Text 36: The Lord Himself in His incarnation as the son of Satyavatī [Vyāsadeva] will consider his compilation of the Vedic literature to be very difficult for the less intelligent persons with short life, and thus He will divide the tree of Vedic knowledge into different branches, according to the circumstances of the particular age.
Text 37: When the atheists, after being well versed in the Vedic scientific knowledge, annihilate inhabitants of different planets, flying unseen in the sky on well-built rockets prepared by the great scientist Maya, the Lord will bewilder their minds by dressing Himself attractively as Buddha and will preach on subreligious principles.
Text 38: Thereafter, at the end of Kali-yuga, when there exist no topics on the subject of God, even at the residences of so-called saints and respectable gentlemen of the three higher castes, and when the power of government is transferred to the hands of ministers elected from the lowborn śūdra class or those less than them, and when nothing is known of the techniques of sacrifice, even by word, at that time the Lord will appear as the supreme chastiser.
Text 39: At the beginning of creation there are penance, myself [Brahmā] and the Prajāpatis, the great sages who generate; then, during the maintenance of the creation, there are Lord Viṣṇu, the demigods with controlling powers, and the kings of different planets. But at the end there is irreligion, and then Lord Śiva and the atheists full of anger, etc. All of them are different representative manifestations of the energy of the supreme power, the Lord.
Text 40: Who can describe completely the prowess of Viṣṇu? Even the scientist, who might have counted the particles of the atoms of the universe, cannot do so. Because it is He only who in His form of Trivikrama moved His leg effortlessly beyond the topmost planet, Satyaloka, up to the neutral state of the three modes of material nature. And all were moved.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
The incarnation of Vyāsa is described. Those whose intellect is contracted in each yuga, whose lifespan is short and limited, for them their own scripture, the mass of Vedas, alas, has become difficult to reach the end of - considering this, he appeared in Satyavatī as Hari himself, manifesting through branches like a tree. (36)
The incarnation of Buddha is described. For the demons firmly established on the Vedic path, from whom arises delusion of the mind due to invisible cities powered by their strength, and from whom arises improper acceptance of the mind, he assumed the guise of a heretic and spoke much about heretical dharma. (37)
The incarnation of Kalki is described. When there will be no stories of Hari even in the homes of the good, when there will be heretics of three varṇas (social classes) and śūdras will be kings, then he will become the punisher of Kali in the form of Kalki. Here, Varāha and others are future incarnations before the dialogue of Brahmā and Nārada. The Manvantara incarnations are past and future. Dhanvantari and Paraśurāma exist then. Śrī Rāma and others are future, but sometimes past tense is used poetically. (38)
The incarnations and manifestations of the guṇas (qualities) of māyā (illusion) are described according to the different functions of creation, etc. In creation Brahmā, in maintenance Viṣṇu, dharma, sacrifice, Manus, gods and kings, at the end in dissolution Hara (Rudra), snakes controlled by anger - these are the illusory powers of the multi-potent Lord. (39)
This has been stated briefly by me; no one is capable of stating it in detail, he says. Who indeed is able to count the prowess of Viṣṇu, who measured even the atoms of the earth? Of what kind of Viṣṇu? Who propped up the three-backed world of truth (satyaloka). Why did he prop it up? Because in his three strides, with his irresistible speed, he made the abode of the three qualities tremble greatly, starting from there. Or, because of this reason he propped up the three-backed world. The meaning is he supported everything, pervading even satyaloka. Thus the mantra: "Of Viṣṇu indeed" - its meaning is "Who can proclaim the prowess of Viṣṇu?" He who measured even the earthly particles, that Viṣṇu striding in three steps supported the highest world. Of what kind? Existing together with the gods dwelling there. (40)
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
By their strength, by the power of standing on the Vedic path. The guise of a heretic, a dress not prescribed by scripture, characterized by covering the face with a cloth, etc. By that guise, the false dharma is the doctrine of heretics, propounding criticism of Vedas, Brahmins, worship of gods, etc. Thus - everything is momentary, momentary. There, momentariness of blue and other moments should be inferred as existent. What exists is momentary, like a mass of clouds. All of saṃsāra (worldly existence) being of the nature of suffering is accepted by all Tīrthaṅkaras (founders of Jain sects), otherwise they would not engage in means to cease it. Therefore, everything should be contemplated as suffering, suffering. If asked "What is it like?", an example cannot be given, as the momentary unique characteristics have no similarity, so nothing else can be said to be like it. Therefore, one should contemplate "unique characteristic, unique characteristic". Similarly, one should contemplate "emptiness, emptiness". Thus Buddha taught his disciples in four ways. There is much to be said here, so we stop. As Ciraṃjīvibhaṭṭa also showed that view in Vidvanmodataraṅgiṇī: "Where is heaven, where is the abode of gods, where indeed is rebirth?" etc. It can be understood from there and elsewhere. This is the meaning. Here also there is Vedic elision of syllables. (37)
Traivārṇikas (members of three varṇas) means Brahmins, Kṣatriyas and Vaiśyas. (38, 39)
Due to being possible, he says "by shaking". Yāna means going, that is, falling. Thus, from the form of shaking. This is the meaning: Starting from the cover of pradhāna (primordial nature) up to satyaloka, he restrained the trembling universe with just his foot. Here he gives evidence - Thus: "Who can proclaim the heroic deeds of Viṣṇu? Who propped up the earthly regions, who in his three strides measured out the lofty dwelling place?" This mantra has been explained by Swami's feet themselves. The break in meter is for the sake of meaning. The reading svaraṃhasa is correct, as "raha means solitude and speed" according to the lexicon. The reading without anusvāra is also correct, as it is seen in many manuscripts. (40, 41)
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
For one's own purpose, y is added. For caturvarṇa (four castes) and others, in one's own meaning, there is inclusion according to Pā. 1.3.31 vā. (37)
Pākhāṇḍinas (heretics) are those who act even slightly against the Vedic path. They are indeed known as pākhāṇḍinas, criticizers of the meaning of the Vedas, as defined. (Vṛṣalās are mlecchas (barbarians) who destroy dharma.)
