Text 36: He, the Personality of Godhead, manifests Himself in a transcendental form, being the subject of His transcendental name, quality, pastimes, entourage and transcendental variegatedness. Although He is unaffected by all such activities, He appears to be so engaged.
Texts 37-40: O King, know from me that all living entities are created by the Supreme Lord according to their past deeds. This includes Brahmā and his sons like Dakṣa, the periodical heads like Vaivasvata Manu, the demigods like Indra, Candra and Varuṇa, the great sages like Bhṛgu, Vyāsa and Vasiṣṭha, the inhabitants of Pitṛloka and Siddhaloka, the Cāraṇas, Gandharvas, Vidyādharas, Asuras, Yakṣas, Kinnaras and angels, the serpentines, the monkey-shaped Kimpuruṣas, the human beings, the inhabitants of Mātṛloka, the demons, Piśācas, ghosts, spirits, lunatics and evil spirits, the good and evil stars, the goblins, the animals in the forest, the birds, the household animals, the reptiles, the mountains, the moving and standing living entities, the living entities born from embryos, from eggs, from perspiration and from seeds, and all others, whether they be in the water, land or sky, in happiness, in distress or in mixed happiness and distress. All of them, according to their past deeds, are created by the Supreme Lord.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
What was said by the Lord to Brahmā as "yadrūpaguṇakarmaka" (of what form, qualities and actions), to elaborate on that, he describes the forms of Brahmā etc. and their actions with "sa" etc. up to "itthaṃbhāvena" in the previous text. That Lord, assuming the form of Brahmā, holds names as signifier and signified, forms as the signified, and actions. The meaning is that he creates. Though active with activities through māyā (illusion), he is actually without action. || 36 ||
He elaborates on this with "prajāpatīn" etc. in three and a half verses. The accusatives are to be connected with "dhatte" (holds). There, the names of Prajāpati etc., their corresponding forms, and their respective actions are to be understood separately according to their particular distinctions. || 37 || 38 ||
After "girīn", there is the vocative "nṛpa" (O king). || 39 ||
They are of two types: immovable and movable. Among them, there are four types: born from womb, egg, sweat, and sprout. He also holds those whose abodes are water, land, and sky - this is to be connected with the previous. And what was asked by the king, "How many are the destinies of actions, O best of twice-born?", the answer to that is also given here due to relevance. Kuśalā (skillful) means superior, akuśalā (unskillful) means inferior. Miśrā is another word. Miśrā means middling, the destinies or fruits of actions that are mixtures of merit and sin. || 40 ||
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
Now he describes the sustenance and dissolution of individuals with "sa" up to "itthaṃbhāva". That supreme person, the creator of mahat etc., though without action and devoid of material activities, assuming the form of Brahmā, becomes active with activities and holds, meaning creates, the individual souls to be mentioned. The root "dhā" is used even for creation due to the multiple meanings of verbal roots. In this context, by connection, saying that everything related to that is imagined as the form of the Lord itself, it is explained that in "yadrūpaguṇakarmaka", the transcendental forms promised by the Lord himself in the four verses are shown. || 36 ||
This multiformity of qualities and actions. The connection of three and a half verses. Prajāpatīn means Dakṣa etc. Manūn means Svāyambhuva etc. Devān means Indra etc. Ṛṣīn means Marīci etc. Pitṛgaṇān means Agniṣvātta etc. Siddhān means Kapila etc. Cāraṇān means Sujña etc. Gandharvān means Citraratha etc. Vidyādharān means Sudarśana etc. Asurān means Namuci etc. Guhyakān means Kāmuka etc. || 37 ||
Kinnarān means Markaṭa etc. Apsarasas means Mañjughoṣā etc. The subdivisions of Nāga, Sarpa, and Uraga should be known from the Sarpa-siddhānta text. Nāgāś means Śeṣa etc. Sarpās means Takṣaka etc. Uragāḥ means Kuṇḍadhara etc. Kiṃpuruṣāḥ means forest-dwelling men etc. Mātaro means Brāhmī etc. Rakṣāṃsi means Sumālya etc. Piśācā means Ghaṇṭākarṇa etc. Pretā means those who died unnatural deaths. Bhūtā means Bhṛṅgī etc., the attendants of Rudra. Vināyakā means particular obstacles. || 38 ||
Kūṣmāṇḍāḥ means Khaṭvala etc. Unmādāḥ means Kālakarṇa etc. Vetālāḥ means Suvega etc., a type of Śiva's attendants. Yātudhānā means a type of demon, like Mṛgakarṇa etc. Grahā means child-afflicting spirits like Pūtanā etc., old-age afflicting spirits like Vairūpya etc., or the planets like Sun etc. Khagā means Garuḍa etc. Mṛgā means deer etc. Paśavo means cows etc. Vṛkṣā means Aśvattha etc. Girayo means Meru etc. Sarīsṛpāḥ means thousand-legged creatures etc. O Nṛpa (king) - the idea is that kings generally know everything due to their involvement in ruling. || 39 ||
