Text 17: People in general all engage in foolish acts, not in the really beneficial activities enunciated directly by You for their guidance. As long as their tendency for foolish work remains powerful, all their plans in the struggle for existence will be cut to pieces. I therefore offer my obeisances unto Him who acts as eternal time.
Text 18: Your Lordship, I offer my respectful obeisances unto You who are indefatigable time and the enjoyer of all sacrifices. Although I am situated in an abode which will continue to exist for a time duration of two parārdhas, although I am the leader of all other planets in the universe, and although I have undergone many, many years of penance for self-realization, still I offer my respects unto You.
Text 19: O my Lord, by Your own will You appear in the various species of living entities, among animals lower than human beings as well as among the demigods, to perform Your transcendental pastimes. You are not affected by material contamination. You come just to fulfill the obligations of Your own principles of religion, and therefore, O Supreme Personality, I offer my obeisances unto You for manifesting such different forms.
Text 20: My Lord, You accept the pleasure of sleeping in the water of devastation, where there are violent waves, and You enjoy pleasure on the bed of snakes, showing the happiness of Your sleep to intelligent persons. At that time, all the universal planets are stationed within Your abdomen.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
Having described the deeds of the incarnation of the guṇas (qualities), he now shows His form and actions known as Time, and bows down to Him in these two verses. vikarmanirataḥ means engaged in contrary actions. kuśale means for one's own benefit. tvadudite means directly spoken by You, referring to worship of You, as stated in the Gītā: "Whatever you do, whatever you eat, whatever you offer in sacrifice, whatever you give away, and whatever austerities you perform - do that, O son of Kuntī, as an offering to Me." As long as one remains absorbed in that, it is for the unblinking Time of this world. [17]
Let alone talk of the world - even having ascended to the abode that lasts for two parārdhas from You who are called Time, I am afraid and wish to attain You again, performing austerities. bahusavaḥ means having performed many sacrifices or years. adhimakhāya means to the lord of sacrifices. [18]
Now he describes the deeds of the līlā incarnations at different times. He who, though devoid of sensual pleasures due to experiencing His own bliss, sported by voluntarily assuming forms among animals etc. out of desire to uphold the dharma He established, and is thus the Supreme Person, untouched by the attributes of those forms. As stated in the Gītā: "Because I am transcendental to the perishable and also superior to the imperishable, I am celebrated in the world and in the Veda as the Supreme Person." [19]
Now he bows to the visible form. In the next two verses: Though unaffected by avidyā (ignorance) with five half-functions that causes sleep, He assumed yogic sleep - to You I bow, is the connection with the next verse. jatharīkṛtodare means having dissolved the existence of the world in His belly. ahireva kaśipuḥ means the serpent itself is the bed. bhīmānāmūrmīṇāṃ means having a garland of fearsome waves, revealing and mocking the sleep-pleasure of an ignorant person sleeping in such water. Or, revealing and expanding the rest-pleasure of people exhausted in the previous kalpa. The adjectives then indicate that one should endure even unbearable pain for the sake of others. [20]
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
That very upholding of the guṇa incarnations is His well-known contrary action devoid of devotion, who is in the form of Time. Or as stated "One worships Him through one's own duties" and "The wise worship the embodiment of knowledge through the sacrifice of knowledge", some explain that worship of Him is through karma and jñāna yoga also. To this he says - as directly stated by You Yourself that "this alone is worship of Me." As it will be said in the 11th Canto "The means declared by the Lord Himself for attaining the Self" and in the Mokṣadharma "The Lord Himself is the speaker of the entire Pañcarātra." Thus it is indicated that Time has authority only over those who are not Your devotees. It cuts off even the hope of life for non-devotees, what to speak of enjoyments. The authority of Time should be known as useless waste of life, as stated in the 2nd Canto: "The rising and setting sun diminish the lives of men, except those who spend their time discussing topics of the Supreme Lord." But it should not be thought that cutting off hope of life without offense is extreme cruelty, intending this he says vikarma etc. There is no greater offense than killing oneself etc. by not performing prescribed duties, so there is no partiality or cruelty of Hari. [17]
