Text 9: Mahārāja Vena went astray from the path of righteousness, and the brāhmaṇas chastised him by the thunderbolt curse. By this King Vena was burnt with his good deeds and opulence and was en route to hell. The Lord, by His causeless mercy, descended as his son, by the name of Pṛthu, delivered the condemned King Vena from hell, and exploited the earth by drawing all kinds of crops as produce.
Text 10: The Lord appeared as the son of Sudevī, the wife of King Nābhi, and was known as Ṛṣabhadeva. He performed materialistic yoga to equibalance the mind. This stage is also accepted as the highest perfectional situation of liberation, wherein one is situated in one’s self and is completely satisfied.
Text 11: The Lord appeared as the Hayagrīva incarnation in a sacrifice performed by me [Brahmā]. He is the personified sacrifices, and the hue of His body is golden. He is the personified Vedas as well, and the Supersoul of all demigods. When He breathed, all the sweet sounds of the Vedic hymns came out of His nostrils.
Text 12: At the end of the millennium, the would-be Vaivasvata Manu, of the name Satyavrata, would see that the Lord in the fish incarnation is the shelter of all kinds of living entities, up to those in the earthly planets. Because of my fear of the vast water at the end of the millennium, the Vedas come out of my [Brahmā’s] mouth, and the Lord enjoys those vast waters and protects the Vedas.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
Pṛthvīvatāramāha. Whenever sages requested and prayed for him to descend, he descended from Vena's body. Having saved him (trātvā), he aptly got the name Putra (son). "Since the son saves (trāyate) the father from hell, he is called Putra, as proclaimed by Svayambhu himself." This is indeed the etymology of the word Putra. How is he described? The curse words of the twice-born (dvija) are like a vajra (thunderbolt). His worldly wealth and lordship were destroyed and burnt by it. Another story is told. He milked (dugdhā) the essences (vasu), such as food grains, on earth for the sake of the world. || 9 ||
Ṛṣabhāvatāramāha. That Hari is the son of Nābhi, born to Sudevī, the daughter of Merudevī, Nābhi's wife, who is also known as Sudevī. He performed caryā (conduct) with resolute yoga, in a state of constant meditation. That caryā is the state attainable by the highest sages (paramahaṃsa). The reason for that is: he had equal vision (samadṛk). The reason for that too is: he was established in his own true nature (svasvarūpe sthitaḥ). Because his senses were perfectly tranquil (praśāntāndriya). Why so? Because he was completely detached (parito muktasaṅga). || 10 ||
Hayagrīvāvatāramāha. Furthermore (atho), in my, Brahmā's, sacrifice (satre), he, the Supreme Lord himself, became the Hotṛ priest. His complexion is like molten gold (tapanīya suvarṇa). He consists of Vedic meters (chandomaya), or the text can also be read as "He consists of nectar" (amṛtamaya). He is the soul of all the deities who are worshipped through sacrifices (makha). As he breathed (śvasataḥ), pleasant Vedic words emanated from his nostrils. || 11 ||
Matsyāvatāramāha. The Fish (Matsya) was seen by the future Vaivasvata Manu. It was Earth-born (kṣoṇīmaya), i.e., having the Earth as its main basis. Hence, it was the shelter of all living beings. Having taken up the paths of the Veda that had slipped from my mouth, it sported (vijahāra) in the waters at the end of the eon (yugānta). || 12 ||
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
The son is called putra because he saves the father from the twenty hells named pun. The twenty hells named pun are mentioned in the Vāmana Purāṇa as follows:
1. The first hell is engaging in adultery, association with sinners, and harshness everywhere. Here, the word naraka (hell) refers to the means of attaining hell. The idea is that the son (putra) saves one from the hells such as taptasūrmī, etc., which result from engaging in adultery, etc.
