Text 1: Lord Brahmā said: When the unlimitedly powerful Lord assumed the form of a boar as a pastime, just to lift the planet earth, which was drowned in the great ocean of the universe called the Garbhodaka, the first demon [Hiraṇyākṣa] appeared, and the Lord pierced him with His tusk.
Text 2: The Prajāpati first begot Suyajña in the womb of his wife Ākūti, and then Suyajña begot demigods, headed by Suyama, in the womb of his wife Dakṣiṇā. Suyajña, as the Indradeva, diminished very great miseries in the three planetary systems [upper, lower and intermediate], and because he so diminished the miseries of the universe, he was later called Hari by the great father of mankind, namely Svāyambhuva Manu.
Text 3: The Lord then appeared as the Kapila incarnation, being the son of the prajāpati brāhmaṇa Kardama and his wife, Devahūti, along with nine other women [sisters]. He spoke to His mother about self-realization, by which, in that very lifetime, she became fully cleansed of the mud of the material modes and thereby achieved liberation, the path of Kapila.
Text 4: The great sage Atri prayed for offspring, and the Lord, being satisfied with him, promised to incarnate as Atri’s son, Dattātreya [Datta, the son of Atri]. And by the grace of the lotus feet of the Lord, many Yadus, Haihayas, etc., became so purified that they obtained both material and spiritual blessings.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
In the seventh (chapter), the incarnations of the Lord are described by Brahmā to Nārada, along with their actions, purposes, and qualities. (1)
When Ananta, assuming the form of a boar to lift the earth, fiercely attacked, he tore the well-known Hiraṇyākṣa with his tusk. (1) The incarnation of Yajña is described. From Prajāpati Ruci and his wife Ākūti, a son named Suyajña was born. He begot the gods through his wife Dakṣiṇā, who was known as Suyamā. He, being Indra, was previously called Suyajña due to his great ability to remove the distress of the world. Later, he was called Hari by his maternal grandfather, Manu. This demonstrates his actions of generating the gods and removing the distress of the three worlds. Similarly, in all incarnations, their actions should be understood. (2) The incarnation of Kapila is described. He was born to Prajāpati Kardama and his wife Devahūti, along with nine sisters. He taught his mother the knowledge of Brahman (brahmāvidyām), the way to the self (ātmagatiṁ). By that path to the self, she removed the impurity (śamalaṁ), the mud of attachment to the guṇas (guṇasaṅgarūpaṁ paṅkam), in this very birth and attained the state of liberation (mukti), the destination of Kapila. (3) The incarnation of Dattātreya is described. As I (Viṣṇu) said to you (Atri), "I am given (datta) to you," he was named Datta. His acts demonstrate the granting of yogic powers to his devotees. The pollen from his lotus feet purifies the bodies of both those who enjoy worldly pleasures and those who enjoy heavenly delights or liberation. (4)
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
By the purposes of their qualities and actions of those incarnations. || 1 || To resolve contradictions, another explanation is given. Or, it should be known that here, by striking the root of the ear with the hand, the emperor (cakravartī) first tore it with his hand and then with his tusks. The measure of the Varāha incarnation is stated. "Assuming the form of which (Varāha), he found this earth that had entered a cave (guhā) from the middle of his body." It is understood from the mantra employed in the context of the Varāha episode in the Ādhāna. The meaning of the Śruti is that the Lord, assuming the form of that Varāha, found this earth that had entered a cave, a hidden place, in the midst of water. || 1 || 2 || Just as I am also such due to being born from Brahmā, oh, Śrī Kapila is indeed extremely exalted due to being an incarnation of the Lord while being a Brahmin (brāhmaṇa), according to the maxim of Śrī and conch. Brahmā says to Nārada, who is considering him as such, "You are also exactly like that," which is implied by the word "twice-born" (dvija). Although the word "dvija" can refer to the three varṇas, the primary meaning of the word "dvija" here is only Brahmin, as in "the moon is the king of the twice-born," by the strength of the Śruti, "Soma is the king of us Brahmins." || 3 || * The Śruti also establishes the Dattātreya incarnation. "Indeed, the demon (asura) Svarbhānu obscured the sun with darkness. Those who knew him here, not others, were able." Its meaning: Svarbhānu, with the darkness of illusion (māyā), obscured the sun, the Self, in the opposite way, leading to individual existence (jīvatva). The sons of Atri are three; Dattātreya's multiplicity is clear later for the sake of worship. Among them, even though Haihaya had attained perfection in yoga, Śrī Paraśurāma, becoming angry for the reason of great offense, killed him. This should be known. || 4 ||
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
Where "udyata" and so on. This is an account from the [Pādmakalpa]. According to this view, the slaying of [Hiraṇyākṣa] during the raising of the earth took place in the sixth [manvantara]. However, in the [Varāhakalpa], there are two [Varāha] appearances of [Varāha] for the purpose of raising the earth. This is shown with evidence in the thirteenth chapter of the Third [Skandha]. Such is a glimpse of the explanation. "Udyata" and so on. The meaning is: having dived into the ocean, lifted the earth that had gone to [Rasātala], placed it on his tusks, and risen upwards. Thus say some. 1-4.
