Text 17: Brahmā told Rudra: O best among the demigods, there is no need for you to generate living entities of this nature. They have begun to devastate everything on all sides with the fiery flames from their eyes, and they have even attacked me.
Text 18: My dear son, you had better situate yourself in penance, which is auspicious for all living entities and which will bring all benediction upon you. By penance only shall you be able to create the universe as it was before.
Text 19: By penance only can one even approach the Personality of Godhead, who is within the heart of every living entity and at the same time beyond the reach of all senses.
Text 20: Śrī Maitreya said: Thus Rudra, having been ordered by Brahmā, circumambulated his father, the master of the Vedas. Addressing him with words of assent, he entered the forest to perform austere penances.
Text 21: Brahmā, who was empowered by the Supreme Personality of Godhead, thought of generating living entities and begot ten sons for the extension of the generations.
Text 22: Marīci, Atri, Aṅgirā, Pulastya, Pulaha, Kratu, Bhṛgu, Vasiṣṭha, Dakṣa, and the tenth son, Nārada, were thus born.
Text 23: Nārada was born from the deliberation of Brahmā, which is the best part of the body. Vasiṣṭha was born from his breathing, Dakṣa from a thumb, Bhṛgu from his touch, and Kratu from his hand.
Text 24: Pulastya was generated from the ears, Aṅgirā from the mouth, Atri from the eyes, Marīci from the mind and Pulaha from the navel of Brahmā.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
The creator will create. 18. 19. 20. 21. 22. 23. 24. 25.
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
With terrible, fearsome [beings]. 17. Some say that at the time of creation and maintenance, Rudra's play is not auspicious, so he engaged in penance. As before, the creator - by reverse implication, just as you previously destroyed the universe at the end of the kalpa, henceforth you will also be the destroyer. In some kalpas, Śiva also created beings like Brahmā, say some. "Let us all create by his grace" - thus it will be said in the fifth canto. Śiva himself said: "By penance I create the universe, by penance I dissolve it again. By penance I maintain the universe - my strength is indeed penance." The Lord, considering his oneness with Śiva, spoke thus, say others. 18. Moreover, "Whatever the great one does, that alone other people do" - by this principle, having learned penance from you, others will also be liberated, he says in "By penance alone". By this it is said that penance alone is the means of directly perceiving the Lord. 19. The protector of speech, the Vedic words. Having circumambulated Hari, having meditated on him mentally, having addressed and questioned this Brahmā, [he went to] the forest - here water should be understood, as a group of trees was impossible then. As stated in the Varāha [Purāṇa]: "Repeatedly urged by Brahmā 'Rudra, create beings', saying he was incapable, Rudra immersed himself in water. 'How can I, devoid of penance, create beings for the sake of penance?'" The Amara[kośa] states: "A forest is life, the world." 20. Thinking that Rudra himself will create the remainder after performing penance, why did Brahmā remain silent? To this he says "Then". Then, after instructing Rudra for the sake of penance, from the limbs of the Lord Hari endowed with the rajas-mixed sattva power of Brahmā. 21. On the pretext of stating their names, he mentions the manifestation of karma yoga also in the form of Marīci etc. He states the manifestation of devotion in the form of Nārada at the very end, indicating that the success of knowledge, detachment, penance, yoga and karma is only through devotion, and that devotion itself, being independent, is the bestower of all fruits and is itself the fruit. There, among those sons, the tenth. 22. From the lap, the abode of nature. Or from superior association, association with the saintly. As stated "The waters are called nāra", by the word nara the Supreme Lord is meant. Nārada [means] devotional yoga, as it gives (dadāti) nāra, service and friendship etc. to the Lord (nara), to man. In the skin, of the skin. 23. In the ears, from the ears. 24.