2. The second is stealing fruits, fruitless wandering, and cutting down trees. ||2||
3. The third is taking prohibited things, killing, binding, and arguing with relatives. ||3||
4. The fourth is causing fear to all beings, destroying prosperity, causing downfall, and abandoning one's own dharma. ||4||
5. The fifth is killing, deceitfulness towards friends, improper speech, and jealousy. ||5||
6. The sixth is destroying yoga, stealing barley and other grains, and stealing vehicles and pairs of animals. ||6||
7. The seventh is stealing the king's share, associating with the king's wife, and thinking ill of others. ||7||
8. The eighth is greed, covetousness, and destroying acquired dharma and wealth. ||8||
9. The ninth is insulting the Vedas and Brahmins, stealing from Brahmins, not tolerating the prosperity of Brahmins, and acting against them. ||9||
10. The tenth is destroying the conduct of the learned, hating the learned, killing children, and stealing scriptures. ||10||
11. The eleventh is not accepting the six Vedic supplements and abandoning the sixfold virtuous conduct. ||11||
12. The twelfth is slandering the virtuous, transgressing good conduct, accepting unrighteous conduct, and abandoning saṃskāras (sacraments). ||12||
13. The thirteenth is loss of the four aims of human life due to association with the wicked. ||13||
14. The fourteenth is associating with mendicants, accepting their doctrine, abandoning one's wife, abandoning one's decaying land, stealing land, etc. ||14||
15. The fifteenth is associating with the ignorant, not speaking the truth, impurity, and engaging in inauspicious activities. ||15||
16. The sixteenth is laziness, abandoning good deeds, not accepting the dharma of one's social class, not serving the teacher, insulting, abandoning the dharma of one's stage of life, etc. ||16||
17. The seventeenth is desiring others' wives, wealth, etc. ||17||
18. The eighteenth is envy towards the scriptures. ||18||
19. The nineteenth is arrogance. ||19||
20. The twentieth is disrespecting the guru, father, and others, and increasing one's ego. ||20||
These are again the names of the punnya (merit). In this context, the performance of tapas (austerities) and others is said to be similar to punya (merit) and so on. The desire here should be understood as weak. "The terrible punnya-nāmaka naraka (hell named after merit) destroys everything. For this reason, it is said that a son (putra) should be obtained." A śiṣya (disciple) is declared to be one who protects from the remnants of sins. Selling ghee and other products, accepting terrible vāṇḍālas (outcasts) and others, concealing one's own faults, exposing the faults of others - these and other sins are known as śeṣa (remnants). He who protects the guru from these is declared to be a śiṣya (disciple). Therefore, one should strive to make a śiṣya (disciple) and a putra (son). A putra (son) is superior to a śiṣya (disciple) if he is engaged in the right path. If both are on the wrong path, they should be abandoned, as they lead to the said hell. A wise person should strive to make them devoted to Viṣṇu. All this is elaborated in the Vāmana Purāṇa. In the Varāha Purāṇa, however, it is said: "The suffering in this world and the next is called puditi. Therefore, a putra (son) is known to be the one who saves from that, not otherwise." The suffering in this world includes hunger, thirst, cold, heat, fever, etc. The suffering in the next world includes falling into hell and so on. This is the discernment. In the world, on the earth, the kingdom was obtained by the son born from the arm, being churned first. This is the meaning. The seventh case ending in "jagati" denotes the cause. Therefore, it is said "for the sake of the world." The context is that once Vena, having heard from Nārada about his father's suffering in hell and subsequently attaining the state of a mleccha (barbarian) with leprosy, brought him and purified him by bathing him in the Pṛthūdaka Tīrtha within Kurukṣetra, thus raising him from the suffering of torment. This story from the Vāmana Purāṇa is also mentioned. 9.
Regarding the state of a paramahaṁsa (highest ascetic). Even in that state of equipoise. That is the state of having tranquil senses. 10.
According to the statement "tapanīyaṁ rūpya-hemnoḥ" (silver and gold are to be purified). They are to be performed according to the Vedic injunctions, as stated in scriptures like "The Vedas are the exhalation of this great being (the universe)." 11.
The meaning is as follows. Because it supports the form of the earth, it is the support of that. As stated, "having placed on the boat-like earth." This is the idea. Therefore, because of being the support of the earth itself, Śrī Hari and the sages seek them in water. Those paths are from the Vedas. Therefore, Svāmi Caraṇa has explained "the Vedas." The paths in which the Supreme Soul is sought are the Vedas. As stated by Mārkaṇḍeya, "The Vedas, which are the vision and the self-illuminating light of the Absolute." 12.
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
Anvartham means having a meaning that follows the constituent parts, i.e., the etymological meaning. 9.
Yām refers to the practice of insentient yoga. 10. 11.
Pṛthivīpradhāna means that among the supported entities, the earth is the primary one. It is like saying "a village made of trees." 12-16.