Svāhā etc.: By the words svāhā and vaṣaṭ, an offering to the gods is meant; that indicates yoga, yajña, etc. By the word svadhā, an offering to the ancestors prepared with mantras is meant; that indicates ancestral offerings, śrāddha, etc. The meaning is when these do not exist. This is a brief explanation. Svāhā and vaṣaṭ are used in rituals for gods, svadhā in rituals for ancestors. When both types of rituals are absent, those words are not heard. This is according to Bālaprabodhinī. (38)
Asuras etc.: By "etc." are meant bhūtas, pretas, piśācas, and other cruel-natured beings. (39)
In the three strides: Meaning in taking three steps. Svaraṃhasā: Here the break in meter is archaic. Trisāmyarūpam means the foundation characterized by the equilibrium of the three guṇas, i.e. prakṛti (primordial nature). Adhiṣṭhānam means the foundation of everything as a covering. Yānam means falling, according to the brief explanation. Yasya vā means "of which", i.e. of satyaloka. Urugāya means "of wide fame". The one who propped up, of that Viṣṇu, is the connection. Uttaralokam means satyaloka. (40)
Śrīmad Vīrarāghava Vyākhyā
He describes the incarnation of Vyāsa in "kālena". In time, for men with contracted intellects and short lifespans, their own Veda became, alas, difficult to traverse. Considering this, Hari, manifested in Satyavatī, will divide the tree of Veda into branches according to each age. (36)
He describes the incarnation of Buddha in "devadviṣām". To destroy those established in the Vedic path, with invisible, swift-moving cities created by māyā (illusion), for the demons who hate the gods, causing delusion and temptation of the mind - adopting such a guise of heresy, he will speak much about a semblance of dharma, a heretical dharma. (37)
He describes the Kalki incarnation in "yada". When even in the homes of the good there are no stories of Hari, when twice-born become heretics, kings become śūdras (lowest caste), and when in the homes of the three upper castes the words svāhā, svadhā, and vaṣaṭ (ritual exclamations) are not heard - svāhā and vaṣaṭ indicate rituals for gods, svadhā for ancestors - then at the end of the Kali age, the Lord will be the punisher of Kali. This is by the Kalki incarnation. (38)
Here, from the dialogue of Brahmā and Nārada, the earlier incarnations like Varāha and the Manu-period incarnations are past and future. Dhanvantari and Paraśurāma are contemporary. Śrī Rāma and others are future. Sometimes the indication of past etc. should be seen as archaic usage. Here's the truth: the Lord's incarnations are of two types - entering into others and incarnating in his own form. The term 'incarnation' is used for both due to non-distinction in being the cause of action. His form is also twofold - one made of material elements, another of pure sattva (goodness). The form with sixteen parts, great ego, subtle elements, and senses, residing in deities, is the primeval form, called Aniruddha, described as "the first incarnation, the supreme person with thousands of legs, arms, eyes". The entering incarnation manifests his knowledge and power in beings, also called partial incarnation. It's further divided into secondary, powerful, and possession types. Among the mentioned incarnations, Varāha, Nārāyaṇa, Hayagrīva (who blessed Dhruva), Matsya, Kūrma, Nṛsiṃha, Hari, Vāmana, Haṃsa, Vaikuṇṭha, Ajita, Rāma, Kṛṣṇa, and Kalki are incarnations in his own form. Others are entering incarnations. Moreover, the Lord's powers differ based on creation etc. In creation: contemplation, Brahmā, Prajāpatis, nine sages like Marīci, amazing powers. In maintenance: dharma, sacrifice, Viṣṇu (sacrifice implies power suitable for maintaining Viṣṇu's dependents), Manus, Rāma, Candra, kings. In destruction: adharma, Hara (Rudra), anger-controlled serpents, Asuras, beings with immeasurable power. These are the Lord's amazing powers. (39)
He says that no one is capable of fully describing the Lord's incarnations and their deeds in "viṣṇor". What poet or wise man who has measured the earthly dust particles is able to count Viṣṇu's heroic deeds? None can, is the meaning. The Lord, from whose swift placement of his foot, without obstruction, seeing beings falling from their abode trembling excessively, supported the triloka (three worlds) including satyaloka (world of truth). This is explained in the Vedas: "I shall proclaim the heroic deeds of Viṣṇu, who has measured the earthly realms, who propped up the upper region, striding widely in three steps." This means: striding in three ways, placing his feet, the far-striding Lord, along with the devas (gods) who are called stha (standing), supported the upper satyaloka. Who can fully describe the prowess of such an all-powerful, limitless being in form and nature? (40)
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
Considering that for humans with short lifespans, whose eyes are closed by the power of time and whose knowledge has perished, the Veda, which is about the self, is difficult to comprehend, that Viṣṇu, out of compassion, will be born to Satyavatī and divide the Veda into branches and sub-branches. In which era? It is said "in every era". This means in the 3rd, 7th, 16th, 25th, and 28th Dvāpara ages, and in previous ones with other Vyāsa names, he will divide it, and in the 28th, he himself will divide it. The statement "in the 3rd, 7th, and 16th" etc., is understood with the word 'tu' (but) indicating specificity. The mention of Vyāsa's incarnation after Kṛṣṇa's incarnation is not contradictory, as Vyāsa's incarnations exist in later Manvantaras too, as is well-known in the Purāṇas. (36)
