Text 29: My dear son, thereafter your nine brothers, who are the masters of living creatures, performed the sacrifice with proper rituals to satisfy both the manifested and nonmanifested personalities.
Text 30: Thereafter, the Manus, the fathers of mankind, the great sages, the forefathers, the learned scholars, the Daityas and mankind performed sacrifices meant to please the Supreme Lord.
Text 31: All the material manifestations of the universes are therefore situated in His powerful material energies, which He accepts self-sufficiently, although He is eternally without affinity for the material modes.
Text 32: By His will, I create, Lord Śiva destroys, and He Himself, in His eternal form as the Personality of Godhead, maintains everything. He is the powerful controller of these three energies.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
He concludes the question and answer meaning with "yadadhiṣṭhānam ityetat". Nārāyaṇa, i.e. the foundation, the support. The reason for being Bhagavān. || He who is by Himself guṇa-less. At the beginning of creation, the vast guṇas are taken by Him through māyā. || 30 || Oṁ. He concludes that question and answer with "yat parasva" as stated "He is that Bhagavān, the Lord of all and me". I create. But He Himself does the maintenance, he says. The universe. In the form of Puruṣa, in the form of Viṣṇu, the three śaktis, māyā, He sustains it, thus He. || 31 || And the general answer to all the questions such as "yaś cedaṁ viśvaṁ yadātmakaś ca tvam". As it is said. "There is no other entity besides Vāsudeva in reality, O Brahmā." And what is confirmed by the Śruti "Puruṣa indeed is all this", that he concludes. With "iti". It is stated that the effect and cause, consisting of existence and non-existence, to be created, does not exist separately from Bhagavān. || 32 ||
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
By whom the guṇas are taken in the form of Brahmā etc. || 30 || 31 || He summarizes the topic. With "iti". You should not consider or think of anything else consisting of existence and non-existence, and consisting of three quarters and one quarter, as different from Bhagavān. O dear one, with "tāta" from the derivation "tanoti iti". The implication is that you should elaborate on this. || 32 ||
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
With that the gods sacrificed. Here the Dīpanī on verse 20 is to be seen. To the Puruṣa born at the beginning. Here too the Dīpanī on verses 23-25 is to be seen. [The nine are Marīci, Atri, Aṅgiras, Pulastya, Pulaha, Kratu, Bhṛgu, Vaśiṣṭha and Dakṣa.] || 29 || 30 || With "yadadhiṣṭhāna". This is the second verse of the fifth chapter of this Skandha. || 31 || With "yat parastvam". This is a part of the fourth verse of the fifth chapter of this Skandha. || With "uktam". It is to be completed as - in the twentieth verse of the fifth chapter of this Skandha. || 32 ||
Śrīmad Vīrarāghava Vyākhyā
At their respective times and occasions, Manu and others worshipped the all-pervading Viṣṇu with sacrifices. This is the meaning. (29) Thus, having answered the questions such as "What form...?" through the dialogue of the Puruṣa-sūkta, he concludes with the answer to the question "What is the basis?", [saying] "Nārāyaṇa". The universe, which is His body, resides within Him in a subtle form. He creates it through me, destroys it in the form of Rudra, and protects it in the form of Puruṣa. This is concluded with [the words] "gṛhīta" and so on. Though I am without qualities such as sattva, etc., by my own accord, I am gṛhīta (seized) by māyā, through which I possess vast qualities. Being thus appointed for creation, etc., I create what is to be created. Rudra, being controlled by Him, destroys the universe. Here, it should be understood that without His presence, Brahmā and Rudra, being the inner controllers of living beings, perform creation and destruction, but He alone performs maintenance. Therefore, He is the one possessing the triad of powers in the form of creation, maintenance, and destruction, like the three powers [of a king]. (30-31) The general answer to the questions such as "What form...?" and "Of what nature are you...?" is stated as: "O Brahmā, there is no other reality superior to Vāsudeva." This is reinforced by the Śruti statement: "All this is verily Puruṣa." He concludes this with "iti". O dear one, as you ask about the universe, the answer to your question is that the entire world consisting of sentient and insentient beings should not be considered as something separate from the Lord. This has been told to you, meaning it has been explained to you. (32)
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
In the time of spring and other seasons, the departed ancestors other than Marīci and others, the gods Agniṣvātta and others, the wise ones such as Indra, the demons such as Prahlāda, and the humans beginning with Priyavrata worshipped [the Lord] with kratus (sacrifices). Here, it should be understood that the meaning of the Puruṣa Sūkta is explained from "I, Bhavānī" up to "and then the Manus".