Śrīmad Vīrarāghava Vyākhyā
He describes the avatāra (incarnation) of Pṛthu. Pṛthu, who was requested by the sages, saved Vena and attained the position of a son in the world, is also one avatāra. The meaning is as follows: The position of a son is [called] putra because he saves his father from the hell called Put, as stated in the etymology: "A son (putra) is so called because he saves (trāyate) his father (pitaram) from the hell (narakāt) called Put." By protecting his father Vena from the hell called Put, he attained the state of being called a son. How was Vena? He was falling into the hell called Niraya. Why? The curse of the twice-born sages was like a thunderbolt (vajra) that scorched his manliness (pauruṣa) and sovereignty (aiśvarya). Why was he cursed by the twice-born? Because he had gone astray from the right path. This story is clearly mentioned in the fourth [canto]. Another story about him is told: Pṛthu milked (duduha) the earth (vasudhā), [which provided] all the precious substances (vasu) such as food. The verb "duh" (to milk) takes two objects. (9)
He describes the avatāra of Ṛṣabha, [the son] of Nābhi. That supreme state (pada) of the highest ascetic (pāramahaṃsya), which the Vedas (ṛṣayaḥ) proclaim, was [attained by] Hari in the form of a partial manifestation (aṃśa) as the king named Ṛṣabha, the son of Nābhi's fire-born son and Sudevī. Sudevī is another name for Merudevī. Ṛṣabha, who was born, behaved like an inert being in the practice of yoga. The reason for that was his equal vision (samadṛk), seeing everything as his own self. [The verse] distinguishes that from [the notion of] other selves: He was self-abiding (svastha), established in his own greatness, as stated in the scripture: "He is established in his own greatness." He was not supported by other selves. [The verse] states another reason for his behavior like an inert being in the practice of yoga: He had tranquil senses (praśānta-karaṇa). His senses were tranquil. Why? Because he was detached from all attachments (parimukta-saṅga). He had completely renounced attachment to sound and other [sense objects]. (10)
He describes the avatāra of Hayagrīva. That very Lord, in the form of a brāhmaṇa, appeared with the head of a horse (hayaśīrṣa) at my sacrifice (satra). How was he? His complexion was like refined gold (tapanīya-suvarṇa). He consisted of the Vedas (chandomaya), as he was the originator of the Vedas. He was the object of worship in sacrifices (makhamaya). He was the self of all the deities, as stated in the scripture: "He is the self; the other deities are [his] limbs." From the nostrils of this Hayagrīva, who was breathing out, pure (uśatī) words, the words of the Vedas, emanated, as stated in the scripture: "The Ṛg Veda is the breath of this great being." The Vedas, the rites prescribed by them, and the deities worshipped through them are said to originate from him, be worshipped through him, and be identical with him. (11)
He describes the avatāra of Matsya (the fish). The fish was seen by the future Manu, the son of Vivasvān. It was the abode of the earthly substance (kṣoṇīmaya) that would be useful for the upcoming creation. Therefore, it was the abode (niketa) of the entire multitude of living beings (nikhila-jīva-nikāya). Taking the Vedic means of knowledge (veda-mārga) that had slipped from my mouth, it returned [them] to me. The purpose of this avatāra was to provide the means of knowledge in the form of the Vedas. In the great deluge at the end of the era (yugānta-salile), where there was immense fear (uru-bhaye), it sported (vijahāra). This story is clearly mentioned in the eighth [canto]. (12)
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
Thereafter, Vena, who was treading the path of advaita (non-dualism), saying "Worship only me who has strayed from the path, there is no other deity than me", had his manhood destroyed by the thunderbolt of the words of the brāhmaṇas. Having lost his human form and portion, he died and fell into hell. Knowing this, the great sages prayed for the protection of the world. In this world, on the earth, he obtained the position of a son, born from the churned right arm of Vena, a great king named Pṛthu. The word itself states that Viṣṇu himself was named Pṛthu there. It states his actions such as "Pṛthu, the great king, Viṣṇu himself, the all-pervading one, milked there". By whom? By Hari, who had entered Pṛthu and was named Pṛthu, the earth and all the wealth, substances like nectar etc. were milked. (9)
That Nārāyaṇa was born as the son of Sudevī in the presence of King Nābhi. Sudevī is another name of Merudevī, given by the king. It states the purpose of his incarnation: Verily, Hari, who was named Ṛṣabha, was samaḍṛk (one who sees the equal Brahman situated in all). He was of the nature of having directly realized his own form. He practiced the yogacaryā (conduct of yoga), the dharma of the paramahaṁsas (the highest ascetics) which the sages call the pāramahaṁsya (the state attainable by the highest ascetics). And he was svāstha (abiding in the self), svādhāra (having self-support), praśāntakaraṇa (having a tranquil mind), prakṛṣṭamukha (having the senses and body turned away from external objects), and therefore parimuktasaṅga (free from attachments), not dependent on external objects. The doubt that why should one free from injunctions and prohibitions practice yogacaryā is removed by this, because it is well-known that it is practiced for the sake of gathering people, due to the specification of svāstha etc. There is no other attainable purpose. (10)