Śrīmad Vīrarāghava Vyākhyā
Thus, by the statement "Brahmā, where..." etc., the incarnations, their actions, their respective purposes, and their qualities are promised. Where, at which time, for the purpose of lifting the earth, bearing the form of a boar, encompassing all the components of sacrifice, the unlimited Lord, though of infinite nature, assuming a finite form, tore apart with his tusk the demon named Hiraṇyākṣa, the first son of Diti, well-known as the primordial demon, who had entered the ocean. There, the example is: like Indra, the wielder of the thunderbolt, [tearing apart] a mountain. || 1 ||
** The incarnation of Suyajña is described in "jātam" (born). The son named Suyajña was born to Ruci Prajāpati from his wife Ākūti. And in his wife Dakṣiṇā, endowed with qualities called Yāmā, the gods were born, meaning "of the sacrifice". As it is said, "In the Dakṣiṇā of the sacrifice, twelve gods were born, known as Yāmās." He himself, being Indra, when he took away [the soma], then the one previously called Suyajña was later called Hari by his maternal grandfather Manu. By this, the production of gods and the removal of the affliction of the three worlds through action are shown. Thus, in all incarnations, the action should be known. || 2 ||
The incarnation of Kapila is described in "jajñe" (was born). O twice-born Nārada, in the house of Kardama Prajāpati, in his wife Devahūti, along with nine sisters, he was born. And he taught his mother the path of self-realization or the path of liberation, so that by self-realization, Devahūti, having shaken off the impurity of the self, the mire of attachment to the guṇas (qualities) born in this body, attained the state taught by Kapila. || 3 ||
** The incarnation of Dattātreya is described in "atrer" (of Atri). I myself, being pleased with Atri, who was desiring a son, said, "I am given to you." From that, the Lord was born with the name Datta. The granting of yogic powers to his devotees is shown in his character. The Haihayas and others, such as Sahasrārjuna, whose bodies were purified by the pollen of his lotus feet, obtained from Dattātreya the twofold yogic perfection, worldly and otherworldly, consisting of the eight powers such as aṇimā (becoming small) and liberation, which are well-known. Or, Yadu and Yayāti, the sons [of Nahuṣa]. || 4 ||
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
In this chapter, the speaker describes the incarnations of the Supreme Person as mentioned earlier, along with their deeds, etc. First, in accordance with the Varāha Kalpa (boar period), the boar incarnation and its actions are described. Where, the word "daṃṣṭrā" (fang) denotes the Sudarśana Cakra (discus) and the mace. Bearing the body of Krodā, the boar, which is the basis of all sacrificial implements such as the sacrificial ladle, etc., and which is of the form of all sacrifices, Ananta, being praised by Brahmā and others, when he set out to lift the earth from the bottom of the ocean for the purpose of raising the earth's surface, dived into the ocean, lifted the earth that had gone to Rasātala, placed it on his fang, and ascended. At that time, in the great ocean, the primordial demon Hiraṇyākṣa, who had come to obstruct it, was pierced by the fang like Indra wielding the thunderbolt pierces the enemies with his thunderbolt. He rendered him lifeless by striking him on the ear with his fists, tearing his body apart with his mace. This is the meaning. Alternatively, "by whom the earth was lifted" or "by whom he was killed in the great ocean." || 1 ||
He who is most worshippable, whose fame is good, the crest jewel of those with excellent fame, the sacrifice of whom is shining, performed with the idea of dedication, Suyajña (of excellent sacrifice), who has the pride of action, the son of Indra, named Yajña (sacrifice). Or, because he is excellent, he is Nārāyaṇa. He was born to Ruci Prajāpati's wife Ākūti, with the name Yajña. Then, the son of Ākūti, residing in the position of Indra, Yajña, begot the gods named Tuṣita in his wife Ramā, who was an incarnation, in the Svāyambhuva Manvantara (period of Manu Svāyambhuva). When attacked by the demons, he was praised by Manu Svāyambhuva, who realized him as Hari (Viṣṇu) due to his ability to remove the miseries of saṃsāra (worldly existence), with the Vedic statement "īśāvāsyam" etc. The Vedas are called Trayī, eternal sentences, and anuvacana (repetition). Moreover, he removed the great distress of the three worlds caused by the demons. Because of this, realizing him as "Hari," he was praised. Or, because of his pride in action, this Yajña, the son of Indra, is celebrated. Because he is the lord of sacrifices, Yajña himself is said to be Viṣṇu, the son of Ruci, according to statements like "yajño harireveti" (Yajña is indeed Hari). || 2 ||
O twice-born one! Then, that Viṣṇu was born as Kapila to Kardama Prajāpati's wife named Devahūti, along with the nine wives such as Marīci. His deeds are described. The one who is Kapila taught his mother the knowledge of the self, which is in the form of enumerating the tattvas (principles), the path to the self. Kapila, having washed away with the water of knowledge born from listening to Sāṃkhya scripture, the mud of attachment to qualities such as sound, etc., the mud of ignorance, desire, and action, which is the impurity of the self, found in this group of sāttvika (good) elements and consciousness, gave his own state and attained his own abode. || 3 ||