Nārāyaṇa, taking the form of a child to confuse the intellect of the enemies of the gods, spoke the scripture that establishes false dharmas, which are highly alluring and deceptive to the mind. Who are these asuras (demons)? Describing their previous birth and karma, it is explained: Those who in their previous birth, not following the rules, destroyed worlds with their three cities, were killed by Rudra, then obtained rebirth as brāhmaṇas. Following Vedic practices, they became firmly established in performing special rites like yajña (sacrifice). His form being invisible and unknowable to the daityas (demons), it should be understood that he was made visible and beseeched by the gods to divert them from the Vedic path. The scripture spoken by Buddha, establishing dharma outside the Vedas, is from the perspective of ignorant people. "The Veda is the authority" etc., being the very meaning propounded by the Vedas as "Viṣṇu is the authority" etc., was spoken by Hari to the gods along with Praśānta, meaning he also composed commentaries on his own sūtras. (37)
When, in which era, there will be no stories of Hari even in the abodes of the good, when twice-born people will follow false doctrines, when human-gods will be vṛṣalas (those who destroy dharma), when there will be no utterances like svāhā etc., and when there is no utterance, there is no remembrance either - then, at the end of that Kali age, the Lord will become the chastiser (of the wicked), is the meaning. The word 'iti' indicates the end of the description of the incarnations. (38)
Sarga (creation) is said to be māyāvibhūti (illusory manifestation). I, who am four-faced, and the sages known as Kardama, and the nine Prajapatis beginning with Marichi - all of them, at the time of creation, become fully empowered as the māyāvibhūti of Hari. Then Dharma, the sacrifices, the fourteen Manus, the fourteen Indras who are the lords of the immortals, and the earthly rulers beginning with Priyavrata - all of them, when the time of preservation arrives, become the māyāvibhūti of Vishnu for protection. Adharma, Hara (Shiva), Rudra, and those under the sway of anger like Manyu, Asuras, and others - all of them, at the end, when the time of dissolution arrives, become the māyāvibhūti of Hari for destruction. This is the connection.
During the times of creation, preservation, and dissolution, He becomes manifold by His own will through māyā (illusion), and dwelling in us and others, performs creation, preservation, and dissolution. Or, by māyā, which is the will of the Lord, we and others always become vibhūti (manifestations). Thus, we and others are the māyāvibhūti of Hari, not His inherent vibhūti. This distinction is indicated by the word, as stated in the smṛti (scripture): "By Hari's will, vibhūti always belongs to Brahma and others, or by His will, Vishnu Himself is variously situated in them. Therefore, their status as māyāvibhūti is accepted, while Matsya and others are Himself." ||39||
Now, if the extent of the vibhūti through inherent māyā is this much, then this knowledge would be easily attainable. Anticipating this doubt, it is said that even with endless life, the enumeration of the vibhūti is not easily possible, as stated in "viṣṇor nu" (of Vishnu indeed). He who, from His abode of three heights, seeing me falling, shaken by His forceful three-step stride, steadied and supported the tottering Satyaloka - for that Vishnu, which poet is capable of enumerating the heroic deeds, counting the vibhūti-characterized greatness? None is able. This is the connection. Even the first poet is not capable, as stated in "pārthivāni" (earthly). That poet, though endowed with special creative power, even Brahma, who counted the earthly dust particles, even he is not able. This is the remaining connection. "Yad" (because) is used in the sense of reason. Because they are ananta (endless). ||40||
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
He speaks about the avatar in Kali age, the Buddha. "Of the enemies of the gods" - in this Kali age, because such enemies of the gods are not heard of. (37)
When there are no stories of Hari in the dwellings and āśramas (hermitages) of the virtuous who follow the practices of the four varṇas (social classes). Therefore, in those places, the members of the three upper varṇas will become heretics. And the kings will be śūdras (lowest class) and mlecchas (foreigners) - this is the meaning. (38)
"Creation" - here the reading "of Viṣṇu" is also found, from the perspective of mere designation. Because of statements like "I create, being appointed by Him", etc. (39)
Now, having considered in the previous verse that Viṣṇu might be equal to others due to being an illusory manifestation, he refutes that by saying "Of Viṣṇu". The idea is that He indeed possesses infinite supreme lordship, not separate from that which extends to prakṛti (primordial nature). (40)
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
He speaks of the Vyāsa avatar. Considering that "For those whose intellect has been contracted by time, and moreover who are short-lived, the ocean of Vedas composed by himself has a far shore", in every yuga, in every kalpa. The word "yuga" here should be understood as referring to kalpa (or kāla). That very Hari, having appeared in Satyavatī, [divided the Vedas] into branches. (36)
He speaks of the Buddha avatar. Of the enemies of gods, the daityas (demons), who are established, firmly situated. With cities. With unseen opponents of imperceptible speed. Creating delusion and temptation of the mind of those people, assuming the guise of a heretic, he will speak much about that which is contrary to dharma (heretical doctrine). The suffix dhyan is used in the sense of "one's own". (37)
He speaks of the Kalki avatar. Vṛṣalas means śūdras, nṛdevas means kings. "At the end of Kali age" - a partial connection should be understood here. Here, before the dialogue of Brahmā and Nārada, Varāha and others are past avatars. The Manvantara avatars are both past and future. Dhanvantari and Paraśurāma exist then. Śrī Rāma and others are future. The indication of past etc. here should be seen as a Vedic usage. (38)
He speaks of the manifestations of the avatars of the guṇas (qualities) of māyā (illusion) according to the different functions of creation etc. in "In creation". In maintenance: dharma, sacrifices, Manus, immortals, and kings of the earth. At the end, in dissolution: those controlled by anger, like serpents, etc. (39)
