King Citraketu Attains the Supreme

In the Sixteenth Chapter, Citraketu is enlightened by the words of his dead son, receives a mantra from Nārada, praises Saḍkarṣaṇa and receives knowledge from Saḍkarṣaṇa.

Jñātīnām has an accusative meaning (Nārada showed the lamenting relatives).

Seeing that it was difficult to stop the lamentation and illusion, Nārada spoke through the son to enlighten them. Śucā means because of grief.

Because you did not die at the proper time you have the remainder of your life to live. Nārada is fooling the King. Actually he did not have a remainder to live, since this body was illusory. Pitṛ-prattān means “given by the father.”

The sage, entering that body, then spoke as if the child had come to life. Mahyam should be mama, the possessive case.

When I die, seeing me as a son, you lament. But why do you not see me as an enemy, and rejoice when I die, since all these relationships are temporary? That is expressed in this verse. Bandhu are kinsmen through marriage. Jñāti is a paternal relative. Enemies are those who attack. Mitra is a person desiring one’s good fortune. Madhyastha is externally friendly and internally inimical. Udāṣina is a person who is neither friendly nor inimical. Vidviṣa is a person who cannot tolerate another’s superiority. The enemy in one life becomes the son in another life. It is a common saying that a son with good qualities who dies is actually an enemy, since he gives greater sorrow.

“If an enemy becomes one’s son, how does affection arise for that person as a dear relative?” This is explained through an example. Panyāni means commodities. Hemādīni means gold coins. Gold coins in an enemy’s house are the cause of his murder. By chance those same gold coins come to one’s own house and become the object of affection and are used for enjoyment. In this way the jīva enters into wombs of men, cows, or donkeys, having various fathers and mothers.

For some time I was the son of Citraketu and for that time he showed affection for me. Afterwards I will be the son of someone else, and that person will show affection for me. This is illustrated by making a particular case to make a general statement. One object like a coin goes to another person’s hand in one day during trading. Then it becomes his and no one else’s for some time. The relationship is temporary.

Actually the soul has no material identity. As long as he attains a body with a father (yatra), he thinks himself his son (tasya). Or, though the jīva is without identity, as long as it is in some body (yatra) the jīva (tasya) identifies himself with that body. How can I have false identity since I do not identify with that body any more? Therefore it is not proper to tell me to reenter the body.

Since the jīva is dependent and powerless, there must be an independent controller. What is he like? Since the jīva is covered by māyā, and the Lord is thus invisible, though he can also be seen, the Lord is described as tat, Brahman. Because the speaker Aḍgirā is not covered by māyā, being free from ignorance as a jīvanmukta, he is able to use words to describe this Brahman as a perceivable object. The Lord is described by three terms which are used in relation to the jīva as well: eternal, unchanging, and subtle. The jīva has been described by two terms not common to the Lord: dependent and without control--powerless. Other qualities are next mentioned to show the qualities unique to the Lord such as being the shelter of all things. The universe is called himself because it arises from his śakti, which is non-different from him.

The Lord does not have relationships due to ignorance, such as relatives through marriage, relatives on the father’s side, enemies, and enemies disguised as friends. That is explained in this verse. The Lord does not like or hate anyone. However, the devotee is very dear to the Lord, considers the devotee to be himself. He shows anger to those who hate the devotees, and considered them enemies and different from himself. Thus the Gītā says:

samo 'haṁ sarva-bhūteṣu na me dveṣyo 'sti na priyaḥ |

ye bhajanti tu māṁ bhaktyā mayi te teṣu cāpy aham ||29||

I am equal to all living beings. I do not hate anyone nor do I favor anyone. To whatever extent a person worships me with devotion, I am attached to him in a similar way. BG 9.29

tān ahaṁ dviṣataḥ krūrān saṁsāreṣu narādhamān |

kṣipāmy ajasram aśubhān āsurīṣv eva yoniṣu ||19||

I cast those hateful, cruel, and lowest of humans, constantly doing evil, into repeated birth and death in the wombs of demons. BG 16.19

These are ornaments, not faults, in the Lord, who is affectionate to his devotees. The jīvas are many and the Lord is one. The Lord is the witness of all the jīvas with various types of intelligence, who then act as friend or enemy for the benefit or misfortune (gunā-doṣayoḥ) of someone else.

