Text 35: When electricity was surcharged in the air and was glanced over by the Supreme, at that time, by a mixture of eternal time and external energy, there occurred the creation of water and taste.
Text 36: Thereafter the water produced from electricity was glanced over by the Supreme Personality of Godhead and mixed with eternal time and external energy. Thus it was transformed into the earth, which is qualified primarily by smell.
Text 37: O gentle one, of all the physical elements, beginning from the sky down to the earth, all the inferior and superior qualities are due only to the final touch of the glance of the Supreme Personality of Godhead.
Text 38: The controlling deities of all the above-mentioned physical elements are empowered expansions of Lord Viṣṇu. They are embodied by eternal time under the external energy, and they are His parts and parcels. Because they were entrusted with different functions of universal duties and were unable to perform them, they offered fascinating prayers to the Lord as follows.
Text 39: The demigods said: O Lord, Your lotus feet are like an umbrella for the surrendered souls, protecting them from all the miseries of material existence. All the sages under that shelter throw off all material miseries. We therefore offer our respectful obeisances unto Your lotus feet.
Text 40: O Father, O Lord, O Personality of Godhead, the living entities in the material world can never have any happiness because they are overwhelmed by the three kinds of miseries. Therefore they take shelter of the shade of Your lotus feet, which are full of knowledge, and we also thus take shelter of them.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
O noble Vidura, in another reading "bhāvya", they know that whichever is the lower product, those products have progressively more qualities due to combination with their higher causes. Thus, ether has only sound as its quality due to lack of combination with others. Air has touch, and sound due to combination with ether. Similarly, light has those two and form. Water has those and taste. Earth has all. || 36 ||
The devas, who are the presiding deities of mahat etc., are parts of Viṣṇu. Time is the mark of modification. Māyā is the mark of projection. Consciousness is the mark of being a part. Since they have these, being equal and separate, unable to create the universe by their own action, they spoke to the all-pervading Lord. || 37 ||
"The mutually competing devas, unable to unite with each other, incapable in the creation of the universe, praised Hari in dejection."
We bow to You. You are an umbrella removing the afflictions of those surrendered. The reason: Those who have taken shelter of the base of Your lotus feet throw far away the sorrows of saṃsāra, like travelers discarding the fatigue of the journey on reaching home. || 38 ||
Expressing their fatigue, they say: O Creator, Father! Since in this world there is no happiness without You, or in another reading, without devotion to Your feet there is no happiness. Knowledge alone cannot remove the affliction caused by ignorance, so what is the use of taking shelter of Your shadow? To this they say: Taking shelter of You along with knowledge is itself the means of attaining knowledge. || 39 ||
Since one cannot take shelter of the unknown, they state the means of knowing Him: We have taken shelter of Your feet which the Vedic birds seek. Just as birds fly out from their nest and after wandering here and there return to it, similarly the Vedas originating from You culminate in You alone. So taking shelter of the Vedas, they seek Your feet. In the pure, unattached mind, the water of the best of rivers Gaṅgā, which washes away all sins, has its source in Your feet. So even while serving the Gaṅgā, they attain Your feet which is its source. || 40 ||
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
Anusaṃsṛṣṭa means combined. || 35 ||
In another reading "bhāvyāvarāvarām", bhāvya and its lower and lower is a karmadhāraya compound. Among ether etc., whichever is the lower and lower external product, those products have connection with their higher causes. Those two are sound and touch, those three are sound, touch and form, all are sound, touch, form, taste and smell. Since they have the marks of time etc., therefore being equal, due to lack of connection between equals, "Even equal vowels a, i, u, ṛ, ḷ - the five, do not undergo sandhi, what to speak of others" - by this rule, modification is disturbance of qualities from time, projection is in the form of sorrow, joy etc. It should be known that mahat etc. suddenly obtain body, senses etc. only by the Lord's will. Nirviṇṇā means dejected.
