Verse 139.2

Sanskrit text in Devanagari and Unicode transliteration of verse 139.2:

एक अखण्डित नित्येति यावत्, स भाग्य-महिमा भाग्य-माहात्म्यम् एषां तावद् 
अस्तम् सम्प्रति सर्वादयः दश-दिक्पाल-देवता एव वयं भूरि-भागाः. परम-
भक्तत्वात् तेसु मुख्यत्वाच् च सर्वादयः इत्य् उक्तम्. भूरि-भागत्वम् एव 
दर्शयति हृषीक-चासकैः चक्षुर्-आदि-लक्षण-पान-पत्रैः कृत्वा वयम् अप्य् एतत् 
साक्षाद् एव यथा स्यात् तथा ते तव अङ्घ्र्य्-उदज-मध्व्-अमृतासवम् असकृत् पुनः 
पुनर् इहागत्य पिबामः इति. चरण-सौन्दर्यादिकम् एवाति-मनोहारत्वान् मध्व्-
आदितया त्रिधापि रूपितं समाहार-द्वन्द्वेन. एतत् इति चास्यैव व विशेषणम्. अत्र 
तुष्यतु-न्यायेन श्री-व्रज-वासिनां प्राकृत-देहित्व मतो ऽपि तेषां कारणैर् देवता-
कऋतृक-भोगो न युज्यते, अस्य च नित्यत्वात् इत्य् अत्र श्री-शङ्कराचार्येण च कारण-
पक्षस्यैव हि देवता, न भोक्तृ-पक्षस्य इत्य् आत्मन एव भोक्तृत्व-निर्धरणात्.

eka akhaṇḍita nityeti yāvat, sa bhāgya-mahimā bhāgya-māhātmyam eṣāṃ tāvad 
astam samprati sarvādayaḥ daśa-dikpāla-devatā eva vayaṃ bhūri-bhāgāḥ. parama-
bhaktatvāt tesu mukhyatvāc ca sarvādayaḥ ity uktam. bhūri-bhāgatvam eva 
darśayati hṛṣīka-cāsakaiḥ cakṣur-ādi-lakṣaṇa-pāna-patraiḥ kṛtvā vayam apy etat 
sākṣād eva yathā syāt tathā te tava aṅghry-udaja-madhv-amṛtāsavam asakṛt punaḥ 
punar ihāgatya pibāmaḥ iti. caraṇa-saundaryādikam evāti-manohāratvān madhv-
āditayā tridhāpi rūpitaṃ samāhāra-dvandvena. etat iti cāsyaiva va viśeṣaṇam. atra 
tuṣyatu-nyāyena śrī-vraja-vāsināṃ prākṛta-dehitva mato 'pi teṣāṃ kāraṇair devatā-
kaṛtṛka-bhogo na yujyate, asya ca nityatvāt ity atra śrī-śaṅkarācāryeṇa ca kāraṇa-
pakṣasyaiva hi devatā, na bhoktṛ-pakṣasya ity ātmana eva bhoktṛtva-nirdharaṇāt.

[Word-by-word analysis:]