The jīva recognizes persons as friends or enemies by which he then experiences happiness and suffering as a result of his actions. The Lord is not like that. The Lord does not see others as friend or enemy and does not accept reactions for his acts. He is situated as the antaryāmī (udāsīnavat) in all beings, witnessing the good and bad actions of the jīva. He seems to be (iva) indifferent to the contrary natures of being friendly or inimical, but he is not (since he favors the devotee). Without surrender to the Lord, caused by mercy of devotees, it is very difficult for persons like Citraketu who are overcome by grief and illusion to cross over saṁsāra. What more can I say? This is the meaning of this section.

When everyone understood that the other wives had killed the child, by seeing that they had become pale, the wives became ashamed and frankly admitted that they had killed the child. They then performed atonement as directed by brāhmaṇas like Aḍgirā.

The instructions last till verse 25.

We offer respectful obeisances unto Vāsudeva, Pradyumna, Aniruddha and Saḍkarṣaṇa, to the Lord who is endowed with cit-śakti, who has a form of the highest bliss, who delights in himself, who is full of peace, and who is not attached to the material world.

We offer respects to you. We mediate on you. We meditate on you to please you. Nine words (four are in the next verse) are used to distinguish the Supreme Lord from the jīva. Vijñāna-mātrāya refers to the Lord who is covered with pure cit-śakti, whereas the jīva is covered with ignorance. According to Medinī, mātrā can mean an ear ornament, wealth, a measure, and a covering. The Lord has a form of the highest bliss, but the jīva has a form of five material elements. The Lord enjoys his own bliss, but the jīva enjoys the bliss of material sense objects. The Lord is not (nivrṭta) attached (dṛṣṭaye) to the material world (dvaita), whereas the jīva is attached to the material world.

You have completely (ni) thrown off (asta) the waves of māyā (śakti) in the form of attachment and hatred. The jīva however is in the midst of the waves of attraction and hatred. You are the controller of all the senses (hṛśīkeṣāya) but the jīva is controlled by his senses. You are great but the jīva is small. You have forms which are indestructible, but the jīva has destructible bodies.

In this verse he offers respects to the impersonal feature of the Lord.

He offers respects to the Lord as the cause of the universe. The universe resides in the Lord, arises from him and dissolves into him, just as earth is the cause of clay pots.

He offers respects to the Lord how is beyond the senses. He cannot be touched by the action senses or known by the knowledge senses. “Well, that is because he is far away.” No, he is within all bodies. But he is also outside.

The cause of the jīva’s ignorance of the Lord is explained. When a portion of the Lord’s consciousness enters (yad aṁśa-viddhāḥ), body, senses, life airs and intelligence can move towards their sense objects (karmaṣu), when a person is awake or dreaming, but not in other states (anyadā) such as deep sleep and fainting. Iron which is not heated does not burn.

There is another meaning. Just as iron which has become a burning agent by the energy of fire does not burn fire itself, so the body and sense activated to their sense objects by the energy of Brahman do not touch Brahman. They do not know Brahman. “If the jīva is a seer why can he not know Brahman?” The Brahman makes the jīvas accomplish his seeing. And by giving the jīva a small portion of his consciousness in order to perfect the jīva’s seeing power, the jīva achieves the Lord. Some persons even say that the jīva is insentient like the mind.

There is another meaning. The Brahman (tat) knows (eti) the jīva but the jīva does not know Brahman. It has been said in the Haṁsa-guhya prayers:

deho 'savo 'kṣā manavo bhūta-mātrām

ātmānam anyaṁ ca viduḥ paraṁ yat

sarvaṁ pumān veda guṇāṁś ca taj-jño

na veda sarva-jñam anantam īòe

The body, life airs, senses, internal senses, gross elements and sense objects do not know themselves or other things or the jīva. The jīva knows all of these items and the guṇas which cause them. He also knows Paramātmā, but does not know the omniscient Lord. I worship that Lord with infinite qualities. SB 6.4.25

Having spoken of the Lord giving knowledge, now the mantra speaks of the Lord giving rasa. O Lord with lotus feet which are massaged with affection by the bud-like lotus hands of groups of excellent devotees! The hint is “Please establish me also in the service of massaging your feet!” But you are very low. How can I engage you in such a high service? “But you are the supreme among supreme lords. You are able to do what others cannot do (parama-parameṣṭhin)!”