If asked how he creates such objects, he says - These are the destinies of actions: kuśalāḥ (skillful) means resulting in merit, akuśalāḥ (unskilled) means resulting in sin, miśrās (mixed) means having both forms. Souls attain destinies according to their respective actions. What fault is there of the creator? This is the idea. || 40 ||
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
"Yadrūpa" etc. is the thirty-first verse of the previous chapter. || 36 ||
Prajāpatīn means Marīci and others. || 37-40 ||
Śrīmad Vīrarāghava Vyākhyā
He explains the creatorship etc. of the Lord Himself in the form of Brahmā etc. to establish the grossness as the form of the Lord Himself, saying "sa" (he). The Lord, established as the signified and signifier - established as the signified due to having the universe as His body, and established as the signifier in the form of ākāśa (space) qualities and words due to having ākāśa as His body - assumes the form of Brahmā and bears names, forms and actions. By "assuming the form of Brahmā" the previously mentioned individual form of the four-faced one etc. is understood. He bears the names like those of gods etc., forms like those of gods etc., and their actions and functions. He elaborates the names and actions up to Himself, meaning He manifests them. As it is said: "In the beginning, He created the elaboration of the names and forms of beings and their functions from the Vedic words alone." How does He do this? Without action, not controlled by action, with action, engaged merely through will. (36)
He elaborates on the bestowal of names, forms and actions with "prajāpatīn" etc. These are to be connected with "bears" as accusatives. There, the names like Prajāpati etc., their signified forms, and their actions are to be understood separately according to their particular divisions. After "girīn", there is a vocative addressing the king. (37-39)
The fourfold are in the forms of viviparous, oviparous, sweat-born and plant-born. That fourfold is: not a god, not a human, not an animal, and not a plant. Or the fourfold division is as mentioned before in the forms of gods etc. He bears those who dwell in water, on land, and in the sky - this connects with the previous. If asked why He does not bear just one form, he says with "kuśala" etc. The supreme, attainable destinations of karmas (actions), which are in the form of the merit and demerit of the knower of the field, are the fruits - skillful (highest), unskillful (lowest), and mixed (middling). The idea is that due to the variety of karmas, their fruits are also varied. (40)
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
He refutes the misinterpretation that in the illusory world, the wise do not grasp or accept both the effect and cause forms, saying "sa vācye" (he as the signified). Hari, the one ruler, controls the names which are signifiers, and also the forms and actions which are signified. "He is with action due to being the agent, without action due to being fruitless" - the verse is explained thus. "Fruitless" means not dependent on the fruits of actions. If asked how one can be the agent of various names, forms and actions without illusion, it is said "brahma" (the absolute). It means He manifests due to being the bearer of the form denoted by the word Brahman which pervades inside and outside. Or due to being enveloped by the mass of Vedic and other words, since Brahman is said to be "the Veda, austerity, and truth", as the manifest world is established by the Veda etc. and thus real, if it were illusory the Veda etc. would be invalid, and the unity it proclaims would also be so, therefore it logically follows that the universe itself is real - this is what is being stated. (36)
He clarifies what was said with "prajāpati" etc. It connects with the previous "He bears all names, forms and actions, starting from those of Prajāpati etc." (37) Mothers are Aditi etc. or the Brāhmī goddesses etc. Piśācas (goblins) are Ghaṇṭākarṇa etc. Bhūtas (spirits) are the followers of Rudra like Bhṛṅgi etc. Vināyakas are Vighna etc. (38) Kūṣmāṇḍas are Rukmāṅka etc. Unmādas (maniacs) are Kālakarṇa etc. Yātudhānas are a type of demon like Bhṛgukutsa etc. Grahas are the 18 or 9 planets. O king, kings are Priyavrata etc. Sarīsṛpas (reptiles) are Sahasrapāda etc. (39) As it is impossible to count, he indicates generally with "dvividhā" (twofold). The word "nabhas" (sky) is used in both genders, as stated in the lexicon: "The sky with sound as its quality is called vyoma, ṛkṣapatha, ākāśa, nabhas, puṣkara, gagana, Viṣṇu's abode, dyaus, and ātra." He states the reason for their being highest etc. with "kuśala" etc. These mentioned species are the destinations or fruits of skillful etc. karmas. (40)
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
Therefore everything related to this is conceived as the form of the Lord alone, he says with "sa vācye" (he as the signified). But in "of which form, qualities and actions", the transcendental ones promised by the Lord Himself in the four verses have already been explained as shown by Himself. (36) "Prajāpatīn" etc. is one and a half verses. (37-40)