Thus, by "sarva puruṣa", the meaning of "puruṣa eva idaṃ sarvam" is shown. By "idam" along with "sahasraśīrṣa", by "so'mṛtasya" the meaning of "utāmṛtatvasya īśāna", by "mahimaiva" the meaning of "etāvān asya", by "pādās traya" the meaning of "tripād ūrdhva", by "sṛtī" the meaning of "tato viṣvaṅ", by "tasmād aṇḍād" the meaning of "tasmād virāḍ ajāyata", by "tad dravyam" the meaning of "sajāta", by "teṣu yajñādaya" the meaning of "brāhmaṇo'sya mukham āsīd", by "iti saṃbhṛta" the meaning of "yat purupeṇa", and by "tatas te bhrātara" the meaning of "yajñena yajña" and so on [are explained]. (29)
Clarifying the very meaning stated earlier that the supremacy [of the Lord] is expressed through devotion and other means, not in terms of His essential nature, [the author] concludes with "Nārāyaṇa". I, who have attained all powers by the grace of the glance of the venerable lotus-eyed Lord, worship that very Nārāyaṇa with sacrifices and other means. Therefore, this universe is established in that Nārāyaṇa, dependent on Him, subject to Him, and pervaded by Him. This is the syntactical connection.
The reason for the established nature [of the universe in the Lord] is stated in "gṛhīta". Everything is subject to the guṇas of sattva and others, and they are grasped by Him. Therefore, everything is established in Him. The word "graha" [means] material cause, derived from the root "grah" (to grasp). The supreme guṇas of prakṛti are made the material cause at the beginning of creation. The supreme guṇas are attained in proximity to the other [i.e., the Lord].
Now, one may ask whether Hari can be associated with guṇas like the jīvas and insentient beings. To that, [the author] says "aguṇa". Although the jīva is devoid of guṇas by nature, it is reasonable for it to possess guṇas due to false identification. For insentient beings, possessing guṇas is reasonable because they are made of them. Hari, being devoid of both, is reasonably without guṇas. Due to the independence of the guṇas, it is reasonable for [Hari] to be the possessor of guṇas because He always resides outside, in close proximity [to them]. By [using the word] "uru", [the author] suggests the supreme greatness of Hari. The guṇas of sattva and others are eternally grasped [by Him], not falsely conceived like the jīvas or insentient beings, because they are independent and external to His essential nature. This is the evidence here. (30)
Concluding the statement "yena svarociṣā viśvam" and so on, [the author] refutes the creative independence of Hari, which is understood by those with dull intellects, in "sṛjami". Viṣṇu, in the form of Puruṣa, possesses the three powers of creation, preservation, and destruction, or the powers of knowledge and action. (31)
[The author] concludes the question and answer in "iti". Then, with the idea that "I should never conceive of the independence of the world from me anywhere or at any time," he says "nānyad". The world, consisting of the manifest and unmanifest, the knowable and unknowable, having the nature of existence and non-existence, which is to be produced, such as the mahat, ahaṃkāra, and so on, is not at all independent of Hari. Rather, it is reasonably dependent on Him for its existence. This is the meaning of "tad-ananyad". It is said [in the scriptures], "The manifest is called 'sat' (existent), and the unmanifest is called 'asat' (non-existent)," and so on. (32)
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
The gods and sādhyas worshiped him in manifest forms like Indra and in unmanifest [forms] intrinsically. (29) The fourteen Manus at their respective times [worshiped] the all-pervading Viṣṇu. (30) [The verse] beginning with "yad adhiṣṭhānam" ("whose substratum") summarizes the question and answer [as follows]: In him, Nārāyaṇa, who is intrinsically devoid of māyā's guṇas but at the beginning of creation accepts the abundant guṇas of māyā, this universe is placed by māyā itself and is designated as created - this is the meaning. (31) Having stated that Brahmā and Hara are controlled by him, [the verse] beginning with "puruṣa-rūpeṇa" shows that Viṣṇu is directly of that form. The Supreme Soul directly protects in the form of the puruṣa, possessing the three śaktis, and not just by being present in various parts here and there, as in [the acts of] creation and destruction. (32)
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
