Text 17: Lord Brahmā, situated in that lotus, could not perfectly understand the creation, the lotus or himself. At the end of the millennium the air of devastation began to move the water and the lotus in great circular waves.
Text 18: Lord Brahmā, in his ignorance, contemplated: Who am I that am situated on the top of this lotus? Wherefrom has it sprouted? There must be something downwards, and that from which this lotus has grown must be within the water.
Text 19: Lord Brahmā, thus contemplating, entered the water through the channel of the stem of the lotus. But in spite of entering the stem and going nearer to the navel of Viṣṇu, he could not trace out the root.
Text 20: O Vidura, while searching in that way about his existence, Brahmā reached his ultimate time, which is the eternal wheel in the hand of Viṣṇu and which generates fear in the mind of the living entity like the fear of death.
Text 21: Thereafter, being unable to achieve the desired destination, he retired from such searching and came back again to the top of the lotus. Thus, controlling all objectives, he concentrated his mind on the Supreme Lord.
Text 22: At the end of Brahmā’s one hundred years, when his meditation was complete, he developed the required knowledge, and as a result he could see in his heart the Supreme within himself, whom he could not see before with the greatest endeavor.
Text 23: Brahmā could see that on the water there was a gigantic lotuslike white bedstead, the body of Śeṣa-nāga, on which the Personality of Godhead was lying alone. The whole atmosphere was illuminated by the rays of the jewels bedecking the hood of Śeṣa-nāga, and that illumination dissipated all the darkness of those regions.
Text 24: The luster of the transcendental body of the Lord mocked the beauty of the coral mountain. The coral mountain is very beautifully dressed by the evening sky, but the yellow dress of the Lord mocked its beauty. There is gold on the summit of the mountain, but the Lord’s helmet, bedecked with jewels, mocked it. The mountain’s waterfalls, herbs, etc., with a panorama of flowers, seem like garlands, but the Lord’s gigantic body, and His hands and legs, decorated with jewels, pearls, tulasī leaves and flower garlands, mocked the scene on the mountain.
Text 25: His transcendental body, unlimited in length and breadth, occupied the three planetary systems, upper, middle and lower. His body was self-illuminated by unparalleled dress and variegatedness and was properly ornamented.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
To say that his role as the creator of the world is not inherent, but comes through worship of Śrī Nārāyaṇa which manifests his powers of knowledge and action, it first describes his bewilderment. Therefore, even though he had taken shelter of that lotus which had playfully sprouted and risen up, he did not directly know that lotus, the essence of the world, or himself fully. U expresses wonder. From what kind of [lotus]? One whose water was churned and agitated here and there by the wind of dissolution at the end of the age, with circles of waves all around. || 17 ||
It describes the reasoning of that ignorant one. Who am I on this lotus surface? What is this? This lotus is unique, without anything else. From where was it born, upon which this is situated? Surely there must be something existing below it. Thus he looked up - this connects with the next verse. The śruti also states: "Situated on a lotus leaf, he thought - surely there is something on which this rests." || 18 ||
It describes how even after a long time, he did not attain that by turning outward. With two verses: Investigating the interior channels of the stalk of that lotus, the base of the stem of that harsh-stalked lotus, though he went down, he did not find it then. || 19 ||
O Vidura, time with its three divisions is the weapon of the unborn Viṣṇu in the form of the Sudarśana disc, causing fear for embodied beings. Thus a hundred years are said to have passed. || 20 ||
But by turning inward, he saw the Lord, as stated in two verses: Then, desisting from the search, his desire unfulfilled, seated on his own lotus, with controlled breath, his mind withdrawn, and thus established in the yoga of samādhi, he sat down. || 21 ||
After a hundred years by human reckoning, his yoga practice perfected, knowledge arose in him. What he previously could not see even while searching, he now saw spontaneously shining within his heart. || 22 ||
It describes what he saw in nine verses. He saw in all nine: On a couch which was the body of Śeṣa, white as a lotus fiber and extended, situated where? In the waters at the end of the age, where darkness was dispelled by the radiance of the jewels which were like crowns on the thousands of hoods serving as a canopy. || 23 ||
What kind of person? One who surpassed the beauty of an emerald mountain with his own supreme loveliness, whose waistcloth was like the evening clouds, whose beauty was enhanced by his yellow garment, who had many golden peaks as his crown jewels, whose garland was made of gems, pearls, herbs and flowers, whose arms were like bamboos, whose feet were like trees - such a one he saw. The meaning is: If the gems etc. are like a garland on him, the trees like arms, and trees like feet, then he surpasses their beauty with his own garland of gems, pearls, tulasī and flowers, and with his arms and feet. || 24 ||
Moreover: With a beautiful and incomparable body measured by its own standards in length and breadth. Or: With an unlimited body. Or: With a body of suitable proportions, thus encompassing the three worlds, adorned all around with various kinds of divine, unprecedented ornaments and garments. Thus though inherently very charming, he had a form with accepted ornaments. Or, in answer to "By what does he surpass the beauty?", it connects with "by such a body." || 25 ||