Now these mahat etc. themselves bind the jīvas with their qualities and throw them repeatedly in heaven, hell etc., causing transmigration. So these causeless harmers should be completely destroyed - do not say so. These are actually causeless benefactors. Thus - the means of liberation like knowledge, yoga, desireless action cannot be accomplished without these. Similarly, the means of devotion like hearing, chanting, remembering, serving, friendship etc. are accomplished by these manifesting the Lord's grace. Moreover, various sins like violating others' wives and property, harming cows and brahmins etc. which are means of hell are also accomplished by these. So these are not blameworthy. Just as the water of the Ganges is supremely purifying nectar for good people through bathing, drinking etc., enters grass, shrubs etc. on the banks and grains, wheat etc. and jackfruit, mango, grapes etc. becoming supremely pleasurable for all kinds of people, but entering poisonous trees becomes deadly, and entering wine etc. becomes sinful - in this the Ganges water is not at fault, but only the respective receptacles. Similarly, "I constantly cast those hateful, cruel, lowest of men into demonic wombs in the cycle of rebirth" - according to devotion, what fault is there of these presiding over those evil beings? Rather, it is the fault of those beings alone. In reality, they are supreme Vaiṣṇavas. To reveal this through their praise, he says "ete devāḥ" etc. || 37 ||
Since "prapanna means one who has taken shelter", to show the shining quality of giving what devotees desire, he says "deva" etc. || 38 ||
Considering the difficulty in assuming Vedic usage, he says "address or". Here he raises an objection "nanu". To that objection, he says "meaning". Because it is said "Those who reject devotional service to You, O Lord, and strive for knowledge alone, suffer hardship, with that hardship alone remaining for them" and "When devotional service is rendered to the Supreme Personality of Godhead Vāsudeva, it quickly causes detachment and causeless knowledge to arise" etc. || 39 ||
Here the meaning is: Just as people wandering here and there seeking a resting place in a placeless area take shelter at the base of the tree housing the nest, along with the birds returning to their nest in the evening, and obtain happiness there, similarly those following the Vedic path ultimately enter You alone. Having stated one way of seeking, he states a second - "kiñca". Since You are the source of the Ganges, therefore. Meaning: Those going through the channel of the Ganges attain You alone as its shelter. || 40 ||
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
In an alternate reading, "bhāvyāvarāvaram" is explained as: Among the bhāvya (future) actions, whichever is vara (superior) or avara (inferior) - those actions. By connection and pervasion, those two - sparśa (touch) and śabda (sound) - all five of them are in the form of sparśa and śabda. [36]
Therefore, due to the non-distinction of kāla (time) etc. as liṅgas (characteristics), although these devas are great devotees who have not performed servitude, still, like Ganges water that has entered a poisonous tree, they appear in various ways due to association with the external. Thus it should be understood that, like the Ganges water, there is no fault in them. [37]
There, regarding being an umbrella, in "pānthā" the statement "pānthaḥ svaśaraṇaṃ yathā" is the authority. [38]
In the alternate reading "ṛte yadasmin", taking shelter of that, taking shelter of the shade of the feet alone produces knowledge, as determined in "vāsudeve bhagavati bhaktiyogaḥ prayojitaḥ" etc. [39]
It should be connected as: We have taken shelter of that pada (foot/abode) of the one whose pada they seek. The meaning is: Just as even those seeking a bird's nest take shelter at the root of the tree to find that nest, similarly the sages take shelter of the feet alone through Vedic means for the purpose of taking shelter of Your feet. [40]
Śrīmad Vīrarāghava Vyākhyā
Thus water, combined with light by touch and sound, the object of Brahman's will, due to connection with time etc., He first created earth possessing the quality of smell, then earth. [35]
O noble Vidura! Among the elements like ether etc., they know the qualities of each subsequent element to have one more quality than the previous, due to connection with the previous cause-substance qualities. They know the first to have one quality, the second two, the third three, the fourth four, and the fifth five qualities. [36]
Now these elements from mahat-tattva to earth, being unable to create the universe due to lack of mutual quintuplication, praised the Lord, saying "ete" (these). The elements like ether seen by the Lord's glance, seen by Brahmā etc. are said to be objects of the Lord's will-knowledge, so their creative ability is understood. The mention of ability due to the Lord's entry pleased by praise is not contradictory. Nor can it be said this is a different entry to be mentioned later, as the Lord's entry through knowledge alone must be stated, as that alone establishes their being His body, like being a locus, being controllable, and being subsidiary establish bodyhood. The definition of body is: Whatever substance is the locus, controllable, and subsidiary to a conscious being is its body.
Not so - although the Lord's entry giving ability to produce their own effects was mentioned earlier for mahat etc., the entry giving ability to produce the cosmic egg together was not mentioned, so the praise is for such an entry, and the Supreme Self pleased by that entered, so creation is possible. These devas from mahat etc. are called devas because they are the body of the deva (Lord), as in "Let me enter these three deities". Kalā (time), māyā (illusion), and aṃśa (portion) are His liṅgas (characteristics), meaning He has time, māyā, and souls as His body. The kalās (portions) of Viṣṇu which are His body, being separate due to plurality and mutual disconnection, being unable in their own action of cosmic creation, praised the all-pervading Lord with folded hands. [37]
The speakership of the insentient mahat etc. is not possible, nor is it possible for their presiding deities, as Brahmā etc. to be created after the cosmic egg cannot exist before its creation. Nor can the Supreme Self with the elements as His body be the speaker, as being the object of praise and the speaker are incompatible in one entity. Although Brahman is the material cause and locus of all modifications, He is the locus of modifications through intermediaries, so He is the speaker only through souls.
It is said: The element-presiding deities in the supreme space praised while presiding over the elements, as it is understood from "surrounded by the 4, 16, and 5 powers" that the element-presiding deities reside in the supreme space. Or, as the Supreme Self's entry into mahat etc. up to earth is stated through the soul as His body - "He who is powerful deposited potency through the soul as His body" - the elements' speakership is possible, just like their ability to produce their own effects, accomplished by the soul's entry aided by the unseen potency of the Supreme Self who is the soul's Self.