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
With such terrible [beings] there is no use for creation, rather [they are] destructive. 17. Then how can there be a favorable creation? To this he says "Penance". Penance here means meditation on the Lord, from [the root] tapa meaning "to consider". 18. By "man" the eligibility of all for devotion characterized by meditation is indicated, as per the Lord's statement "Worship of me by all". 19. "Very well, I shall do so" - having thus addressed and questioned this Brahmā, meaning having taken permission. For penance - to perform penance. 20. Then, after dispatching Śiva for penance. Of him who was intensely contemplating creation, endowed with the Lord's power, the creative power that increases creation. 21. There, among the sons. 22. In the skin, of the skin. 23. In the ears, from the ears. 24.
Śrīmad Vīrarāghava Vyākhyā
He says the same in three verses. O best of gods, Rudra! Enough with such beings created equal to yourself, with terrible eyes, burning the directions along with me - do not create, abandon, is the meaning. 17. Therefore undertake penance, practice it, may good befall you. He praises penance saying "By penance alone" in one and a half verses, as penance brings happiness to all beings. You will create the universe as before by penance alone, is the meaning. 18. By penance alone man easily finds the Lord. What kind of Lord? Adhokṣaja - one whose sensory activities are cast down, meaning one whose mundane sensory activities are eliminated. The abode of the virtues of all beings - the refuge of the auspicious qualities of all beings. Here by the word adhokṣaja, the possession of transcendental senses etc., their activities and objects is indicated. Thus it is heard: "All-doing, all-desiring, all-fragrant, all-tasting" - by this the excellence of enjoyment is indicated. By the word "qualities" the auspicious qualities like knowledge, power etc. suitable for attainment are meant. By the word "Lord" the particularity of the one to be attained is indicated. By "abode of beings" it is suggested that worship of Him is in accordance with His nature. 19. What did Rudra do when thus instructed? To this he says: Thus instructed by the self-born Brahmā in the manner described, having circumambulated the lord of speech Brahmā, having addressed this lord of speech saying "Very well, om", meaning having accepted the Lord's command, he entered the forest, the wilderness, for penance, to practice penance. 20. Then, after instructing Rudra, as he was contemplating creation again, ten sons were born. Of what kind of one contemplating? Endowed with the Lord's power - endowed with the power of the Lord which is the ability to create the world. He qualifies the sons: causes of the continuity of people - producers of the increase of human lineages. 21. Where were the ten sons born from? To this he says in three verses beginning with "Marīci". 22. Bhṛgu was born from the skin, from the skin meaning from the hide. From the hand, from the arm. 23. From the navel, from the navel. From the ears, from the ears the sage Pulastya was born. From the mouth, from the mouth. From the eye, from the eye Atri was born. 24.
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
He explains what he did after stopping the previous karma. Tapaḥ (austerity). There are many types of austerities, so he specifies what kind here. Sarva (all) - austerity characterized by remembering the qualities of the Lord. So that there may not be doubt about why this [austerity] which is useless for creation is mentioned, he says tapase. The meaning is: You will create this universe just as before through austerity alone. || 18 ||
He explains why this [austerity] without an object [is mentioned]. Tapase. The meaning is: You will become the creator, having obtained knowledge by the grace of Hari who is realized through austerity with Him as the object. Is the Supreme then formless, being different from luminaries like the sun? To this he says bhagavantam. If [the Lord] possesses qualities like sovereignty, why is He not seen? To this adhokṣajam is stated - He is not an object of knowledge for the external senses. Then is He like a rabbit's horn [i.e. non-existent]? To this sarva is stated. Then is this non-truth like an individual soul? To this he says añjasā. The meaning is: This alone is the truth, not anything else. Yādava says: "Añjasā [means] quickly, in truth, and also astonishment and distress." And Amara says: "In truth, certainly, quickly, non-dual." || 19 ||
The nature of sattva mentioned in sattva-ākṛti-svābhāvena is clear. With the idea that he did this by following the guru's order, he says evam. Vanam [means] water. || 20 ||
