Text 37: Maitreya said: Beginning from the front face of Brahmā, gradually the four Vedas — Ṛk, Yajur, Sāma and Atharva — became manifest. Thereafter, Vedic hymns which had not been pronounced before, priestly rituals, the subject matters of the recitation, and transcendental activities were all established, one after another.
Text 38: He also created the medical science, military art, musical art and architectural science, all from the Vedas. They all emanated one after another, beginning from the front face.
Text 39: Then he created the fifth Veda — the Purāṇas and the histories — from all his mouths, since he could see all the past, present and future.
Text 40: All the different varieties of fire sacrifices [ṣoḍaśī, uktha, purīṣi, agniṣṭoma, āptoryāma, atirātra, vājapeya and gosava] became manifested from the eastern mouth of Brahmā.
Text 41: Education, charity, penance and truth are said to be the four legs of religion, and to learn this there are four orders of life with different classifications of castes according to vocation. Brahmā created all these in systematic order.
Text 42: Then the thread ceremony for the twice-born was inaugurated, as were the rules to be followed for at least one year after acceptance of the Vedas, rules for observing complete abstinence from sex life, vocations in terms of Vedic injunctions, various professional duties in household life, and the method of maintaining a livelihood without anyone’s cooperation by picking up rejected grains.
Text 43: The four divisions of retired life are the vaikhānasas, vālakhilyas, audumbaras and phenapas. The four divisions of the renounced order of life are the kuṭīcakas, bahvodas, haṁsas and niṣkriyas. All these were manifested from Brahmā.
Text 44: The science of logical argument, the Vedic goals of life, and also law and order, moral codes and the celebrated hymns bhūḥ, bhuvaḥ and svaḥ all became manifested from the mouths of Brahmā, and the praṇava oṁkāra was manifested from his heart.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
He describes the order of the four sacrificial priests. Śastra is an unproclaimed mantra, stotra is the duty of the hotṛ priest, ijyā is the duty of the adhvaryu priest, stuti is praise, stoma is sung praise for that purpose - a collection of Ṛk verses prescribed as "The Trivṛt stoma becomes..." to be performed by the udgātṛ priest. Prāyaścitta is the duty of the brahman priest. || 37 ||
He describes the order of the Upavedas. Āyurveda etc. From his own mouths, sthāpatya is the science of architecture. || 38 || 39 ||
He describes the order of ritual procedures. Ṣoḍaśī and uktha etc. Purīṣī is the piling of the fire altar. Agniṣṭut is the Agniṣṭoma sacrifice. || 40 || Vidyā means purity. As stated in the smṛti: "The highest purification is said to come from knowledge of the Lord by the knower of the field." Dāna means compassion. As stated: "The sixteenth part is not equal to giving fearlessness to beings." Thus, satya (truth) is in accordance with what was stated in the First Canto: "Austerity, cleanliness, mercy and truthfulness are the four legs established in the Satya age." || 41 ||
He describes the fourfold division of each of the stages of life starting with brahmacarya. Sāvitra brahmacarya is practiced for three nights starting from initiation while reciting the Gāyatrī. Prājāpatya is practicing vows for one year. Brāhma is until the completion of Vedic study. Bṛhan is for lifelong celibates. Vārtā is pursuing permitted agriculture etc. Sañcaya is the profession of performing sacrifices etc. Śālīna is living on unsolicited alms. Śiloñcha is living on fallen grains. The singular is used archaically. These are the modes of living for householders. Or śiloñcha may be taken as a compound in the locative, meaning "when there is this division of occupations, they remain at home." || 42 ||
There are four forest-dwelling modes: Vaikhānasas live on wild grains. Bālakhilyas abandon previously stored food when new food is obtained. Audumbaras live on fruits etc. gathered from the direction they first look upon rising in the morning. Phenapas live on fruits etc. that have fallen by themselves. Kuṭīcaka emphasizes the duties of his āśrama. Bahvoda subordinates ritual to emphasize knowledge. Haṃsa is devoted to the practice of knowledge. Niṣkriya has attained the truth. All of these are progressively superior. || 43 ||
He describes the origin of logic etc. in order from the eastern direction. Ānvīkṣikī etc. are the sciences of liberation, dharma, pleasure and wealth associated with bhūr, bhuvar etc. - three separate and one combined. As Āśvalāyana says: "Thus the vyāhṛtis are proclaimed, separate and combined." Or maha is the fourth. As the śruti states: "Bhūr, bhuvaḥ, suvar - these are the three vyāhṛtis. He declared this fourth to him - he reveals his speech as maha." From the space of the heart of the burning one. || 44 ||
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