Nārada gave one (etām) great knowledge (the mantra) which contained many important statements. Aḍgirā was the person who bestowed Citraketu his son. Thus previously it was said Aḍgirā arrived with Nārada (SB 6.15.61). Now it is said, “Nārada left with Aḍgirā.” This indicates the importance of Nārada because he gave Citraketu the mantra. Śukadeva addresses the King as master (prabho) to indicate that he is very capable of understanding the meaning of these teachings.

First the intermediate results are described.

This verse describes the primary result.

Siti-vāsasam means “wearing blue cloth.” Kaṭitram means a belt.

Kilbiṣaḥ means Citraketu’s grief on not attaining the Lord. Seeing the Lord, he approached, and offered respects.

After offering respects he began to praise the Lord. Viṣṭaram means a seat. Upamehayan means he sprinkled.”

Citraketu regained his speech by the mercy of the Lord. The Lord had a form of eternity, knowledge and bliss which is described in the Sātvata scriptures. This statement negates the idea that the Lord has a form of māyā as described in the jñāna scriptures.

The Lord and the devotee both drown in an ocean of blissful rasa attained by being controlled by each other through bhakti. In this way Citraketu praised the Lord. O unconquered Lord! You are not conquered by jñānīs and yogīs. But you are conquered by devotees, and are made dependent on devotees, who are equal in their happiness and suffering (sama-matibhiḥ), and who have controlled the mind, controlled kama, which is the nature of the mind. Thus they are without material desires in their worship. This is a cause of conquering you. These devotees are conquered by you, because you give yourself to those who worship without material desires. “If you serve me alone, and do not request liberation or anything else from me, serving me day and night, you make me a debtor.” The Lord gives himself to those persons. This means that the Lord gives them objects for the eye, ear and nose, such as his beauty, the sound of his voice, and his fragrance. The cause of conquering them is that you give yourself. The word sādhubhiḥ should not be taken to mean jñānīs, since the words bhajatām akāmātmanām are used later in the verse. The jñānīs worship the Lord at the stage of sādhana, but with desire for liberation. The word bhajatām is in the present tense. The jñānīs are not without desire since they desire to destroy their suffering.

Having explained the mutual control that the Lord and the devotee have over each other, Citraketu now explains the powers of the Lord in three verses. Vibhavaḥ means greatness. Creation and destruction are your greatness. “But we see that Brahmā and others create the universe.” Those creates are only portions of portions of you. “But Brahmā and Śiva are devotees. They compete in establishing the lordship of their masters.” That competition is useless because they identify with a particular body: I am Brahmā, I am Śiva, I am the sun god.

You are the creator, the real, permanent form. You are the first cause, most subtle (paramāṇu) and the final great effect (parama-mahatoḥ). You exist in the beginning, in the middle and in the end. But you are devoid of beginning, middle and end because you are eternal. You are steady as the cause of all effects (sattvānām) in the beginning, end and middle, like gold in relation to gold ornaments. Therefore you are the cause of all things, the permanent object, whereas everything else is a product, and therefore a temporary object.

The Lord has bee described as existing in all time. Now he is described as existing in all space. The universe is surrounded by seven layers of earth, water, fire, ether, ahaḍkāra, mahat-tattva and prakṛti,1 each ten times thicker than the previous layer. The universe moves about in you (yatra). Therefore you are unlimited.

After glorifying the Lord the devotee is glorified. But first the non-devotee is criticized. Vibhūtīḥ means the devatās. They worship devatās and not you. After the destruction of the devatās, their blessings also disappear. When the family of a king disappears, the blessings given by the family to the servants also disappears.

This verse shows the excellence of the devotee by kaimutika-nyāya. If desires for kingdom or other things are placed in you, then they will not result in getting another birth, just as roasted seeds do not sprout. This is because those objects take on good qualities. But if the desires are placed elsewhere (in other objects of worship), they sprout up. They are not like roasted seeds. You are pure spiritual knowledge (jñānātmani) devoid of material objects (aguṇa-maye). Just as an object which falls in a well of juice becomes juicy, when those material desires enter you, they become spiritual. How then can they be a cause of continued saṁsāra? The nets of duality arising from the guṇas are causes of saṁsāra.