He says that no one is capable of fully describing the līlās (divine plays) of Hari's avatars. "Of Viṣṇu" - the rest of the sentence is "to count". That Viṣṇu who, by his own speed in his three strides, without stumbling, supported and made firm the triṣpṛṣṭha (triple back), the shell of the three worlds. What kind of triṣpṛṣṭha? From which very own speed, from the abode of the equilibrium of the three [guṇas], beginning from the covering of prakṛti, greatly shaking. And thus the mantra: "Who can proclaim the heroic deeds of Viṣṇu, who measured out the earthly realms, who propped up the upper dwelling place, striding widely in three steps, the far-going one?" The meaning of this is: Who can proclaim the heroic deeds of Viṣṇu? He who measured even the earthly realms. That Viṣṇu who, striding in three steps, propped up the upper world. What kind? Existing together with the devas (gods) who stand - stha means devas, existing together with them, sadha is substituted for saha. (40)
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
The incarnation of Sri Vyasa is described as follows: In time, the intellect of the people of three varṇas (social classes) whose understanding had become dull and whose lifespan had become short, their own Veda became distant and incomprehensible. Considering this, the Lord, born of Parāśara in Satyavatī, will divide the tree of the Veda into branches according to each age. (36)
The incarnation of Buddha is described as follows: For those firmly established on the path of the Veda, he will create invisible, swift cities to delude the minds of the enemies of the gods (asuras). Adopting the guise of a heretic, he will speak extensively about false dharma. (37)
The incarnation of Kalki is described as follows: When even in the homes of the virtuous there are no stories of Hari, when the twice-born become heretics, when the śūdras become kings, when the utterances "svāhā," "svadhā," and "vaṣaṭ" are no longer heard, then at the end of the age, the Lord will appear as Kalki to punish Kali. (38)
Furthermore, these are the vibhūtis (manifestations) of the Lord who possesses many powers, in the realm of māyā (illusion): In creation, penance and others; in preservation, dharma and others; Viṣṇu in the form of sacrifice; and at the end in destruction, adharma and others, including Hara (Śiva), snakes, and asuras, who are under the control of anger. (39)
The deeds of the Lord are described briefly, for no one can describe them in full: Which poet among poets here can enumerate the heroic deeds of Viṣṇu? He who measured the earthly dust particles, even he cannot. Viṣṇu, with his unobstructed swift motion, supported the highest abode (Satyaloka) from the primordial matter, which is the abode of all bound souls, up to the triple heaven which he made tremble.
As stated in the mantra: "I proclaim the heroic deeds of Viṣṇu, who measured the earthly regions, who supported the upper dwelling place, striding widely in three steps." The meaning of this mantra is: Who can proclaim the heroic deeds of Viṣṇu, who even measured the earthly dust? Viṣṇu, widely-striding, taking three steps, supported the upper world inhabited by the gods. (40)
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
Thus, having described the great grace, he now describes the thoughtful one - kālena (by time). Indeed, the Lord's thought takes the form of Vyasa. For Vyasa, having ascertained the meaning of all the Vedas through contemplation, teaches the nature of the Bhagavata to the people. Those whose vision is closed or covered by time such as the Dvapara age. He himself appeared as his own scripture was difficult to comprehend. Anuyugam (in every age) is connected with the statement that he will divide the Veda tree into branches. The division of the Vedas occurs at the end of each Dvapara age, hence it is indicated that the Puranas also describe the arrangement of one caturyuga (four ages). Viṭapaśaḥ (into branches) is used to remove the doubt of artificiality in the division of the Vedas. The nature of the branches is described in the treatise. A branch is the collection of Vedas that expounds the nature of a single form of the Lord. The tree-like nature of the Veda has been described earlier. Sma indicates that it is well-known. Therefore, not much needs to be said here. (36) 4 4
Now he describes this - devadviṣām (of the enemies of the gods). This (?) Buddha is presently existing. His nature is exactly as it is now. By this, it is indicated that 'even for Brahma, the time of description is indeed Kali'. Those who act in opposition to the Vedic path, even by their actions, they should be known as heretics, detractors of the meaning of the Vedas. Devadviṣām (of the enemies of the gods) refers to the demons. They indeed hate the gods. By this, it is suggested that the Buddha incarnation is for the purpose of deluding the demons through prayer to the gods. Of those established in the Vedic path, of those situated in the path propounded by the Vedas. Although many methods for deluding the demons are described in the Veda itself, this incarnation is generally for the purpose of turning away from the Veda. Dhiṣṭhitā means those who are established. The meaning is that they delude those who come, having made themselves known as Vedic, for the purpose of deluding people thinking "We alone are the promoters of the Veda". Pūrbhiḥ (by cities) refers to the form of Tripura. Adṛśyamūrbhiḥ (by invisible forms). Mūr means māyā (illusion). Therefore, according to the rule "striyāṃ tanni", it becomes mūrbhiḥ. The meaning is some effect of māyā. Adṛśyamūraḥ (invisible forms) are those whose forms are invisible, by those pūrbhiḥ (cities) of Tripura. Indeed, they were made or impelled by Maya. By this, it is suggested that they destroy both paths - the Vedic and the worldly. By this, the reason for the Lord's incarnation is described as the need to destroy them completely. Moreover, not only the destruction of people is hostility to the gods, but also by teaching non-performance of sacrifices etc., making oneself Vedic and conducive to godhood. Thus, an improper creation is described. When those two are destroyed in their essential nature, they become so again, hence only delusion of intellect should be done. Therefore, he caused delusion of the mind where there is extreme temptation. He created a scripture describing great fruits for little practice! Veṣaṃ (disguise) refers to the Buddha's appearance. Having declared himself as omniscient, speaking their heart's desires, generating trust, and then giving contrary instructions is the delusion of the mind. Or it is enticement of the mind accompanied by delusion. In that case, it means either transforming the existing mind or producing a non-existent mind that serves as a path. Aupadharṃyaṃ refers to heretical dharmas. (37)
