Text 21: O object of my worship, I am born from the house of Your lotus navel for the purpose of creating the universe by Your mercy. All these planets of the universe were stationed within Your transcendental abdomen while You were enjoying sleep. Now, Your sleep having ended, Your eyes are open like blossoming lotuses in the morning.
Text 22: Let the Supreme Lord be merciful towards me. He is the one friend and soul of all living entities in the world, and He maintains all, for their ultimate happiness, by His six transcendental opulences. May He be merciful towards me so that I, as before, may be empowered with the introspection to create, for I am also one of the surrendered souls who are dear to the Lord.
Text 23: The Supreme Lord, the Personality of Godhead, is always the benefactor of the surrendered souls. His activities are always enacted through His internal potency, Ramā, or the goddess of fortune. I pray only to engage in His service in the creation of the material world, and I pray that I not be materially affected by my works, for thus I may be able to give up the false prestige of being the creator.
Text 24: The Lord’s potencies are innumerable. As He lies down in the water of devastation, I am born as the total universal energy from the navel lake in which the lotus sprouts. I am now engaged in manifesting His diverse energies in the form of the cosmic manifestation. I therefore pray that in the course of my material activities I may not be deviated from the vibration of the Vedic hymns.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
Moreover. For whom the lotus navel itself is the abode. The three worlds are the instruments of the one who, or rather, benefits the three worlds through creation etc. I became such by his grace. In whose belly resides existence, the manifestation of samsāra. Whose eyes are like a slightly opening lotus at the end of yogic sleep. (21)
Having praised thus, he prays. With "He is that" in four verses. By which essence, knowledge, fortune and power he delights the visible world, may that wisdom touch and unite me so that I will be able to create, for he is dear to the prostrate and I am prostrate, and there is no other to be prayed to, as the Lord alone is the friend of all worlds, as he alone is the inner controller pervading all. (22)
Whatever action he will perform with his own power along with Ramā, may he unite and impel my mind which creates this world by his command, in which is his own prowess, the power of Viṣṇu himself, so that I may abandon the impurity created by that action and the sin of partiality etc. (23)
Being in the water, from whose navel-heart etc. I laughed. Whose power is in knowledge, who is the self of the great principle, the mind - as I expand this form of his, may the utterance of the words which are parts of the Veda not be lost, according to the maxim "May the Brahman's brilliance not end with ha". (24)
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
He states another excellence - "Moreover" etc. Whose abode is the place of origin. I became. You alone are worthy of praise, not another, as you are the creator of even me, the creator of all worlds - thus he says "praiseworthy". Instrument means obedient to commands, or materials, or by creating the three worlds as the creator, I am made aware. The etymology is "Instrument is in benefiting, in materials, in creating what is under control". Relying on the maxim "Indeed the well-known is stronger than the unknown", he states the meaning known to all - "or rather". Or Bhava should be understood as Rudra. By this, Rudra's role as destroyer is secondary, as it is said "The supreme Lord is the instrumental cause of creation and dissolution of the universe. Hiraṇyagarbha and Śarva". (21)
May he unite means may he give that knowledge. Sparśana means pratipādana according to Amara. He has become visible to me. Suhṛt means protector. Ātmā means the object of unconditional love. (22)
He who has taken on qualities like affection etc. and avatāras endowed with them. Tatkṛtam means created by attachment to action. In that action characterized by uplifting the earth etc. By this it is said may my mind not sink into creation, but only into his play. And by remembering his play etc. alone sins are destroyed, not otherwise. (23)