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
kaṃja (lotus), cakra (circle) || 17 ||
As evidence for Brahmā's reasoning, it says "tathā ca". That Brahmā on a lotus leaf - the meaning of the śruti words is "on which base this lotus is situated." || 18 ||
For that Brahmā, non-attainment means not reaching the base. Nāla means stalk: "nāla means lotus stalk" according to the lexicon. "Nāḍī and nālī mean a hollow for the passage of water etc." according to another lexicon. "Nābhi means chief, king, wheel-center, warrior class, male, in both it means vital spot, in feminine it means musk-deer's navel. Sometimes nābhi also means support or central part" according to Dharaṇi etc. Arvāk means near, at that time of searching for the lotus base. || 19 ||
For one searching in the darkness, the insurmountable darkness in the form of the māyā that conceals one's true nature, which cannot be crossed without the Lord's grace. Based on the śruti "A person's lifespan is 100 years", the revered master has explained it as 100 years. || 20 ||
Manoratha means the desire to attain the base of the lotus. Thus because his mind was controlled, that god Brahmā. || 21 ||
"For 100 years" - Though generally stated, based on the Lord's words "Practice more austerities" it will be said later "Virinci then performed austerities for 100 divine years." That should be understood as the divine measure there too. What is said in the 2nd Canto "For 1000 divine years, he of unfailing vision" refers to a Brahmā kalpa, while this refers to a Padma kalpa, so there is no contradiction. Yoga means samādhi. "Even while searching" means even while seeking through the stalk passage. || 22 ||
Mṛṇāla means lotus fiber. || 23 ||
Prekṣā means understanding, sight, beauty, and sometimes dance. "By the excellence of his own loveliness" means by the superiority of his own beauty, taking the svārthika ṇyat suffix. Based on this, it says "sumanasa eva". This indicates that his own garlands of gems, pearls, tulasī and flowers are mentioned along with garlands in general. It explains the intention in "ayam arthaḥ". || 24 ||
It states something else in "kiṃ ca". Since incomparability is impossible based on statements like "With beauty comparable to the atasī flower", it says "yadvā". Considering that an unlimited body cannot bear ornaments etc., it says again "yadvā". By those two, length and breadth, with a measure suitable to himself, the Lord, as stated in "A small deity has a small body, while a great one has a large body." Thus because the body has a measure suitable to himself. Based on the need to supply the word "viśiṣṭam", considering the conciseness in connecting the two, it says "yadvā". || 25 ||
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
The ignorance of that Brahma regarding the essence of the world, and the essence of the world along with its corresponding subtle bodies, is the direct perception of the nature of the three worlds with their specific characteristics. To avoid repetition with the general word "water", "there" is implied. There, at the whirlpool site, the special water that is agitated, from which waves arise all around in the general water, from that water it emerged. || 17 ||
Who is this - this couplet expresses doubt arising from uncertainty. With that specific foundation, sitting on a lotus leaf, that Brahma saw a lotus. Seeing it, he thought, speculated - there is indeed this lotus foundation on which this lotus is established - and that Brahma's non-attainment of that foundation during the time of searching for it. || 18 || 19 ||
"A hundred years" because it is said "A hundred years is determined as the maximum lifespan for humans". || 20 ||
By turning inward, restraining the external senses, being absorbed in meditation on that alone, samādhi (samādhi) here means the restraint of mental modifications in one's own general causal form, due to the absence of specific knowledge. || 21 ||
By a hundred years - with reference to the current Kali Yuga. || 22 ||
Mṛṇāla etc. is a set of nine verses. There, according to the rule "In treating many sentences as one sentence, put two dots above numbers in the middle and at the end", two dots should be placed above numbers from the beginning for ease of commentary arrangement. At the completion of subordinate sentences into one sentence, two numbers - 9 and 19 - should be written separately. This should be understood elsewhere also. Paryaṅka and toya are locatives with different referents. || 23 ||
The qualities like excessive beauty and brilliance are to be understood by implication. Sumanasa is used in its own sense with the affix vyañ. To convey an unreal comparison due to the unfamiliarity of such emerald etc. among those jewels etc., it is explained in a compound as "this meaning". On that emerald mountain. || 24 ||
It is measured, known by this similarity. But since the word māna is not well-known in the sense of comparison, therefore or. Here also there is complexity in word division. If only the sense of unlimitedness is intended, the words āyāma and vistāra are additional, therefore or again. By those two, having appropriate measurements, having those particular dimensions as suitable. Therefore, it is explained that it is accepted to avoid the futility of ornaments, being included and arranged concisely due to having length and breadth. According to the maxim "The doe-eyed one adorned with ornaments milks ornaments", accepting the instrumental case for the preceding qualifier, "qualified" is implied. But due to non-explanation of the instrument in the exclusion of the aggregate, therefore or. || 25 ||
Śrīmad Vīrarāghava Vyākhyā
