Salutation to the remover of obstacles to the means (sādhanavighnahartre). This chapter shows what opposes the attainment of human goals — such as tapas and brahmacharya. 'Brahmacharya-ādiṃ tapaḥ' is a designation (abhidhāna).

'Paiśuna' denotes faults that cause harm to others, as in the example of a king. 'Pāropadravahētūnāṃ doṣānāṃ paiśuna' is the wording. From the king comes pride born of intoxication and fear of loss: that is called arrogance. 'Laulyaṃ rāgaḥ' — attachment is laulyam; likewise 'rāgo laukyaḥ' and 'raktiḥ' by designation. 'Achapalaṃ sthairyam' — steadiness is called lack of fickleness; 'capalaś cañcalo'sthairah' by designation.

'Kṣamā' here means absence of anger together with non-harming; one who is free of anger and of harmful faults is described as possessing forbearance (kṣamāvān), by designation.

Sri Madhvacharya did not comment on this śloka.

On the divine nature: born of the divine, proclaimed as divine.

Sri Madhvacharya did not comment on this śloka.

Sri Madhvacharya did not comment on this śloka.

‘Is the world real? Is its foundation real? And is God—Vishnu—real?’ The Upanishad states: ‘Of truth, the vital breath (prāṇa) indeed is true; that alone is true for them’ (Bṛhadāraṇyaka 2.1.20). Again it says: ‘There are two—brahmanic form, the embodied and the non‑embodied, the mortal and the immortal, that which is existent and that which is truly existent’ (Bṛhadāraṇyaka 2.3.1). The same Upanishad declares ‘of truth, the truth’ (Bṛhadāraṇyaka 2.1.20; Maitrī 6.32). This ancient revealed teaching thus confirms and instructs accordingly. It also says: ‘Beings arise mutually from food’ (Chāndogya 3.14), and so on.

Sri Madhvacharya did not comment on this śloka.

Desire is indeed a foul well; like the netherworld it is a foul pit that ever afflicts me—this is in the doctrine of moksha.

Sri Madhvacharya did not comment on this śloka.

Sri Madhvacharya did not comment on this śloka.

Sri Madhvacharya did not comment on this śloka.

Sri Madhvacharya did not comment on this śloka.

Sri Madhvacharya did not comment on this śloka.

Sri Madhvacharya did not comment on this śloka.

Sri Madhvacharya did not comment on this verse.

“mā mātma-paradeheṣu iti” — No one can say that Vishnu causes (actions) in the bodies of others. If one were to argue “then let Him cause mine now,” the opponent is answered: the Vedic saying “you shall always go down” (asmakṛta śruti in Sāma) indicates subordination. Madhuccandas’ śruti states: those who neither study nor follow the Vedas — know them to be of weak intellect. Otherwise they would be called tamasic, not divided. If the faithful are not abandoned, scriptures are not set aside. Dharma never contradicts the Vedas; the Vedas are the root of all dharma, and smṛti, śīla are for those learned in them (Manu 2.6). Bhagavata says: dharma established by the Vedas, when inverted, becomes adharma (Bhagavata 6.1.40).

Sri Madhvacharya did not comment on this verse.

Sri Madhvacharya did not comment on this verse.

Sri Madhvacharya did not comment on this verse.

Sri Madhvacharya did not comment on this verse.

Sri Madhvacharya did not comment on this verse.

Sri Madhvacharya did not comment on this verse.