"Sava means sacrifice, gathering, time and the Supreme Self" - this is the etymology. Here, though engaged in sacrifices thinking "Time will come under my control through sacrifices", on the contrary I have been controlled by Time. Therefore without pure devotion to You, as stated "Having attained Your lotus feet by chance today, one rests in peace and death goes away", there is no conquest of Time. Realizing this today, I will engage only in pure devotion - this is the suggestion. [18]
Ādi indicates etc. Viśvanātha however says - As stated "If one offers Me with devotion a leaf, flower, fruit or water, I accept that devotional offering from one of pure heart" - though self-satisfied, He sported to maintain His own rules by enjoying garlands, sandalwood paste, beds etc. offered by devotees. Though self-satisfied and fully content, He sported as if desiring, intending "I do not desire Myself without My saintly devotees." Or desiring to fulfill the rules made by devotees like Yaśodā binding Him with ropes and other devotees with ropes of affection. Thus due to supreme excellence, He is superior even to the great creator and inner controller, so the Kṛṣṇa incarnation is meant. His being the Supreme Person is due to renouncing sensual pleasures. The meaning of the verse is based on the statement before "These two in the world are perishable and imperishable." He explains the two separately. These two persons designated by the term puruṣa due to being conditioned are in the world of saṃsāra. What are they? Perishable and imperishable. Perishable means subject to destruction, the mass of effects is one puruṣa. Imperishable means free from destruction, the seed of the origin of the perishable puruṣa, the Lord's māyā śakti is the second puruṣa. The Lord Himself explains them - all beings means the entire mass of effects. Kūṭastha - kūṭa means concealing the real and revealing the unreal, i.e. māyā. Established as the twofold power of concealment and projection. Kūṭastha means the causal conditioning in the form of the Lord's māyā śakti, being eternal as the seed of saṃsāra it is called imperishable. He explains the second meaning written by Śrīsvāmī - Because I, the Supreme Lord, am beyond the perishable, transient, illusory world-tree called aśvattha, and superior even to the imperishable māyā described by śruti as "beyond the unmanifest, imperishable" which is the seed and cause of the world-tree, therefore I am celebrated in the world in poetry etc. as "Hari alone is considered the Supreme Person" etc. and in the Veda as "He is the Supreme Person" etc. [19]
The meaning is thus. Alas, for the sake of momentary pleasure, this world vainly toils in preparing beds and other things, according to the maxim "When the earth exists, why make efforts for a bed?" I will sleep even for an entire kalpa, yet I do not strive to acquire materials like this - such is the mocking tone. In some readings, there is "upadiśan" instead, which is quite clear. Therefore, due to being overcome by the pleasure of sleep, even an ordinary person sleeping on a soft bed in the middle of water attains happiness - for this reason the special attributes like atala etc. are given. Then, considering the impossibility of instruction etc. in the absence of ordinary people, he says "yadva". The recklessness is in sleeping in the middle of water, and moreover during the dissolution when there are no other people, in the ocean with frightful waves, and even on a snake-bed terrifying to all people - accepting this great suffering is not possible without an extremely kind-hearted supreme benefactor. Or, a sleepy person does not consider danger of place, time or objects. Just as I sleep fearlessly even at the time of dissolution, in the ocean frightening to all people, even on a snake-bed, so too does another sleepy person - this is the implied meaning. || 20 ||
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