Moreover, my entry even in a particle of you, the ocean of prosperity, O Lord, is only by the grace of Vedic study, as it is said "The Veda is your eye, O Lord". Now as I am engaged in various activities for creation, may I not forget the Veda. Or he prays "From the navel" - may my eligibility for Vedic recitation etc. not be lost as I create this in the form of untouchable, inedible, undrinkable, unacceptable etc. objects. Viśeṣeṇa sarvo means all connections like study, teaching etc. of the parts of the Vedic corpus in the form of Ṛg, Yajur, Sāma and Atharva. Rīriṣīṣṭa is a Vedic form in the karmakartari from the yaṅluganta of riṣ meaning "to injure". It should be noted that since the Śrīmad Bhāgavata is said to be "equal to the Brahman as a Purāṇa", being in the form of the Veda, here Śrī Vyāsadeva has mostly mentioned Vedic usages. Some say that since it is said "The systems of Kaṇāda and Pāṇini are helpful to all sciences", usages not derived from Pāṇini's grammar are not respected. Moreover, resorting to Vedic nature is also based on ignorance of Pāṇini's grammar, like accepting food at a sattra. Thus they say the usage rīriṣīṣṭa is also non-Pāṇinian and not authoritative. They should be instructed thus: "A usage contrary to Pāṇini's view is clearly improper in common speech, but not in Purāṇas etc. as they are in the form of the Veda" as it is said. And as it is said elsewhere "Are those jewels of words which Lord Vyāsa drew from the ocean of grammar present in Pāṇini's puddle?" Thus Lord Vyāsa wrote many usages extracted from the grammatical ocean composed by Lord Śiva, which are not established in Pāṇini's text. Hence it is said by the learned: "Grammar is like an ocean in Maheśvara, like a pot of water in Bṛhaspati, always a small portion in Purandara, and like a drop on a blade of grass in Pāṇini". Halāntam means plowing indicated by the word hala, that is its end or conclusion, that is halāntam brahmavarcase means Brahminhood. This is the meaning according to "Brahmins are destroyed by six things - upper garment, lower garment, smoking, and the three halas" as stated by Vātsya. Upper garment means what is worn on the head. Lower garment means what is worn on the feet. Smoking means inhaling smoke produced from devices like copper-herb pills mixed with jaggery etc. through the mouth into the stomach. Hālā means liquor, hala means plow. Halāhala means a particular stationary poison by consuming which one dies instantly without awareness of the body. By these Brahmins are destroyed, meaning they fall from Brahminhood and become ineligible for Vedic and Smārta rites and unworthy of donations. (24)
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
Upakaraṇam means being controlled, the means of enjoyment. In the first meaning, as the three worlds were not yet created then, being an instrument is not established, hence "or rather" with "through creation etc." Upakartum means to engage in one's prescribed duties, it produces dharma and other human goals. The suffix lyu is prescribed for the agent by nandy-ādi. (21)
He is that well-known in the world and Veda. Yad is an indeclinable meaning "by which". By knowledge means concerning the world, how dharma and other human goals are to be attained. By prosperity means by controlling, engaging in auspicious actions. By that very essence and fortune, just as by the manner of uniting knowledge and prosperity. Eka anusyūta means pervading as one, hence the inner controller and friend of all. (22)
May he impel, in creation is understood. Gṛhīta-guṇāvatāra should be explained as "whose avatāras like Matsya, Kūrma etc. have taken on qualities like affection for devotees etc." as the three deities are not relevant here. (23)
In knowledge means in awareness. According to "Brahminhood is destroyed by three things - hala, hāla and halāhala", hala-grahaṇena means "whose end or destruction", that brahma-varcasam means Brahmin's brilliance. By this maxim, mā rīriṣīṣṭa is explained as a Vedic form in the karmakartari of the luṅ of the yaṅluganta of riṣ meaning "to injure", thus is the meaning. (24)
Śrīmad Vīrarāghava Vyākhyā
Moreover, he whose navel lotus is the abode, he is the supporter of the three worlds. He who has the three worlds as his equipment is the supporter of the three worlds, meaning the lord of the three worlds. Being such, I, by whose grace, by the grace of which Lord, came into existence, to him who has the universe in his belly, whose eyes are like blooming lotuses at the end of yogic sleep, to him I bow - this is the meaning. || 21 ||
Having thus praised, he prays for his desires with "so'yam" and the next four verses. He who is the self of all the worlds, both sentient and non-sentient, and therefore a friend, may that Lord, by which sattva (knowledge or pure existence), and by which lordly power he delights the universe, by that very power may he touch my vision, my wisdom, may he bestow it, so that I may see this universe as in the previous kalpa, may he touch the wisdom suitable for creation - this is the meaning. He removes the doubt about the futility of the prayer (by saying) this Lord, the friend of all, the inner controller of all, is dear to those who bow down, full of unsurpassed love. As it is said in the Gītā: "Exceedingly dear am I to the wise man, and he is dear to me." Being dear to those who bow down, he is dedicated to granting the desires of those who bow down - this is the intention. || 22 ||