So first they bow saying "namāma" (we bow) to that characterized by the qualities of being the cause pervading all, being worshipable, and granting liberation. O Lord! We bow to Your lotus feet which are like an umbrella removing the afflictions of the surrendered. By this, being worshipable by those afflicted by the threefold sufferings is stated. The strivers whose sole shelter is Your lotus feet easily cast far away the misery of saṃsāra. By this, granting liberation is stated. Worldly pleasure is also meant by the word "misery" as it obstructs attainment of the desired goal for a seeker of liberation. [38]
They also state this through the negative method, saying "ṛte" (without). O Lord! In this world, without Your lotus feet, i.e. without worship of Your lotus feet, souls afflicted by the threefold sufferings do not obtain happiness in the self. Or "ātman" is a vocative. Therefore, as worship of Your lotus feet alone is the means to liberation preceded by removal of the threefold sufferings, as established by positive and negative correlation, O Lord, may we take shelter of the knowledge which is the shade of Your feet, i.e. may we attain liberation which is the shade of Your feet along with the knowledge that is the means to it, through perfection of worship. [39]
If it is questioned how ultimate cessation of worldly pleasure and pain is said to occur merely by worship of My lotus feet, since the karmas producing that pleasure and pain are not destroyed, to indicate that very worship ultimately destroys karma also, they say, as Your lotus feet alone are to be worshipped by seekers of liberation, we too have taken shelter of that alone, saying "mārganti" (they seek).
We have taken shelter of Your lotus feet which are tīrthapada (having holy places as Their abode). The meaning is: We have taken shelter of Your lotus feet which remove the sins of those who take shelter of You. How are Your lotus feet? They are the supreme abode, the source of the Ganges which is the best among rivers whose waters wash away sins. By this it is established by the a fortiori argument that the Lord's lotus feet, which are the source of the sin-destroying best of rivers, destroy the sins of those who take shelter of them. The śruti "Just as water does not cling to a lotus leaf, so evil action does not cling to one who knows thus" should be recalled here.
Because Your lotus feet alone grant unsurpassed happiness preceded by ultimate destruction of merit and sin for worshippers, sages worship them, they say with "mārganti". The sages seek in their detached minds with the Vedic birds whose nests are Your lotus face, i.e. produced from Your lotus face. From the śruti "This Ṛg Veda is the exhalation of that great being", similarity should be understood with the analogy "Like birds with developed wings in a nest" - just as birds with developed wings fly out from their nest, roam here and there, and again enter it, so too the Vedas emanated from Your mouth culminate in You alone. The meaning is: The sages contemplate with such Vedic birds through the methods of karma, jñāna, and upāsanā stated in the Vedas. We have taken shelter of those lotus feet which they seek. [40]
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
Whose quality is smell, i.e. whose effect has the quality of smell. [35]
He refutes the Vaiśeṣika view that sound etc. are distinguishing qualities of ether etc. with "bhūtānām". Among the elements like ether, they know the qualities like sound to be one, two, three etc. in number respectively for each subsequent element produced later than the previous, due to the entry of the previous causes into the subsequent effects - others besides the Vaiśeṣikas know this. [36]
To state the method of cosmic creation, he narrates the method of praise by the presiding deities of mahat etc. with "ete devāḥ". These gods like Brahmā etc. who were created by Hari as presiding deities of mahat etc. spoke to the all-pervading Lord - this is the connection. How were they? Portions of Viṣṇu, having bodies characterized by time, māyā, and portion. Here it should be understood that Brahmā alone has two forms as the presiding deity of portion and time, from the statement "The four-faced one has two forms as the presiding deity of time and the soul".
He states the reason for praise: Being separate, unconnected, they were unable in their own action of producing the cosmic egg. Having excellent folded hands on their heads. [37-38]
What did they say? He states this with "natāḥ sma". We bow to Your lotus feet which are like an umbrella for removing the threefold afflictions of surrendered souls. Not only capable of removing temporary affliction, but able to remove beginningless saṃsāra misery - with this intention he says "yanmūla". For whom Your lotus feet alone are the root shelter, i.e. abode - ascetics with conquered senses easily, by the straight path, cast out the misery called saṃsāra which is the knot of the heart, i.e. uproot it. [38]
O Lord! Full of perfect lordship like aṇimā etc.! In this world of saṃsāra, souls do not obtain happiness in the self without Your lotus feet which are the means of bondage and liberation, i.e. without serving them. Therefore O Lord, may we take shelter of a portion of the knowledge which is the shade of Your feet, i.e. partial knowledge. From the statement "Hari's shade is Brahman-knowledge, its portion is indeed in the gods, declared the shelter of all knowledge, and Brahmā is the principal portion." Considering gradation of qualification, "portion of knowledge" is stated. By this the method of negation is shown. [39]
Intending that knowledge of the Lord's feet alone is the means to their desired goal, they praise with "mārganti". The sages, knowers like Brahmā etc., staying in a secluded place, seek Your pada (abode) with the Vedic birds whose nests are Your lotus face, i.e. the Vedas which are birds whose nest is Your lotus face. They seek, i.e. investigate, or still search for Your pada which would destroy the sins of the surrendered and which is the supreme abode of the celestial river and earth - we have taken shelter of the pada of You who are tīrthapada (having holy places as Your abode) - this is the connection. [40]
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
Thus the meaning of the three pādas has been shown. What remains is "so'smyaham" which is shown by "bhagavān eka āsed idam" itself. Having thus shown the knowledge of the meaning of the first verse, leaving aside the realization of the meaning of the second verse to be explained later, he shows the meaning of the third and fourth verses which reveal the secret and its means - that even He who is superior to the supreme can be controlled by devotion - with the text beginning with "ete devāḥ" and ending with "iti tāsāṃ svaśaktīnām". Those who have Viṣṇu's portions, powers, time etc. as their attributes and body as assistance, they with folded hands spoke thus. [36] [37] [38] [39]
"Mārganti" should be connected as: "We have taken refuge in that pada of the one whose pada they seek." The meaning is that even those who seek a nest take refuge in the tree root which serves as their abode. [40]
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
Saṃsṛṣṭam means connected. [35] O noble Vidura! If the reading is "bhāvyam", it means the effect. Among sky etc., whichever is lower like air etc., by connection with their higher causes, whatever number results, by that they know the qualities - this is an avyayībhāva compound expressing repetition in "yathāsaṅkhyam". Thus air has only sky as its cause, so being connected to its cause it has two qualities - sound and touch. Similarly, fire has sky and air as causes, so being connected to them it has three qualities. Thus water has four and earth has five. [36]
Now one may argue: These mahat, ahaṅkāra etc. bind the souls with their qualities and repeatedly throw them into heaven, hell etc., making them transmigrate. So these causeless tormentors should be completely destroyed. But this is not correct - they are causeless benefactors and worthy of worship. The means of liberation like knowledge, yoga and desireless actions cannot be accomplished without them. Also the means of divine love like hearing, chanting, remembering, serving, friendship etc. are accomplished by these which manifest the Lord's grace. Moreover, various sins leading to hell like violating others' wives and property, harming cows and brahmins etc. are also accomplished by these. So they are not blameworthy.
