Text 11: That Supreme Person is not impersonal and therefore is distinctively a nara, or person. Therefore the transcendental water created from the Supreme Nara is known as nāra. And because He lies down on that water, He is known as Nārāyaṇa.
Text 12: One should definitely know that all material ingredients, activities, time and modes, and the living entities who are meant to enjoy them all, exist by His mercy only, and as soon as He does not care for them, everything becomes nonexistent.
Text 13: The Lord, while lying on His bed of mystic slumber, generated the seminal symbol, golden in hue, through external energy out of His desire to manifest varieties of living entities from Himself alone.
Text 14: Just hear from me how the potency of His Lordship divides one into three, called the controlling entities, the controlled entities and the material bodies, in the manner mentioned above.
Text 15: From the sky situated within the transcendental body of the manifesting Mahā-Viṣṇu, sense energy, mental force and bodily strength are all generated, as well as the sum total of the fountainhead of the total living force.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
He explains the dwelling in waters through the etymology of the name Nārāyaṇa. By that dwelling in waters, since the person nara arose from them, those waters from which he arose are called nārāḥ (waters), and they are his ayana (abode), hence the meaning of Nārāyaṇa. As it is said: "The waters are called nārāḥ, for the waters are indeed the offspring of Nara. As they were his abode (ayana) in the beginning, he is therefore called Nārāyaṇa." || 11 ||
He describes his power. The material is the substance. Karma and others are the instrumental causes. The individual soul is the enjoyer who, by his grace, become capable of action. This is the meaning. || 12 ||
Yoga itself is the couch, the bed. From that, the semen-like body, golden as if full of light. || 13 ||
His manifestation is as follows. || 14 ||
From the space within the body, by the power of action, of the being moving in various ways there, ojas is the power of the senses, sahas is the power of the mind, bala is the power of the body. From that subtle form consisting of power arises prāṇa (vital force) called sūtra (thread), which is great, primary, the life-breath of all. || 15 ||
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
This is the meaning: The idea is that he is called Nārāyaṇa because of being situated in the nāras (waters). He cites evidence for this - "As it is said". The waters are the sons, offspring of Nara, the Lord. As they were his abode, dwelling place in the beginning, at the time of dissolution, for that reason - this is the meaning according to tradition. || 11 ||
His - of the inner controller of the collective cosmic form. The material cause is earth etc. The individual soul is Hiraṇyagarbha. By grace means by connection. This is the meaning. The idea is that neither the individual soul nor the material world can exist without the Supreme Self. || 12 ||
How did the collective cosmic form itself come about? In answer to this expectation, he says: The One, having dissolved all the individual souls who are his parts into himself at the time of dissolution, remaining as unity, then subsequently at the time of creation, desiring multiplicity as per the Vedic statement "I am one, may I become many", making those very souls separate from himself, yoga which is characterized by abiding in his own greatness, is itself the couch, the bed. Having slept on that during the great dissolution which is like night, rising in the morning at the time of creation, the shining divine person, through his power māyā, having created the causal principles like mahat-tattva etc., created with them as the cause the semen-like, golden-colored, full of light egg of Brahmā with its coverings - thus the creation of the great collective form. Then, by the combination of some parts of those very mahat-tattva etc. principles, by the Lord's power alone, the collective cosmic form situated within the shell of the egg measuring fifty crores of yojanas was created. Then the primeval person, entering that very egg-shell, filling half of it with the water created by himself, making the collective cosmic form situated there enter his own belly, slept for a thousand years in those very waters of the womb. At the end of that, having risen from the yoga-bed, he emitted the golden semen, the collective cosmic form, in three ways. || 13 ||
Is it only in three ways? To this he says - "adidaivam" etc. This very collective form will become the lotus stalk arising from his navel. That same one again will become the gross form called Vairāja consisting of the fourteen worlds. The subtle one is Hiraṇyagarbha, the collective soul. Vairāja himself will become four-faced Brahmā for the purpose of creation etc. Thus the threefold nature of Brahmā. Now we return to the main topic. "Now" means: Having spoken of the three kinds starting with adhidaiva, this is different from those three kinds - this is the meaning. || 14 ||
Asu is that which indicates life. || 15 ||
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
By etymology, that is, by derivation. 11-12. He first created the waters as the embryonic form of the body, the collective body consisting of fourteen worlds. As Manu says: "In the beginning, he created the waters and cast the seed in them. That became a golden egg, shining with the brilliance of a thousand suns." 13-22.