Apragīta (unsung) is the name of a mantra-based stotra. Ijyā means worship. Or, it is a specific praise performed before the action being performed. Stoma is praise performed at other times. By "ādi" other mantras should be understood. It means text to be recited by the udgātṛ (chanter). Brāhma means the work of Brahma, in order from the eastern etc. faces - from the eastern face the Ṛgveda, from the southern face the Yajurveda, and so on should be understood. By "vedādi" the eternal and beginningless Upavedas etc. are included. || 37 ||
Āyurveda (science of life) is the medical science. It has eight branches - sūtra (aphorisms), śārīra (anatomy), indriya (sensory organs), cikitsā (treatment), nidāna (diagnosis), kalpa (pharmacy), siddhi (accomplishment), and prabheda (classification). The nature of sūtra etc. should be understood from that itself. Dhanurveda (science of archery) is the science of weapons. Although the word dhanus primarily means bow, it applies to four types of weapons - mukta (released), amukta (unreleased), muktāmukta (released and unreleased), and mantramukata (released by mantra). Among these, mukta is discus etc., amukta is sword etc., muktāmukta is arrow etc. with various subdivisions, mantramukta is arrow etc. Among these, mantramukta is called astra (missile) and all others are called śastra (weapon). Gāndharva is the science teaching methods of singing, dancing and instrumental music. Its definition is: "That which is called the abode of Brahman and is considered the knot of Brahman - in between that the vital breath is situated. From the vital breath fire arises. From the combination of fire and wind, sound is produced. Without sound there is no song, without sound there is no note. Without sound there is no dance, therefore the world consists of sound. From wind sound is born, from sound notes arise. From notes rāga (melodic framework) is born, that rāga delights people. || 5 || The combination of words and notes measured by rhythm, when performed with attention, is called gāndharva. There are seven notes, three grāmas (scales), twenty-one mūrchanās (modulations), and twenty-two śrutis (microtones). From these rāgas arise. Ṣaḍja, ṛṣabha, gāndhāra, madhyama, pañcama, dhaivata and niṣāda - these are the seven notes arising from string and throat. The seven notes beginning with ṣaḍja, and two grāmas - ṣaḍja and madhyama. Some also mention gāndhāra, but that does not exist on earth. There are only fourteen śrutis and that many mūrchanās are sung by humans on earth, the others are in the abode of gods. The sound that shines by itself is called svara (note). The entire world is pervaded by notes, that should be known separately. Niṣāda and gāndhāra are high, ṛṣabha and dhaivata are low. The remaining ṣaḍja, madhyama and pañcama are known as mid-range. The peacock utters ṣaḍja, the cuckoo utters ṛṣabha. The goat utters gāndhāra, the crane utters madhyama. In the season of blooming flowers the cuckoo utters pañcama. The frog utters dhaivata and the elephant utters niṣāda. Pañcama and madhyama should be used in humor and love. Ṣaḍja and ṛṣabha should be known in heroic, furious and marvelous rasa (sentiment). Gāndhāra and niṣāda should be used in the pathetic rasa. Dhaivata should be used in the odious and fearful rasa. Four śrutis, three śrutis, two śrutis, four śrutis, four śrutis, three śrutis, two śrutis - these are the notes. Bhairava, pañcama, nāṭa, mahāra, gauḍa and mālava - these six rāgas are proclaimed by the experts on rāga. Baṅgapāla, guṇakārī, madhyamādi, vasantaka and dhanyāśrī - these five rāgas are dependent on bhairava. Lalitā, gurjarī, deśī, varāṭī and rāmakṛt - these five rāgas are considered in the ocean of rāga to be dependent on pañcama. Naṭanārāyaṇa, pūrva, gāndhāra, sālaga and kedārakarṇāṭī - these five are dependent on nāṭa. Meghamallārikā, mālakauśika, pratimañjarī and āsāvarī - these five rāgas are dependent on mahāra. Hindola, triguṇādhālī, gauḍī, kolāhala - these five are established depending on the rāga named gauḍa. Bhaupālī, haripāla, kāmodī, dhoraṇi and velīvalī - these five rāgas are dependent on the one named deśa. Many other rāgas have arisen in different regions. Māru etc. in the world are known as bhadreśika. There is no end to rāgas or tālas anywhere. These should be known by wise people for the satisfaction of Śiva." Enough of elaboration. We will describe some more of this relevant material in the tenth book. Viśvakarma-śāstra is the science teaching methods of building construction, woodwork, design of gold etc. ornaments, techniques for bronze etc. vessels, blacksmith work, potter's work, painting, writing etc. || 38 ||
Īśvaraḥ (God) is capable, all-seeing, omniscient. From all mouths, as it takes the form of explanations of all Vedas, it is appropriate to give explanations of the Vedas emanating from all mouths through all mouths - this is the meaning. [39]
Ṣoḍaśī and others are names of special sacrifices. Their essence should be understood from the ritual texts. Gosava is accompanied by gosava. The manifestation of two each should be known from the first two mouths etc. in order. [40]