This Yajña Puruṣa (sacrificial person), who is directly the Turīya (the fourth state beyond waking, dreaming and deep sleep), was present at the head of the sacrifice named after me. Even though he was born as an animal, he was endowed with the entirety of qualities such as sovereignty, as stated by the word Bhagavān (the Lord). Since both silver and gold are mentioned by the word tapanīya, it is appropriate that he had the color of both in comparison to his original incarnation form. By this it is ascertained that he is directly Nārāyaṇa himself, as stated in the scriptures like "hiraṇyaśmaśru" (having a golden beard) etc. It further states that he is Nārāyaṇa himself, as he is chandasmaya (consisting of the Vedas). Since he is the basis, object, purpose and the inner controller of the Vedas etc., he is called their maya (consisting of). It states his action: The pure words in the form of breath, indicative of the qualities of the Lord, which are the Vedas etc., came from the nostrils of this Hayagrīva who was breathing. The Vedas, sacrifices, gods and all the worlds are his vikāras (modifications), as stated by "chandhāṁsi cha makhāśchaiva devā lokāśca sarvaśaḥ" (the Vedas, sacrifices, gods and all the worlds). The suffix mayaṭ is used to mean modification. (11)
Seeing the paths of the Vedas, which had fallen from my mouth, stolen by the demon Hayagrīva, the Matsya (fish) incarnation descended, killed him, retrieved them and remained. Again, at the end of the yuga, during the dissolution of the manvantara, he was seen by Vaivasvata Manu, who was praising along with the seven sages, as kṣoṇīmaya (having the form of the earth). As kṣoṇīmaya, he was the shelter like a boat. Therefore, he was the shelter, the refuge of the entire group of living beings. He sported in the urubhaya (greatly frightening) salila (water), the waters of dissolution. (12)
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
He fell into hell (niraya), ready to fall again and again. Not only did he save him, but he also obtained the position of a son. That means he attained sonship. The sages who were engaged there showed special compassion. The suffix -ktva is used to indicate the necessity of protection, denoting the future as if it were the past. However, according to the Seventh Canto, when Vena was thrown into darkness by the brahmanas due to his offense against the Lord, once King Prthu heard from Sri Narada about his father's suffering in hell and his subsequent attainment of the status of a Kusthi (leper) and Mleccha (barbarian), he brought him and gradually freed him from his unbearable suffering by bathing him in the holy place called Prthu-udaka in Kuruksetra. This incident should be understood from the Vamana Purana. (9-11)
The Fish Incarnation (Matsya):
By Manu, in his form as the future Vaivasvata Manu named Satyavrata. Here, the killing of the asura Sankhyasura is not mentioned because it is very well known. (12)
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
He describes the incarnation of Prthu. When requested by the sages, he saved Vena and aptly obtained the title "son." The name "son" (putra) is derived from the fact that a son saves his father from hell and so on. As stated by Brahma himself: "Since the son saves (trayate) his father from the hell called Put, he is called putra." What kind of Vena? The one whose prowess and sovereignty were burnt (destroyed) by the thunderbolt-like words of the brahmanas' curse. According to the Vamana Purana, King Prthu, upon hearing from Sri Narada about his father's suffering in hell and subsequent attainment of the status of a Kusthi and Mleccha, brought him to the holy place named Prthu-udaka in Kuruksetra and freed him from his unbearable suffering by bathing him and performing other rites. He describes another pastime. He milked the earth (vasudhā) for valuables (vasu) such as grains. (9)
He describes the incarnation of Rsabha. He appeared from Nabhi and Merudevi (Sudevi). He behaved as if dull in the practice of yoga. His paramahamsa status was his distinguishing mark, which the sages highly respected. What kind of Rsabha? He was self-satisfied (svastha), and so on. If the faults of repetition and irrelevance are resolved here, it can be explained as follows. The sages highly respected his paramahamsa status, but he was devoid of affection for them, thinking, "These sages do not understand my paramahamsa status." As a result, they fell from their position. The story related to this should be seen. (10)
He describes the incarnation of Hayagriva. He appeared in the sacrifice (satra). From the nostrils of the horse-headed Lord, while He was breathing, beautiful Vedic words (vacaḥ) in the form of meters (chandaḥ) emerged. By the three adjectives - chandaḥ, amṛtamayīḥ, and uśatīḥ - it is understood that the Vedic mantras related to karma-kāṇḍa, jñāna-kāṇḍa, and devatā-kāṇḍa emerged. In some versions, the reading is "makhamaya" instead of "amṛtamaya." (11)