[The verse] explains the meaning of "tena devā ayajanta" ("the gods sacrificed by him") and "puruṣaṁ jātam agrata" ("the puruṣa born before"). (29) At their respective times. (30) [The verse] summarizes the meaning of the question and answer beginning with "yad adhiṣṭhānam". Āhitam [means] adhiṣṭhitam (established). He whose māyā at the beginning of creation possesses abundant guṇas in the form of Brahmā, Rudra, etc. is intrinsically without guṇas. (31) Clarifying "sargādau" ("at the beginning of creation"), [the verse] summarizes the question and answer "yat paras tvam" ("since you are transcendental") with "sṛjāmi" ("I create"). Having stated the difference between the ātman (Brahmā) and Hara due to their being controlled by him because of association with rajas and tamas, it shows that Viṣṇu, although endowed with sattva-guṇa, has a pure sattva where sattva doesn't act as an aid, and he is essentially without any association, being of an extraordinary form. The Supreme Soul in the form of the puruṣa possesses the tri-śakti, the tri-guṇa māyā-śakti. Or, he possesses the internal, external and marginal śaktis. (32)
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
[The verses] explain the meaning of "tena devā ayajanta sādhyā ye ṛṣaya" ("by him the gods, sādhyas and ṛṣis worshiped"). The nine starting with Marīci worshiped in manifest forms like Indra and in unmanifest [forms] intrinsically. (29) The fourteen Manus at their respective times [worshiped] the all-pervading Viṣṇu. (30) [The verse] beginning with "yad adhiṣṭhānam" summarizes the meaning of the question with "nārāyaṇe". In him who is intrinsically without guṇas, i.e. devoid of material guṇas, this universe is situated by the guṇas of māyā, his own śakti, which are accepted at the beginning of creation. (31) [The verse] explains this very point. United with rajas, engaged by Nārāyaṇa, I create. United with tamas, under his control, Hara performs saṁhāra (destruction). But he protects in the form of the puruṣa. His superiority is not only due to controlling Brahmā and Hara, the presiding deities of rajas and tamas, but also due to being the master of all prakṛti - this is stated by "tri-śakti-dhṛk" (holding the three śaktis). Tri-śakti [means] the tri-guṇa prakṛti. He holds that. Therefore, it is said in the First Canto: "sattva, rajas and tamas are the guṇas of prakṛti. The transcendental puruṣa, united with them, maintains the existence and so on of this [universe]. He alone has the appellations of Hari, Virañci (Brahmā) and Hara. The best destination for men is indeed in venerating him." (32)
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
After a long interval of time, only the Manus were born. And other ṛṣis as well. These are the divisions of sattva, etc. in the second stage. Then, in the third stage, there are the pitṛs, the wise ones, the daityas, the rājasas, the sāttvikas, and the tāmasas. Humans, however, are in the fourth stage. Therefore, they are of a single kind, in the form of a combination. Nevertheless, even by mistake, they obtain some desired result by performing actions due to the power of Bhagavān. That is stated - vibhum iti. Through kratus, meaning twelve-day rites, etc. ।। 29 ।।
Thus, having stated the origin of all entities from Bhagavān, their sustenance is described - nārāyaṇa iti. To negate the idea that the world is sustained by something other than Bhagavān, it is said nārāyaṇa. In the manner of "āpo nārā iti proktā," the puruṣa himself is nārāyaṇa. This, both worldly and Vedic, is sustained by the unpleasant. ॥ 30 ॥
If the origin and sustenance are performed by Bhagavān alone, and consequently the dissolution as well, then what is your purpose? To that, it is said - sṛjāmi tanniyukto'ham iti. Bhagavān has indeed created all entities to demonstrate the process. Then, he commands me for the sake of successive production. And Mahādeva for the purpose of dissolution. Therefore, those who are produced by Bhagavān or are his descendants should be killed by Bhagavān alone, not by Mahādeva and others as commanded. Hence, the avatāra of Bhagavān. But Bhagavān himself sustains, as stated - viśvam iti. He sustains the universe in the form of the puruṣa. For this very reason, Hara dissolves in accordance with him, thus his subservience is mentioned. Although these two perform creation and dissolution, their ability to do so is dependent on Bhagavān, as stated - triśaktidhṛg iti. ।। 31 ।।
