Text 31: The senses are certainly products of the mode of passion in false ego, and therefore philosophical speculative knowledge and fruitive activities are predominantly products of the mode of passion.
Text 32: The sky is a product of sound, and sound is the transformation of egoistic ignorance. In other words, the sky is the symbolic representation of the Supreme Soul.
Text 33: Thereafter the Personality of Godhead glanced over the sky, partly mixed with eternal time and external energy, and thus developed the touch sensation, from which the air in the sky was produced.
Text 34: Thereafter the extremely powerful air, interacting with the sky, generated the form of sense perception, and the perception of form transformed into electricity, the light to see the world.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
The sense organs are indeed taijasa. The word 'eva' is used to prevent doubt about the sāttvika nature of the knowledge-based sense organs. The tāmasa is the origin, the cause of the subtle elements. From sound, ākāśa (space) arises as the liṅga (indicator) of the ātman, manifesting through its quality of sound or as the space of the heart. Or liṅga means body, as per the śruti "ākāśaśarīraṃ brahma" (Brahman has space as its body). || 31 ||
From space arose touch, transforming into a different form as air. Thus it should be understood that in all cases, elements arise through their respective tanmātras. || 32 ||
Combined with space and endowed with great strength, from that arose light, the illuminator of the eye. || 33 || 34 || 35 ||
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
This is the meaning. Since only sattva is the cause of knowledge, and since its effects, the deities, are also causes of knowledge, they are the effects of the sāttvika ahaṃkāra - this is the idea. "In the form of sound" refers to śrutis like "taṃ tvaupaṇiṣadaṃ puruṣam". Brahman manifests in the space of the heart because it resides there, as stated by the Lord: "I am seated in the hearts of all". Or, as per the śruti "tasmādvā etasmādātmana ākāśaḥ", because it is an effect of the ātman, considering the word liṅga to mean body that indicates it, he says "or". The śruti is clear in meaning. || 31 ||
Just as the origin of space through the sound-tanmātra was explained, similarly the origin of all elements should be understood. || 32 ||
Combined with space and endowed with great strength in the form of the Lord's glance, from the rūpa-tanmātra arose light - this is to be supplied. || 33 ||
Rasa-maya means having the quality of rasa. Ādhatta means created. || 34 ||
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
It should be connected that "those deities are also vaikārika". The word 'ca' means 'api' because it expects the word 'tat' in the following sentence with 'yebhyaḥ'. || 30 ||
Explaining the purpose of 'eva', he refutes the Sāṃkhya view with "jñānendriyāṇām". "Of the ātman (Supreme Self) in the form of its quality of sound" means through the śabda consisting of śruti and sūtra like "tasmādvā etasmādātmana ākāśaḥ sambhūta" and "śāstrayonitvāt" || 1.1.3 ||. Because it does not directly manifest, and because the respective sounds are not qualities of material space as they are the breath of the Lord, he gives an alternative view. Even there, dissatisfied with meditation on limited space, he states that in symbolic worship like "khaṃ brahmopāsīta", Brahman has space as its body. || 31 ||
* Nabhaḥ as the agent, sparśa means the sparśa-tanmātra. || 32 ||
"Combined with space as the filler" implies the pervasion of its quality of sound there too. From that, the rūpa-tanmātra. || 33 ||
Rasa-maya means through the rasa-tanmātra. Kāla is the initiator of creation, the semblance of the supreme Lord's will, or the power of projection. Aṃśa is the semblance of consciousness, connected to that. || 34 || 35 ||
Śrīmad Vīrarāghava Vyākhyā
The sense organs of knowledge and action are indeed taijasa, meaning they are effects of the sāttvika ahaṃkāra assisted by the taijasa ahaṃkāra. Since the taijasa has no separate effects but only assists the vaikārika and tāmasa, its functionality is only as an assistant.