Hari himself, being pleased with the austerities of the sage Atri, who desired offspring, said: "I am given to you as a son by me who is pleased with your austerities." Because of which, he became known as Datta, having incarnated from Hari himself in Atri's wife Anusūyā. The bodies of Yadu, the ancestor of Kārtavīrya, and Haihaya Kārtavīrya, became purified by the pollen from the lotus feet of Datta. They are the first among those who possessed twofold, Viṣṇu-centric accomplishments of yoga such as aṇimā (becoming small), etc. According to the Vedic statements like "a iti" and "brahma iti." Even according to the usage of "mayi" (in me) in the sense of predominance, in the variant reading "ubhayīm," it should be interpreted as pertaining to this world and the next world, and as pertaining to the qualified and the unqualified, respectively. It should be understood that the name Yajña refers to sacrifices. || 4 ||
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
With his hand on the root of his ear, it is said that he first struck with his hand and then tore with his tusk, as will be mentioned. This should be known. || 1 || 2 ||
jajñe (was born) - this refers to the knowledge of the movement of his own divine form. The movement of Kapila refers to his eternal abode, a particular part of Vaikuṇṭha (the celestial abode of Viṣṇu). || 3 || 4 ||
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
The seven avatāras (incarnations) in this [text], along with [their] deeds, vibhūtis (divine powers), and devotees, are briefly described. (0)
[The text] speaks of the Varāha avatāra (boar incarnation). When he (Viṣṇu) endeavored to uplift the earth, he went and made an effort. Right there, in the midst of the great ocean, he killed Hiraṇyākṣa, who had come [to attack], with his tusk and hand at the base of the ear. It should be understood from what will be said later that [Viṣṇu] first tore [Hiraṇyākṣa] with his hand and then with his tusk. (1)
[The text] speaks of the Yajña avatāra (sacrifice incarnation). Born from Prajāpati Ruci, he (Viṣṇu) created the gods while being praised. He was the son of Ākūti, the daughter of Svāyambhuva, in [his wife] Dakṣiṇā, and his name was Suyajña. When he, being Indra, removed the suffering, he was first called Suyajña, as mentioned, but later, he was called Hari by [his] maternal grandfather Manu. In this way, everywhere else too, the birth, deeds, parents, and his own name should be understood as appropriate. (2)
[The text] speaks of the Kapila avatāra (Kapila incarnation). O twice-born Nārada! He was born together with nine sisters. Through that self-realization, a person living in this world, having shaken off the impurity of the self, which is the mud of attachment to the guṇas (qualities), attained the state of Kapila, the abode of Kapila known as Tripadābhūti. (3)
[The text] speaks of the Dattātreya avatāra (Dattātreya incarnation). The sixth case is used in the sense of the fourth. When he (Viṣṇu) said, "I myself am given to you by Atri," then he was born with the name Datta. He bestowed both worldly and otherworldly yoga-ṛddhi (yogic prosperity), or bhukti (enjoyment) and mukti (liberation). Among them, it should be understood that even though Haihaya had attained great yogic powers, Śrī Paraśurāma, becoming angry, killed [him] because of [his] great offense. (4)
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
In the previous chapter, it was said, "I will describe to you the playful incarnations." Those very incarnations, their qualities, actions, and purposes are spoken by Śrī Brahmā to Śrī Nārada, beginning with "yatra" and so forth. When, bearing the form of a boar with tusks, the all-encompassing sacrificial form, the Lord, with unlimited qualities, fiercely uplifted the earth with his tusk for its rescue, then he tore asunder the well-known primordial demon named Hiraṇya, who had come into the midst of the great ocean. Here, the example is given: "Like Indra tears asunder a mountain, the boar incarnation tore asunder the primordial demon." The action of uplifting the earth is shown, the purpose of rescuing the earth is stated, and the quality of being a benefactor is implicitly expressed. Similarly, one should understand in what follows, as far as possible. || 1 ||
The sacrificial incarnation is described in "jāta" and so forth. Born from Ruci Prajāpati, the son of Ākūti, the wife of Ruci. Then, that Suyajña begot immortals, who were well-sacrificed, through his wife Dakṣiṇā. When he, being Indra, removed the great distress of the three worlds, which was difficult for others to avert, then, although previously called Suyajña, he was later called Hari by his maternal grandfather, Manu. || 2 ||
The Kapila incarnation is described in "jajñe" and so forth. O twice-born Nārada! In the house of Kardama Prajāpati, he was born to his wife Devahūti, together with nine sisters. And he spoke to his mother about the knowledge of his own ātma-gati. By that self-realization, his mother, in this very life, shook off the mire of impurity in the form of attachment to the guṇas (qualities) and attained the state of Bhagavān Kapila. || 3 ||