Thus, to express the eternal greatness of the three aspects, the previously mentioned is summarized - iti iti. However, you have asked only this much. The narration of greatness comes as a consequence. I shall narrate that further, is the implication. When asked what has been said, it is stated - nā'nyad bhagavata iti. To all the questions that have been asked, regarding the nature or the process, the answer to all of them is Bhagavān alone. Because there is nothing apart from Bhagavān. It is accepted by those belonging to other mantras as well that Bhagavān is everything, in the form of the substratum of all and as the reality of entities. Then, what is the speciality in this path? To this inquisitiveness, it is said - bhāvyam iti. That which is produced by action. Where the action has indeed extended, that is Bhagavān, is the meaning. In the doctrine of Brahman as well, everything is Brahman. Then, what is the speciality in this path? To that, it is said - sadasadātmakam iti. That which is suitable for the practice of existence and non-existence, such as pots, etc., and even rabbit's horns, etc. And the object of delusion. Therefore, wherever there is a false cognition, its object is also Bhagavān. Otherwise, its appearance and knowledge would not arise. And determination would not occur. ॥ 32 ॥
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
They state the second type, "subsequent to that" and so on. || 29 ||
Regarding "Nārāyaṇa" here, [an objection is raised:] Indeed, when the Lord is rightly stated as the material cause, the existence of everything solely in Him is automatically established. So what is the purpose of again mentioning [His] abode? To this, they say "viśva" and so on. The meaning is: The purpose is to convey a different approach, i.e., having created the universe by Himself, He Himself enters into it and sustains it. Although the latter half [of the verse] is not explained here, it is ascertained that it exists by the subsequent indication "Surely, to the Lord..." and so on. This should be understood. || 30 ||
In the indication of "iti te", [they say] "three aspects". That triad consists of the three guṇāvatāras. In the commentary, [it is said] "remaining within the mantra", by the dualists and the qualified non-dualists. Here, the two reasons mentioned earlier should be applied accordingly. "In this path" refers to the intended path of bhakti. "Wherever" and so on. Thus, according to the dualist view, based on the tenor of the statement "You, of infinite valor and immeasurable prowess, pervade everything; therefore, you are everything", [the Lord] is figuratively called "everything". According to the qualified non-dualist view, having stated earth as His body, He who moves within the earth, whom the earth does not know, and similarly stated fire, wind, space, mind, intellect, ego, the unmanifest, the imperishable, and death as His body, it is heard in the Subāla Upaniṣad, "He alone is the inner self of all beings, free from evil, the divine, the one Nārāyaṇa." Based on the tenor of this, [the Lord] is "everything" by being the embodied. But here, there is the distinction that [the Lord] is also "everything" in the form of the constituent, because the constituent to be assumed and the whole assuming it are non-different. And there is no contradiction with the earlier Śruti. Right there, in the earlier context of dissolution, it is stated that earth dissolves into water, water into fire, fire into air, air into space, the senses into their sources, the sources into the primordial element, the primordial element into the Mahat, the Mahat into the unmanifest, the unmanifest into the imperishable, [and] the imperishable dissolves into darkness, using repetition of words. By stating that they become one in the supreme, which is beyond the supreme, neither existent nor non-existent, this is the teaching of liberation, the Vedic teaching, it is conveyed that earth up to the imperishable, assuming a subtle form, merge with the cause. By conveying that in the oneness with darkness, the causal supreme Self alone exists as Brahman distinct from the existent and non-existent, it is established that from the primordial earth onwards, they are to be assumed by Brahman in the order of emergence. Thus, there is no contradiction.