Thinking that after performing austerity, Rudra himself will complete the remaining creation, Brahmā remained silent. What happened then? To this he says atha. From the limbs of the four-faced one endowed with the Lord Hari's mixed sattva and rajas powers - this is to be supplied. || 21 ||
To avoid the question "What were their names?", he states marīcir and so on. || 22 ||
From which limb was each one born? To this he says utsaṅgād. From the lap, from the thigh. In this scripture which determines only the essential truth, the description of creation without proper hierarchy is to mislead evil people. Because that too has the purpose of revealing the scripture's intent, and because it is dear to great souls, and because creation is manifold, and because the created beings have many forms, therefore the meaning should be understood according to other authoritative texts, as stated:
"Viṣṇu alone is supreme in time, strength, knowledge, bliss and all qualities. Ramā is inferior to Him. The four-faced ones are equal to her with an infinite fraction in time. Vāyu is said to be slightly inferior to them, equal with a large fraction. By rule, only Vāyu attains Brahmahood, not others. Therefore there is equality in liberation, slight inferiority in Vāyuhood. After that, there is birth of his wife also for ten years. Bliss etc. is one-tenth of that, time is beyond a year. As long as birth is later, body destruction is earlier. For Brahmā and Vāyu's consorts, happiness etc. is one-tenth. For Śeṣa and Garuḍa, the time is a divine thousand. Śeṣa and Rudra are to each other as Brahmā and Vāyu. Their consorts are one-tenth of them, then Indra and others are considered. Thus in liberation and before, nothing else is accepted anywhere. Where there is a different statement, it will be for delusion. There is reversal of order due to manifoldness."
Thus it is said. And elsewhere:
"Indra and others, Sanaka and others, Dakṣa and others, and other sages, Manus, gods, and anyone in their lineages - all are inferior to Umā in all qualities without doubt. No one is equal to her, nor will be, nor has been even today, except Hari, Brahmā, Vāyu, Śeṣa, Vāṇī, Indra with their wives, and Śaṅkara. Anything else said is for delusion." || 23 || 24 ||
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
"Perform austerity" - at the time of creation and maintenance, Rudra's play is not auspicious, so he is directed to austerity. "As before creation" is a contradictory characteristic. The meaning is: As you previously destroyed the universe at the end of the kalpa, so from now on you will be the destroyer. In some kalpas, Śiva also creates beings like Brahmā, according to some. Others say this is stated because of the Lord's unity with Śiva who said "I create the universe through austerity, I maintain it through austerity, I sustain the universe through austerity, my power of austerity is insurmountable." By the maxim "Whatever the best person does, other people do the same", it says tapasaiva to indicate that by learning austerity from you, worldly people will also cross over. It states the manifestation of karma yoga also in the form of Marīci etc. || 18 || 19 || 20 || 21 ||
Marīcir. Having stated the fruitfulness of knowledge, detachment, austerity, yoga and karma, it states the manifestation of bhakti, which itself gives all fruits and is the fruit itself, in the form of Nārada at the very end - daśama. || 22 ||
Utsaṅgāt - from the place of affection. By double meaning, from excellent association, i.e. from association with saints. According to the view that "The waters are called nāra", the word nara refers to the Supreme Lord. Nāram means service, friendship etc. to the Lord. Nārada means bhakti yoga which gives that. || 23 || 24 ||
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
Sraṣṭā srakṣyati (The creator will create). || 18 || 19 || 20 || 21 || 22 || 23 || 24 || 25 ||
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
(The sentences "alaṃ prajābhiḥ" etc. are connected to "evamātmabhuvā" here.) Fearing self-consumption, Prajāpati said: "Enough with offspring." Enough with such offspring, meaning no more such offspring should be created hereafter. "surottama" indicates the state of a jīva. The meaning is that it is not appropriate to create while in a bodily state, having become the best among gods. Anticipating the question "What is their fault?", he states their fault: "burning along with me." They burn the ten directions. They do not require fire for burning, but do so with their eyes alone. "ulbaṇaiḥ" means terrifying due to cruelty. This indicates that even without being face-to-face, seeing them causes death from fear for others as well. (17)