To prove that the word vidyā means purity, he cites the Yājñavalkya Smṛti - kṣetrajña etc. Kṣetrajña is the individual soul, Īśvara is the Supreme Soul. From the knowledge "I am Brahman" arising from contemplation on great statements like "Tat tvam asi" regarding their essence. The meaning of the smṛti is that it completely uproots impurity causing rebirth etc. The words dāna and dayā have the same meaning, as the object of the word dadyā is only giving fearlessness to living beings. As stated "fearlessness to beings" etc. Thus he states there is no contradiction with what was said earlier in this explanation - evaṃ ca etc. In order, with the modes of livelihood like begging, farming etc. along with celibacy etc. [41]
By "in order" the four stages of life are also meant to be expressed. He states the internal divisions of brahmacarya - sāvitram etc. Trirātram according to Svāmī. But according to Tīrtha - studying for 12 years in the guru's house is called sāvitram. Vows prescribed for brahmacārins like kṛcchra etc. or service to the guru. But according to Tīrtha - having intercourse with one wife only during her fertile period is called prājāpatya. Brāhma is studying the Vedas until marriage. Naiṣṭhika is lifelong practice of prescribed duties abandoning contact with women etc. The duties of a brahmacārin should be understood from the 7th and 11th skandhas. Permitted farming is cultivating pure grains other than indigo, sesame etc. in a field plowed by 8 oxen with leaves and branches shaken. We will elaborate on this in the 7th skandha. By "etc." permitted trade is also included - we will elaborate on that there as well. By "yājana etc." teaching etc. is included. Kaṇiśo dhānyabalyādi śiloñchā - the singular is archaic though plural is more appropriate. Considering āryasya as having no other recourse, he says yadvā. Ityarthaḥ - these are the modes of livelihood for householders. Since brahmins are primary, their livelihoods are stated here, others will be stated in the 7th skandha etc. Some say "vārttā yāyāvaraṃ jñeyam aikāhitvam asaṃcayaḥ, śālīnaṃ vatsarānnaṃ ca svāmityuktaṃ śiloñchanam". Yāyāvara is a type of mendicancy. Aikāhika is using up grains etc. earned that day on the same day. Śālīna is food stored in granaries etc. sufficient for a year for the family. Svāmityukta means living on grains etc. left after cutting - this is the meaning. [42]
He states the divisions of vānaprastha - Among the four, those who live on uncultivated produce growing from untilled earth, as brought. But Tīrtha explains: "Vaikhānasas eat roots, Phalabhakṣas eat fruits, Udumbaras, Bālakhilyas eat everything, Phenapas and Vatsaphenapas drink foam." Vatsaphenapa means living by drinking the foam of milk dripping from a calf's mouth. Thus in sannyāsa there are four types - Kuṭīcaka etc. One who, unable to travel etc., stays at one holy place, daily chanting the praṇava 12,000 times, begging food at the proper time, shines in a hut or leaf-shelter through meditation on Brahman is a Kuṭīcaka. The same meaning is given by Svāmicaraṇa. Svāśramakarma etc. One who is able to travel to holy places, stays one night in a village, three nights in a city, seven nights at a holy place, bathes thrice daily, lives on madhukari alms, is devoted to the duties of his āśrama, remembering the praṇava, carrying staff etc., travels from one holy place to another, for whom there are many waters i.e. holy waters, is a Bahūdaka. The same meaning is indicated by Svāmicaraṇa everywhere through non-attachment and remembering the meaning of praṇava. By karmopasarjanī etc. - making secondary, subordinate. He states the third - One who is as when born, without dualities, without possessions, established in meditation on Brahman, ascended to the fourth stage, is a Haṃsa. The same is stated by Svāmicaraṇa as established in practice of knowledge. One who is free of staff, loincloth, injunctions and prohibitions, ascended to the seventh stage, without distinction of meditator and object of meditation, absorbed in the bliss of Brahman so that he does not even cognize his body, is a Paramahaṃsa. In accordance with this, Svāmī states "prāptatattvā". The seven stages preceded by discrimination of eternal and non-eternal etc. are: 1) Desire for liberation called śubhecchā, 2) Vicāraṇā - inquiry into Vedānta through guru's words, listening and reflection, 3) Tanumānasā - one-pointedness of mind through practice of meditation, fit to grasp subtle objects, 4) Sattvāpatti - direct realization of identity of Brahman and Self from Vedānta statements, 5) Asaṃsakti - state of nirvikalpa samādhi when mind is restrained through practice of savikalpa samādhi, 6) Padārthābhāvinī - long-lasting state through maturity of that practice, 7) Turyagā - when established in sat-cit-ānanda always nurtured by others, called deep sleep. These are the seven stages of knowledge. [43]
Vyasta means separate. He cites authority for the four vyāhṛtis - yathāha etc. The sage Āśvalāyana, commentator on the Veda. Due to no distinction of the fourth vyāhṛti, he states an alternative meaning - yadvā etc. He cites śruti as authority for maha being the fourth - tathā ca etc. Among those three, this fourth one to be stated, maha - iti is an indeclinable of conjecture, Camasa's sage thus proclaimed, said - what is maha? Or, he proclaimed this maha - this is the connection. Suravarmakham according to Amara. [44]