From that, at the end of the yuga, at the end of dissolution, by that breath, wind, whirling, rotating circle of great waves, very high waves, from that water emerged the world-lotus, seated upon by the primeval four-faced god who truly does not know the essence of the world, the essence of the lotus-world and himself. || 17 ||
He elaborates on the not-knowing: Who is this. Situated on the lotus pericarp, this I who am - who is this, without another, non-dual. Where was this lotus born in the waters? Thus he speculates about the lotus: There is. Here in this foundation this lotus is established, some object that is the foundation of it exists below indeed, because only with an existing foundation can there be the established lotus. Because without a foundation, the established lotus is impossible - this is the meaning. || 18 ||
He thus. That Brahma, having observed in this said manner, entered the inner waters through the tubes, the hollow lotus stalks of that world-lotus, and having entered, the unborn Brahma, searching for the foundation, the navel of that lotus with hard stalks, though going downwards, did not find that foundation then. || 19 ||
In darkness thus. O Vidura! In the unfathomable darkness, water obstructing the vision of forms like darkness, while searching for the self-creation, the means of self-creation - with the agent itself intended as the instrument, or locative - meaning the cause of the self. A great long time passed, with three rims, having three rims of unequal, greater and equal days, meaning one hundred years of Brahma's own life passed. How was that three-rimmed? Which, being the weapon of the unborn Lord, the time-wheel in the form of the Sudarśana discus, generating fear for embodied beings, diminishes their lifespan. || 20 ||
Thus the supreme Self who is the foundation of the world-lotus was not understood through searching, but only through worship - he says this in two verses beginning with "Then". That god Brahma, with unfulfilled desire, whose desire to see the foundation was not fulfilled, then returning from the search, again reaching his own abode, the lotus pericarp, slowly, with conquered breaths, with mind turned away from sense objects, therefore having attained the yoga of samādhi, having resorted to samādhi which is yoga, sat down. || 21 ||
By time thus. That unborn Brahma, by time measuring a human lifespan, by time extending for a hundred years, by the yoga that proceeded, the yoga of samādhi, from which arose the knowledge, he who previously while searching did not see in the water, that he saw manifested within his own heart. || 22 ||
He describes that in nine verses beginning with Mṛṇāla. In all nine, āsīt is to be supplied. He saw one person lying on a couch like a lotus fiber, slender and long, which is the coil of Śeṣa. Where was the couch situated? In the dissolution of the yuga, where darkness was dispelled by the brilliance of the jewels which are like crowns on the hoods which are like extended umbrellas all around - this is the meaning. || 23 ||
What kind of person? Surpassing the beauty of an emerald mountain with his own excessive beauty, of which emerald mountain? Whose lower garment is like the twilight clouds, surpassing the beauty of those twilight clouds with his yellow garment - this is the meaning. Surpassing with his crowns the beauty of the golden peaks of the mountain with abundant gold peaks - this is the meaning. Whose jewels and streams of water and medicinal herbs and luminous flowers, and garlands of forest flowers or groups of flowers, and forest garlands, whose arms are like bamboos, whose feet are like trees - as if surpassing with his own jewels, tulasī, pearls, flower garlands, arms and feet, the jewels etc., those tree-like feet of the emerald mountain - this is the meaning. If the jewels etc. of the emerald mountain were like forest garlands, arms like bamboos, and feet like trees, then he would be as if surpassing its beauty with his own jewels etc. - this is an unreal simile. || 24 ||
And by length, by height, and by breadth, by expanse, with a body of his own measure, with a body of suitable proportion, therefore by encompassing the three worlds, by which the three worlds are encompassed or in which is the encompassing of the three worlds, whose ornaments and garments are wonderful, divine, superhuman, by which beauty is produced - this is a qualifier of the body; or, the beauty produced by ornaments and garments, with that, with a body of his own measure encompassing the three worlds and resorted to - the body is resorted to, expanded, whose appearance is resorted to, such a body he has - this is a bahuvrīhi compound within a bahuvrīhi compound. || 25 ||
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
From here onwards, Brahman is being described, as stated in "tasmāt". Yugāntaśvasanaḥ is the wind of dissolution, by which the circle of great waves is agitated. From that water arose the lokatantra (world-system), the cause of creation of the earth and other worlds, the lotus. The primordial god who was born in the beginning did not know his own self, the supreme self, clearly. This refutes the doubt that Viṣṇu himself became Brahmā, as ignorance is not possible for him. Yādava says "addhā pratyakṣasatyayo". || 17 ||
It shows the manner of Brahmā's doubt in "ka eṣa". He who was seated on the lotus petal thought "Who am I?". As there is no other primary thing in the waters than this lotus, and in the absence of a cause, even the effect in the form of a lotus is impossible, there must be some cause - reasoning thus, Brahmā concluded as stated in "asti". The word "hi" is used for emphasis. Indeed, there is certainly some causal substance different from earth etc. in the lower region of this water! The cause on which this lotus is situated cannot be earth etc., as they are not yet produced. Therefore, Brahman alone is the root cause, as stated in the remaining part "satā". It means that Brahman is to be accepted as established by experience. That Brahmā thought "From where could the lotus have come?", doubting thus as per the śruti "kuto nu padmaṃ brahmaṇaḥ syāt", and concluded that it must have originated from Brahman. By this, it is known that the ignorance of the four-faced one is momentary, not inherently connected like that of a jīva, and is imagined by those of weak vision to be like the midday sun. || 18 ||