Thus, having described the Lord, he describes Him when He is in the abodes as well. Outside everywhere, the stories of the Lord remain in other yugas. Then in Dvāpara and other yugas, they are in the abodes of the saintly. In the abundance of Kali, there will be no stories of Hari even in the abodes of the saintly, then the Lord will appear in the form of Kalki. At the very beginning of Kali-yuga, the Lord entered Parīkṣit and subdued Kali. Still, Kali was not fully subdued, due to the prevalence of the Lord's dharmas. They indeed destroy the impurities of Kali. He describes that not only is there an absence of the Lord's dharma, but even Vedic dharma is gone. For dharma is produced by Brahmins and protected by kings. Both of these have perished. The twice-born have become heretics. They only perform and teach heretical dharmas. The kings, the gods among men, have become śūdras. Even among them, they are vṛṣalas who destroy dharma, that is to say mlecchas. They themselves seize dharma to destroy it. Or they do so to destroy authority. For they are the gods to be worshipped by men. This indicates that both the protected and the protectors have become corrupt. Moreover, even the semblance of dharma is gone. Everywhere they perform only imitations of dharma in the form of deceptive rituals. There, due to the absence of gods and others, even without sacrifice, the words svāhā etc. are heard. When even those are not heard, then the Lord has descended, thus he says - svāhā svadheti. Svāhā refers to homas, svadhā to śrāddhas, vaṣaṭ to yajñas. These are rājasic, tāmasic and sāttvic respectively. Sma means well-known. Giraḥ means lack of meaning. Where in homes or in the country. Thus there are three reasons for the Kalki avatāra: absence of devotion, absence of dharma, absence of semblance of dharma or absence of Veda. By this it is indicated that in Satya-yuga He will establish these three. At the end of the yuga, at the completion of the four yugas. Bhagavān means in that avatāra there will be the manifestation of all the Lord's dharmas. (38)
Having thus considered the inner controller with all dharmas in terms of creation etc., he now considers the section "He remains through retention as much as possible", describing the greatness of the Lord in three verses beginning with "In creation, I am tapas". The cause for the mind's stability in meditation on such a form of the Lord is the Lord's greatness. For the great does not remain for long. Or the great cannot be contemplated by an unstable mind, as there would be offense due to lack of proper manifestation. And from holding onto the great, there is bewilderment. Thus the description is in three ways. There, first, as to why the great does not always remain, in response to that expectation, he says that He is indeed not always of one form, becoming manifold through His qualities according to differences in time, thus He does not remain in one form always. He states this. In creation, for the purpose of creation, the Lord makes these many forms, he says. Tapas. I am Brahmā. The nine sages like Marīci. Those who are Prajāpatis, capable of producing offspring. Creation is through the three guṇas, thus three are described. Ṛṣis may also mean the Vedas. In that case, "He creates through four forms". There, tapas is Vāsudeva, as it is said "whose tapas consists of knowledge". The Prajāpatis are forms of Saṅkarṣaṇa, for sovereignty is established there. For maintenance more functions are required, so he describes five forms there. For maintenance, for protecting boundaries. Atha indicates a different sequence. Dharma is first, Aniruddha. Makha is yajña. Dharma here means conduct, the activity that follows immediately after hearing the words of authority. Makha is the form of the Lord manifested through effort, of infinite forms. The meaning of the Veda grasped at creation is grasped here at sāno. Manu is the promulgator of dharma, as his inner nature is true dharma. Amaras are gods, they are the protectors of heaven. Avanīśas are kings, protectors of the earth. For destruction, as even more is required, he describes briefly - ante. For destruction, adharma. Hara is the opposite of yajña. Manyuvaśāḥ are serpents etc., opposites of Manu. Asadrūpāḥ are asuras, opposites of gods. The word ādi includes destroyers on earth like thieves, tigers etc. As they side with the asuras, they are listed with them. How can there be such manifold forms of the Lord? To this he says - māyāvibhūtaya. Powers of māyā, in māyā, of māyā, or through māyā. Māyā was described earlier. This is the cause of the world. When He becomes the form of the world, or assumes the role of efficient cause for the Lord, then for granting that form. Or for serving the Lord, it produces excellent means. Or in the world created by the Lord, it assumes the role of instrument. Then for that purpose the Lord makes these many forms. Otherwise its role as instrument etc. would not be possible. When these come together, how can its effect occur? To this he says - puruśaktibhāja. As the potency of māyā capable of all manifestation exists fully even in a single effect, all effects would occur simultaneously, as there is no cause for delay. Even if the Lord's desire is the cause, as it is of an unseen nature, these forms are its regulators, or indicators. As these have fixed capacities, the aforementioned fault does not apply. (39)