The water of the Ganges is supremely purifying nectar for good people through bathing, drinking etc. When it enters the grass, shrubs etc. on the banks, and grains, wheat etc., jackfruit, mango, grapes, coconut etc., it becomes supremely beneficial and blissful for all kinds of people. But when it enters poisonous trees, it becomes directly fatal for them. This is not the fault of the Ganges water, but of those particular unworthy receptacles. Similarly, as per the Lord's words "I constantly cast those hateful, cruel, inauspicious lowest of men into demonic wombs in the cycles of birth and death", what fault is there of these authorized devotees who are situated in those evil souls? Rather, they are the fault of those souls only. In reality, these are actually supreme Vaiṣṇavas - to reveal this through praise, it is said:
These devas, the presiding deities of mahat etc., are Viṣṇu's portions, being functions of his illusory potency. Time, the subtle body and portions like consciousness exist in them. Hence, being equal and separate, unable to create the universe by their own action, they spoke in praise. This should be understood as indicating that the embodiment of these principles together, like all the senses, is only by the Lord's inconceivable potency, showing that His will depends on nothing else. [37]
Only those ascetics whose shelter is the root of Your lotus feet, which is like an umbrella, quickly and forcefully remove the extensive, deep-rooted suffering of material existence stuck to their body like a leech, and throw it far away externally so that it does not come near them again. Here, by the words "añjasā", "uru", "bahir" and "ut kṣipanti", it is understood that those ascetics who have not taken shelter of You remove it slowly, not completely, so that material existence swallows them again. Although there were no ascetics at that time, it should be understood that those who know the truth, being aware of the conclusions of all scriptures and knowing past, present and future, spoke thus. [38]
One may argue: The suffering of material existence which is rooted in ignorance should cease by knowledge alone, so what need is there of devotion for the jñānīs? To this they say: Without devotion to Your feet, they do not attain happiness in this material existence or in the self. The reason is: Knowledge exists only in the shade of Your feet along with transcendental knowledge. Without devotion, even knowledge is not accomplished. So they are false jñānīs - this is the meaning. [39]
Moreover, those who desire to see Your lotus feet by taking shelter of the two easy staircases You have mercifully created for directly attaining Your lotus feet - they alone are intelligent, they alone are true jñānīs. This is what they say. We have taken refuge in that tīrthapada, Your feet, which they seek. By whom? By the Vedic birds whose nest is Your lotus face. Just as people searching for the base of a tree for rest in a place without shelter, following the path of birds flying here and there and entering their nests in the evening, reach the base of the tree which is the shelter for those birds' nests; similarly, understanding the purport of the Vedas which have emanated from You and again culminate in You, by that very means they worship You and attain You - stating this as one staircase, they state the second staircase: Following the Ganges, the best of rivers whose waters destroy sins, they also attain Your feet which are the source of the Ganges. This is the meaning. [40]
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
Saṃspṛṣṭam means connected. Through the tanmātra of smell, he created the earth. [35]
O noble Vidura! Among the elements like ether etc., whatever is progressively lower, by connection with their higher causes, they know the qualities like sound etc. in numerical order - the first has one, the second two, the third three, the fourth four and the fifth five. This is what they know. [36]
By "He placed potency in māyā", it means the Lord established potency in māyā for producing mahat, and by "visible to the Lord's glance" etc., potency was established by the Lord in mahat etc. for producing ahaṅkāra etc. Now it is said that potency for producing the universe was placed in mahat etc. by the Lord at their request, with "ete devāḥ" etc. These mahat etc. are devas, self-effulgent, Viṣṇu's portions. Time is the agitator, they are the material causes of māyā. The portion is the bound soul. The subtle body is their form. Though possessing these, being many, unable to create the universe by their own power and action, they spoke to the all-pervading Lord. [37]
O Lord, we bow to Your lotus feet which are like an umbrella for removing the threefold miseries - adhyātmika, adhidaivika and adhibhautika - of those who have taken shelter. The yatis, those who strive, whose shelter is the base of this lotus feet which is like an umbrella, easily throw the misery of material existence far away externally. With the understanding that the Lord alone is both the means and the goal, one who has taken shelter of the Lord is a prapanna. The Lord who is to be attained is the goal, and the devotee intent on knowledge, devotion etc. as means for attaining Him - this is the difference. [38]
Now, don't the surrendered devotees know any other means for removing the threefold miseries? To this, they state the absence of other means with "ṛte": In this material existence, without Your lotus feet, souls afflicted by the threefold miseries, devotees do not attain happiness. For the surrendered, there is nothing to be surrendered to other than Your lotus feet. For devotees, there is nothing to be worshipped other than Your lotus feet. This is the meaning. Therefore, we also take shelter of the shade of the desire-tree of Your feet in the form of surrender. By the three vocatives, the Lord's unique qualities of being the controller of all, the soul of all, and the natural abode of the six opulences are shown. [39]
In solitude, the sages. The Vedas are like beautiful birds whose nest is Your lotus face. Just as those birds beautifully rest in You alone as their shelter, being the revealer, so the Vedas have their culmination in You alone. Whatever feet they seek, we have taken refuge in those very feet. How are they? The waters of the rivers destroy sins. Among those rivers, they are the source of the Ganges which is the best. [40]