If this is the excellence of bhakti with material desires because of your power, then who much more bhakti without material desires will yield! (This is the kaimutika.)

However, this niṣkāma-bhakti is instigated by you. Your victory over your devotees who are niṣkāma mentioned in verse 34 is caused by you, who are so merciful, and desire to be controlled by your devotee. That is your special victory. That is explained in this verse. O unconquered Lord! When you spoke about niṣkāma (anavadyam) dharma of the devotees, the devotees became indebted to you. You were conquered by devotees through that niṣkāma-bhakti, but that bhakti was spoken by you. That is your good quality. Thus the devotees are indebted to you. Those who were pure from the beginning (niṣkiñcanāḥ), as well as those sages (munayah) who by association with the pure devotees gave up their previous ideas, and some jīvanmuktas (ātmārāmāḥ) who achieved their position by austerity, follow that dharma. Or the two words munayaḥ and ātmā-rāmāh can modify niṣkiñcanāḥ. The pure devotees who continually contemplated you, and derived pleasure from you, follow this dharma. Apavargāya here means “for that goal to which the four vargas of artha, dharma, kāma and mokṣa are inferior.” That means prema. Or apavarga can mean bhakti as in the prose of the Fifth Canto:

yo 'sau bhagavati sarva-bhūtātmany anātmye 'nirukte 'nilayane paramātmani vāsudeve 'nanya-nimitta-bhakti-yoga-lakṣaṇo nānā-gati-nimittāvidyā-granthi-randhana-dvāreṇa yadā hi mahā-puruṣa-puruṣa-prasaḍgaḥ.

Liberation (apavarga), whose essential nature is unmotivated bhakti-yoga to the Lord full of qualities, who attracts the minds of all beings, who is not the object of merging, who is not described by material words, who remains beyond destruction of the universe, who is the most excellent ātmā, who is the son of Vasudeva, takes place by destruction of the knot of ignorance which causes various material goals, when there is association with devotees of the Lord. SB 5.19.20

In bhakti-yoga there are no conceptions of you and I, I and mine. The next verse speaks of the mentality of difference caused by hatred: this is mine, this is yours, I am this, you are that, this is my enemy. Other than this bhakti-yoga, in dharma for material goals, conceptions of difference are produced, such as the desire to kill an enemy. Kāmya-dharma is criticized. That dharma is impure, since it is made of attraction and hatred, and it is subject to destruction, since its results are temporary. It is full of adharma, since violence is prominent. Śavara Svāmī has said ubhayam iha codanāyāṁ lakṣyate artho ’narthaś ca: dharma and adharma are seen in the rules for kāmya-dharma.

The previous statement is made clear. What is the benefit of thinking oneself and other objects which are mine, such sons and wife? There is no benefit. By that there is violence to oneself and others, because by performing austerities which inflict pain on one’s body for committing violence to others, one becomes angry and becomes sinful (adharmaḥ).

“People follow kāmya-dharma even though it is temporary and full of faults because they see results. They have doubt to follow niṣkāma-dharma, though it is faultless, because they do not see results.” Your judgment (īkṣā), that the jīva becomes successful by bhakti to you, does not waiver. In kāmya-dharma, the results sometimes are unsteady. But in bhakti under your supervision, the results are not unsteady. Therefore cultured people perform bhakti. Let the uncultured people have their doubts. Such cultured persons have intelligence which does not see happiness and distress in oneself and others as different (apṛthag-dhiyaḥ). The meter of this verse is also called ārya.

I have obtained direct results of this pure bhakti. Nṛnām (men) here means Citraketu. What to speak of destruction of sins, it gives liberation. Just one name is sufficient to do this. What then will happen by many names? And just one time hearing is sufficient. What happens when one hears many times? Just by hearing the name this happens. What then will happen if one chants the name? This happens for outcastes. What then will happen for others? It delivers one from the material world. Then what to speak of destroying all sins! And one sees the results during practice (sādhana).

I have become successful. That is expressed in this verse.

Though I was blind with material enjoyment, inspired by your devotee, I was delivered from the well of saṁsāra and brought to your lotus feet. What else can I reveal? Everything is known to you. What can be revealed by a firefly in front of the sun? And what can be revealed by me in front of you?

Your position is hard to understand by the false yogīs who see with difference (bhidā). In the form of the great swan you deliver the jīvas.