The Dattātreya incarnation is described in "atrer" and so forth. Because, being pleased by his worship, he said, "I myself am given (datta) to you by me." For that reason, from Atri, who was desirous of offspring, that Bhagavān was born, known by the name Datta. His acts demonstrate the granting of bhukti (worldly enjoyment) and mukti (liberation) to those who contemplate his feet. Those whose bodies are purified by the pollen of his lotus feet, such as Yadu, Kārtavīrya, and others, attained both worldly and otherworldly perfection of meditation and liberation. || 4 ||
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
Thus, the determination is made through the origin of things other than the ātman. Here, the determination of even the ātman of Hari is being described. (1)
Previously, subtle meditation was mentioned. Here, its clear explanation is given, by which the qualities of that [ātman] in the seventh [chapter] are considered to be real. (2)
In the context of worship, the determination of all qualities of Hari is stated here for the purpose of understanding, with the distinction of svarūpa (essential nature) and guṇa (qualities). (3)
And here, the result of the primary [worship] is determined and ascertained. Its ancillary parts such as māhātmya (greatness) etc. become accomplished distinctly by that. (4)
Thus, having stated the determination through the origin of insentient and sentient beings, the origin of the indwelling Self (antaryāmin), endowed with all qualities, is being stated in this section. In this way, due to the such greatness of each and every quality, the supreme greatness that is specific here will be accomplished. The form of the Lord that was described in the context of the antaryāmin's essential nature by the words "prādeśamātram puruṣaṁ vasantam" (the Puruṣa dwelling in the span of the heart) etc., its avatāras (incarnations) are being stated here sequentially.
Among them, first, the form that arises through the origin of the quality of prādeśamātratva (being the size of a span) is stated first in "yatrodyata". For Brahmā had a certain thought arising for lifting the earth, "How shall I raise this up?" Then, by meditating on the Lord, the indwelling Lord who is prādeśamātra became manifest. Although prādeśamātra, he became the size of a thumb in order to come out of the nostrils, and later became large. Thus, it is explained that prādeśamātratva is relative to location, not intrinsic.
Right where the infinite Lord was present, unconstrained by space, time, etc., he endeavored to raise the surface of the earth. As soon as the Lord thought, "I shall raise the earth", he assumed a form right then. Indeed, he has no dependence on space, time, objects, etc. for assuming a form. Because residing within the mind of Brahmā itself, he assumed a form right there simply by the desire to lift the earth. Therefore, to indicate that the antaryāmin has no dependence whatsoever in assuming a form, the Varāha avatāra (boar incarnation) is mentioned first. The syntax is: "Wherever he endeavored, right there he assumed and held [that form]." The raising of the surface of the earth - by the word 'tala', the artificial and flat earth is referred to.
Previously, Brahmā, situated on a lotus leaf, assumed the form of a boar, extracted some soil from there, and spread it on the lotus leaf. That earth submerged again. Then, to raise it, he assumed that same form and endeavored. "He saw a lotus leaf floating. He thought, 'There must be something on which this rests.' He, assuming the form of a boar, dived in. He stretched the earth down. Lifting it up, he emerged. He spread that on the lotus leaf. Because he spread, the earth got its name pṛthivī," according to the Śruti. Therefore, even the Lord fashioned a body related to the boar, suitable for Krauñca island, because of its ability to extract objects from water.
Moreover, "sakalayajñamayo" - a yajña (sacrifice) is indeed an animal, one that roams in the forest. Although it is an animal because sacrificial ladles etc. are similar in shape to its snout, it is a boar because it is denoted by the word 'manyu'. Since Indra is called Śatamanyu (having a hundred wraths). Here too, according to the Śruti "The boar is indeed the wrath of animals", the boar has the nature of wrath. Therefore, that body becomes constituted of all yajñas. How this body is constituted of all yajñas will be explained later.
Here, since the accomplishment of its purpose is stated simply by the assumption of the form, there is no deficiency [in the description]. The statement specifying that is: "dadāra". In a yajña, the enemies of the three Vedas are to be killed. And the earth was taken there by them only. "The asuras were about to encircle the earth from the north", according to the Śruti. Therefore, when their slaying had to be done, by the maxim "Engaging in the primary task at hand", having attained the state of being the first demon, he tore apart that well-known primordial demon. The illustrative cause for tearing him apart is "like Vajradhara (Indra) tears a mountain". Just as mountains rising up with wings destroy the entire earth, in opposition to that, Indra cut off their wings. Similarly, even Hiraṇyākṣa, the causer of harm to the earth, was killed by the Lord. That is the meaning.