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
He describes the order of creation of the special duties of the four priests - hotr and others of the caturhotra. In the context, he says "sati" etc. He praises with apragīta (without proper intonation), not with those that remind of the meaning associated with the usage, as per the śruti "stuti śaṃsati" etc., which are focused on their own meaning in the form of praise. Thus it is said by the sūtrakāras: "But in stuti and śastra there is saṃskāra because of mentioning the deities of the yājyā." This is the meaning: If stuti and śastra are the same as praise, how can there be indication of difference? To that he says: In stuti, i.e. in stotra and śastra, which are mantras with and without proper intonation, which are primarily praise as per the śruti "stuti śaṃsati", there is saṃskāra because of having unseen purpose. Because they merely express connection with secondary deities, like the yājyā mantra "agnir mūrdhā" etc. If one desires to know more details, the bhāṣya should be consulted. With mantras, with ghee offerings - this is to be accomplished with mantras. Ijyā is the offering of substances with the intention of the deity. Saṃpragīta is stotra with proper intonation. Stuti is praise. For that purpose, for the purpose of stotra, trivṛt, the group of ṛks associated with the nine-fold stoma, is to be employed by the udgātṛ, as ordained by the Brāhmaṇa statement "The udgātā should employ it" etc. (37)
Sthāpatya is the work of the sthapati. (38)
Itihāsa is a pair. Because they are in the form of exposition of all the Vedas, it says "from all". (39-41)
He created the four types of brahmacharya beginning with sāvitra from the faces starting from the east, in order. The singular "śiloccā" is used instead of the expected plural, which is archaic usage. Although by the rule "ūkālo'jjhassvadīrghapluta" all dvandvas optionally become singular, and by the maxim that even itaretara dvandvas can be singular, still since such usage is not common in ordinary language, it says "or". The four types of householders situated in the home exist due to the four types of occupations - this is the intended meaning with the supplied "they exist". (42)
Those situated in the forest are vānaprasthas. Among them, among those vānaprasthas, four sannyāsins are situated in nyāsa, the dharma of renunciation. And these - householders etc. - are each of four types. (43)
Vyasta are "oṃ bhūḥ", "bhuvaḥ", "oṃ svaḥ" separated; samasta is "oṃ bhūrbhuvaḥ svaḥ" combined; the fourth vyāhṛti. This remaining part of the Āśvalāyana statement should be understood as stated by Sāṃkhyāyana: "The fourth should be understood with all of them combined. And in the injunction for this, in the non-specification of the name, in all past actions, he should offer with these very ones before and after." To state the completion of the number according to another view, it says "or". Among those vyāhṛtis, the sage Māhācamasya, son of Mahācamasa, taught this fourth vyāhṛti "mahaḥ". The "ha" clearly indicates the meaning of "tu". (44)
Śrīmad Vīrarāghava Vyākhyā
Thus asked, the sage describes how he created the Ṛg Veda etc. from the faces starting from the east, in order. "Ṛg" etc. From the faces starting from the east, he describes the order of the caturhotra. Śastra is the stotra mantra without proper intonation, that is to be done by the hotṛ, so it is called hotra. Ādhvaryava is stuti, the praise which is stotra. Stoma is praise in the form of singing. For that purpose, the group of ṛks becomes the trivṛt stoma, as ordained. That is to be employed by the udgātṛ, so it is called audgātra. "For stuti, stoma" is a compound with the 4th case. Prāyaścitta is to be employed by the Brahman priest. He created these four in order from the faces starting from the east. (37)
He describes the order of the Upavedas. Āyurveda etc. Sthāpatya is the work of craftsmen. (38)
Itihāsa and Purāṇa etc. Their collection is the fifth called Veda. Brahmā, who is omniscient and sees all, created the Itihāsa-Purāṇas from all faces. (39-40)
He describes the order of ritual procedures. The words ṣoḍaśin and uktha refer to rituals characterized by the ṣoḍaśin and uktha arrangements. Purīṣya is a type of fire-altar. Agniṣṭut is a form of Agniṣṭoma. Āptoryāma and Atirātra are specific rituals. Vājapeya along with Gosava. He created Purīṣya and Agniṣṭut from the eastern face, Āptoryāma and Atirātra from the southern face, Gosava and Vājapeya from the western face, and ṣoḍaśin and uktha from the northern face. (40)