Now, answering the doubt "You were created only for the purpose of creating the universe, you should not pray for wisdom useful for creating the universe which causes bondage", he prays for something else with "eṣa". May this Lord, the granter of boons to the surrendered, along with his own power, Lakṣmī, who is his inseparable attribute, not abandoned, whose incarnations possess natural qualities like omniscience, sinlessness, and powers of knowledge, etc., whatever he will do, whatever god-human-animal-like actions he performs, may my mind be united with that action, may it be endowed with the experience of the qualities and actions of those incarnations. Even as I create this universe which is your manifestation by your command, may my mind be endowed with the experience of your qualities and actions - this is the meaning. To remove the doubt "What is the use of praying for attachment to the experience of qualities and actions?", he says: So that by attachment to the experience of sin-removing qualities and actions, I may abandon the impurity of karma which is the cause of transmigration, the beginningless merit-sin impurity, by your grace. As I experience the qualities and actions of your incarnations while creating the universe which is your manifestation in the guise of your service, my prayer for your service is indeed appropriate - this is the idea. || 23 ||
Having thus prayed for wisdom suitable for creation and for the mind's attachment to the qualities and actions of those incarnations, he now prays for non-forgetfulness of the Vedic corpus that expounds his essential nature, form, qualities and glories with "nābihṛd". Of that person with infinite power, with unlimited knowledge, strength and action, who is lying in this water, from whose navel-heart emerged the power of knowledge, which is knowledge as an inseparable attribute, I became the possessor of the quality of knowledge. As this Lord, you expand this wonderful, marvelous form, the body which is the universe consisting of conscious and unconscious entities, may the utterance of the words which are parts of the Veda, the flow of Vedic speech, not diminish, may it not be depleted, may he grace me thus - this is the meaning. || 24 ||
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
With the intention that a son must necessarily pay respects to his father, he bows to him with "yannābhi". "Yadanugraheṇa" applies to both: by whose grace I came from the lotus abode of whose navel, by whose grace I became the supporter of the three worlds, meaning a helper in the creation of the three worlds. By this it is said that he alone is the principal creator in the principal creation. With the idea that even Śiva is controlled by your command, he says "udarastha". To him who has Bhava (Rudra) residing in his belly - by this it is said that even the total destruction, though done by Rudra, is only figurative, the principal destroyer is Hari. If Rudra is the destroyer of Rudra, what to speak of the universe? Or it should be known that the misconception that Brahmā and Rudra are identical with Nārāyaṇa is refuted. The statement "whose lotus eyes bloom at the end of yogic sleep" is said considering the view of ignorant people about the occasional blooming of the eternally blooming lotus eyes. Therefore the view that the Lord's movements are not known, being of the nature of fault, should not be accepted by those desirous of knowing. || 21 ||
Now he prays for his desired object, as stated in "so'yam". "Sa" refers to the one who has been known. Being a friend, being one, being without another friend inside, being the self, being superior - pray for this boon, this is the idea. According to the statement "The primary meaning of the word 'ātman' is the eternal Viṣṇu alone. The body, mind, intellect, and individual self are secondary meanings in that order. Even Brahmā is secondary. Superiority is also selfhood." - the primary meaning is Viṣṇu alone. Because he alone is to be accepted, by whichever lordly power, by whichever sattva or self-nature or valor he delights, protects the universe - this is to be supplied. From the root "spṛś" meaning "to give", "anuspṛśatāt" means "may he give". He qualifies "dṛśam" with "yathā". With the idea that this alone is the return gift for one who gives thus, he says "praṇata". By this he indicates that the Lord, being self-satisfied, does not expect any other satisfier. || 22 ||