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
The water touched by light was given power. The earth with the quality of smell, as before. First the tanmātra of smell, from that the earth. || 35 ||
He states the properties of the elements in "bhūtānām". Starting with ether, among air etc., whichever is to be manifested later has more qualities. The reason for this is - due to contact with the previous ones. Due to contact with the cause. Not exceeding the number in order. Ether has one quality - sound; air has two - sound and touch; fire has three - sound, touch and form; water has four - sound, touch, form and taste; and earth has smell in addition. "They know" is the authority. || 36 ||
To establish the form of these conscious elements suitable for their function, he states their worship of the Lord in "ete devāḥ". When considering the unity of the senses and deities, there are ten; there are ten subtle elements and gross elements; and three - mahat, ahaṅkāra and mind. Thus there is a group of twenty-three material elements. From the general statement, it is understood that time, māyā etc. also offer praise. All the deities are parts of Lord Viṣṇu, meaning they are His attributes. Having time and māyā as their marks, though accompanied by causes, they have attained separate existence due to being the effects of the three guṇas. Therefore, due to multiplicity and separateness, being unable in their own action of creating the universe. Due to being of three types, there is no unity. Each is individually incapable. Therefore they praised the all-pervading capable Lord with folded hands, meaning they offered praise. Their bodies, speech etc. are considered. These elements are manifestations of the Lord's nature. Nature means universal causality towards all. The Lord's causality is said to have arisen in twenty-five ways. Due to the predominance of nature and non-predominance of the substratum, even the forms of existence, consciousness and bliss become concealed. They become just as the Lord manifests them to the extent of mere attributes. Due to the Lord having hands and feet everywhere, these elements have emerged as His counterparts, and since counterpart hands, feet etc. of the cause exist everywhere, their activities are carried out by those alone. The body is indeed produced. The conscious parts that are the presiding deities are also not of greater strength. In the Veda, Prajāpati alone is in place of the elements, as the entities there are described immediately after the totality. In "There are two types of Prajāpati's offspring" also, due to the division of creation, both types of senses are there, so this is their form too. "The eye sang" etc. is consistent with this. Just as mahat-tattva is here, so is Prajāpati in the Veda; just as puruṣa is here, so is virāṭ there; just as Bhagavān is here, so is yajña, so is time, so is Parameṣṭhī there; just as māyā is here, so is their effort there. In the later section, Brahman is in place of yajña. Just as there is praise of the Lord here, so there is udgītha there. Due to their divine nature, they are spoken of as controllers of our senses etc., otherwise faults, virtues etc. and the Lord's command would have to be done for each individually. Therefore, since counterpart senses of the Lord's senses exist in the elements, and in the same way in souls at the time of creation, there is no inconsistency at all. || 37 ||
In creation, the form that aids bhakti (devotion) and other aspects is described. Through the form of praise of tattvas (principles) and others, it is established in all līlās (divine plays). || 1 ||
The determination of bhakti is by tattvas, and of jñāna (knowledge) by Brahman similarly. The determination of yajña (sacrifice) is by ṛṣis (sages). These three are the causes of creation. || 2 ||
For the accomplishment of the Lord's work, and also free from kāma (desire) and other such things. The aiding form is not otherwise, thus its indestructibility is stated. || 3 ||
Indeed, bhakti impelled by time is of thirteen types. Otherwise, the act of creation would not occur by pure [bhakti] alone. || 4 ||
Bhakti and prapatti (surrender) are direct, bhakti and jñāna are indirect. This is declared as sāttvika (of goodness), due to the nature of spring and summer. || 5 ||
In rājasa (of passion), due to lack of bhakti, there is first prayer for that purpose. Later, taking refuge, and then accomplishment in the fruit through self-reproach. || 6 ||
In tāmasa (of ignorance), due to criticism of jñāna, indirect bhajana (worship) is praised. By stating the reason for the absence of the Lord's work, there is accomplishment for oneself. || 7 ||
Now he describes the first direct supreme devotion in the mode of goodness - "namāma". Since there is no direct worship other than bowing down, and due to the statement "Bowing down, bowing down - this much alone is well-taught", they say "O Lord, we bow to Your lotus feet". He states the reason for bowing - "deva". Wherever divinity is perceived, that alone is to be bowed to. Even in the guru etc., divinity alone is the cause of bowing; being a guru is for service. And that bowing is of three types - worldly, Vedic, and situated in the path of devotion. To indicate that this is situated in the path of devotion, he says "padāravinda". Bowing to the lotus feet with affection, understanding the feet to be easily served, is devotion. Bowing to that form is twofold - bowing to the attributes like lordship etc. belonging to that is worldly. Since the form is not manifest, "aravinda" is in singular. Due to having qualities, being suitable for creation, the power of kuśa grass being auxiliary, he describes the removal of affliction by the lotus feet in two ways, by the distinction of surrender and devotion. Among those too, those qualified for surrender are unable to renounce, while those qualified for devotion are able to renounce. Therefore he first states the form of removing affliction - "prapannatāpopaśamātapatram". For removing the internal and external afflictions of those who have surrendered and taken shelter, for pushing them away even when near, the Lord's