He describes the Matsya incarnation. The fish (matsya) was seen by Satyavrata, the future Vaivasvata Manu. "Kṣoṇīmayaḥ" means that the earth was His main shelter. He was the shelter of all the four types of living entities. In the vast waters of dissolution, He rescued the Vedic paths that had slipped from His mouth and disappeared. (12)
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
He speaks of the avatāra (incarnation) on Earth, "When." When entreated by the ṛṣis (sages), then the one who had gone astray, following the wrong path, by very virtue of following the wrong path, was struck by the thunderbolt of the curse uttered by the twice-born sages. His puruṣa (manhood) and aiśvarya (sovereignty) were especially burnt by it. Saving Veṇa, who was falling into naraka (hell) as a result, he aptly obtained the name Pun-nāma. The son who saves the father from hell and so on is called putra, as stated by Svayaṃbhu himself, remembering the etymology. He tells another story: by Pṛthu, for the sake of the world, the Earth was milked for all substances. (9)
He speaks of the Ṛṣabha avatāra, "From Nābhi." That Bhagavān (Lord), by the name of Ṛṣabha, was the son of Nābhi and Sudevī, also known as Merudevī. That Ṛṣabha behaved like an inert person through yoga, constant meditation. In that inert yogic practice, Ṛṣabha attained the state of pāramahaṃsya (highest asceticism), the path to attaining the Lord, which is described later as being attained through the pāramahaṃsya path. And that pāramahaṃsya path, due to constant meditation and so on, is for the best aspirant, who lacks the occasion for prescribed duties of the āśramas (stages of life) - one among the brahmacārin (celibate student) and others, either brahmacārin, gṛhastha (householder), or vānaprastha (forest dweller), as well as the saṃnyāsin (renunciant). The fourth is applicable here, not the fifth, as the Vaiṣṇavas accept only four āśramas, since a person following the conduct of varṇa (social class) and āśrama worships the Supreme Being Viṣṇu, and there is no other way to please Him. The primacy is also clearly stated there itself - the Vaiṣṇava does not stray from the lotus feet of the Lord even for the blink of an eye. The reason for practicing the inert yogic conduct is seeing the Lord in all beings, as all are of the nature of the Lord. Therefore, he is svastha (abiding in his own nature), standing firm in Vāsudeva, his own incarnation, the ātman of all. Therefore, he is praśāntakaraṇa (of tranquil mind), with unperturbed senses. Therefore, he is free from attachment. (10)
He speaks of the Hayagrīva avatāra, "In the sacrifice." This means directly the Lord was present in my sacrifice with a horse's head. Of what kind? Having the color of tapanīya gold, consisting of the Vedas, consisting of the sacrifice, having the form of the sacrifice, or the one to be worshipped through it. The ātman of all deities - "He is the ātman, the other deities are the limbs," according to the śruti (Vedic revelation). From the nostrils of this Hayagrīva, who was breathing, arose pleasant words in the form of the Vedas. (11)
He speaks of the Matsya avatāra, "Fish." A fish was found by Manu Vaivasvata in the previous birth, at the end of a yuga, when he was a king named Satyavrata. Of what kind? The abode of the Earth element, and therefore the shelter of the entire group of living beings. And from my mouth, he joyfully obtained the Vedic paths that had slipped away, or the paths in the form of the Vedas, the means to all human goals, and passed his time at the end of the yuga. (12)
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
Thus observing the lotus-eyed one with eyes like a lotus, he describes him as wearing yellow garments the color of kadamba filaments:
Here, the yellow garment and likeness to a kadamba tree are to be noted. The filaments of a kadamba appear during the rainy season. And the rains [come] when the earth is scorched, just as rain falls on the scorched [earth]. Just as the rain removes all scorching, so does the milking done by Pṛthu remove all scorching. Pṛthu is made of meters, expounding the meaning of all the Vedas, in the form of a yellow garment. For a king, by his very nature, becomes a concealer of the earth. By his command, the earth remains protected. But he does not protect the earth as it is, hence the yellowness due to shadowing the earth. "This Pṛthu attained the status of a son." The word "son" (putra) is derived [to mean] "he saves (trāyate) the father from hell (naraka)." Regarding that, there is doubt whether others are saved from hell or not, being unseen. But he definitely saves one from hells. Due to the hells being located in the anal region, he has a yellow garment by covering them. Protection, indeed, [is needed] when suffering is attained. For that purpose, he tells of his father attaining suffering:
Vena, who had gone on the wrong path, engaged in the ways of the unrighteous. Therefore, due to causing offence to Brahmins, his manliness and fortune were utterly crushed by the thunderbolt of their words. Thus, there was no crossing over by fortune or manliness. Nine, due to straying from the path characterized by protecting his subjects. Therefore, due to the absence of virtues and the presence of faults, he fell into hell. At that time, he [Pṛthu], produced by churning his [Vena's] arms, protected him [Vena], requested by those very Brahmins. Therefore, a son was born.