Then he states the effect of the tāmasa ahaṃkāra with "tāmasa". Tāmasa is the origin, the cause of the subtle elements - the tanmātras like sound, etc. which are the subtle forms of the elements like ether, etc. He explains this: From that bhūtādi arises sound which is the liṅga (indicator) of the ātman (Brahman), and from that liṅga arose space (kha, ākāśa). That Brahman is known only through śabda (scripture) is established in the Śāstrayoni section. || 31 ||
He states the effect of space with "kāla" etc. The qualities of māyā like sattva were previously stated to be endowed with aṃśa, guṇa and kāla. Aṃśa is the jīva. The instrumental case in "kālādi-yogena" indicates the cause. Due to the cause of connection with kāla etc., space arose as envisioned by the Lord, i.e. as the object of the Lord's will-knowledge. Thus from space arose touch, the tanmātra of touch, transforming into air. || 32 ||
The air produced from touch, also transforming, combined with the quality of space, sound, and itself endowed with great strength (bala also implies prāṇa, ojas, sahas), created the rūpa-tanmātra. And that rūpa-tanmātra created light (tejas), which illuminates the eye of the world. || 33 ||
And that light, combined with air, i.e. endowed with the quality of touch, 'with air' also implies space. Similarly later also, endowed with sound and touch which are the qualities of its causal elements, and with its own quality of form, light became the object of the Lord's will. Due to connection with kāla, māyā and aṃśa, it produced water (ambhas) possessing the quality of rasa. The connections of the Lord's glance, kāla, māyā and aṃśa should be applied everywhere. By "created water possessing rasa", the sequence should be understood as first the rasa-tanmātra, then water. || 34 ||
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
From which arises the manifestation of objects, i.e. knowledge of those objects, and those deities who are the abhimānis of the senses, named vaikārika - they arose from the vaikārika ahaṃkāra tattva - this is the connection. The knowledge-and-action-based, i.e. the knowledge-predominant ones like ear etc. and the action-predominant ones like speech etc., are indeed taijasa - the construction is that the senses and deities arose from the taijasa ahaṃkāra, not from any other ahaṃkāra. The tāmasa ahaṃkāra is the origin, the cause of the subtle elements - meaning the tanmātras like sound etc. arose from the tāmasa ahaṃkāra. Regarding that, what kind of sound-tanmātra is it from which arose space (kha) as the liṅga (indicator) of the ātman Hari - this is the connection. || 31 ||
By the connection of kāla, māyā and aṃśa. Kāla as qualified for creation, māyā as prakṛti, aṃśa as the jīva in the form of the four-faced one - by the connection characterized as proximity of these, glanced upon by the Lord, i.e. graced with a sidelong glance, pervaded by its tāmasa cause, and thus transforming, space created the sparśa-tanmātra. From that sparśa it created air. || 32 ||
* Air, combined with space as its cause and thus endowed with great strength, transforming, created the rūpa-tanmātra. From that tanmātra it created light, the illuminator (from the root 'luc' meaning to illuminate) of the world's eye, the tejas element. || 33 ||
Rasa-maya means having rasa-tanmātra as its effect. Glanced upon by the supreme Hari, due to connection with kāla, māyā and aṃśa - kāla as transformation, māyā as prakṛti, and aṃśa as Hiraṇyagarbha. || 34 ||
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
Taijasāni means: Of the ātman, the Supreme Self. Its liṅga means indicator, because it indicates that through the śruti "tasmādvā etasmādātmanaḥ ākāśaḥ sambhūta". || 31 ||
* Sparśa means the subtle element in the form of touch, i.e. air. Similarly for the rest also. || 32 || 33 || 34 || 35 ||
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
The sense organs are indeed taijasa - this is the connection. The word 'eva' is to prevent doubt about the sāttvika nature of the knowledge-based sense organs. The tāmasa is the origin, the cause of the subtle element of sound. From sound arises space (kha, ākāśa). It is the liṅga (indicator) of the ātman, the Supreme Lord, manifesting through its quality of sound. Or, as per the śruti "tasmādvā etasmādātmanaḥ ākāśaḥ sambhūta", because it is an effect of the ātman, it indicates the ātman. || 31 ||
Space as the agent, from itself arose touch, transforming it into a different form, it created air. Thus everywhere the origin of elements through tanmātras should be understood. || 32 ||
* Combined with space, itself endowed with great strength, from the rūpa-tanmātra arose light, the illuminator of the world's eye. || 33 ||
Rasa-maya means having the quality of rasa. Ādhatta means created. || 34 ||
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
Tāmasa is the origin, the cause of the subtle element, the sound-tanmātra. From the sound-tanmātra arose space (kha, ākāśa). The ātman Brahman has space as its body, as per the śruti "ākāśaśarīraṃ brahma". || 31 ||
Space was glanced upon by the Lord, meaning it was made ready by the Lord for producing effects. The connection with kāla etc. applies everywhere. From that space arose touch, the sparśa-tanmātra, transforming, it created air. || 32 ||
Air too, combined with space, itself endowed with great strength, created rūpa, the rūpa-tanmātra. That tanmātra created light, tejas, the illuminator of the world's eye. || 33 ||
* Light combined with air created water through the rasa-tanmātra. || 34 ||
Śrī Vallabhācārya's Subodhini commentary:
He states the creation from rajas - The sense organs are indeed taijasa. The word 'eva' is to exclude sāttvika and tāmasa nature. Knowledge is sattva-predominant, action is tamas-predominant. The logic for both types of senses being rājasa was stated earlier. The word 'ca' includes buddhi and prāṇa.