That karma is time's karma, opposing karma, karma turning away from God. Thus in the commentary, the mere karma offered to Him is intended to be in the form of His words, in accordance with the Gītā example. By that, the superiority of the Pañcarātra meaning is implied, since "The Lord Himself is the speaker of the entire Pañcarātra" according to the Mokṣadharma, as it is directly spoken by Him. || 17 || * * Suspecting the attribute "bahusava" to be meaningless, just as the attribute of being a daṇḍin is predicative in "daṇḍī praiṣān anvāha", so too this is explained as predicative in "bahūn yāgān". Therefore "ityartha" is stated. || 18 || Those incarnations like Varāha etc. who are habituated to be at the appropriate time for their respective pastimes, their karmas. Therefore, even though devoid of sensual pleasures, due to accepting embodiment, that supreme personhood is untouched by conditional attributes. In "ātmakṛte", there is also the reading "svakṛte" in some places. || 19 || * * The visible Pradyumna, he is the determining factor for Hiraṇyagarbha being Pradyumna, according to the Bhāgavatāmṛta. The five vṛttis are avidyā, asmitā, rāga, dveṣa and abhiniveśa. Sleep, due to the absence of external activities, in the form of pastimes. Anukūla, being pleasurable, the creator. Even in such a place of fear from serpents etc., having a nature of spreading, thus the mockery is seen in the characterization, therefore "ityartha" is stated. Since mockery itself is intended, the attributes are to be analyzed as: "ahikaśipusparśa" is a coordinate attribute, "antarjala" is a non-coordinate attribute, and "bhīmormimālinī" is an attribute of the attribute. Before creation, due to the absence of undiscerning people, their mockery is inappropriate - for this reason "yadvā" is stated. The attributes of one exhausted and afflicted by birth, death etc. are the same as stated before. || 20 ||
Śrīmad Vīrarāghava Vyākhyā
Thus, having described the tree-like Lord as "with roots above and branches below" etc., bowing to the Lord in the form of a tree in another form, he speaks of His grace towards devotees in "loka" etc. The Lord, in the Vedic words uttered by you, in one's own proper duty conducive to worshiping the Lord as stated by you, the world which is attentive, free from negligence, engaged in proper action and not engaged in improper action - He quickly cuts off that world's hope for life, i.e. faith in worldly existence. Why? Because He is powerful, meaning omnipotent. To that omnipotent, unwinking Lord waiting for the opportunity to produce detachment, to You I offer obeisance. He bestows grace by producing detachment, destroying faith in worldly dharma for those who worship through duties proper to their social order and stage of life without desiring fruits - this is the meaning. Or, dividing it as "vikarmanirataḥ pramatta", here He states the grace to devotees through contrast - for the non-devotee world which is negligent regarding proper action for worshiping You, but engaged in improper actions not connected to one's true nature, full of ego and possessiveness, aimed at sensual pleasures, He who is embodied as Time cuts off their desire to live - to that unwinking Lord in the form of Time, obeisance. By this, grace to devotees is implied - worshiped by actions proper for worshiping the Lord according to one's capacity, the Lord grants the unsurpassed fruit of liberation for the cessation of His worshipers. || 17 || Confirming this very meaning through his own example, he offers obeisance in "yasmād" etc. The abode lasting for two parārdhas, the realm called Satya, how is it? - Bowed to by all lower worlds, honored; though I have ascended to it, because of You who are embodied as Time I am afraid, as stated "Out of fear of You the wind blows" etc., being dependent on You, even I who am attentive in my own domain am afraid thinking "This abode too will be destroyed at the end of two parārdhas", desiring to take refuge in You alone, having many sacrifices, i.e. many sacrificial acts of worship to You - to that Lord worshiped through sacrifices and granting the fruits of sacrifices, obeisance. As stated in the Gītā: "I am indeed the enjoyer and lord of all sacrifices." There is an alternate reading "visakhāya", then the meaning is "without any companion". || 18 ||
Thus, having saluted the Lord distinguished by His supremacy, compassion for devotees, etc., with "namaḥ parasmai" (salutations to the Supreme) and so on, he now salutes Him as distinguished by the qualities of sauśīlya (affability) and saulabhya (accessibility) which enable Him to be worshipped due to His supremacy, with "tiryag" and so forth. Sauśīlya indeed is the nature of the great to blend seamlessly with the lowly. Saulabhya means becoming an object of vision for all humans while being inherently beyond the reach of speech and mind. He establishes these two qualities that make Him easily worshippable by describing His incarnations: "In animal and other species" means by His own will, by His own resolve alone, not due to karma. "Avaroddha-dehaḥ" means having assumed forms. Why did He sport? "Ātmakṛta-setu-pariplavāya" means for the protection, for the preservation of the boundaries He Himself created. If the reading is "parīpsayā", the instrumental case denotes purpose as in "vasati adhyayanena", meaning for the sake of protection.