He tells the story of his descent (avatāra). He milked treasures (vasūni). He milked all the treasures. Vasūni [means] things (vastūni). Vasudhā [means] the earth. By this, the things and earth were milked [by him]. Even though other things were milked by others, still it is said [he milked] all, since he is the basis of that. By this, the yellow garment in the form of the Vedas is established as fulfilling all desires and protecting from hell. And by yellowness, the cessation of all suffering is implied. But producing and protecting subjects [comes] naturally to him. His being streak-like [means] the presence of all good qualities. (9)
Thus describing the yellowness of his garments, he describes the shining great gold bracelets (mahā-ratna-hiraṇmaya-aṅgada) on his body:
From the navel. Nābhi, after propitiating the Brahmins, propitiating the lord who appeared at the sacrifice, requested the lord as a son. The son of Nābhi's wife named Sudevi. Ṛṣabha by name. The purpose of [his] descent [is stated]: Indeed, he demonstrated the Vedic rites related to inert matter to the ignorant people in the world. Samadṛk (equal vision), the directly knowable form of those rites related to inert matter, he states: That state which they call Paramahaṃsa (supreme swan). Teaching the necessary means for accomplishing the path to that [state], he himself became such, he says: First, he became detached from all attachments (parimukta-saṅgaḥ), renounced all attachments. By that, he became one whose faculties, the sense organs, are tranquil (praśānta-karaṇaḥ). By that, he abides in his own nature (sva-sthaḥ), the cessation of faults is told. But the virtue is samadṛk - he is intent upon merits and defects everywhere. Or [it means] seeing Vāsudeva in all beings.
Wearing bracelets (aṅgada) [is part] of the worship of the deity. Even there, [it is worn] on the part [of the icon] associated with the deity. And he, knowing Brahman, renounced rituals. The goldenness [comes] from being the son of Nābhi. And the great gems (mahā-ratnāni) are his sons. For he remains in between knowledge and rituals. Hence the bracelet-nature. Or the gems are qualities such as abiding in one's own nature. Samadṛk (equal vision) is the gold. The rites related to inert matter are the form. This indeed is the state of the Paramahaṃsas. And the gems [are his qualities]. Therefore, whatever action Ṛṣabha undertakes, that alone should be known as [the function] of the bracelet. And his deeds will be described in three chapters. Among them, [his] splendor is the topic of the first chapter. The great gems are his teachings, the topic of the second chapter. The golden nature is the state of Brahman, the topic of the third chapter. (10)
Thus, having described Aṅgada, he describes the one with a shining great jeweled crown and earrings - "In the sacrifice, in summary." Indeed, Hayagrīva (Horse-necked one) has the nature of a crown and earrings. He becomes of both natures immediately. Because of being the initiator of the knowledge of Brahman. The crown is the horse's head. The earrings are the body in the form of engagement and disengagement. The human body is the basis of Sāṅkhya and Yoga. Indeed, it manifests in action, accomplished through fire. The earrings and other things are also like that. He himself says the three forms. "Consisting of meters, consisting of sacrifices" are the earrings. The crown is the embodiment of all deities. All, not deficient, are the gods starting with Brahmā, situated on the head of the Lord, in the highest abode. Whatever is done by Hayagrīva, all that is the work of the earrings and crown. Brahmā describes his true nature. "In my sacrifice, in the sacrifice." He has appeared. He is indeed the well-known Lord Hayagrīva himself. For the purpose of removing the demon Hayagrīva, the Lord. And for the purpose of negating forms like Kiṃpuruṣa and others. Indeed, no one else is worthy of appearing in the sacrifice. Because the Horse-headed one himself is directly the sacrificial person, the presiding deity of all sacrifices. Because he is of the color of tapanīya (heated gold), whose color is like tapanīya. Tapanīya is gold. The sacrifice is also accomplished through fire, thus his color is tapanīya. Consisting of meters, having the nature of the Vedas. Consisting of sacrifices, having the nature of sacrifice. The embodiment of all deities. Meaning, he is the means, object of knowledge, instrument, and fruit. All deities are the means, he is the embodiment, the fruit. He states the purpose of the incarnation - "The speeches came into being." The speeches in the form of the Vedas of this one, of the destroyed, from the nose. Of the breathing one, releasing the breath. Of this Lord, they were born. The shining great jewels themselves are the speeches in the form of the Vedas. 11.