He states the creation from tamas - Tāmasa etc. The origin of the subtle elements is the sound-tanmātra. Because it is taken as the origin itself, the masculine gender is used for tāmasa, or it qualifies ahaṃkāra. Then it means he is the origin of the elements and their subtle forms - thus its effect is stated in general. From which ahaṃkāra or sound-tanmātra arose space, the liṅga of the ātman, the Lord - indicator or body. Because He is all-pervading and unattached like space. Or just as in space clouds, darkness, light appear and disappear but do not affect space, similarly the ātman. And as per the śruti "ākāśaśarīraṃ brahma". It is stated thus for glory. Otherwise the tāmasa creation should not be called inferior. || 31 ||
He states the creation of air from space - Kāla etc. As before, kāla agitates the guṇas, māyā is in the form of guṇas, aṃśa is the puruṣa or jīva. Here too the Lord's glance is as before. It is different to say space arose as glanced upon by the Lord. He states the creation from that which is ready to produce effects - From space etc. From space arose touch, the sparśa-tanmātra. That further transforming created air. || 32 ||
Similarly air too, combined with space as its cause, became endowed with great strength. Then it created the rūpa-tanmātra. From that arose light. "The eye of the world" indicates its glory. Without light, the world including us would not see even with existing eyes. Hence it is called the eye of the world. || 33 ||
Light combined with air means strength is established from the cause as before. Being glanced upon by the supreme Lord. Water as rasa-maya means the rasa-tanmātra is not perceived separately from water, so it is said to have arisen together. Or here too the sequence should be imagined - first the rasa-tanmātra, then water. "By connection with kāla, māyā and aṃśa" qualifies light. Similarly later also. || 34 ||
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
The creation from rajas is described - taijasānīndriyāṇyeva (the senses are indeed taijasa). The word 'eva' is used to exclude sāttvika and tāmasa qualities. Knowledge is predominantly sattva, action is predominantly tamas. The logic for both types of senses being rājasika has been stated earlier. The word 'ca' (and) includes buddhi and prāṇa. The creation from tamas is described - tāmasa iti. The origin of subtle elements is śabda-tanmātra (the subtle element of sound). Since it is mentioned first, the word 'tāmasa' is used in masculine gender, or it could be an adjective for ahaṅkāra. In that case, it is the origin of both gross and subtle elements, its effect is described in general terms. From ahaṅkāra or śabda-tanmātra, ākāśa (ether) is produced, which is the sign, indicator, or body of the Lord's Self. It is all-pervading and unattached like space. Just as clouds, darkness, and light appear and disappear in space without affecting it, so is the Self. This is also supported by the śruti (scripture) which states "ākāśaśarīraṃ brahma" (Brahman has space as its body). This description is for emphasizing its greatness. Otherwise, the tāmasa creation should not be called inferior. || 31 ||
The creation of air from ether is described - kāla iti. As before, time agitates the guṇas, māyā is in the form of guṇas, and aṃśa is puruṣa or jīva. Here too, as before, there is the Lord's glance. It is different to say that ether was produced by the Lord's glance. The creation from that which is ready to produce effects is described - nabhasaḥ iti. From ether arose sparśa (touch), the subtle element of touch. That, transforming further, produced anila (wind). || 32 ||
Similarly, wind, endowed with great strength by its cause ether, was produced. Then it created rūpa-tanmātra (the subtle element of form). From that, jyotis (light) was born. Its greatness is that it is the eye of the world. Without light, the world, including us, would not see even with eyes present. Hence it is called the eye of the world. || 33 ||
Jyotis (light) combined with anila (wind) iti. As before, strength is derived from the cause. It was glanced upon by the Supreme Lord. Ambho rasamayam iti (water full of rasa). Since rasa-tanmātra (the subtle element of taste) is not perceived separately from water, it is said to have been produced along with it. Or here too, a sequence can be imagined: first rasa-tanmātra, then water. Kālāmāyāṃśayogataḥ iti. This explains how jyotis was produced. The same applies to what follows. || 34 ||