Though Himself "nirasta-ratiḥ" - untouched by mundane pleasures due to experiencing the bliss of His own essential nature - He sported, performing activities similar to those species. The animal incarnations are Fish, Tortoise, Boar, Swan etc. The human incarnations are Rama, Krishna etc. The divine incarnations are Vamana etc. Thus, by His own will alone, without abandoning His essential nature, He descended into those species and performed divine acts similar to them, nourishing devotees like Akrura, Uddhava, Mala the garland-maker, Guha, Shabari and others with the nectar of His boundless compassion, affection and loving glances, thus becoming an object of vision for all humans - this is the intention. To such a Lord, the Supreme Person, distinct from the three types of sentient and insentient beings, to You salutations. || 19 ||
Having thus saluted the Lord distinguished by His essential nature, qualities and glories, now desiring to make known his own wish, he salutes the presently visible form of Aniruddha with two verses beginning "yo'vidyayā". "Daśārdhā" means having five functions, namely the five functions of ignorance - tāmisra, andhatāmisra, moha, mahāmoha and tamas. Some say the five functions of ignorance residing in trees, shrubs, creepers, plants and grass are tamas, moha etc. Some say the functions of ignorance in waking, dream, deep sleep, fainting and death. Though unaffected by such ignorance which causes sleep, He assumed yogic sleep - to Him salutations, as connected with the next verse. How did He assume it? "Jaṭharīkṛta-lokayātraḥ" - with the affairs of the world placed in His belly. "Ahiḥ" meaning Ananta is His bed, on which the touch is pleasant. The sleep has a garland of fearsome waves in the inner waters, as if demonstrating "such is the pleasure of sleep" to ignorant sleeping people. || 20 ||
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
Thinking "I will live for a hundred thousand years, after that I will accumulate merit, so why do it now?", one should not be lazy in worshipping the Lord and performing good deeds - with this idea he salutes the Lord who is the inner controller of time, with "loka" etc. Then, when someone powerful suddenly cuts off this person's hope for life here without delay, without any offense. Thinking this is not violence, it is said "vikarma". By not performing prescribed duties etc., the fault of self-destruction etc. arises, so there is no greater offense than this - hence there is no partiality or cruelty in Hari, this is the meaning. "Sve" means in one's prescribed duties. To Him who is "animiṣa" - who always sees with the eye of eternal knowledge, the inner controller of time, to You who are eternal, salutations - this is the connection.
"The Lord with His eternal eye of knowledge
Always sees even a fraction of time
As well as what is temporary
Hence Hari is called Animiṣa (unblinking)"
From this and other sources, the unblinking nature of the inner controller of time should not be taken literally, since He eternally observes even the smallest divisions of time. This is stated: "The unblinking nature of time is due to eternally observing even the smallest divisions." The other is denoted by the word "tat" due to being regulated by that. || 17 ||
With the idea that "I too have a fixed lifespan, so I fear that inner controller of time, therefore the grace of Hari who is the inner controller of time must certainly be obtained by those wishing to accumulate merit", he qualifies the inner controller of time with "yasmād" etc. "Dhiṣṇya-madhyāsita" has the accusative in place of the locative - occupying the abode that lasts for two parārdhas, namely the Satya-loka that lasts for Brahma's hundred years. To show that He too has fear, it is said "tepa". Desiring to attain much tapas and full knowledge which increase bliss in liberation, He performed tapas, i.e. worship in the form of withdrawal of qualities - this is the meaning. To Him who has no companion in His own actions, not requiring any other assistance. || 18 ||