Distinguishing the unique feature here from the Brahman theory, they state "tasmād" and so on. Bhāna refers to the cognition of shell-silver etc., and the cognition of the hare's horn etc. Thus, their existence in the form of an apparition, in the form of a statement, and as an object of determination is not possible without their being of the nature of Brahman. Therefore, even they are of the nature of Brahman in that way. This is the unique feature even from the Brahman theory. In the Brahman theory, by conveying that they are of the nature of Brahman in the causal form as stated in the sūtra "tadananyatva", and in the form of a existent suitable for empirical usage as stated in the sūtra "ubhayavyapadeśa", it is conveyed that [they are so] in the form suitable for empirical usage of the existent and non-existent. || 31 ||
Śrī Giridhara-kṛtā Bāla Prabodhinī
Thereafter, in the course of time, at their own opportunity, Manu and others worshipped the all-pervading Supreme Lord with sacrificial rites and rituals. This is the connection. || 29 || Thus, having stated the answers to the questions starting with "yadrūpam" through the dialogue in the Puruṣasūkta, [the text] concludes the question and answer regarding "yadadhiṣṭhānam" with [the word] "nārāyaṇa". This visible universe, as described earlier in the process of creation, rests established in Lord Nārāyaṇa, who is complete with the six qualities such as knowledge, dispassion, and sovereignty. If there is a doubt that how can He be the support of the universe when He is heard to be without qualities, [the text] says: Although He is without qualities by nature, at the beginning of creation, for the purpose of creating the universe and so on, He possesses qualities such as sattva that are acquired through māyā by His own will. This is the connection. || 30 || If the Lord Himself performs all activities such as creation, then what is the purpose of you both? In anticipation of this, [the text] says, "sṛjāmi". Appointed by Him, ordered by Him, I create the universe; controlled by Him, subservient to Him alone, Hara destroys the universe; in the form of Puruṣa, in the form of Viṣṇu, He Himself protects the universe. If it is so, even though creation and destruction are dependent on His command, do you both have independent power? Even your power is dependent on Him. With this intention, [the text] says, "triśaktidhṛk". Assuming the quality of rajas for creation, He becomes Brahmā; assuming the quality of sattva for protection, He becomes Viṣṇu; and assuming the quality of tamas for destruction, He becomes Hara. This is the meaning. || 31 || This universe and of what nature are You - to all such questions, the general answer "vāsudevān paro brahman na cānyo 'rtho 'sti tattvataḥ" was given, and again, the same was reinforced by the Śruti statement "puruṣa evedaṃ sarvam". [The text] concludes that with "iti". Indicating affection, [Brahmā] addresses [Nārada], "O dear child". As you have asked about the form [of the Lord], His abode, and so on, I have told you the answer in the stated manner. This is the connection. [Brahmā] clarifies what has been told: You should not consider anything whatsoever, be it having the nature of cause and effect, gross or subtle, as different from the Lord. This is the meaning. || 32 ||
Hindī Anuvāda
After this, from time to time, the sage Manu, the Pitṛ deities, the Daityas, and humans worshipped the Lord through yajñas. || 29 ||
O Nārada! This entire universe is situated within Lord Nārāyaṇa himself, who is devoid of material qualities, but at the beginning of creation, he accepts many qualities through māyā. || 30 ||
By his inspiration, I create this universe. Under his authority, Rudra destroys it, and he himself, in the form of Viṣṇu, maintains it. This is because he has accepted the three energies of sattva, rajas, and tamas. || 31 ||
Son! I have given you the answer to what you had asked; there is no entity, either in the form of existence or non-existence, cause or effect, that is separate from the Lord. || 32 ||
SB 2.6.29-32