Thus it has been said that due to the Lord's various forms changing every moment, a single-minded concentration cannot be maintained. In this way, it has been explained that even the great one cannot remain for a long time. Now, to clarify the view that the great one cannot be contemplated with an unsettled mind, it is said: "Who can count the mighty deeds of Viṣṇu?" It is said that due to everyone having an unsettled mind, who is capable? It is stated that due to the mind's inability in this matter, there is also no aptitude. Even with an increase in the jīva's (jīva) [individual soul] capability through austerities, yoga, etc., or with an abundance of mental aids, due to the non-cessation of its natural qualities, even Brahmā is ultimately not capable - this is indicated by the word 'tam'. Although there is capability in creating the world, etc., it is said that there is no capability in comprehending all aspects of the Lord - this is expressed by "iha" [here]. Now, one might think that since knowledge is generated by the mind in this form, there would be capability in understanding definite objects, to which it is said "nu" [indeed]. This too is said with uncertainty, not with certainty. The reason for capability is stated: "yaḥ pārthivāni" [he who (created) the earthly]. In the enumeration of capable beings in creation, (it refers to) Brahmā who presides over creation. Where the elements attaining assistance generate the universe, he is the presider over the quality of rajas (rajas) [passion]. Therefore, the living beings previously produced in this universe, their enjoyment being refined by unseen forces, the great mass of atoms, through direct knowledge of the material cause of the universe and by the Lord's will alone, such a capable one produces the universe - thus due to the ability to count atoms and knowledge of distinctiveness, it refutes the suspicion of him being so. The word "kavi" [poet] is for analysis. "rajāṃsi" [particles] are difficult to perceive due to their subtlety. The reason for the incapability even of such a one is: "caskambha" [he propped up]. Indeed, qualities with finite measure can be counted or analyzed. But even a single quality of the Lord is without measure. Due to the mind's grossness, indivisibility, and non-attachment. This is stated. Pervading the three-backed world of Brahmā. "Askhalatā" means with unwavering or extraordinary speed, or with a pace unattainable by all. "Urukampa" means trembling greatly in the vehicles, such is the three-backed and all. From there, from the abode of the equilibrium of the three qualities, from Satyaloka, meaning everything. Or "urukampayānaṃ" means he propped up, supported above. Therefore, protection by the fallen quality is impossible, so due to the mind's inability to comprehend, there is absence of measure. The absence of numerical limitation will be stated later. (40)
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
In this context, "kālena" (by time). Considering Vyāsa's nature as contemplation, "cintāmayam" (made of thought) here indicates abundance with the affix mayaṭ. || 36 ||
Here, "deva-dviṣām" (of the enemies of the gods) is explained by "anena" (by this). At the time of examining this word, by describing the Buddha incarnation born in the Kali age, it is understood that "pratibhāti" (it appears) is implied. "Kali" refers to the Kali age preceding the twenty-eighth Dvāpara age, otherwise there would be a contradiction with the future tense usage of "kariṣyati" (will do) etc. mentioned in the previous verses. In response to the question "Who are the enemies of the gods?", their nature is stated in the verse beginning with "veda" (Vedas). To prevent even accidental opposition, they specify "vedārthasya vinindakāḥ" (those who criticize the meaning of the Vedas). The specific meaning of criticism is the deliberate assertion of falsehood. Thus, there is no contradiction anywhere. Hence, from the root "muh" meaning to delude. "By this path" refers to the two specific attributes of the city. If so, why were they not killed by incarnations like Nṛsiṃha, just as by Buddha? To this, they say "tayoḥ" (of those two) etc. For the purpose of those two tasks, namely the destruction of the world and the Vedas, there is no killing in anger for their destruction. If not liberated, they would return to the same state like Kālanemi and others. To prevent this, it is done in that way. || 37 ||
Here, "ālayeṣu" (in the abodes) means "vidhicchalārūpeṇa" (in the form of a deceptive injunction). Accepting the scripture as pertaining to the individual soul, stating the intention of the injunction for action through the path of smoke is in the form of deception. This is the meaning. || 38 ||
Here, "sarga" (creation) means "evaṃ sarvam" (thus everything) etc. In this context, when considering the origin of the inner controller with all attributes, the words denoting various incarnations etc. denote their respective limbs etc. The sentences indicate their respective limbs etc., and through that, they pertain to the Supreme Lord. Thus, knowledge, listening, etc. are accomplished. Since it is impossible to see all the limbs of such a being, to teach the method of concentration, the greatness is described. This is the meaning. If one asks what is the purpose of describing the greatness in the part to be contemplated, they say "etādṛśa" (such) etc. "Avasthāna" (abiding) means steadiness. If so, why doesn't the mind always remain fixed on the Lord? In response to this expectation, they state the purport of the three worlds, saying "na hi" (indeed not) etc. "Anyavasitamanase" (with a mind fixed elsewhere) is a karmadhāraya compound. "Vaiklavyam" (distress) means distraction due to inability to concentrate. "Nirūpaṇam" (description) means that even when factors impeding concentration are present, the possibility of concentration is solely due to greatness. This is to indicate that the description of greatness is what establishes the mind. Thus, in the text to be examined, as three aspects - time, action, and mental stability - are described by words like "yāvat" (as long as) etc., three verses are for contemplating these. This is the idea. "Svaguṇaiḥ" (by one's own qualities) means by self-generated sattva and other qualities. "Tatra" (there) refers to the