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
Regarding "taijasānī". As stated earlier. Meaning as stated in the second skandha. If "bhūtasūkṣma" is taken as an adjective of ahaṅkāra, then the elements and their subtle counterparts arise separately from ahaṅkāra itself. Tanmātras from tanmātras. Elements from elements. Thus they say - "tada" etc. Then, assuming that the word tanmātra is obtained by the force of meaning alone, they say - "yata" etc. || 31 ||
Regarding "anile". "Jyotiḥ" is the means. Meaning jyotiḥ is either the cause or the facilitator of the ambaḥ (water) mentioned by the word jyotiḥ. || 34 ||
Śrī Giridhara-kṛtā Bāla Prabodhinī
Those devas are also vaikārika, produced from sāttvika ahaṅkāra. Since the devas to be created by the four-faced Brahmā cannot be produced before the creation of the universe, the devas referred to here are the presiding deities of the senses. He qualifies them - "artha" etc. Meaning the devas from whom the manifestation or perception of objects like sound, touch, form, taste and smell occurs. The organs of knowledge and action, which produce knowledge and action, are both taijasa, produced from rajasa ahaṅkāra. The word "eva" is to remove the doubt that the organs of knowledge are sāttvika. || 31 ||
Now he describes the product of tāmasa ahaṅkāra - "tāmasa" etc. Tāmasa ahaṅkāra is the origin of the subtle elements etc., meaning it is the cause of the elements like ether etc. and their subtle counterparts like sound etc. He explains this - "yata" etc. From that origin of elements, the indicator or means of knowing the self (brahman), the sound tanmātra arose. And through that, ether was produced. He describes the product of ether - "kāla" etc. When ether along with time etc. was looked upon by the Lord with the intention "let creation proceed from here", then from ether arose touch, which when transforming, produced air. || 32 ||
When air, combined with ether and thus very powerful, also began to transform, it produced the form tanmātra, whose subtle state is form, which is the illuminator or light of the world. || 33 ||
"Anilena" also implies ether etc., and similarly later also. When light, combined with ether and air and their qualities sound and touch, as well as its own quality form, was looked upon by the Lord, impelled by His will, and transforming due to time etc., it produced water characterized by taste. The Lord's glance, time, māyā and aṃśa should be understood everywhere even where not explicitly mentioned. || 34 ||
Hindi translation: From taijasa ahaṅkāra arose the organs of knowledge and action, and from tāmasa ahaṅkāra arose the subtle elements' cause śabda-tanmātra, from which arose ether that indicates the self. || 31 ||
When the Lord's glance fell on ether, then from it arose sparśa-tanmātra through the combination of time, māyā and consciousness, and when that transformed, air was produced from it. || 32 ||
The very powerful air, transforming along with ether, created rūpa-tanmātra, from which arose light, the illuminator of the world. || 33 ||
Then when the Supreme Lord's glance fell, light combined with air transformed through time, māyā and consciousness to produce water, the product of rasa-tanmātra. || 34 ||
Hindī Anuvāda
From taijasa ahaṅkāra (ego of passion), the jñānendriyas (senses of knowledge) and karmendriyas (senses of action) were produced, and from tāmasa ahaṅkāra (ego of ignorance), śabda-tanmātra (the subtle element of sound), which is the cause of subtle elements, was produced. From that, ākāśa (ether), which serves as an example to understand the Self, was created. || 31 ||
When the Lord's glance fell upon ākāśa, then from it, through the combination of time, māyā (illusion), and cidābhāsa (reflection of consciousness), sparśa-tanmātra (the subtle element of touch) was produced, and from its transformation, vāyu (air) was born. || 32 ||
The extremely powerful vāyu (air), transforming along with ākāśa, created rūpa-tanmātra (the subtle element of form), and from that, tejas (light), which illuminates the world, was produced. || 33 ||
Then, when the Supreme Self cast His glance, tejas (light) combined with vāyu (air), transformed through the combination of time, māyā, and cidaṃśa (portion of consciousness), and produced jala (water), which is the effect of rasa-tanmātra (the subtle element of taste). || 34 ||
SB 3.5.31-34