And his slaying was in the ocean itself. That is stated by "antarmahārṇava". Or, it means as soon as [the Lord] arrived. By "daṁṣṭrā" - there is no liberation for him, because the tusk has the nature of Yama (the Lord of death). What was mentioned earlier, that he killed him with his hand etc., that is not the form of tearing apart. (1)
Thus, having mentioned the incarnation of Prādeśamātra, he speaks of the incarnation of Puruṣarūpa - "jāto ruceḥ" (born of Ruci). For the Lord Yajña (sacrifice), "the form and name of the presiding deity of meditation and ritual are separate. The form is in Varāha, and the name is in Yajñanārāyaṇa, for he is Puruṣarūpa." The Lord created the forms of Puruṣa by his own will (ruci), thus he was born from the son of Brahmā named Ruci. He states the defining characteristic of his being an incarnation of the Lord - "ajanayat suyamān" (he begot the Suyamāns). For someone else, having been born, after some time gets connected with a wife and begets sons. But he was born together with his wife Dakṣiṇā. He begot the gods called Suyamāns, the rulers of that Manvantara (age of Manu). Suyajña is his name, because of whom the yajñas (sacrifices) are excellent. Varāha is indeed of the form of yajña. He is of the form of the deities. Ākūti is the eldest daughter of Manu. Ākūti means Brāhmic effort, for only through that the yajña is manifested. "śramarān atha dakṣiṇāyām" (then Śramaras in Dakṣiṇā) - Having first created the gods who enjoy the yajña, he again created the gods who are the authorities. This is understood from the word "atha" (then). The meaning is: "Then he created the immortal gods from himself. Then in Dakṣiṇā, he created the external gods." He states the purpose of the incarnation - "lokatrayasya" (of the three worlds). Great distress due to the absence of rain and yajña rituals. By accomplishing the three, he removed that. Or by the oppression of the demons. By his protection. In that Manvantara, in the absence of someone else to take the position of Indra, he himself became Indra. This is stated in "svāyambhuvena" (by Svāyambhuva). For he is the daughter's son of Svāyambhuva Manu. One person, being of the form of a Brāhmaṇa, was also born as a Kṣatriya. For no one can be two, except for an incarnation of the Lord. Therefore, even though he was earlier called Yajña by Svāyambhuva, the son of Brahmā, his maternal grandfather Manu, later he was called Hari and Indra. No one can hold two positions. Therefore, from the usage of the word Yajña and the usage of the word Hari, the Lord is determined to be of two forms of Puruṣa. For the transcendental Yajña is Hari, the soul of all worlds. || 2 ||
In the Bhagavad-dhyāna (divine meditation) of Bhagavān (the Lord), the epithet "vasantam" is mentioned. Its nature is determined to be the characteristic of pure existence. Indeed, no one can stand anywhere having done anything. This is evident from the statement, "na hi kaścit kṣaṇam api" (indeed, not even for a moment). Therefore, for the purpose of pure existence, He Himself remained in that state and created a Sāṅkhya treatise to teach others. This is stated as, "He was born in the house of Kardama." Although manifested for the purpose of establishing pure existence, He will teach that even while doing everything, one does not actually do anything. Similarly, although born everywhere, to make it known that He is not born, it is said, "jajñe ca" (and He was born). In the house of Kardama. Although born from the shadow of Brahmā, as stated in "chāyāyāḥ kardamo jajña" (Kardama was born from the shadow), He appears as if unborn. To demonstrate this, His birth in Kardama's house is mentioned. Moreover, His birth is said to be in the extremely pure house of Kardama, which is like water. Or, it is to indicate His stainless nature, like a lotus leaf. After adding the suffix "vic" to the verbal root "kṛ" in the sense of the agent and applying guṇa and elision, it becomes "kara." One who acts as the agent of action and possesses self-control, which is the restraint of the senses, is known as "Kardama." His very nature is to act and not act. Being born in such a state, He becomes the proponent of Sāṅkhya. The vocative "dvija" (twice-born) is used to convey Nārada's lack of disregard due to his similarity. In Devahūti, the daughter of Manu. Devahūti is described as the one in whom all deities are invoked, indicating her embodiment of all divine qualities. This implies her exceptional beauty. With nine women. The deities, who identify with the qualities of Prakṛti (nature), were brought along as the cause of agency. By declaring them as His sisters, it is implied that only the one to whom they are related is the true agent, not someone completely unrelated. This is a principle highlighted in Sāṅkhya philosophy. The purpose of His incarnation is stated in "ātma-gatim" and the following. The one from whose heart the Sāṅkhya scripture emerges is indeed the primary qualified person for it. To dispel the notion of being the originator, He taught the nature of the self only to His mother. Āsuri also studied Sāṅkhya, but he is not considered the primary authority because of his role as a propagator. However, she (Devahūti) is the primary qualified person. Because at that very moment, having dispelled the impurity of the self, which is the mud of attachment to the guṇas (qualities), she became just like Kapila. Therefore, despite being a woman and a mother, the teachings of the self were given. Ātma-gati refers to the knowledge of the self. The necessity of teaching one's own mother is implied by "sva-mātre." Being an incarnation of Bhagavān, receiving teachings from a guru is not a fault. This knowledge is eternally established, but it is not apparent due to the defects of the inner instrument (antaḥkaraṇa). Therefore, the impurity of the inner instrument, which causes delusion, is the sin. The teachings are given in this very context. She attained the state of Kapila, the realization established in Sāṅkhya philosophy. (3)