He prays for the same meaning by inserting other qualifications with "eṣa". By his own power, with his own wife, or by his own capability, according to the statement "Keśava himself performs some actions by his own power along with Ramā, the best of men", whatever prowess, in that self-prowess, self-activity characterized by valor, even while engaged in the activity of creating the world, may he unite my mind, the cause of memory, knowledge, may he nourish what is unnourished. This alone is not enough, so he says "karma". The impurity obtained by the sinful action of creating demons etc. which obstruct knowledge, in such a way that I abandon it - this is to be supplied. If knowledge and ignorance depend on sattva and other qualities, what would be achieved by this? To this he says "gṛhīta". The manifestation of one's own fixed sattva and other qualities, how can knowledge obtainable by the grace of Hayagrīva and others come from this? To this "va" is said in "gṛhīta". The incarnation of Hayagrīva etc. which manifests one's own knowledge and other qualities - by this prayer the fruit obtainable in another form would also be achieved - this is the meaning. || 23 ||
The special knowledge of the object propounded by the Veda is necessarily connected with the knowledge of the purport of the Vedic meaning, so he prays that the knowledge pertaining to that should also not be destroyed with "nābihṛd". Here in this water, of this Hari who exists, the form which is like an image, the utterance of the words belonging to the Veda, the specific determination characterized by "Viṣṇu alone is supreme" etc., may not diminish, may not be destroyed - this is the meaning. || 24 ||
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
This one. "May delight". By Ramā, meaning his intrinsic potency, not by the illusory potency. For this reason, he is one whose incarnations have adopted qualities like affection for devotees. "Your prowess". The meaning is: The universe would be composed of your prowess, therefore only by your power am I able to do that, thus such a prayer from me is indeed appropriate. || 23 || May the Brahman energy in the form of Vedic recitation not be lost for me who am creating up to this greatly sinful state. The meaning is: As the Brahman energy of ordinary brahmins through carelessness. Mā rīriṣīṣṭa is a Vedic form in the benedictive mood with passive meaning of the intensified root riṣ (to injure). || 24-28 ||
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
I was. He for whom the three worlds were obedient instruments. Or: Benefactor of the three worlds through creation etc. In whose belly resided existence, the manifestation of samsara. At the end of yogic sleep, to him whose eyes were like a lotus blooming as at the end of night. O my Lord, ocean of compassion! Awake, awake, I am your servant, let me perform the auspicious āratrika - this is the meaning. || 21 || * * Having thus praised, he prays with four verses beginning "He". The friend and protector of all worlds, mundane and supramundane, the self who is the object of unalloyed love, one because there is no other such being, since by the quality of goodness characterized by protection he delights all mundane worlds, and by his divine opulence also delights the supramundane devotees, may he by that very goodness and divine opulence to some degree touch and protect my mundane and somewhat supramundane vision and wisdom due to devotion, so that I may create. So that I may know how to create mundane beings like Marīci and manifest supramundane beings like Nārada, as that Lord is dear even when only obeisance is offered. || 22 || * * Again, fearing the creation composed of the mode of passion, he prays for the elevation of his own devotion. May this one grant this boon to me who have taken shelter, this is the meaning. By Ramā who is his intrinsic form, not by illusion, is the meaning. Therefore he whose incarnations have adopted qualities arising from his intrinsic potency like affection for devotees. May he engage my mind in that work of lifting the earth etc. How am I? Even while creating this universe which has your prowess, your Lord's influence, may my mind not be attached to creation, but only to the narrations of those pastimes, is the meaning. I will abandon the impurity of action, the sin of inequity etc. arising from creation. || 23 || * * Moreover, my entrance into even this tiny particle of your ocean of opulence, O Lord, is indeed only by the grace of Vedic study, as it is said "The Veda is your eye, O Lord". But now, due to being occupied with various activities for the purpose of creation, there may be forgetfulness of that Veda - may that not happen, he prays with "O navel-born one". From whose navel waters, I who am the person of knowledge, the collective soul, or the presiding deity of the intellect principle, was. Of this Supreme Lord who is expanding this universe which is his form, may the emanation of sounds which are parts of the Veda not be excessively lost for me, may they not be forgotten due to illusion, is the meaning. Mā rīriṣīṣṭa is a Vedic form in the benedictive mood with passive meaning of the intensified root riṣ (to injure). || 24 ||