Then, in response to "So what should be done?", he says: "Practice austerity." To show that you will not be troubled even while practicing austerity, he says: "May it be auspicious for you." "Bringing happiness to all beings" means: Austerity should not be practiced in a way that causes trouble to the world like creation does, but rather it should be sattvic, bringing happiness to all beings. Then what will happen? To this he says: "Through austerity, just as before." Previously, in the tāmasa kalpa, Śiva was the progenitor. Those offspring are tāmasic but conform to the world. Even such offspring are useful in this kalpa, hence it is stated thus. (18)
Moreover, even if there is no creation of offspring, by practicing sattvic austerity the Lord becomes pleased - thus he says "Through austerity alone." Brahmā indeed explains the meaning of scripture according to his own experience: "The supreme light" means that which illuminates even luminous objects. Therefore, when it is seen, the true nature of all things is revealed, for it fully illuminates the true nature of all things in every way. By saying "the Lord" it is indicated that there is nothing else to be known besides Him. "adhokṣaja" negates other means. "Dwelling in the cave of all beings" indicates accessibility, necessity and unknowability. Attainment of such a one happens through austerity - this shows the greatness of austerity. "añjasā" means effortlessly. "pumān" indicates the mass of faults. (19)
When Brahmā gave this instruction, what Rudra did is stated: "Thus." "By the self-born" means by Brahmā. "Lord of speech" refers to the guru. "Certainly" means: This is also agreeable to me, so be it. "Him" refers to Brahmā. The meaning is that he entered the forest of austerity to practice austerity. Thus the tāmasic creations - material, spiritual and divine - have been described. (20)
Now the rājasic creations made in a different way are described, beginning with "Then he meditated." Previously he had engaged in creation with the ego of being the creator. Due to the threefold nature of ego, a threefold creation arose. The tāmasic has five stages. Then, when the ego became purified by meditating on the Lord, the rājasic creation arose. The sāttvic creation was for maintaining both of these. Now he meditates on creation itself, wondering "How does this creation come about?" Then, since creation is of the form of the Lord, that creation is described as tenfold. Nine are of the three guṇas, one is beyond the guṇas - mentioned in the summary and elaborated later, first in the analysis. They are called sons because they remove anxiety and thus alleviate suffering. If asked how these sons were born from meditation alone, the answer is: "Endowed with the Lord's potency." The creative potency of the Lord manifested as sons. Or it was the creative potency itself. Then they were produced by that very potency. The special quality of being produced by the Lord's potency is stated: "Causes of the world's continuity." The continuity of people, the unbroken lineage until the end of the kalpa. Indeed, the continuous flow cannot be accomplished by anything other than the Lord's potency. (21)
He enumerates them in summary: "Marīci" etc. The first three are sāttvic, the middle ones tāmasic, Bhṛgu and the other two rājasic. The tenth is described separately to indicate he is beyond the guṇas. (22)
He describes their birth from body parts: "From the lap" etc. Nārada was produced from the lap as an object of affection, being fondled. Dakṣa from the thumb, to be equal to himself, as he belongs to the Lord. "Self-born" indicates he too had ego like Brahmā. The others were born in various ways, internally and externally. The knowledge-oriented ones were internal, the rajasic ones in the middle, and the tamasic ones external. Vasiṣṭha from the tenfold vital force. "Well-born" indicates the best ones in his lineage are described until the end. Bhṛgu was external, as was Kratu, and also Pulaha. Pulastya is said to be from the ears as he was the progenitor of both types of lineages. "Sage" is said to indicate association with the Vedas and to exclude demonhood, otherwise someone like Madhu and Kaiṭabha would be born. Aṅgirā from the middle of the mouth. Atri from between the eyes, he too being the progenitor of both types of creation. The knowers, yogis, and sons in the form of yogis. The mind has a twofold nature, Marīci too being the progenitor of both types of creation, as stated "The two filled the world." (23-24)
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