Descending into animal and other species which cause loss of knowledge, and performing incomparable feats with eternally manifest knowledge and bliss, He sports. By that very thing knowledge of truth becomes easy for people, yet His ways are not known - alas, what stubbornness of the wicked! With this idea he praises Sri Hari with "tiryag" etc. "By His own will" states the purpose. "Parīpsayā" means with desire to protect. Even in animal and other species He is "anirasta-ratiḥ" - not devoid of eternal bliss, what to speak of elsewhere. Here the reason is given in the adjective "upalabdha-kāṣṭha". Loss of experience of eternal bliss would result in experience of sorrow, not otherwise, due to the excellence of eternally experienced bliss - this is the meaning. || 19 ||
Seeing signs of sleep etc. arising from Hari's exertion, His ways are difficult to comprehend - regarding this it is said "ya" etc. "Daśārdha" means having five functions, i.e. having five parts. Though unaffected by such ignorance, meaning unobstructed - this refutes the view that the one Brahman transmigrates due to ignorance and is liberated by knowledge. "Bhīmormi-mālin" means having a garland of fearsome waves far removed. "In the inner waters" qualifies the action. "Ahi-kaśipu-sparśānukūlam" means pleasant to the touch of the bed which is the serpent Shesha spread as the upper garment. This sleep is not for His own sake but for others' sake, hence it is said "janasya". This also indicates only the closing of the eyes in sleep, not the cessation of all senses. || 20 ||
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
Karma that turns away from God. Arcana (worship) as prescribed in the Pañcarātra and other texts. "The speaker of the entire Pañcarātra is the Lord Himself" - from the Mokṣadharma. || 17 || 18 || * * From which worldly objects perceived by the jīva are rejected. With His own desire, wishing to nourish the devotees, He manifests His form by accepting a body. || 19 || * * One who appreciates the visible pastimes of that supreme avatārī Puruṣottama. Just as sleep brings happiness to people, He manifests that in Himself through His pastimes. To explain the inaccessibility and comfortable resting place there, He says "within the waters" etc. || 20 || 22 ||
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
Having described His universal form, now he offers obeisance to Him as the controller of the universe in the form of time. People like humans are inattentive to the auspicious act. What is that auspicious act? He explains - in seeing God. As it is said "One should worship Him through one's prescribed duties" and "The jñānīs worship Me, who am knowledge personified, through the sacrifice of knowledge." Some explain that worship of God can also be done through karma and jñāna yoga. Regarding that he says "spoken by You." As directly spoken by You - "The methods for attaining Me that are spoken by the Lord Himself" from the 11th Canto. And from the Mokṣadharma - "The speaker of the entire Pañcarātra is the Lord Himself." The meaning is one's own prescribed duty. Thus it is indicated that time has authority only over those other than Your devotees. What to speak of desire for enjoyment etc., even hope for life for this non-devotee. To the unblinking time. || 17 || * * He states the limit of the previously mentioned power of time. From which time, I Brahmā, even though seated on my abode of Satyaloka which lasts for two parārdhas, am afraid. Similarly, desiring to control that time which is equal in descending, performing many sacrifices and austerities, I am still afraid - this is the meaning. If you ask what was your reasoning in engaging in many sacrifices to control time, he answers - Obeisance to You who preside over sacrifices. With the understanding that time will come under my control by worshiping You who preside over sacrifices through sacrifices - this is the meaning. On the contrary, I have been controlled by time and am still afraid. Therefore, without pure devotion to You, time cannot be conquered. Not knowing this truth, henceforth I will perform only pure devotion - this is the hint. || 18 || Having offered obeisance to Him as the form of God and as the controller of time, now he offers obeisance to Him as the supreme worshipable form of sac-cid-ānanda. He descended by His own will into animal forms etc. - this is the remainder. He enjoyed for the sake of protecting His own established boundaries, though devoid of sensual pleasures due to being self-satisfied. "Whoever offers Me with devotion a leaf, flower, fruit or water, I