lotus feet become an umbrella. "Protecting from the heat", the Lord's lotus feet remain above the surrendered one like for Dhruva. By this, wherever he goes, the lotus feet go there removing affliction - thus the quality of being controlled by devotees is described as a quality of the feet. Since this affliction is created by time, it is described as an umbrella. For affliction due to one's nature, he describes immortality etc., for affliction due to karma, he describes being like medicine. It is also said that the Lord Himself comes and goes along for the sake of the surrendered. He describes the greatness of the feet for devotees who are completely detached - "yanmūlaketa". Those who always remain below the Lord's lotus feet, not below houses or trees, they are "mūlaketa". "Keta" means abode or place, without prefix due to lack of desired activity. Then should another house be made for that purpose? Like the penance of five fires. For that he says "yatayaḥ". Those who make effort on the Lord's path. There the prior state of renunciation is the preliminary part, those limited to just that much become food for jackals. Improper renunciation leads to heresy. But those who strive for the Lord's sake easily throw out the great suffering of saṃsāra caused by hunger, thirst etc. externally. And otherworldly things remain external, so for those abiding at the root, that is removed. Thus since the lotus feet are the form of all human goals, "we bow to that" is stated as the main reason. Those for whose sake the Lord has come are described as threefold - the Lord's own, the surrendered, and the devotees. || 38 ||
Describing the nature of those who worship Him who has come for other purposes, they speak of taking shelter with a middling attitude - "dhātar". It is indicated that He has come for another purpose, for creation. Dhātā means creator, doer, father. In this world, because living beings are afflicted by the three types of suffering, they do not obtain any happiness. The address "Īśa" is stated first to indicate the ability to remove that. One afflicted even by a single suffering does not obtain natural happiness, what to speak of other happiness? (One afflicted by three certainly does not obtain happiness. Therefore we, from the very beginning, without entering saṃsāra, would take shelter of the shadow of Your feet alone. Optative in prayer. The address "Bhagavan" is for describing the fulfillment of all desires after removal of all afflictions. External affliction goes away by the shadow. For removing internal affliction he says "savidyām". Just as an umbrella with water. The prominence of shadow is for the prominence of the Lord's intention. Due to the sun etc. sometimes the shadow falls in a place other than the lotus feet, then shelter should be taken by those situated elsewhere. Below is dharma alone. One should not stay near - this is the intention when the Lord does not wish one to stay near. Since that is the case now, for this reason we would take shelter of the shadow alone. Vidyā means worship or knowledge. One should remain somewhere either by contemplating the Lord's qualities or by serving the Lord. Thus direct connection with the Lord through devotion and surrender is described. || 39 ||
Thus in the absence of qualification, indirectly, staying on the bank of the Ganges, considering the purport of the śruti; one should remain contemplating the Lord's feet - he says this in "mārganti". Because the sages are seers of mantras. They seek that abode with the Vedic birds from the nest of the lotus mouth. For the Vedas are like Garuḍa birds whose root abode is the Lord's lotus mouth alone. Just as other birds also stay in a lotus to drink nectar etc. For these it is their nest itself. For they are born there itself and emerge from there. Even when moving elsewhere, they intend the nest alone. The bird-nature of the Vedas is established in śruti itself. In "May the Vedas be my chariot", their chariot-nature is stated, from the śruti "The Vedas are the sons of Suparṇa". By the word Suparṇa, they move in the world mounted on the Lord in Garuḍa form, making known the Lord in the form of sacrifice in the world. For the sages who are seers of mantras know the Lord's mantra. In this way, staying on the bank of the Ganges, the Lord will grant His abode. Therefore one stays alone in solitude, due to many not attaining. "Yasya" refers to the well-known You. "Tīrthaṃ padaḥ" - whose feet are holy places. Due to being well-known there is no doubt. Due to being holy places, they are the cause of destruction of all sins for qualification. He explains the nature of being holy places - "aghamarṣodasaridvarāyāḥ padam". The water of which destroys sin, such a supreme river Ganges, its abode - this is the adjective of "pada". On going to the bank of the Ganges, one goes up to the feet. And when the purport of the Vedas is considered again, they know the Lord's abode. Destruction of sin by water is stated as an incidental result. The Ganges, even when going elsewhere, will again enter there like the Vedas - this is stated as an example for the Vedas. And just as the greatness of the Ganges is from connection with the feet, so too the authority of the Vedas is from the Lord's authority alone. As stated in smṛti: "Like mantras and Ayurveda, its authority is from the authority of the trustworthy." || 40 ||
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