He describes the order of the limbs of dharma and the āśramas. Vidyā etc. He created the four pādas of dharma like giving knowledge etc., and the four āśramas like brahmacarya etc., along with their occupations, in order from the faces starting from the east. Now, in the First Canto, compassion and purity are mentioned as pādas, but here knowledge and charity are mentioned, so there is a contradiction. Not so. Since compassion and purity are effects of knowledge and charity, the words for the causes are used figuratively for the effects, so there is no contradiction. Purity is indeed the effect of knowledge of the individual self, as per the smṛti "Supreme purification is considered to come from knowledge of the Lord by the individual self." Similarly, "Giving fearlessness to beings does not deserve even a sixteenth part", so giving fearlessness is indeed through compassion. Thus there is no contradiction. (41)
What are those occupations that arose along with the āśramas? Expecting this question, he states the occupations and their subdivisions in two verses. Sāvitra brahmacarya is characterized by abstinence from association with women etc. Brāhma is for one year starting from initiation, reciting the Gāyatrī for three nights, observing vows taught by the learned. Veda is what is grasped through the Vedas. Bṛhan is the lifelong observance. These are the occupations of the brahmacarya āśrama. Vārtā is the occupation of agriculture etc. that is not prohibited. Saṃcaya is the lifelong occupation. Śālīna is the occupation of not begging. Śila is collecting grains etc. Uccha is collecting grains bit by bit. Both together are one occupation. The singular is archaic usage. In the collective dvandva compound, the masculine gender should be understood as archaic. These are the occupations in the householder āśrama. (42)
He speaks of the four types of forest dwellers. Vaikhānasas eat wild fruits and vegetables. Vālakhilyas abandon old food when new food is obtained. Udumbaras live on fruits and other foods gathered from the direction they first see upon waking in the morning. Phenapas live in the forest eating naturally fallen leaves, meaning forest dwellers who eat what has naturally withered. He also speaks of the fourfold division of the fourth āśrama (stage of life). Nyāsa refers to kuṭīcaka (hut-dweller), who primarily follows the duties of his āśrama. Bahvoda (many-watered) primarily pursues knowledge, making action secondary. Haṃsa (swan) is devoted to the practice of knowledge and is inactive. Paramahaṃsa (supreme swan) has attained the truth and is inactive due to abandoning worldly activities, but this does not mean abandoning duties of renunciation, as those must necessarily be followed as limbs of knowledge. These are established in nyāsa, the renunciate stage of life. (43)
He speaks of the origin of naya (policy) and other subjects in order of their prior origination. Ānvīkṣikī is the knowledge of discriminating between self and non-self, with liberation as its fruit. Trayī is ritual knowledge, with heaven etc. as its fruit. Vārtā is agriculture etc., with livelihood as its fruit. Daṇḍanīti is concerned with wealth. Then he speaks of the order of the vyāhṛtis, saying "thus" – meaning the vyāhṛtis arose in the same order as the faces, from east to west. Bhūḥ, bhuvaḥ, suvaḥ are the three separate vyāhṛtis, and the fourth is their combination. As Āśvalāyana says: "Thus the vyāhṛtis are said to be separate and combined." Or mahaḥ is the fourth vyāhṛti, as the śruti states: "Bhūḥ, bhuvaḥ, suvaḥ – these are the three vyāhṛtis. To these he revealed a fourth – mahaḥ." Thus according to śruti, mahaḥ is the fourth vyāhṛti. Having stated the order of those arising from the mouths, from east to west, he then speaks of the origin of others from other limbs, starting with "The praṇava." The praṇava arose from the space in the heart. (44)
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
Maitreya also answers Vidura's question in detail for the benefit of the world, saying "The Ṛg, Yajur." The mantras of the weapons are divided according to the eastern, southern, western and northern directions. He arranged the Ṛgvedic ritual mantras, the Yajurvedic praise and chant mantras, the Sāmavedic chants which are special praises performed during rituals, and other praises not performed then, and the Atharvavedic expiations. The Vedas had already been extracted earlier. (37) The Āyurveda, archery which is military science, Gāndharva which is Bharata's treatise on music and dance, and Sthāpatya which is architecture. (38) The Purāṇas along with the historical accounts were composed verbally, not in meaning, as they are Vedic. Only the manifestation of the Veda was done, not its creation. The statements of chroniclers are not invalid due to lacking a subject, as they are fulfilled by the origin of their presiding deities. "Brahmā created the Vedas" and other such statements show they originate from an authoritative source. Sarvadarśana means omniscient. This shows that what Brahmā spoke has a valid basis. Or it means he is called that because all philosophical systems originated from him. (39) Ṣoḍaśī and other specific sacrifices – their divisions should be understood from the Kalpa texts. Then the pair Purīṣyāgni and Stuta etc. each arose from the southern and other faces. (40) The birth of dharma with its four parts like tapas etc. should also be understood as from the four