On "evamātmabhuvā": "Thus the material" etc. The material ones are the Rudras created by Rudra, the spiritual ones are the Gaṇa Rudras, the divine one should be understood as Nīla Rudra. (20)
On "atha": "Rājasic creation" refers to the creation of Sanaka etc., rājasic due to human nature. "Sāttvic" refers to Rudra. The meaning is sāttvic due to divine form. (21)
Śrī Giridhara-kṛtā Bāla Prabodhinī
Thus he said with apprehension - "Enough" with three [verses]. Suggesting that it is improper for you, the best among gods, to produce such progeny, he addresses [Rudra] - "O best among gods". Enough with such created beings, therefore such beings should not be created further - this is the meaning. In expectation of [the question] "What is their fault?", he explains the meaning of the word "such" - "By me". With fierce, cruel eyes, burning the ten directions along with me. [17]
Then, in expectation of [the question] "What should I do?", he says - "Austerity". You perform, practice austerity. In response to [the question] "What [will happen] by that?", he says - "There will be auspiciousness for you". In expectation of [the question] "What is that auspiciousness?", he says - "By austerity". You will create this universe as before, just like before, by austerity alone. In response to [the question] "How is this known?", he says - "For all". It brings happiness to all beings, living creatures, therefore it is so. [18]
Moreover, by austerity alone, a person easily, directly finds, attains the Lord. Now, in anticipation of the doubt "What is so wonderful in attaining Him?", he says - "Adhokṣaja (beyond sense perception)". The meaning is: He is beyond (adhaḥ) knowledge born of the senses (akṣaja). He also states the reason for that - "Of all". He resides in the cave, the inner organ, of all beings - this is the meaning. Then, in response to [the question] "What is the proof of His existence?", he says - "Supreme light". He illuminates even the luminaries like the sun and moon by bestowing His own radiance - this is the meaning. Indeed, for the illuminator of all, no other proof is required, but only the removal of ignorance is needed, and that happens only through austerity, worship, etc. - this is the purport. [19]
Thus, in expectation of [the question] "What did Rudra do when instructed by Brahmā?", he says - "Thus". Rudra, having been instructed in this manner by the self-born Brahmā who arose from the Lord, having circumambulated Brahmā, the lord of speech, having addressed that Brahmā "Very well", having accepted your command saying "I will do exactly so", entered the forest to perform austerity - this is the syntactical connection. [20]
Then, after Rudra's departure, as Brahmā was meditating again on creation, thinking "How would creation increase?", ten sons were born who were the causes of the continuation of the worlds, the causes of the progression of world creation - this is the syntactical connection. In expectation of [the question] "How were such sons born to him by mere meditation?", he says - "Endowed with the Lord's power", meaning endowed with the Lord's own power in the form of the ability to create worlds that was given [to him]. [21]
In expectation of [the question] "Who were those sons?", he says - "Marīci", etc. [22]
He shows the places of their origin - "From the lap", etc. From the skin (tvaci) means from the skin. From the hand (karāt) means from the hand. [23]
From the two ears (karṇayoḥ). From the eyes (akṣṇotrāt). [24]
Hindī Anuvāda
Then they said to Rudra, 'O best of gods! Your offspring are burning me and all directions with their terrible gaze; therefore, do not create such beings anymore. || 17 || May you be blessed. Now perform austerities for the happiness of all creatures. Then, by the power of that penance, create this world again as before. || 18 || Through austerities alone can a person easily attain Śrī Hari (śrīhari; Lord Vishnu), who is beyond the senses, the inner controller of all, and of the nature of light.' || 19 || Śrī Maitreya said - When Brahmā gave such an order, Rudra accepted it by saying 'Very well', and then, taking his permission and circumambulating him, he went to the forest to perform penance. || 20 || After this, when Brahmā, empowered by the Lord's energy, resolved to create, ten more sons were born to him. They greatly increased the population of the world. || 21 || Their names were Marīci, Atri, Aṅgirā, Pulastya, Pulaha, Kratu, Bhṛgu, Vasiṣṭha, Dakṣa, and the tenth was Nārada. || 22 || Among them, Nārada was born from Brahmā's lap, Dakṣa from his thumb, Vasiṣṭha from his breath, Bhṛgu from his skin, Kratu from his hand, Pulaha from his navel, sage Pulastya from his ears, Aṅgirā from his mouth, Atri from his eyes, and Marīci from his mind. || 23-24 ||
SB 3.12.17-24