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
Whose navel lotus itself is the abode, from that I who daily benefit the three worlds through creation, situated in the belly, through whom Śiva who is born is fitting, this is yoga. At the end of the sleep which is his will, to him whose eyes are like a blooming lotus. || 21 || * * Now he prays with four verses beginning "He". All the worlds in the form of many millions of universes, he who alone is their friend and self, by whom all worlds are delighted, may he by that very goodness touch my vision and wisdom, so that I will be able to create this as before. Because he is dear to those who bow down, or to whom those who bow down are dear. || 22 || * Whose incarnations have adopted qualities like gratitude, that very Lord together with Ramā who is his own potency, whatever pastimes he will perform, there in each of those may he engage the mind of me who am bowed down, even while creating this universe which has the prowess of Viṣṇu himself, though engaged in action, may he himself impel, so that I may abandon the impurity of action, the sin of inequity etc. created by action. || 23 || * * Moreover, may the recitation of the Vedānta, which gives knowledge of the Lord's essential form, qualities etc., not be lost due to attachment to action, he says with "From the navel". Of which male, the Lord, situated in the waters, I who am the knowledge potency, a special soul potency, as the śruti says "Knowledge extends the sacrifice", was here, of him who is expanding this variegated universe which is his form, by his order, according to my own jurisdiction, may the emanation of sounds which are parts of the rule not be diminished for me, this is the meaning. || 24 ||
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
He describes his state of activity at the beginning of creation - "From whose navel lotus abode". Obeisance to him from whose navel lotus abode I, Brahmā, was - this is the connection. If one objects that only obeisance should be offered due to his being the father, not praise, he addresses this by saying "O praiseworthy one". He who is worthy of praise, having praised him something should be done. The three worlds are his instruments, like pots and cloth are for a person. This state arose only by his grace, he says "By whose grace". By whose grace I have the three worlds as instruments - this is the connection. Obeisance to you. He states the purpose of the obeisance - "To him who has existence in his belly". The universe itself is situated in his belly, if he were to grant it then creation would occur. If one objects that obeisance to one who is sleeping is inappropriate, he addresses this by saying "Whose eyes are like a blooming lotus at the end of yogic sleep". Yogic sleep is a certain potency, like creation. Both are sisters occurring at the same time. That is in the Lord at the time of dissolution. At the initial moment its first portion connects, at the end of dissolution its final portion. This itself is its end. Therefore this is the moment of the end of sleep, so obeisance is appropriate - this is the meaning. Having thus offered obeisance, he prays for his desired objects with four verses beginning "From whose navel lotus abode". || 21 ||
For the purpose of creation, the Lord has been brought forth, so he has no authority elsewhere. Knowledge of objects is required for creation, and the connection of knowledge and intellect cannot be done otherwise. After knowing, it must be done, and the mind's focus on the Lord's character is necessary, due to creating a creation useful to the Lord. Forgetting the Vedas is also required, otherwise the work done by sinners would not be useful for human goals. Contentment and removal of despair are also required for the work to be useful. Hence, the prayer for four boons. Among them, although the ability to create existed before, due to agitation of the intellect, its non-manifestation and uneven action may occur, so he prays for connection with the Lord's knowledge - sa ayam iti.