Having known the cause of the lotus through reasoning, what did Brahmā do next? To this it says "sa ittham". Thus, by the remaining evidence, "ud brahma tasyoditi nāma" as per śruti, observing and considering the hollow stems of that lotus stalk, and then what happened is stated in "na". Searching for, investigating the hollow stems connected to the stalk of the hard-stemmed lotus, he did not find its cause, did not obtain it as an object of vision. || 19 ||
Without the grace of the Lord, even in a lifetime of Puruṣa it is difficult to see that which is endowed with such greatness. Therefore, it describes that time as distinguished by many numbers in "tamasi". In the endless darkness, in the darkness characterized by the māyā that conceals one's true nature, ātmasargaḥ means that from which all originates. Trinemiḥ means having three rims characterizing the four-month periods. It is the weapon called the discus of the unborn Viṣṇu. || 20 ||
This vision too is not achievable by one's own effort, but only by His grace, and His grace comes through meditation on Him. Thinking "Let me do that", it describes the method of worshipping Him in "tataḥ". Apratilavdhaḥ means unseen, kāṣṭhotkarṣaḥ means the supreme limit in the form of Brahman, by whom he is thus unseen, meaning his own causal Brahman form is unseen. Then, unable to find a path, ascending to his own abode, the lotus, slowly restraining his breath in kumbhaka, becoming one who has conquered his breath, with his mind withdrawn from sense objects, having ascended to the state of samādhi characterized by one-pointed concentration of mind without awareness of objects, he sat in the lotus whorl characterized by cloth and skin, gazing at the tip of his nose. Again, śaśvat means continuously. || 21 ||
It states the fruit of yoga in "kālena". In the time span of a Puruṣa's lifetime of hundred years, he saw that cause - this is the connection. This vision is the fruit of knowledge born of meditation - with this idea it says "abhipravṛddha". With yoga increasing day by day like the ocean swelling with the rising moon, with meditation, which is a synonym for continuous contemplation, exceedingly developed, with fully grown knowledge, meaning direct knowledge arisen. That too is by His own grace - with this idea it says "antarhṛdaya". Avabhātaṃ means illuminated, svayaṃ pradhānaṃ means by itself primary. By this, it is established that he saw only Brahman as the producer, not anything else. The qualifier "avabhātam" specifies "apaśyat" - what he did not see before during the time of searching through the lotus stalk. By using the ātmanepada, it suggests "This alone is my desired deity, not others". || 22 ||
Wondering what kind of Hari he saw, it describes Him with nine verses starting with "mṛṇāla". On the unmixed, mutually unconnected heads of myriads of thousands of hoods, the darkness destroyed by the luster of innate jewels, and that in the water of dissolution at the end of the yuga, lying on the couch of the body of Śeṣa, the endless serpent. Mṛṇālagaura means white like a lotus fiber, and āyata means extended. Śeṣabhoga means the body of the serpent Śeṣa, as per the lexicon "aheḥ śarīram bhogaḥ syāt". He saw one Puruṣa, in human form, alone, meaning not made of prakṛti. || 23 ||
For ease of meditation, it describes Him with similarity to a blue mountain in "prekṣām". Throwing away, surpassing the beautiful appearance of the emerald mountain, the blue mountain. What kind of blue mountain? Sandhyābhranīveḥ means having the evening clouds as a lower garment. Urūṇi rukmāṇi means many gold ornaments on its peak or summit. Ratnairudadhiḥ means the ocean of jewels, meaning the mine of jewels. Oṣadhayaḥ means flowers, saumanasyāni means a collection of good minds, vanaśrak means a forest garland. Veṇavaḥ means bamboos as arms, aṅghripā vṛkṣāḥ means trees as feet. By this, it is imagined that Hari also has a body of blue luster, wears yellow garments, has a head adorned with a golden crown, has a neck with the Kaustubha gem, is decorated with a forest garland, is adorned with long arm-staves, and has lotus feet that remove the afflictions of those who bow down. The explanation of "having evening clouds as lower garment" etc. would not be connected with "throwing away the appearance". || 24 ||
Lokatrayasaṃgrahaḥ means encompassing the three worlds. With that, āyāmataḥ means in length, vistārataḥ means in breadth, with a body equal in length and circumference, having marks like the circumference of a banyan tree, with full prosperity made of various divine ornaments etc., meaning endowed with full prosperity. Upāśritaḥ means resorted to, divyaḥ means innate, veṣaḥ means beauty. Or, kṛtaśriyā upāśritaḥ means approached and resorted to by the prosperity made of ornaments etc., divyaveṣaḥ means having divine attire. || 25 ||
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
Emerged from the water. Because the resting place of Śrī Nārāyaṇa was also uncovered above. [17] * Who is this - these two verses. [18] [19] [20] * "Ārūḍhasamādhiyoga" means that whatever may be the ultimate cause of everything, the hope that it will manifest in me, and the one-pointed focus on that alone in a general form, should be understood as samādhiyoga here, due to not knowing its specific form. [21] * "With a human lifespan of 100 years" - it should be understood that Śrī Maitreya spoke in reference to the present Kali-yuga. But in reality, this should be understood from what is stated later in the tenth chapter, after Śrī Bhagavān's words "He should undertake more austerities", where it says "Virañca (Brahmā) also performed austerities for 100 divine years". What is stated in the second canto as "For a divine millennium" should be understood as referring to a Brahmā-kalpa. [22-25]