Thus, having established the immovable form of the Lord as Kapila, he now establishes the four-armed form of the Lord - Atri, and so on. One who does not have three - the three sons, which are to be controlled. Due to their absence, there is a prayer to the Lord. Or, the wife and himself. Due to the absence of sons, it is the state of being Atri. Indeed, when he is complete with the three sons and himself, he becomes four-armed. There are four powers of action - creation, sustenance, dissolution, and austerity. Yoga, austerity, lineage, and devotion to the Lord. These four actions reside in the arms of the Lord. Or, he awakens the state of being the giver and the given of the self. It is said that Krishna, the giver of the self, is called the four-armed. He says - he desired offspring. Offspring removes misfortune, that which causes unfortunate states. In that, without a son or through him, in attaining the world of the ancestors, in reality, it is only an unfortunate state. Therefore, the Lord thought thus. He desires offspring, for the sake of fulfilling his desire for offspring, I myself will give myself. There is no other way for the accomplishment of being an offspring. The desire on all sides is for the sake of generating both prosperity and the highest good by one alone. Therefore, we ourselves say - being satisfied. The etymology of the name given by the Lord is not 'given' in the sense of a son, but in the sense of giving oneself. He says - I am given by me. I myself am given by me. The state of being the object and the agent of action does not belong to anyone other than the Lord. In the scriptures on dharma, the self and others are enumerated as not to be given. From the statement 'The servant of dharma, the eldest son, the wife, one's own self, and so on. Everything and the group of teachers should never be given, this is the position.' Therefore, with the doubt of how the Lord gave himself, he says - because the Lord... These are indeed the qualities of the individual self. But the Lord is the giver of the self. Otherwise, he would not be worthy of worship. Therefore, he is called Datta, given. The name Dattatreya is together with the father's name. He states the purpose of the incarnation - whose lotus feet, and so on. As before, the elements that give rise to the body of the Lord are sanctified by the pollen of the lotus feet. Those whose bodies are purified by them. Therefore, they attained both yogic powers, in the form of immediate liberation and gradual liberation. The powers such as becoming atomic and so on are only in gradual liberation. Or in the form of knowledge and devotion. The one whose guru is this avadhūta (Dattatreya). The Haihayas, of whom Kartavirya Arjuna is one. He is indeed a Yadava. By him, what perfection in the form of a thousand arms was attained - liberation. The nourishment of these is not a fault due to being contrary to propriety, because of being established on the path. By the word 'ādi', Prahlada and others. Therefore, it is said that this is the nature in the enumeration of the arms of the Lord. (4)
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
Now, desiring to explain the seventh chapter, they state the connection with the previous section by summarizing the previously mentioned topics and introducing the subject matter of the present chapter, beginning with "evam" and so on. The Supreme Lord is called ātmā because He pervades (ā + √at) all the other eternal and temporary, limited and distinct, designated objects in all respects through origination, which takes the form of birth and combination. Thus, although there is oneness in reality, the conclusion that He is the controller was made in the previous two chapters. In this chapter, the manifestation of even the all-pervading Lord Hari is ascertained in the form of His various attributes and in His original form, and His origin is determined along with reasoning. And since Nārada primarily inquired about the ātmā alone, the determination of things other than Him is only for the purpose of ascertaining Him. The sequential relation between the sections on gross and subtle creation is the connection, since the latter is a continuation of the former. ‖ 1 ‖
Objection: Since the intended deliberation in the section on gross creation is clear, and since only the narration of incarnations is seen here, how can this be included in the deliberation? In response to this doubt, they say "sūkṣma" and so on. Thus, it is included in the deliberation because it clarifies the explanation. Objection: Since the intended deliberation in the section on gross creation is clear, it is appropriate here to determine the origin in order to refute the misconception that the insentient and the sentient are different from Brahman due to their distinction from Brahman's nature. But in the subtle section, the ornaments, weapons, and so on of the Lord are said to be non-different from Him. So what is the purpose of determining them? To this, they say "yena" and so on, up to "vastutaḥ." They are real, not adventitious. And thus, since they are not adventitious, a determination is necessary to establish their non-difference. ‖ 2 ‖