Śvasantam means actions. After the Lord’s actions, the devatās can use their action senses (śvasanti). After the Lord sees, the knowledge senses can perceive their sense objects.

By the knowledge of my worship in the form of hearing and chanting, and by the great mantra taught by Nārada, and by the result of that, seeing me, you have achieved perfection.

You have understood about bhakti. Your verses of praise are the proof. I will now teach about jñāna, in order that you become indifferent to questioning. Please listen. You should consider this. There are two types of objects, permanent and temporary. There are three eternal objects: Brahman, Paramātmā, and Bhagavān with his associates. The insentient universe made of matter is the temporary object. There are two types of unreal objects: experienced and unexperienced. The experienced unreal objects consist of dreams and magic. The unexperienced unreal objects consist of imaginary objects like a flower in the sky or a rabbit with horns. The First Canto of Bhāgavatam says that the permanent object is the best: vedyam vāstavam atra vastu. (SB 1.1.2)

In order to speak about the permanent object, first the impermanent objects are described. I am all beings. I am the universes consisting of the jīvas and their enjoyed objects, since I am non-different from my māyā-śakti and my jīva-śakti. The jīvas are called temporary objects in this case because of their covering of ignorance. That permanent object is then explained. I am the second and third puruṣas: the antaryāmī of all the jīvas in a universe, and the antaryāmī of the individual jīva. And I manifest all these beings (bhūta-bhāvanaḥ): I am the first puruṣa. And I bestow these jīvas with various bhāvas such as dāsya or sakhya (bhūta-bhāvanaḥ). I am the Vedas (śabda-brahma), which are my breathing. I am the impersonal Brahman realized by jñānīs. These two are my forms. There may be a fear that the Vedas are not eternal since they are a form of sound related to ether, which is material. There may a fear that parabrahma is unreal since it is not definable by words. To remove those doubts it is said: these two are eternally existing.

“If you are everything, then the devotees should meditate on all living entities as the object of worship and they would be the antaryāmī.” In the material world, the jīva has the status of the enjoyer (vitatam). The world is situated as the object of enjoyment for the jīva (ātmani). Both the jīva and the world are pervaded by me, the cause. Both exist as products in me, the adhiṣṭhāna-kāraṇa (cause by being the support). The verb of the sentence smaret is in verse 54. All beings, are products of my śaktis, are temporary and do not arise from my svarūpa. Therefore they should not be the object of meditation in worship.

A sleeping person in a dream sees many objects of a dream world within himself, but on waking up realizes his body is in one particular place, and the dream experience was unreal. Similarly, the states of waking, sleeping and dreaming, conditions of the jīva, are caused by a covering of material intelligence and should be realized to be only māyā. One should therefore meditate only on the supreme seer of all these states, the Paramātmā.

Rejecting impermanent objects and unreal objects one should worship my form as antaryāmī. This is explained in two verses. Within a dream, a person comfortably sleeping sees a dream. By illusion he sees mountains or forests of the universe within himself. Awaking from the dream, he considers that he is in one place, on his bed. In the waking state, he considers the dream mountain and forest different from himself. Just as the dream objects are considered unreal on waking, so the real objects of this world in waking state should be considered unreal since they are temporary. Having understood that these conditions of the jīva, the conditions of the intelligence covering the jīva, are only māyā of the Lord (ātmanaḥ), since they are the products of his māyā-śakti, one should meditate on the superior seer of these conditions, the antaryāmī. The jīva is not indicated here.

The states of waking, dreaming and deep sleep in a dreaming person are all ignorance, since they are created by the jīva in ignorance. Thus they are actually unreal. Similarly the states of waking and sleeping and dreaming, created by the Lord’s māyā-śakti, are simply māyā and therefore “unreal.” However, mountains, forests, snakes, tigers, elephants and horses in a dream are created by the jīva through ignorance, and are therefore factually unreal objects.