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
To inform people that Brahmā's power of creation etc. is given by Bhagavān alone, not inherent, it describes the bewilderment of Brahmā who had previously practiced the craft of creation etc.: Seated on the lotus that had emerged (virūḍham) from that water, he did not know the truth about the world or the self. "U" expresses wonder. What kind of water? That agitated by the wind at the end of the yuga. [17] It describes the reasoning of the ignorant one: Who am I on this lotus surface? Who is this? From where or why has this unique lotus arisen? Indeed, there must certainly be something below on which this lotus is situated. Therefore I, being wise, should investigate that which is worthy of being experienced. "San" means "wise, learned, intelligent" according to Amara. [18] * * "He thus looked" is connected with the next verse. The śruti also states: "He saw, standing on a lotus leaf. He thought, 'This exists on which this is situated.'" To show that without Bhagavān's will, the proud effort of a person would only be futile, it says "He". Though he went down through the stem-holes of that harsh-stemmed lotus, he did not find the base of that stem, the lotus from Śrī Nārāyaṇa's navel. Though he went nearby, he did not attain it, because it is difficult to attain without devotion - this is the idea. [19] * His own origin. Tri-spoked time. Time which diminishes the lifespan of embodied beings by instilling fear of death, meaning consisting of 100 years. The weapon of the unborn Viṣṇu is in the form of a portion of the Sudarśana discus. [20] * It describes how he, having given up pride, attained Him by His will through meditation: Then, turning his mind away from searching, he sat down on his own lotus seat with controlled mind. Samādhi means one-pointedness of mind arising from meditation on Bhagavān. [21] * * "With a human lifespan" meaning a time of 100 years - it should be understood that Maitreya spoke in reference to the present Kali-yuga. By yoga that had commenced, meaning by meditation on Bhagavān that had reached maturity. Because later it is said "By meditation, You showed us". What he previously could not see while searching for the base of his lotus seat, he now saw spontaneously manifested within his heart. [22] * It describes that very object with nine verses: In the darkness-dispelling flood waters, with the light of the crown jewels on thousands of hoods serving as umbrellas. [23] Surpassing even the beauty of an emerald mountain, incomparable. With twilight clouds like a lower garment on its hips, meaning surpassing that impression with its own yellow garment. With large gold crowns on its peaks, meaning with its own crown. With garlands of jewels, pearls, forests of herbs and flowers, meaning with its own jewel necklaces, pearl necklaces, tulasī garlands and flower garlands. Since only "garland" is stated by the word vanastraja, it can be explained as a single forest garland in both cases. Or the definition of a forest garland as "a garland of leaves and flowers reaching to the feet" should be understood to also imply jewels, pearls etc. With arms like bamboos above, and feet like roots below, meaning with its own arms and feet. [24] * * Moreover: Possessing a body proportionate to its own measure in length and breadth, yet immeasurable in form. It clarifies this limitlessness: Pervading the three worlds, adorned with various divine ornaments and garments that enhance their beauty. And having the desire to assume any form at will. Meaning that due to His will being unfailing, He attains whatever form He desires as soon as He wishes. [25]
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
Without the grace of God, even the four-faced Vedic Brahma cannot attain true knowledge, let alone others. To illustrate this, he says "Therefore". Although established distinctly, even while seated on the lotus, he did not know the essence of the worlds being created daily as will be explained, nor the root lotus, nor himself. [17]
When wondering what he did then, it is said in two verses that he entered the hollow of the lotus stalk to see the Lord. Where did this single lotus come from, on which he was seated? Concluding there must be something below supporting it, the connection is with "thus looking" in the next verse. [18]
Even without external knowledge of the Lord's form and qualities, by seeking the Lord one attains the means to reach Him, as shown by the four-faced one's account. Thus looking in the mentioned way, he entered the inner waters through the hollow channels of the lotus stalk. Searching for the base of the harsh-stalked lotus, even Brahmā the unborn could not find its foundation going downwards. This expands on the Vedic statement "He saw standing on the lotus petal and thought 'This exists on which this is established'". [19]
The self is created and expanded in the form of sons, grandsons etc. Viṣṇu, the locus of creation and dissolution, to him searching for the locus - the wheel of Viṣṇu with three rims (the three four-month periods), i.e. time in the form of a year, became very long, meaning it extended to hundreds of years. [20]
With controlled breath and mind, he mounted and resorted to samādhi yoga, reaching the lotus seat and sat down. [21]