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
Now he describes the creation, maintenance and dissolution of the individual beings with "sa" (he) up to "ittham-bhāvena" (in this way). That creator of mahat etc., the supreme person, the supreme Lord, though without action (without material activity), assuming the form of Brahman, becomes active (engaged). As the signified and signifier - as the signified He bears the forms and actions, as the signifier the names - He creates the individual souls to be mentioned. (36) He shows those very ones with "prajāpatīn" etc. These accusatives connect with "bears". (37-38) "Nṛpa" is a vocative address. Twofold means in stationary and moving forms. Fourfold means in viviparous, oviparous, sweat-born and plant-born forms. And threefold means in forms dwelling in water, on land and in the sky. He bears others too - this connects with the previous. (39) If asked why He creates such objects, he says: These are the destinations of karmas - skillful means resulting in merit, unskillful in sin, and mixed in both. Souls attain destinations according to their individual karmas - what fault is there of the creator? This is the idea. This should be understood as the answer to the king's question "How many destinations of karma are there, O best of twice-born?" (40)
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
The Lord answers the king's question about the various paths of karma and the nature of the twice-born by showing, through his partial incarnations Brahmā and Rudra and his full avatars, that he is the creator of the names and forms to be attained, etc. He restrains them in time like the wind gathering clouds.
That Lord, assuming the form of Brahmā, establishes names, forms and actions through the relationship between words and their meanings - he establishes names as signifiers, and forms and actions as the signified, meaning he creates them. He is active, engaged in activity. But lest one think he is bound by karma like ordinary beings, it is said he is akarmaka (free from karma). This means he is not controlled by karma. The reason for this is that he is para (supreme), meaning he is complete. 36
He elaborates on the creation of names and forms, starting with "prajāpatīn" (the progenitors). The accusative forms are connected with "dhatte" (he establishes). Here, the names like Prajāpati etc., their corresponding forms, and their actions should be understood as separate according to their respective subdivisions. 37-39
"Others" refers to the two types: sthāvara (immobile) and jaṅgama (mobile). The well-known four types are jarāyuja (viviparous), aṇḍaja (oviparous), svedaja (born of sweat), and udbhijja (born from sprouts). Those dwelling in water, land and sky are of three types: aquatic, terrestrial and aerial. He also establishes these, connected with the previous statement. These paths of karma, characterized by the names and forms of Prajāpati etc., performed by living beings and mixed with merit, are kuśala (skillful/good), uttama (superior), akuśala (unskillful/bad), nīca (low), and miśra (mixed), madhyama (middling) - these are the results. 40
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
If one asks how the Lord assumes such a form, he responds: "sa vācyavācakatayā" (He, through the relationship between words and meanings). That Lord, by establishing names and forms in that which is without name and form, and becoming thus, performs the protection etc. of the world. While remaining undiminished in his essential nature, bearing the form of Brahman which is sat-cit-ānanda (existence-consciousness-bliss), he establishes names, forms and actions for all living beings. He makes names, forms and actions similar to himself. He himself is active, but not in the same way as ordinary beings. Because in reality he is akarmaka (free from karma), devoid of all karma. He is also the controller of all. Though such, to produce everything, he assumes a form consisting of the three guṇas and the unmanifest. 36
If one asks who are those for whose sake he himself became threefold, he responds with three verses starting with "prajāpatīn". Some are predominantly of one quality. Some are mixed. He enumerates the individual types in three verses. There is a gradual decrease in superiority. First are the Prajāpatis like Marīci etc. up to the Guhyakas, representing a decrease in sattva. Kinnaras etc. up to Vināyakas are rajasic. Kūṣmāṇḍas etc. up to reptiles are tamasic. Others mixed in these various categories he counts as two types: immobile and mobile. The four types are born from wombs, eggs, sweat and sprouts. Those other than the previously mentioned should be understood as of mixed origin. Still, there is a threefold division based on location: those dwelling in water, land and sky. Water etc. are their abodes. Those in water are rajasic. Those on land are sattvic. Those in the sky are tamasic. 37-39