accept that devoutly presented offering from a pure-hearted person." To maintain His own begging, He enjoyed only those things like garlands, sandalwood paste, flowers, beds etc. offered by His devotees. "I do not desire My own happiness without My devotees and sādhus." Though self-satisfied, He appears as if unfulfilled - this is the idea. Though material objects like ladels etc. are mundane, when engaged in God's service they immediately become transcendental - this will be clearly explained in the 11th Canto. Avaruddha-dehaḥ - according to Bhāguri's view, with the initial 'a' elided, it means 'unconfined body' due to being all-pervading, that is, having a body of sac-cid-ānanda - this is the meaning. Or, for the sake of fully maintaining His self-imposed restriction of being controlled by His devotees, He allowed His body to be bound by the ropes of Yaśodā and the love of other devotees. Therefore, due to His supreme excellence, He is superior even to the great creators and indwelling Puruṣas - the purport is that the Kṛṣṇa avatāra is supreme. As stated: "Because I am transcendental to the perishable and even to the imperishable, I am celebrated in the world and in the Vedas as the Supreme Person." || 19 || Now he offers obeisance to His visible worshipable form in two verses. Though unaffected by ignorance which causes sleep and has ten and a half functions, He assumed sleep. From this it is understood that sleep is constituted of His intrinsic potency - this is the idea. He who has dissolved the worlds in His belly. For whom the serpent Ananta is a pleasant-feeling bed. In the fearsome wave-filled ocean at the time of dissolution for ordinary people. Explaining the comfort of one resting on a soft bed in the middle of the waters, the idea is that You sport just like ordinary people. Or, even during the time of dissolution which causes fear to all people, even on a serpent bed in the ocean, You sleep comfortably - thus You alone are fearless in all times, places and associations, no one else - this is the idea. Explaining the comfort - because even an ordinary sleepy person who is affected by time, place and association sleeps comfortably. || 20 ||
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
Tvadudite -
"Whatever you do, whatever you eat, whatever you offer in sacrifice, whatever you give away, whatever austerity you perform, O son of Kunti, do that as an offering to Me." As spoken by You in this way, inattentive to auspicious action. To the unblinking time. || 17 || An abode lasting for two parārdhas. Though seated on that abode, I am afraid of that to whom I offer obeisance - the presider over sacrifices. How is he? Desiring to ascend to that abode of Vaikuṇṭha etc. which is worshiped by all worlds. Performing many sacrifices, having many sacrificial sessions. Performing austerities. As stated in the Droṇa Parva by the Lord to Bhūriśravas: "Those pure worlds of Mine which are desired even by great gods like Brahmā, quickly go to them, O constant performer of the Agnihotra! Become equal to Me, riding on the best of birds Garuḍa." || 18 || * * By His own will, accepting a form. Though devoid of mundane pleasures due to being a mass of bliss, He who enjoyed in animal species like fish etc. suitable for jīvas, to Him obeisance. || 19 || * * He offers obeisance to the visible form in two verses. Though untouched by ignorance which causes sleep and has five twice-told functions like tāmisra, andha-tāmisra, moha, mahā-moha and tamas, He who assumed sleep within the waters, to You obeisance - this connects with the next verse. How is He? Having dissolved the worlds in His belly. In what kind of waters? In the fearsome wave-filled ocean. What kind of sleep? On a bed which is the serpent Ananta, having a pleasant touch. What was He doing while sleeping? Revealing the happiness of the meditator. || 20 ||
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