Śrīmad Vīrarāghava Vyākhyā
He dwelt in those waters created by him for a thousand years, for many years. This is the basis for the derivation of the word nārāyaṇa, as he says "therefore". Because the waters (nārāḥ) originated from the supreme person (puruṣa), or because the waters are his abode (ayana), he became known by the word nārāyaṇa through this derivation based on its components. He indicates this is well-known in other smṛti texts. Thus it is remembered: "The waters are called nārāḥ, the waters are the offspring of nara. Since they were his abode (ayana) in the beginning, he is remembered as nārāyaṇa." 11. He describes his power: "Substance etc." Nārāyaṇa is that by whose grace substance etc. exist. This is the meaning. Substance means the class of elements from mahat down to earth, karma means the unseen potency of living beings, time is the cause of differentiation of qualities, nature is the transformative nature of prakṛti. By whose grace these exist, and without whose regard they do not exist, and whose will they follow in their existence, continuance and activity - this is the meaning. 12.
Such a Nārāyaṇa, being one with an undivided subtle body of name, form, conscious and unconscious entities, desiring to become many in the form of gods, humans etc., yoga which is the experience of the self, that itself being his couch, arose from that and created his body, the golden, delightful potency which is the causal substance consisting of conscious and unconscious entities, through māyā in three ways as the four-faced one, as knower, instrument and object. The word māyā refers to that which is abundant in the quality of rajas, or refers to the four-faced one, or to will - meaning he created by becoming four-faced through his will. 13.
He elaborates on the threefold division: "Adhideva etc." Adhidaiva means the presiding deities like those of the directions, the group of eleven organs as instruments, adhyātma means the group of knowers, adhibhūta means the group of objects like smell etc. residing in the elements like earth - the Lord created in these three ways, this is the meaning. The creation of knowers means joining the souls with bodies of gods etc. Thus it is said: "He cast forth the watery souls on the earth." This means he cast them forth in the form characterized by bodies of gods etc. which are transformations of the aggregate of elements indicated by the word "water". Now, to explain in summary how the vital forces, senses etc. residing in the individual bodies of gods etc. originated from the aggregate vital force and senses residing in the four-faced body, he begins by saying "As". As that single potency residing in the cosmic person, the four-faced body, or presided over by the person, which is the cause of individuals, was divided threefold as instrument, experiencer and object for the individual gods etc., hear that from me, this is the meaning. 14.
Having thus introduced it, to describe the division in the creation of individual senses, he first describes the creation of the individual vital force which is the abode of the senses, saying "Within". When the person, the four-faced one, was active, i.e. when the vital activity was occurring in the four-faced one, within the body, from the space within that body, from the special air which is the product of space, from the vital force, vigor (ojas), fortitude (sahas) and strength (bala) were born. Vigor means the capacity for activity, fortitude means the capacity for speed, strength means the capacity for endurance - these qualities arose, this is the meaning. Then from that vital force possessing the qualities of vigor, fortitude and strength in the four-faced one's own body, the great, principal breath (prāṇa) which is the cause of breathing was born - meaning the vital breaths residing in other bodies were born. The singular "prāṇa" is archaic usage or refers to the class. 15.
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
Then what happened there? He says "In those". He dwelt in those waters created by himself for a thousand years, therefore he became known by the name Nārāyaṇa - this is the connection. How is the name Nārāyaṇa derived here without saying "he dwelt in the waters" or "water-resting" or "abiding in water"? He says "Because". Because the waters (nārāḥ) originated from the indestructible person (puruṣa), and they are his abode (ayana), he is Nārāyaṇa. Thus: "He created the waters, from which nara, the indestructible supreme one." 11.