Thus, having described the crown and earrings, he describes the form with feet-tendrils placed by the lord of yoga in the abode of the lotus-heart awake - "The Fish." Indeed, the Fish has the form of tendrils. For Satyavrata and others, being disciples, the feet-tendrils of that teacher, the Lord, which are of the nature of knowledge, are indeed placed in the heart. At the time of the end of the age, in dissolution. By Manu Satyavrata, the lord of Draviḍa. The name Manu is a future appellation. Because of his grace alone, the state of being Manu is to be. Obtained by him. First appeared in the water of his palms. Because the origin of that Fish is undescribed, it is said to be "seen." He states the meaning of his feet being earth - "Consisting of earth." Indeed, he consists of earth. Therefore, he carries the internal earth. Indeed, the earth in the form of a boat is the savior, therefore the feet are the boat. Moreover. Indeed, the feet of the Lord are the shelter of all devotees. He says that - "The abode of the entire host of living beings." The entire, who are living beings, the complete living beings not fragmented by sense objects, their host, multitude, of that he is the abode, the place. All seeds and sages were situated in the boat at that time. Indeed, this alone is the form of the feet. Therefore, in crossing the ocean of saṃsāra (worldly existence), it is the boat. He states his incarnation story - From the mouth of Brahmā, out of fear, the Vedas slipped and fell. The lord of demons named Hayagrīva took them away to his vicinity. Having killed him, retrieving them from there, he indeed sported in the water. The paths of the Vedas, other Vedas teaching knowledge and devotion also arose from that alone. "Ha" is used for what is well-known. Or in wonder. Therefore, by making the hearts of the disciples filled with the paths of the Vedas, they become blossomed. The Vedas useful for sacrifice were raised up by Hayagrīva, but the ones useful for all were by Matsya (the Fish), this is the distinction. 12.
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
Regarding "Yadva" here, they explain Pṛthu's incarnation as Pītāmbara (the one clad in yellow garments), beginning with "Kadambasya". And thus, in the context of the metaphor of milking, the period after Pṛthu's actions is like the filaments of kadamba flowers, because it is produced by him and is abundant. Similarly, the nature of a king is to please the people, and thus he is loved by them. The yellowness refers to Pṛthu's yellowness. If his covering is not yellow, then the jaghana (buttocks), which is covered by the earth, would not have the shading caused by it. Therefore, his incarnation can be ascertained from the effect. Having thus explained, they interpret the verse starting with "Rakṣaṇam".
"Svabhāvādeva" means by his very nature of self-control, as stated in the sentence "Mātṛbuddhiḥ parastrīṣu" (Having a motherly attitude towards other women). Or, it may be because he protected even the Prajāpatis. || 9 ||
In the section starting with "Nābheḥ", they explain Aṅgada's incarnation as intended, beginning with "Devatā". "Devatābhāga" refers to the upper part of the cheeks near the ears. The portion of Indra, the deity of the arms, refers to the part that supports strength. "Śrayañca" and so on. And thus, the mention of the upper part is due to the abandonment of action. Being the son of Nābhi refers to his appearance in the golden form during Nābhi's sacrifice, as stated in the fifth canto: "Then a golden male person with four manifested arms." Therefore, he is said to be Nābhi's son. The nine Yogeśvaras are thus Aṅgada. The root "do" means to divide. And thus, being the divider of both sides like the Maryādā mountain, he is Aṅgada. This is stated according to the fifth canto. According to the verse being explained, they state another interpretation starting with "Svasthe". They indicate that this interpretation also does not contradict the fifth canto by saying "Adhyāye". || 10 ||
In the section starting with "Satre", they explain Hayagrīva's incarnation with a crown and so on, beginning with "Hayagrīva". "Ubhayātmaka" means having the nature of both horse and man. "Akhilā" and so on. And thus, even though all the deities reside there as his body, as his form, and as the fruit of that, it conveys the idea of a crown. Here too, the golden color is mentioned as "tapanīyavarṇa". The jewels will be mentioned later. Thus, it means being so. || 11 ||
Regarding "Matsya" here, since the fish incarnation in the form of feet is clearly made of earth, they state its leaf-like form and shape similarity starting with "Matsyo hi". They convey the original meaning by "Niṣkrāntāḥ khilebhyo nikhilā" (all emerging from their sources). "Na viṣayaiḥ khaṇḍitā" means not fragmented by sense objects. "Vikasitāni bhavanti" means they blossom. And thus, its behavior indicates sleeplessness. "Sarvopayogina" refers to the abundance related to the Vedic paths, as indicated by the plural. The filaments being indicative refers to the fish incarnation having feet characterized by such qualities. || 12 ||
Śrī Giridhara-kṛtā Bāla Prabodhinī