That unborn Brahmā, with a lifespan of a hundred years, by perfected yoga of restraining the mind on the Lord, attained enlightenment. What he did not see while searching, he now saw manifested within his own heart. [22]
He describes that in nine verses, all connected to "he saw". Hoods as umbrellas, with heads adorned by their jewels' luster, darkness dispelled, in the end-of-age waters, a long white serpent like a lotus fiber as the couch. [23]
Surpassing the beauty of an emerald mountain with its blue stone, outshining it with dark clouds as lower garment, golden-peaked with many jeweled crowns, with garlands of forest flowers like jewels and herbs, arms like bamboos, feet like trees - thus his beauty was shown surpassing these with his own jewels, pearls, tulasi garlands, arms and feet. [24]
Immeasurable in length and breadth, beyond direct perception or inference as stated in scripture. Encompassing or contained in the three worlds, with wondrous divine ornaments and garments making his beauty, assumed as his form like pearls etc., with dark splendor surpassing an emerald mountain's beauty - that is what he saw. [25]
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
Thus looking in all directions with his four faces, when he did not see any worlds, fear and anxiety arose - with this intention it says "Therefore". At the end of the age, the water churned by the wind, the waves arising from that, their circular motion - seated on a lotus arisen from such water, indicating the cause of fear. The water here is eternal, the waves temporary. The wind agitates only the surface water, so its circular motion is in the water, avoiding repetition. "Well-grown" means not sinking or breaking its stalk, having arisen from the eternal waters. "Resorting to" means an unstable seat, hence his mind did not engage in contemplating the lotus or himself. The system of the worlds, all the constituents like bodies etc. where that is, such a lotus and himself - both of these even the primordial god with previous knowledge etc. did not know directly. [17]
Then by previous tendency, curiosity arose there - it says "Who is this". In the inquiry "Who am I?", engaged in self-contemplation, what appeared as the inquirer at the start of inquiry, that same one is perceived differently during the inquiry, hence "this" is said. Due to ignorance of his own nature, the question "Who?". "Where on this lotus surface did I or this arise from?". But lotuses do grow in water, what is strange? To this it says "Non-different". "In waters" indicates connection with much water, and lotuses do not grow in such. Moreover, this is not rootless below. Therefore, there must be some existent supporting it, as the non-existent cannot support. So there is something below this lotus. "Something" means anything. Where this lotus is supported. Thus by inference like a logician, this much knowledge arose. Then by that knowledge aided by reasoning, ascertaining the object - "I am a person, the lotus is my birth-support, it cannot arise from the unconscious alone, so some father of mine must exist, I will search for him below" - concluding thus, taking a subtle form, he entered the hollow channels of that lotus into the inner waters. Even then he did not reach the bottom - it says "Not going downwards". Searching for the navel which is the root of that harsh-stalked lotus, even Brahmā the unborn did not find that then. Or he did not find that stalk, as this unborn one was outward-facing. [18-19]
Then he describes what was born - "tamasya apāra" iti. The address "vidura" indicates great knowledge of the middle. In the boundless darkness, there is ignorance from afar due to lack of light. He says a great time passed while contemplating his own creation and father - "triṇemi" iti. Due to its wheel-like nature, its revolution happens very quickly. It has cold, heat and rainy seasons as its spokes. To the question of how much time passed, he says - "yo dehabhājām" iti. That time is of 100 years duration, as per the śruti "A man's lifespan is 100 years". After 100 years, embodied beings inevitably face fear, as that time brings death. He gives the reason for that - even for the unborn, time is the cause of lifespan, as the wheel of time destroys it, so what doubt is there that it causes fear for other embodied beings. || 20 ||
Thus fearing his own death in vain, he turned away from that, as stated in "tata" iti. Without attaining his desire, he turned away from that and again taking his own abode, becoming endowed with knowledge, he became a god. Then slowly, with controlled breath, becoming withdrawn in mind, he sat down firmly. Then he ascended to yoga culminating in samādhi. Having focused his mind through yoga, he contemplated that very object. || 21 ||
He says such yoga was practiced for a long time - "kālena" iti. His yoga increased over a human lifespan, by which time his understanding became firmly established. Whose understanding became especially firm and stable. Then he saw the Lord on his own, as stated in "svayam" iti. Previously he could not see even with effort, now with the mind purified, the Lord himself removed the veil of illusion and shone in Brahmā's heart. He describes how this form was different from the mentally conceived form before - "yan na pūrvam". He had never seen before at any time. Although the Lord situated in Vaikuṇṭha was seen in the heart like Brahman, and is seen in every kalpa, otherwise the ability to create would not be possible, still such a form was never seen before. For when the Lord appears in one's mind, one cannot stand in His navel lotus oneself, nor enter inside the unbroken stalk existing below, nor does He ever come pleased into one's inner heart and recline on Śeṣa. Therefore, the statement "which was never seen before at any time" is indeed appropriate. || 22 ||
He describes that unprecedented form useful for creation in nine verses.