faces. He created the stages of life like brahmacarya etc. from the eastern and other faces, along with their modes of livelihood like begging etc. (41) The "in order" also implies the subdivisions of the four stages of life. He states the subdivisions of brahmacarya: Sāvitra is the 12-year study of celibate students in the guru's home. Prājāpatya brahmacarya is having one wife and approaching her only in season, as it is said "Prājāpatya brahmacarya is having one wife and approaching her in season." Brāhma brahmacarya is study until marriage. Bṛhat brahmacarya is lifelong celibacy, even as a householder. Thus the fourfold division. Vārtā is a specific type of begging livelihood. Asaṃcaya is using up in one day whatever rice etc. is earned that day. Śālīna is storing rice and grains for up to a year in granaries etc. for one's livelihood. Śiloccha is sustaining oneself by gleaning fallen grains from rice fields, as it is said "Vārtā is known as wandering, asaṃcaya is using up daily." (42) In the forest, the vānaprastha stage: Vaikhānasas eat roots and fruits. Udumbaras and Vālakhilyas eat everything. Phenapas are explained by vatsaphenapas in this verse - they live by drinking the foam of milk dripping from calves' mouths. In nyāsa, the renunciate stage: First is kuṭīcaka who is satisfied (cakate) living in a hut (kuṭi) on food given by children etc. - caka means satisfaction. Second is bahūda who bathes thrice daily and also bathes in holy waters when seen, carrying a triple staff. Third and fourth are haṃsa who carries a single staff and sacred thread, and paramahaṃsa who carries a single staff and is free from activities like violence. (43)
Ānvīkṣikī (logic) is in accordance with the Vedas. Tantravidyā (knowledge of rituals) is the three Vedas. Vārtā (economics) is commerce etc. Daṇḍanīti (politics) is the duty of kings. These were from Brahmā's four mouths. Similarly, the vyāhṛtis (sacred utterances) like bhūr etc., along with praṇava (Om), were manifested from the four mouths etc. of the unborn one and are established in his mouth - this is the connection. Ānvīkṣikī is not recited together with the three Vedas as stated by Śiva, as it is excluded from the Vedas and proclaimed by Viṣṇu. As it is said: "Ānvīkṣikī is the knowledge of philosophy and it follows the Vedas. It is proclaimed by Viṣṇu, stated by Śiva, and should be known as excluded from the Vedas. Daṇḍanīti is the duty of kings, the three Vedas are proclaimed." Thus.
The livelihood of Brahmins is by ānvīkṣikī and the three Vedas. The livelihood of kings is by daṇḍanīti, and of vaiśyas etc. by vārtā - to indicate this, the three Vedas are mentioned again. And it is said: "Vārtā is commerce etc. The livelihood that comes from these was created by Brahmā long ago with the names ānvīkṣikī etc."
Or the meaning is: Along with praṇava, they are established in Brahmā, having obtained unity of subject matter with him as their expounder. The instrumental case in "praṇavena" should not be taken to imply the unimportance of praṇava, as it belongs to the first mouth. As it is said: "Praṇava from the first mouth, and bhūr etc. from the three mouths, revolve clockwise, as do the Vedas and āśramas." Therefore, the instrumental case means they reach Brahmā having made praṇava primary. || 44 ||
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
These two verses on history. The part starting with "itihāsa" has been explained in the First Canto. || 39-41 || Sāvitra etc. are types of brahmacarya. Vārttā etc. According to the rule that "All dvandva compounds optionally become singular", like "ūkālo'jhrasvadīrghapluta" etc. || 42-47 ||
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
From the mouths, he describes the creation of the four priests. Śastra is the recitation of hymns, the duty of the hotṛ priest. Ijyā is the duty of the adhvaryu priest. Stuti is praise, sung stotras. Stoma is for that purpose, the collection of ṛks as prescribed in "The trivṛt stoma becomes" etc., the duty of the udgātṛ priest. Prāyaścitta is the duty of the brahman priest. || 37 || * * He describes the creation of the Upavedas. Āyur etc. Sthāpatya is the duty of the architect, the Viśvakarma śāstra. || 38 || * Om sarvebhya iti. Because they are explanations of all the Vedas. || 39 || * He describes the creation of ritual procedures. Ṣoḍaśyukthāv iti. Purīṣī is the fire altar, Agniṣṭut is the Agniṣṭoma sacrifice. These two are from the southern mouth - this order should be understood everywhere. || 40 || * * It exists. Śauca (purity) is "The highest purification is said to be knowledge of the Lord of the field-knower" according to smṛti. Dāna (charity) means compassion, as it is said "The sixteenth part is not equal to giving fearlessness to beings." Thus there is no contradiction with what is said in the First Canto: "Austerity, purity, compassion and truthfulness are the four legs in the Age of Kṛta." || 41 || * * Sāvitra brahmacarya is for three nights starting from initiation while reciting the Gāyatrī. Prājāpatya is observing vows for one year. Brāhma is until mastering the Veda. Bṛhat