view of four forms. Here, Brahmā should be understood as Pradyumna, the Vedas as Aniruddha. With the idea that protection is solely Aniruddha's function, they say "dharmaḥ prathama" (dharma is first) etc. "Pravṛtti" (activity) means a specific mental operation. "Utpattau" (in creation) refers to the fifth chapter where it says "nārāyaṇaparā vedāḥ" (the Vedas are devoted to Nārāyaṇa). "Bhūmau nāśakāḥ" (destroyers on earth) means they are opponents of the earthly rulers. Now, if two māyās were previously described, which of them is this? In response to this expectation, they say "iyam" (this) etc. The four compounds here are intended to show different creations in different kalpas. Explaining this, they divide it saying "sā hi" (indeed she) etc. Thus, in the first view, according to the statement in the eleventh skandha "prakṛtir hyasyopādānam" (nature is indeed his material cause), it becomes the form of the world. Then, these divine manifestations are for māyā to accomplish the functions of creation, maintenance, and dissolution as the efficient cause. In the second view, when she is the efficient cause, the divine manifestations are her assistants. In the third view, she is the agent and they are the instruments. In the fourth view, she is the instrument and they are the operations. This is the meaning. This fourfold description of creation and its accessories is to summarize all the views raised by the king in the "rājapraśna" (king's question) "tadātmānaṃ krīḍayan krīḍan karoti vikaroti ca" (playing, he creates and modifies himself), as all views are established by evidence. "Niyāmikāni" (regulating) means in the form of visible doors. "Bodhakāni" (indicating) means indicating the existence of other doors as well. "Pratikṣaṇaṃ nānārūpatvāt" (due to various forms every moment) means that although these are well-known at the time of creation etc., due to the difference in counterparts, various subsidiary functions occur simultaneously. This is supported by the story of the outcaste woman becoming a Brahmin within an hour, equivalent to sixty years, as narrated in the chapter praising māyā near the end of the Brahma Purāṇa. || 39 ||
In "viṣṇor nu vīrya", "avyavasthitamanase" means "with an unsettled mind". Here, to express that in counting the Lord's heroic deeds, which one is suitable and others are unsuitable by the a fortiori argument, the word "katama" is used due to its established meaning in alternatives and its connection to the eminent Prajapati. Those wishing to explain the word "katama" in two ways state the purpose of the first view as "sarveṣām" etc. It is said by using the word "katama". They also state the implied meaning as "manasa eva" etc. It is said, meaning the word "arhati" is used, otherwise it would use a different word. They state the purpose of the second view as "jīvasya" etc. "Natural qualities" refers to being a living entity and mental fickleness. "Even Brahma extremely" means the object of the word "katama" is also the one identifying with rajas quality or mahat principle. They state the reason for inability in counting heroic deeds as "jagadādi" etc. Thus, here "katamo'rhati" is to be connected by repetition. Therefore, knowledge being the cause of counting heroic deeds, and concentration being the cause of that, in their absence there is inability. If so, what is the basis for possibility, they state "nanvevaṃ rūpeṇa" meaning in the form to be stated as the instrument of direct knowledge regarding the material cause of the universe. "Even there" means even in holding all aspects. "This" refers to the capability which is the seed of possibility. They clarify the seed of possibility saying "sāmarthye" etc. Here "rajāṃsi" indicates the subtle creation becomes gross. If such capability exists, why is the ability of concentration etc. negated, to this expectation they say "tādṛśasya" etc. There, stating the reason for inability of mind and individual soul, they explain the meaning of the word "viṣṇu" as "manasopi" etc. "manasa" is in the fifth case. Though it is atomic, it pervades in essence, and its pervasiveness is well-known in the dialogue between Sanatkumara and Narada in the Chandogya Upanishad. The Lord is greater even compared to that. Thus, considering the first among these, the mind lacks the ability to grasp it; considering the third, there is absence of even contact with it as per the statement "which the mind, intellect, senses and life airs do not touch or know". Considering the first and second, even stating the speed is impossible, with this intention they state the absence of limitation. Due to absence of the word "sarva" in the original, they state the basis for grasping everything as "tata" etc. "Arthāt" means from the limit as the boundary. Even then, if one doubts there will be a limit due to number etc. applying to qualities, they state "saṅkhyā" etc. "śragra" refers to the next verse. Thus here, by establishing the necessity of mind control, concentration is accomplished. Here the word "nu" indicates remoteness intended in the original, so there is no fault in giving up its own meaning. (40)
Śrī Giridhara-kṛtā Bāla Prabodhinī
Vyāsa's incarnation is described - In time. Considering that in time, for humans with contracted intellects, their own Vedic collection became extremely difficult to traverse, that very Hari, being born to Satyavatī, will divide the Veda tree into branches according to each era. Now, even for those with contracted intellects, through long practice, won't the Veda become easy? What's the need for division into branches? Anticipating this question, he says - For those with short lives. For those with short lifespans, long life itself is not possible, so how could there be Vedic study? This is the meaning. Indicating the wonder of the Lord's play, he says - Smiling. (36)