The state, simile and essential nature in three verses respectively. The distinction of scripture and direct perception, and the means and fruit. || 1 ||
Also as the shelter of all principles and all beauty. Thus the greatness of the six attributes is described in one form. || 2 ||
Again due to the prominence of the qualities, by similes, forms and principles. For establishing His Brahman-hood, the knowledge of all in knowing Him. Therefore it is appropriate that it is described here at the end. || 3 ||
There he first describes the Lord seen as having a state - "mṛṇāla" iti. On the couch which is the body of Śeṣa, white like a lotus fiber and extended, one person alone reclines. It is a great wonder that he reclines on a serpent bed. Moreover, where the darkness is dispelled by the rays of the jewels on the head with its canopy of thousands of hoods. On such a couch of Śeṣa in the ocean of dissolution at the end of the age. The hoods of that very Śeṣa, being expanded, are like umbrellas. And they are not joined in sequence like lotus petals. There, for establishing divinity, the head exists everywhere below the hoods, while the hoods are for beauty. Or those thousands of heads are all excellent jewels, by which all the darkness there goes away, thus the Lord is clearly visible. For Brahmā's intellect is manifest externally, not internally, so the Lord too is manifest externally due to the practice of the intellect determining Him. Not knowing the Lord's extraordinary power, the darkness is not removed by the Lord's radiance, but by knowledge from evidence through the jewels on Śeṣa's heads. || 23 ||
To show His appearance in the intellect like in the world, a worldly simile for the Lord is described - "prekṣām" iti. There is expectation everywhere of "How did he see?" Casting a glance like a mountain of emerald. There is some mountain of emerald gems in the ocean of milk, similarly the Lord on the couch of Śeṣa. Hence Śeṣa's similarity to a lotus fiber; because coldness, smoothness and luster embodying whiteness exist there. A glance is a look. For like repels like vision, not by being divine. There it should be said He casts away all glances. A mountain of emeralds. It is appropriate that He casts away their glance; He is unadorned, the Lord is adorned. On that he says - "sandhyā" iti. Whose lower garment is the clouds of twilight which are yellow and red. Whose heads have golden crowns. Moreover gems like rubies, streams of water, glowing night plants, flowers, and forests; whose garland is of these. For the Lord's garland has five colors, like the colors in the middle of a rainbow. One garland of gems is red like a jewel necklace; the garland of streams is like a pearl necklace; the garland of plants is like an extraordinary divine jewel-luster garland, or like a garland of lamp-like gems; the flower garland is like a flower garland; the forest garland is like a tulsi garland. Moreover, whose arms are flutes and whose limbs are feet; He has flute-arms and foot-limbs. || 24 ||
He describes His essential nature - "āyāmata" iti. Āyāma is length. Vistāra is breadth. Where there is the collection of the three worlds, such is the measure of His own body. To the extent the three worlds can be conceived in terms of breadth and length, the Lord is characterized by such a body. Moreover, whose ornaments and garments are variegated and divine. Supported by their associated splendor made by them - whose special form of appearance is like a mass of light revolving everywhere. Whose body is like that. The Lord's form being the shelter of the three worlds indicates His nature as existence, consciousness and bliss. The beauty created by ornaments etc. takes shelter in the Lord's appearance only, not that ornaments create beauty in the Lord's appearance. The ornament-ness of ornaments is also a quality of the Lord. || 25 ||
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
In "kālena" etc. It is indeed appropriate. By this description of the unprecedented nature of the object of vision, even in that state the doubt about lordship is removed, indicating the distinction from an ordinary soul. || 22 ||
Regarding mṛṇāla (lotus stalk). They explain the meaning of eleven verses with kārikās (commentarial verses) - avasta (state) etc. For the fourth and fifth, they say - śāstra (scripture) etc. The meaning is: for those who worship according to scripture, the attainment of the result is by one means, while for those who worship according to direct perception, it is by another. For the seventh to ninth, they say - punar (again) etc. Guṇānām (of qualities) means of the attributes of the manifest state. Tatvabhir is a Vedic form. For the tenth, they say - tasya (of that) etc. Sarvabodhanam (universal knowledge) is for the purpose of making known the true nature of that seen Brahman, according to the śruti (revealed text): "By knowing which, all this becomes known." The meaning is that the knowledge which produces universal understanding is being described. For the eleventh, they say - tata (then) etc. Antyena (by the last) means by the eleventh verse. In the commentary. Now it was previously said "it shone in the heart," so why is the ocean mentioned now? To address this expectation, they say brahmaṇa (of Brahman) etc. || 23 ||
Regarding prekṣām (sight), [it applies] everywhere, i.e. in all nine verses. Now, what is the indication that He does not diminish in His divine nature? To address this expectation, they say - tatra (there) etc. If diminishing of sight in divine nature were intended, it should have been stated according to the śruti "There is none equal to Him," but that is not said, so that itself is the indication. Meaning: In that case, he says. In such an expectation, he states that even the mountain is adorned. || 24 ||
Regarding āyāmata (in extent). Now, since the attributes are stated here for the purpose of conveying Brahman-nature, what is the purpose of the attribute vicitra-divya (wonderfully divine)? To address this expectation, they say - ābharaṇānām (of ornaments) etc. || 25 ||
Śrī Giridhara-kṛtā Bāla Prabodhinī
To state that even his power to create the world manifested only through worship of Śrī Nārāyaṇa and not independently, he first describes his delusion - tasmād (from that) etc. At the end of the age, during dissolution, the water churned by the wind that is the breath, from which arose waves, whose multitude is in that water - seated on such a special lotus arising from that water, even the primordial god Brahmā did not truly know the essence of the world, the essence of the lotus-like world, and himself - this is the eternal connection. U expresses wonder. || 17 ||