is until death. Thus there are four types of brahmacarya. Vārttā is non-prohibited agriculture etc. as livelihood. Sañcaya is livelihood by performing sacrifices etc. Śālīna is living without begging. Śiloñchana is living on fallen grains. Śiloñcha is a dvandva compound like ūkālo'jhrasvadīrghapluta. Gṛhe iti means there are four types of householder life based on four types of livelihood. || 42 || * * Vaikhānasas live on uncultivated crops. Bālakhilyas give up previously stored food when new food is obtained. Audumbaras live on fruits etc. brought from whichever direction they first see upon waking in the morning. Phenapās live on fruits etc. that have fallen on their own. Vane iti means the vānaprastha stage also has four types with different names based on different livelihoods. Nyāse iti means sannyāsa also has four types. Among these, kuṭīcaka is focused on the duties of his āśrama. Bahūdaka makes knowledge primary while duties are secondary. Haṃsa is established in practicing knowledge. Paramahaṃsa is actionless, having attained the truth. They are superior in that order. || 43 || He describes the origin of logic etc. from the front etc. mouths in order. Ānvīkṣikī etc. are the sciences of liberation, dharma, pleasure and wealth. Bhūr, bhuvaḥ, svar are the three vyāhṛtis separately and the fourth combined, thus four vyāhṛtis. As Āśvalāyana says: "Thus the vyāhṛtis are declared, both separate and combined." Or mahaḥ is the fourth, as the śruti says: "Bhūr, bhuvaḥ, svar are these three vyāhṛtis. To them he reveals the fourth - mahaḥ." Hṛtkha means from the space of the heart. If the reading is dahata, the meaning is the same. || 44 ||
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
He describes the order of the Vedas' origin. Ṛg iti. He shows the order of origin of the four priests. Śastram iti. Śastra is the recitation of unsung hymns, the duty of the hotṛ. Ijyā is the duty of the adhvaryu. Stuti is praise. Stoma is sung praise, the collection of ṛks to be recited by the udgātṛ. Prāyaścitta is the duty of the brahman. He created them in order from the front etc. mouths. || 37 || * He shows the order of the Upavedas. Āyur iti. Sthāpatya is the science of architecture. || 38 || 39 || * He shows the order of ritual procedures. Ṣoḍaśī iti. Purīṣī is the fire altar. Agniṣṭut is the Agniṣṭoma sacrifice. || 40 || It shows the sequence of dharma padas and āśramas. Vidyā etc. Tapas, śauca (tapas, purity) "Tapas, śauca (purity), dayā (compassion), satyam (truth) are proclaimed as the padas" - to resolve the contradiction with the first skandha, here the word vidyā refers to śauca (purity), as per the statement "The supreme purification is considered to be the knowledge of kṣetrajña (individual soul) and Īśvara (God)". The word dāna refers to dayā (compassion), as per the statement "They do not deserve even one-sixteenth part of the gift of fearlessness to beings." || 41 ||
It states the sequence of origin of āśrama duties. With sāvitram etc. in two verses. There it shows the duties of brahmacarya āśrama - sāvitram is brahmacarya starting from upanayana, prājāpatyam is performing vows for three nights while reciting the Gāyatrī, brāhmam is studying the Vedas for a year, bṛhan naiṣṭhikam is lifelong celibacy. Then it states the duties of gṛhastha āśrama. Vārtā is agriculture and other non-prohibited occupations, saṃcaya is occupation of performing sacrifices for others etc., śālīnam is living on unsolicited alms, śiloccha - here the compound and masculine gender are archaic. These are in the household, in the gṛhastha āśrama. || 42 ||
Vaikhānasas live on uncultivated crops, bālakhilyas abandon old food when new food is obtained, audumbaras live on fruits etc. brought from the direction they look at after waking up in the morning, phenapas live on fruits etc. that have fallen by themselves. These four reside in the forest. In nyāsa, the fourth āśrama, there are also four - kuṭīcaka who focuses on the duties of his āśrama, bahvoda who focuses on knowledge, haṃsa who focuses on practicing knowledge, niṣkriya who focuses on meditation. || 43 ||
It shows the origin of naya etc. in sequence from the eastern face etc. Ānvīkṣikī is the knowledge of liberation, trayī is the knowledge of dharma, vārtā is the knowledge of pleasure, daṇḍanīti is the knowledge of wealth. Thus the vyāhṛtis were also in sequence from the eastern face etc. - bhūḥ, bhuvaḥ, svar are the three separate ones, the fourth is the combined one. Thus Āśvalāyana says "Thus the vyāhṛtis are proclaimed, separate and combined". Or mahaḥ is the fourth, as per the śruti "bhūḥ, bhuvaḥ, svar - these are the three vyāhṛtis. Ācamasya reveals to him the fourth one - mahaḥ". But praṇava arose from the space of the heart. || 44 ||
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