The Buddha incarnation is described - For the enemies of the gods. For the enemies of the gods (demons) firmly established on the Vedic path, he will speak much more, creating confusion in the Vedic way, enticing the mind to another path with the certainty of great results through little effort, assuming a heretical guise that causes such delusion and enticement. Heretical dharma means dharma opposed to the Veda. Now, by saying "enemies of the gods," suggesting partiality to the gods' side through prayer to them, it's improper even for the Lord to shake those established in the Vedic way through delusion, etc. Anticipating this objection, he says - With invisible cities created by Maya, the demon architect, killing living beings with weapons. Perceiving their strength from being established in the Vedic way and the destruction of beings because of it, he acted thus to stop that - this is the meaning. (37)
Yājñavalkya's incarnation is described - Where. In the beginning of Kṛta Yuga, there are stories of Hari everywhere. At the start of Dvāpara, there may not be stories of Hari in all homes. The twice-born there would be heretics, defined as "Those who act even slightly against the Vedic way are known as heretics, denigrators of the Vedic meaning." The human gods (kings) would be mlecchas (barbarians). When even in the homes of the three upper classes, the words "svāhā," "svadhā," and "vaṣaṭ" are not heard - "svāhā" and "vaṣaṭ" are used in rituals for gods, "svadhā" in rituals for ancestors; due to the absence of both types of rituals, these words are not heard - then at the end of the Kali Yuga, the Lord, as the chastiser of Kali in the form of Kalki, will appear. Here, Varāha and others are prior incarnations from the dialogue between Brahmā and Nārada. The Manvantara incarnations are past and future. Dhanvantari and Paraśurāma exist then. Śrī Rāma and others are indeed future. The occasional indication of past, etc., should be understood as a seer's usage. This should be understood here - The Lord's incarnations are of two types: entering incarnations and incarnations in his own form. Due to the non-difference in being the cause of action, the word 'incarnation' is used for both. There, an entering incarnation means manifesting one's own knowledge, power, etc., by entering into living beings. This is also called a partial incarnation. These incarnations are Pṛthu, Paraśurāma, etc. Nṛsiṃha, Rāma, Kṛṣṇa, etc., are direct incarnations. (38)
The Lord's manifestations are described according to the different functions of creation, etc. - In creation. In creation, the well-known manifestations of the Lord of unlimited inconceivable power are: penance, I (Brahmā), the nine sages like Marīci, and other Prajāpatis like Dakṣa. These are manifestations created by māyā (divine illusion) at will. In maintenance: dharma, sacrifice, Viṣṇu, Manus, gods, and earthly rulers are māyā manifestations. At the end, in universal dissolution: adharma, Hara (Rudra), serpents overcome by anger, demons, and other fierce beings are these māyā manifestations. (39)
The Lord's incarnations and their deeds have been briefly described by me. To describe them completely, no one is capable - this is stated: Of Viṣṇu. In this world, which wise poet, even if he has counted the particles of dust related to the earth, is able to count the prowesses of Viṣṇu? No one. Showing His greatness, it is specified: Viṣṇu, who, pervading the three-backed Satyaloka, supported everything. Why did he support it? In response to this, it is said: Because in His three strides, with His unobstructed own speed, He shook greatly everything from the chief abode, which is the basis of all as a covering, resembling three backs, causing it to fall - for this reason He supported it. Thus the mantra: "Who can declare the prowesses of Viṣṇu, who measured the earthly regions? Who propped up the upper dwelling place, striding widely in three steps, He of vast movement." Its meaning: He of vast fame, striding in three ways, placing His feet. Sadha is substituted for saha. Stha means 'living beings'. Sadhastham means 'existing together with the gods and others there'. He propped up the upper Satyaloka. Which wise one, even if he measured the earthly particles, could declare the prowesses of that Viṣṇu? This is the meaning. (40)
Hindī Anuvāda
With the passage of time, people's understanding diminishes, and their lifespan also starts to decrease. At that time, when the Lord sees that now these people are becoming unable to understand the Vedic speech that explains His essence, then in each kalpa (eon), appearing in the form of Vyasa from the womb of Satyavati, He divides the Veda-like tree into various branches. || 36 ||
The enemies of the gods, the demons, will also take refuge in the Vedic path and, living in the invisible fast-moving cities built by Mayadanava, will begin to destroy people. Then the Lord, assuming a form that creates delusion and extreme greed in people's intellect, will teach many pseudo-religions in the form of Buddha. || 37 ||
At the end of Kali Yuga, when there will be obstacles even in the homes of righteous people for discussions about the Lord; when Brahmins, Kshatriyas, and Vaishyas will become heretics, and Shudras will become kings, to the extent that the sound of 'svāhā' (offering to gods), 'svadhā' (offering to ancestors), and 'vaṣaṭkāra' (a Vedic exclamation) - even the mention of sacrifices for gods and ancestors - will not be heard anywhere, then the Lord will take the avatar of Kalki to rule over Kali Yuga. || 38 ||
When it's time for the creation of the world, the almighty Lord's māyā (illusion) - vibhūti (manifestations) appear in the form of penance, nine Prajapatis, sages like Marichi, and in my form; when it's time to protect the creation, they appear as dharma (righteousness), Vishnu, Manu, gods, and kings; and when it's time for the dissolution of creation, they manifest as adharma (unrighteousness), Rudra, and serpents named Krodhavashas and demons, etc. || 39 ||
Even after counting each dust particle of the earth with the power of one's intellect, who in this world can count the powers of the Lord? When He, taking the Trivikrama avatar, was measuring the three worlds, at that time, due to the irresistible speed of His feet, the entire universe from the last cover of nature to Satyaloka started trembling. Then He Himself stabilized it with His power. || 40 ||
SB 2.7.36-40