The world, engrossed in prohibited actions, salutes the one who is time incarnate. Prohibited actions refer to forbidden deeds; one who is engaged in them, devoted to them solely. He is careless in righteous actions. Especially in the duties prescribed by you, like "Fix your mind on Me, be devoted to Me" etc. He is entirely negligent in worshipping you, which is a form of adoration, and in his own dharma. He who even cuts off one's hope for life. That much means below hell. The meaning is that afterwards he also gives hell. "Here" indicates proximity. To explain that he kills even one who becomes great after offending the Lord, it says "powerful". He employs such means that one loses the desire to live even while alive. Thus, salutations to the extraordinary one who is time incarnate. ||17||
He salutes the one who is the form of sacrifice - "From whom". Time is of two types - that which instigates sacrifices etc. and is the essence of sacrifice, and the worldly kind. Of these, the worldly kind was mentioned earlier, now the sacrificial type is described. As stated: "Steadfast in his own dharma for a hundred births, thereafter man attains Me". By that very sacrificial form of a thousand horse-sacrifices, I was established in the state of Brahman. Even now, through many sacrifices and austerities, I wish to attain that very state, I desire union with that. Thus, although he fulfills my desires, still I fear him thinking he will kill me. Although I am seated on a throne lasting two parārdhas. Two parārdhas are the duration limits of that seat's existence. Even though that seat has a fixed duration, and I too have a fixed lifespan; still, the ways of the Lord are unknowable, so I remain fearful. Although my seat is great, being saluted by all worlds; still there is fear that he will not spare me because I am great. By nature I perform many sacrifices, yet I practiced austerities. Thus, salutations to you, the extremely formidable presiding deity of sacrifices. ||18||
He salutes the Supreme Person - "Horizontally". Horizontal, human and celestial refer to bodies of tamas, rajas and sattva qualities, and others are also of three types. In the birth-places of living beings. By his own will alone, having a confined body, assuming a form for divine play, for the sake of protecting the boundaries created by himself, he who enjoyed. Making humans etc. equal to himself, for protecting the dharma established by himself, assuming the form of Krishna, though devoid of attachment, he enjoyed even among animals etc. To such a one. Superior to even the Imperishable, this story of assuming bodies is told only for understanding according to worldly perception. By whom bodies are confined or restrained. There is no desire, no body, yet he enjoyed in his essential blissful nature alone. ||19||
He salutes Nārāyaṇa, describing the two forms of causal and effectual states in two verses - "Who by ignorance". Who, though unaffected by ignorance of five-and-a-half functions, underwent sleep. For no one can sleep without forgetting one's own self. Though "five functions" should be said, "ten half-functions" is stated to show equal portions of knowledge and ignorance. Just as one remains awake though unassisted by knowledge, similarly he underwent sleep though unaffected by ignorance. This is to indicate that the effects of knowledge and ignorance are not in the Lord, but only a play similar to that exists. Moreover, by whom worldly affairs are contained in the belly. Having placed all worlds in his stomach he sleeps, just as a person's dream, so are the worlds in him now. He alone is the creator of dreams along with sleep. Hence even while acting in dreams, he only performs illusory actions. If he will act while sleeping even now, then even future effects would be unreal, due to the nature of the root, like a fruit-tree without seed. Furthermore, he underwent sleep conducive to the touch of the serpent's hood, in the water with terrible waves. Indeed no one sleeps in water, and sleeping on a serpent there is a state of tamas. Sleeping in water is entirely unfitting, sleeping in a disturbed place indicates extreme fatigue, and sleeping on a serpent indicates disregard even for causes of death. Why does he sleep like this - to explain this it says "revealing people's happiness". Revealing that if this is the state of one being born, then happiness results for people. Hence if creation were to occur in this very state, there would be no talk of liberation etc. for those born. Desiring to pray for removal of this state, he described this state thus. ||20||
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
In this section, there is no Subodhinīprakāśa commentary.