This creation of Hari was done with other means under his control - with this intention he says "Substance etc." Substance means earth etc. 12.
The threefold division within the cosmic egg was also done by Śrī Nārāyaṇa himself - he says this in "One". The one Nārāyaṇa sleeping on the serpent couch in the water, desiring to attain multiplicity, i.e. the state of being countable, as the inner controller regulating the various created things, arose from the couch of yoga and made his own potency, which is golden i.e. full of bliss, threefold within through māyā i.e. his own wish, in order to attain multiplicity as the regulator of those things. Also, he divided his golden i.e. blissful potency which is his own form threefold - this is the connection. From the desire of Hari situated within, Brahmā's body was born in the egg, etc. 13.
He describes the manner of the threefold division within the egg: "Adhidaiva etc." The Lord created threefold - this is to be supplied. He states that the cosmic body which is the form of Hari's potency also has a threefold division, saying "Again". Hear how that potency of the person called Hari, which is the cosmic body named Virāj, again became threefold - this is the connection. 14.
He elaborates on that threefold division: "Within". When the person i.e. Hari was active in the space within Virāj's body which is called Brahmā, vigor, fortitude and strength i.e. the powers of overpowering others, acting by one's own will, and endurance were born. Then from those - vigor etc. - the great vital force i.e. the chief vital force was born - this is the connection. It means that from the vigor, fortitude and strength of Hiraṇyagarbha who is pervaded by the vigor, fortitude and strength of Hari the inner controller of Brahmā, the chief vital force which is the leader of all senses and is of the nature of vigor, fortitude and strength was born. By this it should be understood that the creation of the previously mentioned adhyātma, adhibhūta and adhidaiva is from Nārāyaṇa situated in Brahmā, from Brahmā, and from the vital force, because it will be said later "By the vital force he throws" etc. 15.
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
Thus, even after beginning to create the universe, he remained with suspended activity for some time for the sake of the līlā (divine play) of resting. This is stated in "tāsvavātsīd" (he dwelt in them). [11]
Then it is said that all that was futile in "dravyam" (substance). [12]
"eka" (one) is with the half-verse. There, to describe the creation process of the three - the great collective, individual souls, and their limiting adjuncts - mostly as non-different, it says "eka" (one). One, having absorbed the individual souls which are his parts into himself at the time of dissolution and remained as one, now manifesting those various parts and desiring multiplicity, arose from the state of yogic sleep. Then the virya (potency), partially divided for the purpose of producing the multitude of universes, took the form of the aggregate of principles, the seed of the multitude of universes. [13]
"atha" (then) is half a verse. [14]
To explain the threefold nature, it first describes prāṇa (vital force) in "anta" (inner) with two verses. From the space inside the body of that very person who was in embryonic form as the great collective, prāṇa (vital force) was born, became manifest. Then of that active one, ojas (vigor), saha (mental strength) and bala (physical strength) were born - this is the syntactical connection. [15]
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
It clarifies the dwelling in waters through the etymology of the name Nārāyaṇa. By that dwelling in waters, he became known by the name Nārāyaṇa. Why? Because waters originate from the puruṣa (person), he is called nara (man), and the waters born from him are nārā, whose resting place (ayana) they are, hence the name Nārāyaṇa. As it is said: "Waters are called nārā, as they are the offspring of nara (man). As they were his resting place in the beginning, he is called Nārāyaṇa." [11]
It describes the power of that collective Virāṭ, the Inner Controller. Dravya (substance) is the material cause like earth etc., karma (action) etc. are the efficient causes, jīva (individual soul) is Hiraṇyagarbha, the enjoyer, by whose grace, by whose presence. Indeed, without the Supreme Self, neither the individual soul nor the body would exist or be capable of its functions. [12]