“How then do I know the antaryāmī?” Know the antaryāmī (ātmānam) by whom the jīva, like a sleeping person, knows his sleeping state, and in a deep sleep state knows happiness of the Lord with no object (nirguṇam). It should be clearly understood that it is the antaryāmī who daily dissolves the guṇas during deep sleep by his mercy and gives the jīva, whose knowledge and bliss are covered by firm bondage of the guṇas, an experience of his nirguṇa happiness. The jīva cannot independently get free from his bondage and then experience that happiness by his own strength. Understand that antaryāmī is Brahman, with no qualities. Also understand Brahman as me, Bhagavān with qualities. I, one person, exist as Brahman, Paramātmā and Bhagavān. These are not my first, second and third forms. (I have only one form.) It is said artho durghaṭa iva bhavati svarūpa-dvayābhāvāt: nothing is impossible for you because you have only one form. (SB 6.9.36)

“How does the person in waking state remember what was observed by the witness during sleep, and thus say ‘I slept happily.’ One person cannot remember what was experienced by another person.” That which is present during the deep sleep and waking states of the man who investigates those states, and which is different from them, which continues while these states appear and disappear, is the jīva (jñānam). Just as one remembers during youth what was seen during childhood, even though the conditions are different, one remembers the bliss of deep sleep on waking. Superior to the jīva is Brahman. The jīva is not Brahman. Though the jīva is also the Lord because of being his taṭastha-śakti, the jīva does not belong to the Lord’s svarūpa-śakti. Thus it is different from Brahman.

To think that the Brahman and jīva are one is an offense and the cause of obstacles. That is expressed in this verse. My svarūpa (mad-bhāvam) is different from the jīva (ātmanaḥ). Neutral gender is poetic license. If the jīva forgets this, and thinks he is identical with me, then because of this, such a person will end up in saṁsāra. Saṁsāra is described: it is getting one body after another, one death after another. Thus, one can think of oneness of the jīva and Brahman like the oneness of the sun and its rays, since jīva is the same by being the Lord’s taṭastha-śakti. That is the meaning of tat tvam asi: you are the Brahman. As well, temporary objects of the universe are also one with the Brahman since they are products of the Lord’s material śakti. Though the material world is one with the Lord, it is different because it does not arise from the svarūpa of the Lord. This causes it to be destructible. Since the pure jīva is included among the permanent real objects because that jīva is not destructible, it is also one with the Lord since it the Lord’s taṭaṣṭha-śakti, but it does not arise from the Lord’s svarūpa. The permanent objects Brahman, Paramātmā and Bhagavān however are one because they are one svarūpa. Because the forms of the associates of Bhagavān arise from the actions of the cit-śakti (the Lord’s svarūpa), those associates who are nitya-siddha are also permanent objects which are the Lord’s svarūpa. And some jīvas with desires for dāsya and other relationships, who have perfected themselves by pure bhakti or by mercy of nitya-mukta bhaktas, are included among the eternal associates as dāsas. They are also considered to be non-different from the svarūpa of the Lord, since they are empowered by the svarūpa-śakti. Those jīvas who have perfected themselves by mixed bhakti become śānta-bhaktas and are not empowered by the Lord’s svarūpa-śakti since they not included among the dāsas or other associates. They are also eternal objects, but not part of the Lord’s svarūpa. Thus there is non-difference from the Lord because of the many śaktis of the Lord. Incidentally, the Vaiṣṇava conclusions have been stated.

One must strive for such knowledge. Jñānam here refers to knowledge arising from scriptures. Vijñānam means direct realization of the Lord. Both jñāna and vijñāna are possible in human birth. Aṭmānam here means the jīva and the Supreme Lord.

A person desiring this knowledge, understanding that karma brings results now and in the future, should give up faith in karma. Īhāyām means “endeavoring with desire for enjoyment.” Anīhāyām means” acting without material desires.” Abhayam means “no fear in any circumstance.” Instead of abhayam some versions have nobhayam. The meaning is then “remembering action without desire which does not produce material suffering or enjoyment.”

This is further described in three verses. There is no destruction of suffering and no attainment of happiness.

Understanding the attainment of opposite results for persons doing karma, and understanding the subtle state of spiritual realization beyond the states of waking, sleeping and deep sleep, freeing oneself from all sense objects seen and heard, and being satisfied with scriptural knowledge and realization by one’s sādhana, one should become my devotee.

Sthāna-traya-vilakṣaṇām means the fourth state of spiritual realization. Mātrābhiḥ means “from sense objects.” Sva-tejasā means “by ones sādhana.”

Parātmaika-darśanam means realization of the supreme soul, Paramātmā and nothing else.

Thus ends the commentary on the Sixteenth Chapter of the Sixth Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.