Objection: How can the explanation of His attributes be understood just through narration? To this, they respond with the next two verses, beginning with "upāsanāyām." In meditation (upāsanā), which is contemplation (nididhyāsana), the determination, i.e., the ascertainment of the true nature of all the Lord's attributes, is stated here in this chapter for the purpose of understanding them in terms of His essential nature and qualities, because only the means up to that extent is mentioned in the scripture. ‖ 3 ‖
Moreover, the fruit of the path of devotion (bhakti-mārga), which is the remainder of the explanation of the ātmā and other topics mentioned in the second chapter, such as "in the divine Lord Vāsudeva" (2.33), and which was ascertained by the statement "the Supreme Lord is the refuge by having the essence of Brahmā, etc." (2.34), namely, the form of loving devotion (prema-bhakti), is now being explained along with reasoning. The components of loving devotion, its greatness, and so on are being explained with reasoning. By these three causes, the indwelling (antaryāmin) nature, which is qualified by those respective attributes, is established. This is the arrangement. The meaning here is as follows: After hearing the gross and subtle contemplations, when the king asked questions such as "I wish to know more" (2.4.6) and so on, in order to establish the authoritativeness of Śuka's answer, the dialogue between Brahmā and Nārada was cited, beginning with "This very same Brahmā, O King" (2.4.25). By this, it is understood that the two questions and their two answers have the same subject matter. And there, in the latter, the topics intended in the gross contemplation are answered by explanation. Thus, its explanatory nature is clear. Therefore, it is understood that by this chapter, which is the answer to Nārada's question about the nature of the ātmā that he asked Brahmā, Śuka answers the question that contains the doubt about the purpose of incarnation, which remained unanswered, such as "performing actions through births" (2.4.19), while narrating the story of incarnations in the form of an explanation of the topics intended in the subtle contemplation. Otherwise, after definitively explaining the nature of the ātmā up to the refutation of other doctrines with the two verses "pure" and "alone" (2.6.39), since His incarnations are mentioned, ending with "just as an actor" (2.6.41) and so on, up to "not having a material form," it would be understood that Brahmā did not remember the pastime incarnations. By this it is understood that now the additional nature of the ātmā will be fully made known by this. In the same way, the indwelling nature mentioned by Śuka is also [made known]. Thus, the incarnations of the ātmā additional [to the indwelling Lord] are only of the indwelling Lord, for the sake of deliberating on His nature. And the devotion and so on mentioned in the second chapter are also deliberated upon. Therefore, this has an explanatory nature to that. ‖ 4 ‖
Thus, having summarized the meaning with kārikās (verses), they then expound with "evam ityādi". In the phrase "yatrodya ta", Śuka says "graha" through the words of Brahmā. This should be understood everywhere. Those who say that there is evidence for him being an antaryāmī avatāra (inner controller incarnation) make clear his nature as an exposition, with "brahmaṇaḥ ityādi". And thus, it is known that this is indeed an avatāra of the impeller alone, and this is indeed his exposition. But how can they say this despite the contradiction in size? They say "sa pradeśa ityādi". And thus, since it is not natural, the contradiction is not a fault. Therefore, the meaning is that it is the derivation of his being an avatāra in that form. In "pradeśamātram", the reading seems to be "aṅguṣṭha-śiro-mātram" (the size of a thumb's head), due to the (Jābāla) śruti and logic determining it so. They state the purport of the word "yatra" in the original place as "yadaiva ityādi" up to "gṛhītavān". The two śrutis "so'paśyad" and "paśūnāṃ vai" are from the Taittirīya Brāhmaṇa. "Uttaratra" means in the third skandha (section). "Tat-kārya" means the lifting of objects from water. The śruti "asurā vai" is from the sixth aṣṭaka of the Taittirīya Saṃhitā. In "vidīrṇa ta", the reading seems to be "vidāraṇa". In "yad agre", it seems that the story in the third skandha is a story from another kalpa. Or else, by the hand is just his defeat, but the killing is by the tusk. || 1 ||
In "jāta", they derive his being an avatāra of human nature, with "saha ityādi". And thus, the meaning is that his derivation is indeed from the form alone. In "sva-rucyā kṛtavān", the statement "teṣāṃ me pauruṣī priye" should be understood as indicative. "Dvayam" means two at the same time. By this, the distinction from Viśvāmitra and others is indicated. || 2 ||
In "jajñe cha", "ta ityādi". And thus, the meaning is that due to his composing such a śāstra, his being an avatāra is determined. In "kvip pratyaya", the reading seems to be "vich pratyaya". "Svotpādaka-buddhi-nivṛtti-artham" means for the sake of cessation of the notion of self-production in oneself. "Śrata" means due to superiority of authority. Considering another reading, they say "śrasmin". || 3 ||