To the question of how the collective Virāṭ came into being, it says: One, having absorbed the individual souls which are his parts into himself at the time of dissolution and remained as one, then at the time of creation, desiring multiplicity, separating those very souls from himself, yoga itself being his bed, having slept on it during the great dissolution which is like night, rising in the morning at the time of creation, the shining puruṣa (person), through his māyā (illusory power), having created mahat-tattva (great principle) etc., with those created the virya (potency), golden-colored, full of light, the egg of Brahmā with its coverings - thus is the creation of the great collective. Then, with some portions of those very mahat-tattva etc., combined with each other by the Lord's power, the collective Virāṭ was created in the middle of the shell of the egg measuring fifty crores of yojanas by one hundred crores. Then the primeval Puruṣa, entering that very shell of the egg, filling half of it with water created by himself, making that collective Virāṇ situated there enter his own belly, slept in those very womb-waters for a thousand years. At the end of that, rising from the bed of yoga, he divided the golden virya, the collective Virāṭ, in three ways. What are those three? It says "adhidaivam" (divine) etc. This very collective will become the lotus-stalk-like from his navel. That same one will again become the gross form called Vairāja consisting of fourteen worlds, while the subtle is Hiraṇyagarbha. Vairāja himself will become four-faced for the purpose of creation etc. - thus is the threefold nature of Brahmā. [13]
Now let us follow the main topic with "atha" (then). This threefold is different from the previously mentioned threefold of adhidaiva etc. [14]
From the space in the inner body, by the power of action, of the collective Virāṭ person moving variously there. Ojas is the power of the senses, saha is the power of the mind, bala is the power of the body. From that threefold power-natured subtle form, prāṇa called sūtra, the great, best, manifester of life, was born. [15]
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
In those waters created by himself, he dwelt for a thousand years. By that dwelling in waters, he became known by the name Nārāyaṇa, because waters originate from the puruṣa (person). Puruṣa is nara, the Lord himself, as stated by Śrī Vyāsa: "He who leads is called nara, the eternal Supreme Self." Those born from him are nārā, waters, whose resting place (ayana) they are, hence he is so called. As it is said in the smṛti: "Waters are called nārā, as they are the offspring of nara (man). As they were his resting place in the beginning, he is remembered as Nārāyaṇa." [11]
It describes his power in "dravyam" (substance). Dravya is the great principle etc., karma is the unseen results of actions of souls, time is the cause of imbalance in the guṇas, svabhāva (inherent nature) is the transformability of pradhāna (primordial nature). The conscious jīva (individual soul), by whose grace they exist and are capable of action, but by whose neglect they do not exist and are unable to do anything. As it was said before: "When these combined elements, senses, mind and qualities, were unable to create the body as an abode, then combining with each other, impelled by the Lord's power, taking the existent and non-existent, they created both." [12]
Deva (the shining one), the capable lord, one with undivided bodily parts, desiring multiplicity, the division into adhidaiva etc., risen from yoga which is the bed of experience of his own self, the virya (potency) which is the root of the objects to be created that will be mentioned, golden, full of light, the body with undivided parts, by māyā (illusion), by will, by mere intention, created in three ways as adhidaiva (divine), adhyātma (individual) and adhibhūta (elemental) - this is the sentence of one and a half verses. [13]
The elaboration of this very thing is "atha" (then) etc. Pauruṣa (pertaining to puruṣa) means presided over by puruṣa. One collective virya is the cause of the individual. It was divided in three, manifested, arose - hear that. [14]
From the space in the inner body of the puruṣa (person) who was moving, performing the action of prāṇa (vital force), ojas which is the power of the senses, saha which is the power of the mind, bala which is the power of the body, prāṇa was born, that is, the collective prāṇa endowed with the three powers came into being. Then the great, chief asu (life-breath), the prāṇa of all, was born. The singular is used for the class. [15]
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