He elaborates on the lack of knowledge - ka (who) etc. Who am I, situated on the pericarp of this lotus? Where did this incomparable lotus arise in the waters? Therefore, there must be some substance below as the substratum on which this lotus is situated. Indeed, an effect must have an existent substratum, as an effect is impossible without a substratum - this is the meaning. Nu (certainly) indicates certainty. || 18 ||
That unborn Brahmā, thus observing and considering, entered through the hollow stalk of that lotus into the midst of the water. Thus he did not find the base of the stalk of that lotus with its hard stem. || 19 ||
O Vidura, as he searched for the creator of himself in the boundless darkness, a great period of three measures passed for him. How long was this great period? He says - ya (which) to indicate it was a hundred years long. Which, generating fear, diminishes the lifespan of embodied beings. Whence comes its power to do so? He says - ajasya heti (the weapon of the unborn) meaning it is a special weapon of the unborn Lord for destroying the world. || 20 ||
Thus having shown his failure to attain the Lord even after a long time due to outward-directed effort, he now describes how he saw the Lord through inward-directed effort in two verses - tata (then) etc. That god Brahmā, his desire unfulfilled, i.e. not having achieved his goal of seeing the substratum, withdrew from the search and again reaching his own abode in the lotus pericarp, slowly controlling his breath, his mind withdrawn from sense objects, having attained yoga culminating in samādhi, sat down - this is the connection. Here samādhi should be understood as one-pointed contemplation that whatever causal substance there may be should manifest, due to lack of knowledge of its specific form. || 21 ||
With yoga well-established through practice for a hundred years of Brahmā's lifespan, Brahmā attained enlightenment, i.e. the capacity for divine vision. What he had previously searched for but not seen, that causal form of the Lord, he now saw shining within his own heart - this is the connection. || 22 ||
He describes what he saw in nine verses. In all nine, "he saw" is to be supplied. He saw one person lying on a couch like a lotus stalk, fair and long, which was the body of Śeṣa. Where was this couch situated? He says - phaṇa (hood) etc. Situated in the waters at the end of the age, where darkness was dispelled by the light of the jewels in the hoods which served as umbrellas surrounding the heads [of Śeṣa] - this is the meaning. || 23 ||
Diminishing the beauty, i.e. surpassing with his own superior loveliness, the sight of the emerald mountain. Whose beauty is surpassed by what? He says - sandhyā (twilight) etc. Meaning: surpassing with his yellow garment the beauty of the twilight clouds which form his lower garment. Meaning: surpassing with his golden crown the beauty of the mountain with its abundant golden peaks. Having garlands of jewels, streams of water, medicinal herbs, flowers, and forest blossoms. There, the beauty of the jewel garland is surpassed by his own jewel garland, that of the water streams by his own pearl necklace, that of the herbal garland by his own tulsi garland, and that of the flower garland by his own forest garland. Similarly, with upper arms like bamboos and lower limbs like trees as feet, surpassing their beauty with his own arms and feet. || 24 ||
Surpassing that form's beauty with his own body proportionate in length and breadth, i.e. of suitable size. That too is proportionate. How large? He says - loka (world) etc. Meaning: large enough to contain the three worlds with space. Clarifying the previously mentioned beauty of ornaments etc., he qualifies - vicitra (variegated) etc. Meaning: with a body made splendid all over by various wonderful divine ornaments and garments. Since maintaining such a form would seem to require great effort, how did he sustain it? To address this, he says it was by mere will - apāśritaveṣa-deham (body with assumed appearance). Meaning: he saw one whose will bestows the appearance he conceives. || 25 ||
Hindī Anuvāda
At that time, during the dissolution, when the waves of water were tossing due to the gusts of wind, Brahma, the primordial god seated on the lotus rising above that water mass, could not understand any mystery of himself or that lotus, which was the essence of the world. || 17 ||
He began to think, 'Who am I sitting on this lotus pericarp? Where did this lotus emerge from in the water without any other support? There must be something below it on which it is resting.' || 18 ||
Thinking thus, he entered that water through the minute holes of the lotus stem. But Viduraji! Even after searching for the base of that stem near the navel region in that boundless darkness, he could not find it. || 19 ||
A long time passed as Brahma searched for his place of origin. This time itself keeps (frightening and) diminishing his lifespan. || 20 ||
He returned and, sitting again on his foundational lotus, gradually conquered the life-breath, made his mind free from thoughts, and became established in samādhi (with the English translation: deep meditation). || 21 ||
Thus, after practicing yoga well for a time equal to the full lifespan of a person (that is, for a hundred divine years), Brahma gained knowledge; then he saw his foundation, which he could not see earlier despite searching, illuminated within his own inner self. || 22 ||
He saw that in that dissolution-time water, on a bed resembling Shesha's lotus-stem-like pale and vast body, the Supreme Person, the Lord, was lying alone. Shesha's ten thousand hoods were spread like an umbrella. Crowns adorned their heads, and the radiance of the jewels embedded in them had dispelled the darkness all around. || 23 ||
The luster of their dark body was putting to shame the beauty of an emerald mountain. Their yellow waistcloth was dimming the glow of the yellow, shining evening clouds spread over the mountain's edge. The golden crown adorning the head was crushing the pride of golden peaks. Their forest garland was defeating the beauty of the mountain's jewels, waterfalls, herbs, and flowers, and their arms were eclipsing bamboo stalks while their feet overshadowed trees. || 24 ||
That divine form, in its dimensions, encompassed the three worlds in length and breadth. Though it adorned the beauty of various and divine clothes and ornaments with its own splendor, it was still decorated with its attire like the yellow garment and other ornaments. || 25 ||
SB 3.8.17-25