In "atrer", although the three sons are necessarily to be, since the expectation of the three here and in the fourth skandha is not clear, it is not suitable to have a bahuvrīhi compound. Disliking this, they give another explanation with a nan-samāsa (negation compound) as "athavā". "Tasya" means of the Lord. "Svasmin" means in Atri. And this is an avatāra not of number alone, but of the many arms along with that. They state this as "chatastra ityādi". The meaning is that it is so because Atri's austerity is superior due to the avatāra with portions of Brahmā, Viṣṇu and Śiva. Disliking that these avatāras are not clear, they state the alternative with a kārikā "yoga ityādi". The austerity is in Durvāsa, devotion to the Lord is in Atri. But since the avatārahood of the Lord is not established due to Soma, Durvāsa and Atri being successive, disliking that even this is not suitable, they state the primary position with another kārikā "śratha vā ityādi". "Bodhayati" means generates with four arms. "Śrata" means due to it being so by the difference of two states. And thus, the powers of action are not primary here, but rather, only the inherent nature has primacy. By that alone is the derivation of his being an avatāra there. "Pūrvavad ityādi" - And thus, just as the Lord gives even what is not to be given, in the same way, that rajas in the form of a consecrated body purifies the body even in the absence of means, so is the meaning. If the yogic powers like aṇimā are accepted as secondary, in just stating their order, both the qualifications "sattve" and "ubhayī" do not properly fit. Disliking this, they state the alternative "jñāna-bhakti-rūpam vā iti". And thus, because of the usage of the word yoga in both places, only this is suitable, is the meaning. "Maryādā-virodha" means the transgression caused by not heeding the father's instruction and not accepting the havis (oblation). || 4 ||
Śrī Giridhara-kṛtā Bāla Prabodhinī
In the beginning, to protect the devotees, the Lord who roams freely, His prominence is particularly described in the seventh (chapter). (1)
First, he mentions the Varāha (Boar) avatāra (incarnation) in "yatra". Where and when the infinite Bhagavān (Lord), devoid of limitations of place, time, and objects, made an effort (udyataḥ), assuming the form of a boar to uplift the earth, then He tore apart with his tusk the well-known first demon Hiraṇyākṣa, who had come into the middle of the great ocean. This is the prose order. He gives an example: just as Indra, the wielder of the vajra (thunderbolt), split a mountain. And it should not be doubted that this contradicts what will be said later, "he struck the base of the ear with his hand", because there the hand is said to be the means of striking, while here the tusk is the means of tearing. The difference is clear. Anticipating the doubt about the inferiority of the boar form, he states its superiority: "consisting of all yajñas (sacrifices)". This will become clear in the third chapter. (1)
He mentions the Yajña avatāra in "jāta". Suyajña was born as a son to Prajāpati Ruci and his wife Ākūti. And in his wife Dakṣiṇā, he fathered the immortal gods called Suyāmā. When he, being Indra, removed the great distress of the three worlds caused by the slaying of demons, etc., he was previously called Suyajña, but later he was called Hari by his maternal grandfather, Svāyambhuva Manu. This shows his actions of creating gods and removing the distress of the worlds. Thus, in all cases, the avatāra and its actions should be understood. (2)
He mentions the Kapila avatāra in "jajñe". O twice-born Nārada, he was born in the house of Prajāpati Kardama and his wife Devahūti, together with nine sisters. And he taught his mother the knowledge of Brahman, the path to the Self. By that knowledge of Brahman, she, in this very birth, dispelled far away the impurity, the mud of attachment to the guṇas (qualities) that tainted the Self, and attained the state of Kapila, the truth of the Self taught by Kapila. (3)
He mentions the Dattātreya avatāra in "atrer". Being pleased with Atri, who was wishing for a son, thinking, "By whom the father does not fall into hell," He Himself said, "I am given (datta) to you by Me." Therefore, that Bhagavān (Lord) was born with the name Datta. His acts demonstrate the granting of yogic powers to His devotees - those whose bodies were purified by the pollen from Datta's lotus feet, the Yadus, Haihayas, etc. The well-known Yadu, Haihaya Sahasrārjuna, and others, attained both worldly powers such as aṇimā (becoming minute), etc., and otherworldly liberation in the form of yoga. (4)
Hindī Anuvāda
Brahma says - To rescue the earth that was submerged in the waters of pralaya (cosmic dissolution), the infinite Lord assumed the form of a boar, embodying all yajñas (sacrifices). The primordial demon Hiraṇyākṣa came before Him to fight underwater. Just as Indra had cut off the wings of mountains with his vajra (thunderbolt), Lord Varāha tore him to pieces with His tusks. || 1 ||
Then, in that same avatāra, the same Lord took birth as Suyajña (Suyajna) from the womb of Ākūti, the wife of Prajāpati Ruci. He begot the gods named Suyama from His wife named Dakṣiṇā and removed the great afflictions of the three worlds. For this reason, Svāyambhuva Manu invoked Him by the name 'Hari'. || 2 ||
O Nārada! The Lord took avatāra as Kapila along with nine sisters from the womb of Devahūti in the house of Prajāpati Kardama. He taught His mother that self-knowledge by which, in that very birth, she attained the true form of Lord Kapila, washing away all the impurities of her heart and the mud of attachment to the three guṇas. || 3 ||
Maharṣi Atri desired to have the Lord as his son. Pleased with him, the Lord said to him one day, "I have given Myself to you." For this reason, when taking avatāra, the Lord was named 'Datta' (Dattātreya). By purifying their bodies with the pollen of His lotus feet, King Yadu, Sahasrārjuna, and others attained both the siddhis (perfections) of yoga - bhoga (enjoyment) and mokṣa (liberation). || 4 ||
SB 2.7.1-4