Then he dwelt in those very waters created by himself. For no one else can create such waters or dwell there. By saying "created by himself", he indicates his own greatness through the greatness of the waters, and removes fear and impurity caused by the absence of other beings. Dwelling here means remaining silent. "For a thousand years" - It is known that this Nārāyaṇa incarnation remains for a thousand years in Brahmā's measure. Or for sleeping. After sleeping for a thousand years, he then creates. This much time is for the sustenance of all beings being produced in his own body. Thus, his name Nārāyaṇa arose, as stated: "Therefore he is named Nārāyaṇa". Nārāyaṇa means "one whose abode is nāra (waters)". But his abode is water, so how is he Nārāyaṇa? To this he says: "Since the waters originated from the Puruṣa". Since the waters originated from Nara, who is denoted by the word Puruṣa. For Puruṣa existed first. He himself, being the prior form of Nārāyaṇa, is called Nara, due to the Lord's presence. The waters born from him are thus nāra. He whose abode is those (waters) becomes Nārāyaṇa. Thus his names arise from his own created effects, so there is no equality with ordinary beings. (11)
Furthermore, for this reason also there is no equality with ordinary beings, as he states: "Substance, action and time". Substance means the physical elements etc. Action means the unseen etc. related to the self. Time is the divine controller, the cause of all. Nature is the cause of transformation. The individual soul is the experiencer. The material and efficient causes, the agitating cause, and the experiencer - all these are capable in all matters by the grace of Hari. Hence he says "by whose grace". The word "eva" indicates that the souls are especially dependent on the Lord's grace. The word "ca" implies that other means like punishment etc. are also by the Lord's grace. They exist, manifest and become capable of action. Otherwise the Unmanifest withdraws them, like a tiger (withdraws) cattle. Hence he says "they do not exist". Here even the Lord's anger is not required. Rather, by mere indifference, the Unmanifest withdraws them. By this, all the time periods etc. mentioned in verses like "As long as a kalpa" should be understood as included. (12)
Moreover, one should not doubt how the infinite Lord creates etc. For his method of creation is as follows, as stated in "The One, desiring manifoldness" etc. The one Lord, lying in the waters, desired "I shall become many". Then he arose from his bed, just as a person rises from sleep. Then, due to his desire for multiplicity, his wife Māyā became the instrumental cause. By her mere presence, he produced his own seed-like potency existing within himself, of the nature of existence-consciousness-bliss, in three ways - as existence, consciousness and bliss. (13)
He enumerates the three divisions: First the divine aspect, which is the bliss portion. Then after that the individual soul aspect, which is consciousness. How did he do this? He says: "The Lord" - meaning all-powerful. The word "iti" indicates the manner. Just as these three were created, so were other types created. By this, all are explained as threefold. He also explains the threefoldness in a particular manner: "As one". Apart from the particular manner, the threefoldness occurs by will alone, yet it is also explained through a process. "As one was divided" - Listen to how the undivided was divided. (14)
He explains that very thing: "In the inner body". From the space in the heart region within the body, the Puruṣa made an effort. Since one cannot act without space, space is stated as the cause even though it is the location. Of the Puruṣa, meaning Nārāyaṇa. As he made an effort within the body itself. Only he is capable of this. Then from his effort arose the powers of the senses, mind and body, as stated: "Hearing, vigor, strength were born". Then after that, prāṇa was born. He refutes that this prāṇa is air: "The great" - It is a portion of the mahat-tattva, of the nature of the cosmic intellect. Not physical air. To specify that there are other prāṇas also, he says "asu" - Asu means that which is not su, where su is an imitative word for breath. So asu means different from the physical. (15)
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
In that [verse], "he dwelt" means by being silent, without engaging in any other action, like one who is asleep. It is understood from the statement about dwelling in his own created [waters]. Due to the turbidity of the covering waters after the breaking of the egg, the creation of waters is described as the path (ayana) of Virāj. Those waters created by him are the path, the elemental form of water is its path, and fire is its path. Since it was previously stated that the first egg existed for a thousand years, and here Nārāyaṇa's stay is described as temporary, some say that creation occurred after two thousand years, based on the indication "arose from the yoga bed" that will be stated later. Or [they say] it was for the purpose of resting. (11)