Having thus established the threefold nature of all beings in terms of their essential nature and location, he also states their threefold nature in terms of results: kuśala (skillful), akuśala (unskilled) and miśra (mixed). The threefold path of karma is divided based on sattva etc. Sattvic karma with auspicious results is called kuśala. Tamasic karma with inauspicious results is called akuśala. Rajasic karma with mixed results is called miśra. Thus the paths of karma, the types of means and results of karma, are threefold. Kuśala and akuśala together are kuśalākuśala. Miśra are undivided. These alone are the paths of karma, not others. He states their root names as sattva, rajas and tamas. These are the root names of kuśala, akuśala and miśra. Sattva is the name for kuśala. Tamas for akuśala. Rajas for miśra. The bodies created by these are also threefold: sura (celestial), nṛ (human) and nāraka (hellish). Sattva, rajas and tamas connect with both. Suras are sattva. Humans are rajas. Hell-beings are tamas. There are only these three. Animals etc. are included among the hell-beings. 40
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
Regarding "sa vācyavācakatayā": If one asks how he directly assumes all forms himself while using māyā as an instrument, this explains the method. The explanation of vācyavācakatva (the relationship between words and meanings) is "anāmarūpātmani nāmarūpe" (names and forms in that which is without name and form). Thus, having established names and forms in the imperishable which is without name and form through the connection with māyā, and becoming of such a nature with the qualities of various avatars etc., he performs various acts accordingly. This is the method in creation for the sake of others. 36
Regarding "dvividhā": Even so, in the twofold and fourfold divisions. 39
Śrī Giridhara-kṛtā Bāla Prabodhinī
To strengthen the aforementioned all-pervading nature of the Lord, His role as the creator of the universe in the form of Brahmā and others is stated, beginning with "sa" (He). By "itthambhāvena" (in this manner), it refers to the previous text. He, who is supreme, free from association with material qualities, and without action or any activity, yet assuming the form of Brahmā, becomes active and engaged. He creates the names of beings such as devas (gods) and humans as their designators, their forms as the designated, and their respective actions as the means for attaining their respective fruits according to their status. That is, He creates them. (36)
This is further elaborated in the next three and a half verses. The accusative-ending words are to be connected with "dhatte" (holds or creates). Here, the names like Prajāpati and others, their designated forms, and their respective actions should be understood. Separately, according to their subdivisions. (37, 38)
After "girīn nityasya", the vocative "nṛpa" (O king) is used to inspire confidence. (39)
And those others who are different from the aforementioned, of two types - stationary and mobile, of four kinds - born from wombs, eggs, sweat, and sprouts, whose abodes are water, land, and sky - these too He creates, as connected with the previous statement. And as it was asked by the king, "How many are the paths of karma, and of what nature, O best of the twice-born?", the answer to this is also given here incidentally - "kuśala" (skilled). These are the paths or fruits of actions - virtuous, sinful, and mixed. (40)
Hindī Anuvāda
In reality, God is inactive. He becomes active only through His own power. Then, assuming the form of Brahma or Virat, He manifests as the expressed and the expresser - the word and its meaning - and accepts many names, forms, and actions. [36]
O Parikshit! All the names and forms that exist in the world belong to God alone, such as Prajapati, Manu, deities, sages, ancestors, siddhas (accomplished beings), caranas (celestial singers), gandharvas (celestial musicians), vidyadharas (bearers of knowledge), asuras (demons), yakshas (nature spirits), kinnaras (celestial beings), apsaras (celestial nymphs), nagas (serpent beings), serpents, kimpurushas (half-human, half-animal beings), uragas (serpent beings), matrikas (divine mothers), rakshasas (demons), pisacas (evil spirits), pretas (ghosts), bhutas (spirits), vinayakas (obstacles), kushmandas (type of demons), unmadas (types of spirits), vetalas (vampires), yatudhanas (sorcerers), grahas (planets), birds, wild animals, domestic animals, trees, mountains, reptiles, and so on. [37-39]
In the world, there are two types of beings - mobile and immobile - and four types based on their birth - jarayuja (born from a womb), andaja (born from eggs), svedaja (born from sweat), and udbhijja (born from the earth). All aquatic, terrestrial, and aerial creatures, whatever they may be, are the fruits of their respective auspicious, inauspicious, or mixed actions. [40]
SB 2.10.36-40