eka—the word "eka"; akhaṇḍita—unbroken; nitya—eternal; iti—thus; yāvat—to that extent; saḥ—that; bhāgya—of the good fortune; mahimā—glory; bhāgya—of the good fortune; māhātmyam—glorification; eṣām—of them; tāvat—as much as; astam—it may be; sampriti—at the present moment; sarva-adayaḥ—the dieties headed by Śiva; daśa—ten; dik-pāla—protecting the directions; devatāh—demigods; eva—certainly; vayam—we; bhūri-bhāgāḥ—greatly fortunate; parama-bhaktatvāt—because of great devotion; tesu—among them; mukhyatvāt—primarily; ca—also; sarvā-dayaḥ—the word "sarvādayaḥ"; iti—thus; uktam—is said; bhūri-bhāgatvam—great good fortune; eva—certainly; darśayati—he reveals; hṛṣīka-cāsakaiḥ—through the vessels of the senses; cakṣuh—the eyes; ādi—beginning with; lakṣaṇa—characterized by; pāna-patraiḥ—with the drinking vessels; kṛtvā—having done; vayam—we; api—also; etat—this; sākṣāt—directly; eva—certainly; yathā—just as; syāt—may be; tathā—in the same way; te—the word "te"; tava—means "Your"; aṅghri-udaja—of the lotus feet; madhu—sweet; amṛta-asavam—nectar; asakṛt—always; punaḥ—again; punaḥ—and again; iha—here; agatya—having arrived; pibāmaḥ—we drink; iti—thus; caraṇa—of the lotus feet; saundarya—beauty; adikam—great; eva—certainly; ati-manohāratvāt—because of great beauty; madhu-āditayā—with sweetness and other good qualities; trdha—in three ways; api—also; rūpitam—described; samāhāra-dvandvena—by a samahara-dvandva-samasa; eteat—the word "etat"; iti—thus; ca—also; asya—of that; eva—certainly; va—or; viśeṣaṇam—modifying; atra—here; tuṣyatu-nyāyena—the example of "may he be pleased"; śrī-vraja-vāsinām—of the inhabitants of Vrajabhumi; prākṛta-dehatva-matah—the opinion of possessing material forms; api—even; teṣām—of them; kāraṇaih—with the senses; devatā-kaṛtṛka—of the demigods; bhogah—enjoyment; na—not; yujyate—is engaged; asya—of Him; ca—also; nityatvāt—because of eternality; iti—thus; atra—here; śrī-śaṅkara-acāryeṇa—by Śrīpada Śankaracarya; ca—also; kāraṇa-pakṣasya—of the senses; eva—certainly; hi—indeed; devatā—the demigods; na—not; bhoktṛ-pakṣasya—of the enjoyers; iti—thus; ātmanah—of the self; eva—certainly; bhoktṛtva—the condition of being the enjoyer; nirdharaṇāt—because of demonstration.

English translation and comments:

{ }In this verse the word "eka" means "unbroken" or "eternal", and the word "bhāgya-mahimā" means "the glorification of their good-fortune". "Sarvādayaḥ" means "the demigods (headed by Śiva) in charge of the ten directions". We may note that Lord Śiva is put at the head of all demigods because he is the greatest devotee of Lord Kṛṣṇa. The word "bhūri-bhāgyāḥ" indicates the good-fortune experienced by these demigods. The word "hṛṣīka-casakaiḥ" means "with the drinking vessels of the eyes and the other senses" and the word "te" means "Your". In the last part of the verse, Brahmā says: "We always drink the nectar of Your lotus feet". By using the three words "madu", "amṛta" and "asavam" which all mean "nectar", the swetness and beauty of the Lord's lotus feet is described. These three words form a samāhāra-samāsa in order to indicate the limitless variety and amount of nectar present in the Lord's lotus feet. We may also note that the demonstrative pronoun "etat" (this) refers to the nectar of Lord Kṛṣṇa's lotus feet.

Someone may argue that because the demigods are the administrators of the affairs of the material senses of the living entities within the material world, we may conclude that they perceived the Lord through the senses of the residents of Vrajabhūmi, and this is what is meant by the phrase "hṛṣīka-casakaiḥ pibāmaḥ". This cannot be the case, for the inhabitants of Vrajabhūmi all have eternal spiritual forms, not under the jurisdiction of the material demigods. But even if we accept that the inhabitants of Vrajabhūmi had material senses, still, the demigods do not enjoy the activities of the senses of conditioned souls, or directly experience through those senses. This is confirmed by Śrīpāda Śaṅkarācārya in his commentary on Vedānta-sūtra (2.4.17) in the following words:

"The demigods are administrators of the the conditioned souls' senses. Only the individual living entities directly experience through their senses. The administrative demigods do not experience through the living entities senses."