Here "substance" means the contributing cause. Thus, through these three verses, by indicating supernatural power, the similarity to ordinary [beings] due to having similar components is refuted even by worldly logic. For even with kings and beggars having similar components, superiority and inferiority due to presence or absence of capability is established by direct perception. The doubt about impossibility of results is also refuted by this, since the desired result is easily possible for one who has the fundamental capability, even while assuming this form. Moreover, the objection raised about not being limited to external etc. is also resolved by the third verse, as being dependent on will like covering and uncovering of body parts created by a person in the world. (12)
Here "One" refers to that Vāsudeva, etc. In the latter half of "substance and action," it is read "First Vāsudeva, then Brahman, there is no other reality," and here it is read "By whose grace they exist, by whose neglect they do not exist." Therefore it is said with the intent that this is the same Vāsudeva mentioned there, from whom creation is described. If so, it should be understood that this is the same [Vāsudeva] who will be described in the tenth book as "O Vāsudeva, portion of the infinite" and will be elaborated by "In the sāttvika cycles." By mere proximity means having made it in the form of an accumulating replica. (13)
In "Relating to the deities," "others" means those not mentioned elsewhere or here. (14)
In "Within the body," "in the substratum" means in the self-created water. Since the production of the power of the senses etc. is described here through action, they say "But this is possible" to indicate that the capability to produce action is different from one's own capability. (15)
Gosvāmi Śrī Giridhara-lāla Vihitā Bāla Prabodhinī
He dwelt (avātsīt) in those self-created waters for a thousand or many years, therefore he got the name Nārāyaṇa from dwelling (ayana) in the waters (nāra). This is explained: Because (yat) the person (nara) is the origin (udbhava) of those [waters], they are called nāra. His resting place (ayana) is in them, therefore he is called Nārāyaṇa. As it is said: "The waters are called nāra, the waters are indeed born of nara. They were his resting place in the beginning, therefore he is known as Nārāyaṇa." (11)
His power is described: Substance means the group of elements from mahat to earth, action means the unseen merit and demerit of living beings, time is the cause of imbalance in the guṇas, nature is the cause of transformation, the soul is the experiencer, and by "and" other things as well - all these exist and become capable of action by his grace, and do not even exist or gain capability by his neglect. (12)
That one god, undivided in name and form, desiring manifoldness of himself in the form of gods, humans etc., having arisen from the yoga bed, created a golden, luminous, delightful, potent embryonic body in three ways by his māyā which is of the nature of his own will. (13)
When asked what is that threefold division, he says: relating to the deities, relating to the self, and relating to the elements. To show that he has the capability to do everything everywhere always, he says "the Lord." When asked how he created in three ways, he promises to explain in detail what was stated briefly: "How the one human potency is divided in three ways, listen." (14)
He elaborates what was promised: From the space within the body of the moving person acting with the power of action, arose ojas (the power of the senses), sahas (the power of the mind), bala (the power of the body), and then prāṇa. The senses are called asu. The supremacy of prāṇa among them is stated: "the great vital force." (15)
Hindī Anuvāda
The water was named 'nāra' (water) because it originated from 'nara', the form of the cosmic man. And because that puruṣa (person) resided in that 'nāra' which he had created for one thousand years, he came to be known as 'nārāyaṇa' (one who rests on water). [11]
It is only by the grace of Lord Nārāyaṇa that substance, action, time, nature, and the individual soul, etc. have existence. When he neglects them, nothing else remains in existence. [12]
When that unparalleled Lord Nārāyaṇa awoke from his yogic slumber and desired to become many, he then divided his own golden seed, which is the source of the entire universe, into three parts through his māyā (illusion) - adhidaiva (divine), adhyātma (spiritual), and adhibhūta (material). O Parīkṣit, listen to how the single seed of the cosmic man was divided into three parts. [13] [14]
When the cosmic man moved, from the space within his body arose the strength of the senses, the strength of the mind, and the strength of the body. From these, prāṇa (life force), the king of all these, was born. [15]
SB 2.10.11-15