Sa ayaṃ (This) Lord, by which essence he delights the world, by that same may he touch my vision - this is the connection. The Lord's knowledge is required in creation due to being beneficial for all, lack of indifference, and necessity. For this purpose, he states three adjectives - friend of all worlds, one, self. Being one means having the same nature everywhere. Being the self is necessary. With saccena (essence) means with the sattva quality that is the cause of knowledge and happiness, by which cause he delights or pleases, or yad iti is well-known. Or there is no mention due to the obviousness of the action on the world. Bhagena means that sattva is in the form of bhaga, consisting of the six qualities like lordship, etc. By that, may he touch my vision - thus the six qualities like lordship, etc. are prayed for. Then what happens? He says - as I will speak like before. When agitation, ignorance and unevenness will depart, then I will act just like before. How will he give just this much? Anticipating this doubt, he says - he is dear to those who bow down. He is dear to those who bow down, or those to whom he who bows down is dear. Indeed, everything is given to the dear one. He alone is such, not another - this is the meaning. (22)
He prays for the mind's focus on the Lord's character - eṣa prapannavara-da iti (This giver of boons to the surrendered). If the mind is not focused on the Lord's character, then due to ego there would be pride, and due to carelessness there would be destruction caused by faults from improper action. Character done with the sattva portion, or with consciousness, or distinctly, does not produce such bliss. Therefore, by Ramā (ramayā) who is the bliss of Brahman, by the self-power for absence of difference, he will do whatever for giving boons to the surrendered. There also, for grasping according to one's authority - gṛhīta-guṇāvatāraḥ (one who has taken incarnations of qualities). By whom incarnations of qualities or virtues are grasped. The incarnations of qualities were mentioned before, with "where exerted" etc. Or, all the divine qualities situated in the person become manifest, those are incarnations of qualities; taking those, whatever he will do - thus many objects indeed become divine, beyond those made by time, action and nature. Due to having general authority, I alone am the doer even there. Therefore, in that character of yours, as this world which is the form of your prowess, though I am creating it as divine, may it be connected, may my mind always be connected only to your character. Although in creation done by time etc., focus on character is appropriate for the mind, for absence of pride and for remembering the Lord; but in divine creation it is not useful, as the previously mentioned faults are not possible - anticipating this doubt, even here two faults are possible, so for removing them, focus on character is indeed appropriate. Here, since the created beings are divine, even by a small amount if action is done contrary to the Lord's wish, then it would be treachery to the Lord, and anger of the created beings. For removing both of those, may the mind be connected even while creating this, your prowess. Moreover, by action impurity is produced in every way, due to not doing what is entirely beneficial for the created beings. And may I abandon that impurity. (23)
So that forgetting of the Vedas may not occur, since form-creation depends on names, and for teaching action the Veda is required, he says - nābhi-hṛdād iti (From the navel-heart). From the navel-heart of which person existing in these waters, I came to be, of that very one of infinite power who is manifesting various forms, may the emission of words, the Veda, not be destroyed, not depart. "Existing here" is inappropriate for the question due to disappearance later. Since originated only from you, another is not asked. Due to being knowledge-power, forgetting is not proper. "Various form" is the reason for forgetting. "From navel-heart" indicates the trouble of searching. "Of infinite power" is the ability to give non-forgetting. "I" indicates that by whose grace you are this much, that grace should be continued further. By saying "form of this", according to the maxim "ending in ila is spiritual power", loss of the quality that is the cause of Veda's manifestation is indicated. And by "ca" (and), offense to the Lord also. Special abandonment is with impressions, not like atonement. From the root "riṣ" meaning injury, with sannanta, laṅ (and aṇ-substitution due to mā), or from "ṛ" meaning go, in benedictive, with rī substitution, the form is derived. In any case, resorting to Vedic usage, even with short vowel by "of dog and reduplicated", Vedic ī-substitution, ṣ-loss by "fricative for fricative". Visarga (emission) is manifold in the Veda, or all speech of Brahman is in the form of Veda. Girām (of words) is said to exclude other words ending in deity names. When "may the Veda not be forgotten" should be said, stating in another way. By the boon, just for excluding mere remembering, as he remembers even others' [Vedas]. Hence the question "may it not be lost". (24)
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
On yan nābhi etc. The two sisters at the same time means: Of same nature, serving at the same numbered time. (21)
On sa ayam etc. Clarifying step by step whatever group of objects he requires, they say with jñāna etc. Jñāna-buddhi-saṃyoga means: Knowledge which is divine, of the nature of sattva, its connection with intellect means its transmission into one's material intellect. Manifestation of all divine objects and the Lord's own form - this is the meaning. Jagat-karmaṇa means: Of the world which is the object of action. (22)