Regarding "ete devāḥ" here. Since knowledge and action depend on deities, senses and organs, and since the three types of deities mentioned here are not established, how can praise be consistent? To address this expectation, they promise to explain - "eteṣām" etc. First, they state the nature of these as distinct from Sāṅkhya - "tattvāni" etc. "General causality" means either the generality of existence or some other property. Thus, in the summary of Sāṅkhya, starting with "eight prakṛtis, sixteen vikāras" and concluding with "this is the ultimate truth", their tattva nature is established as non-superimposed. That is not intended here, but rather the etymological meaning of "tattva" as "the state of that" is intended, which is accepted by grammarians. If this means they have the nature of the Lord's state, then the body etc. being of the nature of existence-consciousness-bliss is already established, so what is the problem? To this they say - "bhāva" etc. Then what aspect remains in these when existence-consciousness-bliss is concealed? To this they say - "yāvad" etc. "Of that nature" - the masculine is used because "devāḥ" (gods) is used in the original. Thus, the general property of tattva-ness, inertness etc. and the specific property of being māyā etc. are manifested in these, so they have only that much as their properties. In short, even existence enters into them in the form of the property called "being", so by connection with that they are existent, but not intrinsically - this is their nature. Then how are body, speech etc. attributed to them? To this they say - "bhagavata" etc. "As representatives" means as proxies. "Representing the cause" refers to the root senses which represent the causal form. So the organs that take on physical form there are called senses here. Thus the existence of senses and organs is examined here. They examine the existence of deities - "abhimāni" etc. What is the proof for the deity status of the presiding deities? Expecting this, they say the property itself is the proof - "ata eva" etc. "Not having greater strength" refers to the lesser strength mentioned in the śruti "The gods are indeed lesser". This indicates deity status. The objection that this cannot be an indicator since the Prājāpatyas are not mentioned in the beginning of that śruti passage is addressed - "vede svi" etc. "Not in that" refers to Prajāpati. So even though tattva-ness is absent there, in the examination of the udgītha of the eyes etc., the presiding deities, senses and organs of those should also be accepted. There, after assuming the organs and senses as explained before, in the place of deities, the presiding entities themselves should be assumed as such. So by similarity of reasoning, the lesser strength established there will easily indicate deity status in the presiding entities here too, as manifested by the inability of the instruments of action. They clarify the similarity of reasoning - "yathā" etc. Their effort is like the creation of Vedic vessels, meaning the effort of the four Prajāpatis etc. produces the form of the world. If the presiding individual souls themselves control their own bodies and senses, then just as in our bodies, the same senses and presiding entity could accomplish the functions, so what is the need to assume their controlling role? To this they say - "ādhidaivikatvād" etc. They are called so because they preside over the divine bodies composed of the senses that are the root of our senses. If they have such a controlling role, then like presiding over our senses, they would preside over all senses of other gods too. To this they say - "anyathā" etc. If that were so, then qualities and faults like being lesser or greater, gentle or unrestrained etc., control over all senses, and the Lord's command regarding creation would apply to each individually. Since all would be capable of creating the entire universe individually with full capacity, but it is not so, therefore they have that nature only in their own body, but elsewhere they have only non-fixed functions. They state the conclusion - "ata" etc. "In the emission into souls" refers to the bodies of gods like Brahmā etc. in the cosmic egg produced from the Puruṣa. "There is no problem at all" means there is no inconsistency in the difference between their senses and deities and ours.
Thus after examining the attribution of speech etc. to the tattvas, in connection with the praise by their agent, they will state the purport of the upcoming praises by Brahmā and the sages. To show the relevance of the topic being introduced, they say - "sṛṣṭau tu" etc. The "tu" is to remove the doubt about what is the purpose of describing devotion etc. when ability for creation is required. In creation, that which leads to liberation is described in the form of praise of tattvas etc., as distinct from devotion etc. But in the state of existence, in all the pastimes, those three determinations are the cause of creation, so description of devotion etc. is for describing creation and existence in the form of means to liberation. They state the nature of that form - "bhagavad" etc. "Thus" means leading to liberation. They state the indicator of that - "sādhakam" etc. Since the presence of desire etc. with devotion etc. is a fault, the destruction of karma etc. is stated later. So that form is devoid of those. After stating the purpose of describing devotion etc., they state its nature by counting the verses - "kāla" etc. Since creation is done here in a different way than the creation method of Brahmā's kalpa, and that cannot happen by pure devotion alone, therefore that is determined as thirteen-fold, prompted by time. They state the meaning of the first four - "bhaktiprapattī" etc. The shadow and desire indicated in the first two suggest the spring mood; the mention of rivers in the second two suggests the summer mood. They state for the next four - "rājasa" etc. "Before" means in the first verse. Prayer for the purpose of remembering etc. "After" in the third, taking shelter by criticizing others; in the fourth, the twofold result of knowledge and attaining Vaikuṇṭha. Here the prayer stated first and the result stated last indicate the passionate nature. The first two indicating coming like clouds and the nearby spring mood should be understood. The next ones stating distance indicate the absence of the rainy season. The last two describing following the footsteps and sports indicate the autumn mood. They state for the next ones - "tāmasa" etc. Here in the first, criticism of knowledge indicates the ignorant nature. In the later ones, absence of knowledge. Here in the first, stating strength and later stating inability when separated indicates the winter mood. Stating eating food and conception indicates the dewy season. They state for the thirteenth - "malavad" etc. "Two types" means divided into drinking together and giving. Here the prayer statement has a connection elsewhere. Indicating creeping impurity. The twofold nature encompasses the lord of sin. Since that is of the nature of destruction, there is no increase in number. 37.