Śrī Giridhara-kṛtā Bāla Prabodhinī
Thus, having stated the causality of world creation etc., he offers salutations describing the all-destroying nature in the form of time - "The world" in two verses. This world, all living beings, engaged in prohibited actions, devoted to sinful conduct, is negligent, inattentive in beneficial action that is the cause of happiness. He who first, in this very birth, immediately, without delay, suddenly cuts off even the hope for life of this world - talk of enjoyment and pleasure is far off - to that unwinking, vigilant one in the form of time, let there be salutations. By "that much" it is indicated that afterwards he also gives the suffering of hell etc. Indicating that no one can do otherwise than what he has decided, it says "powerful". If one asks what exactly is the beneficial action, it says "prescribed by you". In your own, personally stated, worship-form of action. As stated in the Gita: "Whatever you do, whatever you eat, whatever you offer, whatever you give, whatever austerity you perform, O son of Kunti, do that as an offering to Me. Fix your mind on Me, be devoted to Me, worship Me, bow down to Me. Thus uniting yourself with Me, taking Me as the supreme goal, you shall come to Me alone. This I promise you truly, for you are dear to Me. Abandoning all dharmas, take refuge in Me alone. I shall liberate you from all sins; do not grieve." ||17||
Leave aside the story of other worlds, even I who am seated on a throne lasting two parārdhas, honored by all ancient seers, fear that time-form, you, and desiring to attain you alone, practiced austerities. How so? One who has many sacrifices, i.e. having performed many sacrifices, practiced austerities for many years. To that Lord, salutations to you. If one asks why sacrifices etc. were performed while fearing the time-form, with the intention that you alone are worshipped through sacrifices etc. and are the giver of their fruits, it says "presiding over sacrifices". In "practiced", the verbal meaning is not intended. ||18||
Having thus spoken of the fear from the form of time, remembering the future incarnations and their benefits, he bows - tiryag iti. He who, though constantly devoid of desire for sensual pleasures due to experiencing the bliss of his own nature, for the sake of maintaining the boundaries created by himself, by his own will, merely by his own resolve, takes on forms in animal and other life forms, and enjoys - to that Supreme Person, free from the control of time, karma, and knowledge, to that Lord, I bow. Among animals, there are incarnations like the fish, turtle, boar, swan, etc.; among humans, Rama, Krishna, Parashurama, etc.; among gods, Vamana, etc.; and by the word 'ādi', incarnations like Śrī Hayagrīva, Mohinī, etc. should be understood. || 19 ||
Now describing the glory of the visible form of Śrī Nārāyaṇa, he bows to him with two verses. To you who, though unaffected by avidyā (ignorance) which has five functions and is the cause of sleep, voluntarily assumed sleep to demonstrate rest for people exhausted in the previous kalpa, I bow. To clarify how his sleep brings comfort to people, it is said - jaṭharī, meaning he who has dissolved all worlds in his belly. To show that the compassionate must endure even unbearable pain for others' benefit, the sleep is described as - antar, in the inner waters with terrible waves, on a bed that is the serpent itself, comfortable to touch. The mention of five functions here indicates that knowledge and ignorance have no effect on the Lord, but he performs various acts by his own will. The five aspects of knowledge are: "Detachment, Sāṅkhya, Yoga, Penance, and Devotion to Keśava - these five aspects of knowledge lead the wise to Hari." The aspects of ignorance are tāmisra, andhatāmisra, moha, mahāmoha, and tamo-moha, which will be explained later. || 20 ||
Hindī Anuvāda
O Lord! You have declared devotion to yourself as the beneficial duty for people, but they remain indifferent to this and are always engaged in prohibited actions. That powerful time, which always remains vigilant and swiftly cuts the life expectancy of these beings in such a state of negligence, is also your form; I bow to it. || 17 ||
Although I am the lord of Satyaloka, which lasts for two parārdhas and is venerable to all worlds, I still fear your form of time. To escape from it and attain you, I have performed penance for a long time. You yourself, in the form of Adhiyajña, are the witness of this penance of mine. I bow to you. || 18 ||
You are fully satisfied, you have no desire for sensual pleasures; yet for the protection of the religious boundaries created by you, you have voluntarily assumed bodies in animal, bird, human, and divine life forms and performed many līlās (divine plays). To such Supreme Person, Lord, I bow. || 19 ||
O Lord! You are not subject to any of the five - avidyā (ignorance), asmitā (ego), rāga (attachment), dveṣa (aversion), and abhiniveśa (fear of death). Yet now, having dissolved the entire universe in your belly, you are resting on the soft bed of Ananta in the turbulent waters of the dissolution, which is only to give rest to the beings exhausted by the chain of karma from the previous kalpa. || 20 ||
SB 3.9.17-20
