīkṛta-vacaḥ pālanāt | ata eva suhṛdaḥ kṛtajñāt | yo bhavān bhajataḥ suhṛdo bhajate suhṛde sarvān abhikāmān dadāti | kiṁ bahunā? ātmānam api dadāti | tatra sairindhry evodāharaṇam | tasyai ātmāpi dattaḥ | ātma-dāne’pacayo bhavatīty āśaṅkyāha—yasyātmanas tavopacayāpacayau na, pūrṇānandatvāt |
(Bṛhat Krama-sandarbha-ṭīkā)
“Regarding [the verse] kaḥ paṇḍitaḥ …, [the meaning is as follows:] One, on the contrary, who goes to a shelter other than you is certainly foolish. Of what nature are you? That you are he to whom bhaktas are dear (bhakta-priyāt) and he whose words are truthful (ṛta-giraḥ) is known because of your coming to the home of Sairindhrī [i.e., Kubjā] and of myself [i.e., Akrūra] on account of [your] keeping your prior promise [to do so]. Therefore, you are ‘well-wishing’ (suhṛdaḥ) and ‘grateful’ (kṛtajñāt): you bestow all thoroughly desired objects upon a ‘well-wishing’ (suhṛdaḥ) worshiper (bhajataḥ) [of yourself]. What [is the use] of more [explanation]? You bestow even your own self [upon worshipers]. In that regard, Sairindhrī is the illustration: upon her even your own self was bestowed. Expecting [the objection], ‘Diminution occurs by bestowal of oneself,’ he says, ‘[You are] Without any accumulation for, or diminution of, yourself [thereby]’ on account of your being [constituted of] complete bliss.”
tvad aparaṁ tvatto’nyam | ṛta-giraḥ satya-vākyāt, kaṁsaṁ hatvā tvad-gṛhaṁ yāsyāmīti sva-vākyaṁ satyaṁ kṛtam iti bhāvaḥ | suhṛdaḥ hita-kāriṇaḥ, yena dāsasya hitaṁ syāt tat tvam eva jñātvā karoṣīty arthaḥ | kṛtajñāt kādācitkam api yat kiñcid api bhaktena vismṛtam api tvad-bhajanaṁ kṛtaṁ tvaṁ jānāsy evety arthaḥ | yo bhavān suhṛdaḥ śobhanāntakaraṇāya niṣkāmāyety arthaḥ | bhajane bhajanaṁ kurvate janāya abhikāmān abhivāñchitārthān sarvān eva tenākāmitān api dadāti, na ca tāvato’pi dattvā nivartase ity āha—ātmānaṁ svam api dadāti | atra bhavān ity adhyāhāryam | nanu sva-paryanta-dānaṁ nāma mahān apacayas tatrāha—yasya tava upacayāpcayau na staḥ | koṭi-brahmāṇḍa-varti-dravyeṣu koṭi-saṅkhya-brahmādyais tubhyam upahṛteṣv api tava na ko’py upacayaḥ, tvayā sva-paryanta-vastu-jāta-pradāne’pi na ko’py apacayaḥ, atarkyānanta-śaktitvād iti bhāvaḥ |
(Sārārtha-darśinī-ṭīkā)
“Tvad aparaṁ means other than you. ‘Than you whose words are truthful’ (ṛta-giraḥ) means than you whose speech is truthful; ‘than you by whom your own statement, “After killing Kaṁsa, I will go to your home,” was proven truthful’ is the purport. ‘Well-wishing’ (suhṛdaḥ) means beneficent; ‘You understand and do that by which the well-being of your servant shall come about’ is the meaning. ‘Than you who are grateful’ (kṛtajñāt) means you certainly remain aware even of a very small extent of even incidentally performed worship of yourself which has even been forgotten by the bhakta [who performed it]. ‘Well-wishing’ (suhṛdaḥ) [in the second instance of this word of the verse, modifying bhajataḥ] means upon one of splendid [alt., bright, auspicious, right] psyche (antaḥkaraṇa), that is, upon one who is desireless (niṣkāma). Upon [such] a person engaging in worship (bhajana) [of you] (bhajataḥ), you bestow all thoroughly desired objects (abhikāmān), that is, all thoroughly longed for objects even though [they are] not wished for by him [i.e., even though the worshipper is desireless, that is, devoted to your worship independent of any selfish interests, still you bestow upon your worshippers what is greatly longed for]. And it is not that after bestowing even that much you desist. Thus, he says, ‘You bestow even your own self (ātmānaṁ) [as well].’ Here, ‘you’ (bhavān) is to be supplied [i.e., although the verse does not include the word ‘you’ (bhavān), it should be supplied while construing the verse].
“[An objection is raised:] ‘Well, bestowing even oneself is certainly a great diminution (apacayaḥ).’ To this, he [i.e., Akrūra] says, ‘Accumulation and diminution of yourself does not occur.’ Even when [all] the substances existing throughout crores of brahmāṇḍas are presented to you by crores of Brahmās and others, no accumulation whatsoever occurs on your part, and even when the bestowal of objects up to [i.e., including even] your own self has been caused by you, no diminution whatsoever occurs on your part on account of your being possessed of incomprehensible, infinite potency (śakti).”