On nābhi-hṛdād etc. By saying "form of this" means: By saying "manifesting the form of this". Here in the original, the meaning should be understood as: Specially accepting the form of this manifold. On vicitra, accepting the reading "ca citra", they say: By ca etc. They state the fault established by accepting that form: Specially etc. The fault occurred that words were abandoned along with impressions - this is the meaning. Instead of praśna (question), the reading prārthanā (prayer) seems appropriate. (24)
Śrī Giridhara-kṛtā Bāla Prabodhinī
Indicating that You are worthy of my praise due to Your fatherhood, he addresses You - īḍye (O praiseworthy one). He clarifies the fatherhood - yad iti. For whom the lotus navel is the abode, from which the three worlds are the instruments for enjoyment. Or, He who benefits the three worlds through creation etc., I bow to You, by whose grace I came into being. Now, to the question of how You became like this by my grace, he says - udarastha iti, to Him in whose belly resides the manifest world. The idea is how could the power of creation be possible without the grace of one such as You. Still, to the doubt of what would happen even if one bows to one who is asleep after placing the universe in His belly, he says - yoga iti. To Him whose glance, like a blooming lotus at the end of yogic sleep, removes affliction through the fullness of compassion at the time of beginning creation. || 21 ||
Having thus praised, he prays for his desired objects with so'yam in four verses. That Lord who was previously described as compassionate, worthy of all worship, and bestower of all fruits, may He touch my intellect with that very knowledge and lordly qualities by which He delights the world. To the question of why the Lord delights the world, he says it is due to being beneficent - samastajagataṃ suhṛd iti. He gives the reason for that - ātmeti, meaning due to being the Self of all. He gives the reason for that too - eka iti, meaning due to being one. To the question of why he prays for this, he says - yathā iti. So that I may become capable of creating this universe with knowledge etc. as before, like the previous kalpa. To the doubt of how He will make your intellect pure even though He is everyone's friend, he says - praṇatapriyosāv iti. Since that Lord is dear to those who have taken refuge, and I have taken refuge, therefore He will do so. || 22 ||
Having thus prayed for the ability to create, fearing sin in the act of creation, he prays for a way to remove it - eṣa iti. May this Lord, who has assumed incarnations with qualities like omniscience and sinlessness along with His own power Ramā (Lakṣmī), engage my mind in whatever divine, animal, human or other activities He will perform. To the question of what is the purpose of this prayer, he says - karma iti. So that I may abandon the impurity of karma, the sin arising from creating higher and lower beings. To the doubt about the purpose of incarnations with qualities, he says - prapannavārada iti. He who gives boons to gods, humans and others who have taken refuge. The idea is that incarnations are assumed to fulfill the desires of respective devotees. Implying that it is indeed proper for You to provide me also with a means to remove faults, he says - svavikramam iti. Even while creating this universe which manifests His own prowess. || 23 ||
Thus, fearing forgetfulness of the Vedas while engaged in such a great task, he prays that it may not happen - nābhī iti. May the utterance of the words that are parts of my Veda not be lost for me who am expanding this universal form, having originated from the lotus navel of that Person lying in these waters. The idea is that Vedic knowledge should not be lost by His grace. Implying that such loss is bound to happen due to the complexity of the task, he says - vicitra iti. Qualifying himself as worthy of grace again, he describes himself - vijñānaśaktir iti, one who has the power of discrimination, meaning the presiding deity of the mind which is of the nature of mahat-tattva. To the doubt of how He has reclining in waters, universal form and Veda-promulgation, he says - anantaśakter iti. || 24 ||
Hindī Anuvāda
I was born from your navel-lotus-like abode. This entire universe is contained within your belly. Only by your grace have I engaged in the service of creating the three worlds. At this time, as your yoga-sleep ends, your lotus-eyes are opening, I offer my salutations to you. || 21 ||
You are the sole friend and soul of the entire world, and the bestower of grace upon those who surrender. Therefore, with the same knowledge and opulence by which you delight the universe, please also endow my intellect - so that I may create the world now as I did in the previous kalpa. || 22 ||
You are the wish-fulfilling tree for devotees. Along with your power Lakshmi, you take many incarnations with various qualities and perform wondrous deeds. My endeavor to create this world is one of those. So while creating it, please inspire my mind and grant me strength, so that I may remain free from the impurity of pride in world-creation. || 23 ||
O Lord! As you lie in this water of dissolution, I have manifested from the navel-lotus of you, the infinite-powered Supreme Person, and I am indeed your power of knowledge. Therefore, while expanding the diverse forms of this world, may my Veda-like speech not be lost, by your grace. || 24 ||
SB 3.9.21-24