Pṛthvī Avatāra (incarnation as Pṛthvī) is described - When requested by the ṛṣis (sages), he saved Vena, who was falling into niraya (hell), and thus aptly received the name Pū, as per the etymology of the word putra (son) mentioned in the smṛti (scripture): "Since the son saves the father from the hell called pū, he is called putra by Svayambhū himself." The reason for falling into hell is stated - by the one whose pauruṣa (manliness) and saubhāgya (good fortune) were burned by the vajra (thunderbolt) in the form of the words of dvijas' (brāhmaṇas') curse. The reason for the dvijas' curse is mentioned - for following the wrong path, i.e., engaging in unrighteous conduct. This will become clear in the fourth canto. Another aspect of his character is stated - by that Pṛthu, the vasudhā (earth) was milked, i.e., all the vasus (wealth) such as food were extracted for the sake of all living beings in the world. (9)
The Ṛṣabha Avatāra is described. That Hari was born as the son of Nābhi's daughter Sudevī, known as Ṛṣabha. Nābhi's wife Merudevī is also known as Sudevī. His deeds are mentioned - indeed, the famous Ṛṣabha acted like an inert person for the sake of instructing people. Lest the word "inert" be considered a criticism of his conduct, it is qualified - that yogic practice which the ṛṣis call the state of pāramahaṃsya (the highest renunciation) associated with paramahaṃsas (the most discerning sages). How could he be capable of such yogic practice? In anticipation of this question, it is said - he who had completely given up attachment to body, children, wife, etc. Because of detachment from everything. How is that possible? In anticipation, it is said - with a tranquil mind, having controlled the inner senses. The reason for that is also stated - established in the bliss of the self. The reason for that too is mentioned - seeing the Supreme Brahman alone as everything, equally. (10)
The Śrī Hayagrīva Avatāra is described - He who is well-known as the Yajña Puruṣa (the personified sacrifice), worshipped through yajñas (sacrifices), etc., directly manifested in the form of Hayagrīva at my sacrifice known as Satra. Lest his inferiority be considered due to the horse-headed form, his superiority is extolled by qualifying - full of Vedas. How is his composition of Vedas ascertained? In anticipation, it is said - from the nostrils of this Hayagrīva, while breathing, originated the highly venerable words in the form of Vedas. Moreover, he consists of makha (sacrifice), i.e., he embodies the sacrifice. If it is doubted how he can embody that, as a sacrifice consists of materials and deities, it is said - the indweller of all deities. His superiority is stated even in terms of complexion - having the color of molten gold, i.e., such is his complexion. (11)
The Matsya Avatāra (fish incarnation) is described - At the end of the yuga (epoch), the fish was discovered by Manu, the son of Vivasvat, known as Satyavrata in his previous birth. It means the Lord manifested in the form of a fish to favor Satyavrata. This will be clearly described in the eighth canto. Lest inferiority be assumed due to the fish form, the superiority is stated - the shelter of the entire group of living entities. The reason for that is mentioned - the support of the earth, which was in the form of a boat in the ocean. The purpose of this incarnation is stated - having killed Hayagrīva, the demon who stole the Vedas and their associated smṛtis (scriptures) and purāṇas that had slipped from my mouth, retrieving them for me, as known from other purāṇas. And while instructing Satyavrata, he joyfully sported in that extremely frightening water at the end of the yuga. (12)
Hindī Anuvāda
Vena, who was going on the wrong path, his prosperity and manliness were burnt to ashes by the thunderbolt-like roar of the brāhmaṇas. He began to fall into hell. At the request of the ṛṣis (sages), the Lord took an avatāra (incarnation) in the form of Pṛthu by churning his body, saved him from the hells, and thus justified the word 'putra' (son). In that same avatāra, by transforming the earth into a cow, He milked all the herbs for the world from it. || 9 ||
The Lord took birth from the womb of Sudevī, the wife of King Nābhi, in the form of Ṛṣabhadeva. In this avatāra, remaining free from all attachments, making His senses and mind extremely peaceful, and being established in His own form, He practiced yoga like inert beings, with equanimity. The great sages call this state the paramahaṃsa-pada (highest state of a renunciate) or avadhūta-caryā (the conduct of a liberated soul). || 10 ||
After that, the Lord Himself, the Yajña-puruṣa (the Personality of Sacrifice), took an avatāra in my yajña (sacrifice) in the form of Hayagrīva, with a complexion like gold. That form of the Lord is full of the Vedas, full of yajña, and full of all the devas (gods). The Vedic sound manifested from the breath of His nostrils. || 11 ||
At the end of the Cākṣuṣa manvantara (the period of Cākṣuṣa Manu), the future Manu named Satyavrata obtained the Lord in the form of a fish. At that time, being the shelter of the earth in the form of a boat, He alone became the shelter of all living beings. Taking the Veda that had fallen from my mouth, He continued to roam in that frightening water of dissolution. || 12 ||
SB 2.7.9-12