On "namāmi" - "Directly" means appropriate, due to the connection of the nature of the word meanings stated here with the existence and play forms. They analyze to show that in each case - "yatra" etc. This should be understood for the nature of bowing etc. also. The two reasons "saguṇatvād" etc. related to the speaker are connected with "in two ways". "Describes" means Vyāsa describes. To show that the word "yati" here has a technical meaning, they say - "bhagavanmārga" etc. To indicate that worldly sorrow begins only in the initial state, they say - "bahir" etc. "Bahir" means externally oriented. "Reason" means the reason for bowing. The meaning of "yeṣām" etc. should be understood as in "Due to ignorance or knowledge" in Navaratna. 38.
On "dhātar" - The explanation of "for another purpose" is "for the purpose of creation". The explanation of "ātman" in the original is "natural", meaning existing in the self. The purport of saying "I would take shelter of the shadow" instead of "I would take shelter of the feet" is stated - "Due to the predominance of shadow" up to "other state". "Direct connection" means appropriate connection. 39.
On "mārgantī" - They state the purport of "lotus feet" - "Just as the lotus" etc. Describing the Vedas as suparṇa (well-winged) is to indicate it is useful for the tattvas also. And to indicate they take the place of Prajāpati, they say - "The Vedas are my chariot" etc. The śruti is from the Taittirīya Brāhmaṇa: "The Vedas became my chariot, said Prajāpati. I will travel this path with you. Gāyatrī and Jagatī became its two wings. Uṣṇik, Triṣṭubh, Anuṣṭubh and Paṅkti became the horses. Bṛhatī became the charioteer. Mounting that chariot of meters, he traveled this path." Thus, just as the Vedas are useful for Prajāpati's purpose in the Veda, so are these for his purpose here - to indicate this, they are called suparṇa here. Their chariot nature is a later attribution by invocation, not intrinsic. So they state another purport for that - "By the word suparṇa" etc. The smṛti "The Veda is the Āyurveda of mantras" should be understood as a sūtra of Patañjali or Gautama. 40.
Śrī Giridhara-kṛtā Bāla Prabodhinī
The water, endowed with radiance, upon being looked at by Brahma, created the earth possessing the quality of smell through the combination of time, māyā (and in parentheses: illusion), and the portion of consciousness. || 35 ||
Vidura! Among these elements starting from ether, whichever elements were produced later, one should understand that they possess the qualities of their preceding elements in sequence. || 36 ||
These deities, who are the presiding deities of mahat-tattva and other principles, possessing the aspects of modification, projection, and consciousness, are portions of Lord Viṣṇu (and in parentheses: the Supreme Lord). However, due to their separate existence, when they were unsuccessful in their task of creating the universe, they joined their palms and began to speak to the Lord. || 37 ||
The deities said - O Lord! We bow down to Your lotus feet. These are like an umbrella for removing the afflictions of those who have taken refuge in You, and by taking shelter of these, the ascetics easily cast away the endless sufferings of saṃsāra (and in parentheses: cycle of birth and death). || 38 ||
O Creator of the world! O Lord of the universe! In this world, due to being afflicted by the three types of miseries, living beings do not attain even a little peace. Therefore, O Lord! We take shelter in the knowledge-filled shade of Your feet. || 39 ||
We take refuge in those supremely purifying lotus feet of Yours, which the sages, dwelling in solitary places, seek through the Vedic mantras that are like birds taking shelter in Your lotus face, and which are the source of the Ganges, the best among all sin-destroying rivers. || 40 ||
Hindī Anuvāda
Thereafter, water combined with tejas (light), upon receiving the glance of Brahma, produced the earth possessing the quality of gandha (smell) through the combination of time, māyā (illusion), and cidaṃśa (portion of consciousness). || 35 ||
Vidura! Among these elements from ākāśa (ether) onwards, each subsequently created element should be understood to possess the qualities of its preceding elements in order. || 36 ||
These deities, who are the presiding entities of mahat-tattva (great principle) and other elements, characterized by vikāra (modification), vikṣepa (projection), and cetanāṃśa (portion of consciousness), are indeed parts of Lord Śrī Bhagavān. But when they, remaining separate, failed in their task of creating the universe, they joined their hands and began to speak to the Lord. || 37 ||
The deities said - O Lord! We bow to Your lotus feet. They are like an umbrella that removes the affliction of the souls who have taken refuge in You, and by taking shelter of them, the ascetics easily cast away the endless worldly sorrows. || 38 ||
O Creator of the world, Lord of the universe! In this world, beings find no peace at all due to being distressed by the three types of suffering. Therefore, O Lord! We take refuge in the knowledge-filled shade of Your feet. || 39 ||
We take shelter of Your supreme, purifying lotus feet, which the sages, dwelling in solitary places, seek through the Vedic mantras in the form of birds that take refuge in Your lotus face, and which are the source of the Śrī Gaṅgā, the foremost among all sin-destroying rivers. || 40 ||
SB 3.5.35-40