It states the sequence and facial order of the Vedas - deity, connection with substances, praise of deities, and permission for sacrifice - this is the logical sequence of sacrifices. The facial order from east etc. is useful for recitation. It states the application of those four - śastram is of the hotṛ priest; ijyā of the adhvaryu priest, the duty of Yajurveda; stuti of the udgātṛ priest, the duty of Sāmaveda; prāyaścitta of the brahman priest, as per the Āśvalāyana sūtra "For prāyaścitta, the brahman priest". Thus he created the purposeful Vedas from the eastern etc. faces. || 37 ||
To state the elements useful for the Vedas, he created the Purāṇas, it says - itihāsa-purāṇāni. As they are useful for all, sequence is not intended here, so he produced them from all faces. Seeing the use for all varṇas, non-varṇas, women, śūdras, and degraded twice-borns, he created the Purāṇas. This should be pondered. || 38 ||
Since cāturhotra etc. are also mentioned, it states their sequence of origin - ṣoḍaśyukthāvi. As per the śruti "He should take the ṣoḍaśī for a kṣatriya in the Agniṣṭoma" and "There is indeed no sacrifice called ṣoḍaśī", due to usefulness for all, ṣoḍaśī was taken first. Similarly both are useful for all. He created those two from the eastern face. Agniṣṭut is Agniṣṭoma, purīṣyā are the fire-building rites, purīṣī means having purīṣa, purīṣī and agniṣṭut are purīṣyagniṣṭutau, that is the compound ending (?). Āptoryāma is an extended form of Atirātra, meaning Atirātra with some additions. Vājapeya is also an independent sacrifice with great results. Gosava is also a cow-sacrifice. Those two are also together. || 39 ||
These four are the padas of dharma - vidyā etc. Vidyā is knowledge. Dāna is tulāpuruṣa etc. Tapas is kṛcchra etc. Satyam is speaking truth. Padāni means pada-words. The word "ca" indicates there are other padas of dharma as well, as dharma is a form of the Lord. He created the āśramas along with their means of livelihood. This indicates that one āśrama with four means of livelihood originated from one face. || 40 ||
It states the four means of livelihood for brahmacārin - sāvitryam etc. Sāvitryam is the three-night period of teaching Gāyatrī to the initiated student, with silence etc. Then prājāpatyam is Vedic vows for one year. Brāhmaṇyam is learning the Vedas. Bṛhan naiṣṭhikam is lifelong celibacy. It states the four means of livelihood for householder - vārtā etc. Vārtā is the fourfold agriculture etc. Saṃcaya is accumulation of wealth obtained through teaching etc. Śālīnam is begging for small amounts of grain, meaning yāyāvara. Śiloccha - śila means gathering grains one by one by hand from the threshing floor; ucchana means collecting fallen grains etc. from places like the grinding area in the homes of householders. || 41 ||
He describes the four ways of life for forest dwellers - Vaikhānasas etc. The Vaikhānasas are those who, living in the forest, perform the worship of God and other practices taught by Brahmā in the Vaikhānasa sūtras, subsisting on whatever food comes to them by chance. The Vālakhilyas are ascetics who practice penances like the five fires, eat sun-cooked food, and live on forest produce. The Audumbaras maintain their nails and body hair, wear filthy clothes, and subsist on tree fruits. The Niyatāraṇyas (constant forest dwellers) drink foam and subsist on air and water. Living in penance groves etc. was already established earlier.
He describes the four ways of life for renunciates - Kuṭīcara etc. For renunciation (nyāsa), the Kuṭīcara is to be described first. According to the view of four stages of life in order, permanent renunciation happens after the age of 75 as part of the natural progression of life stages. The prerequisites are brahminhood and proper sequence of prior life stages, not knowledge etc. The option of 36 years of studentship for Vedic study is also mentioned. Based on Manu's statement "A twice-born should live the first quarter of life as a student with the teacher, the second quarter as a householder", both individual and cumulative interpretations are determined. The cumulative view is obligatory. It is said that Brahmā himself established that a brahmin should go through all four stages in order. The individual view is optional. Some describe it differently based on eligibility - four stages for ordinary people. For celibate devotees, lifelong studentship is the only stage. For those with intense desires and no detachment, only the householder stage is prescribed - after studying the Vedas as a temporary student, one should marry properly and maintain the sacred fire for life. The Āpastamba school considers all stages equal, as perfection is possible in any. Statements critical of progeny are interpreted as praising celibacy. Otherwise scriptures would contradict each other. Brahmins should not invalidate even part of the scriptures. In the forest-dweller stage, one should study the Vedas in celibacy as much as possible, then live in the forest practicing austerities until death. For renunciation, one who attained knowledge and firm detachment by going through the life stages in order in a previous birth, but lacks devotion to God, is reborn in a saintly family. His previous knowledge becomes obscured at birth. After Vedic initiation and study, his previous knowledge awakens. Then he should renounce immediately as per the scriptural injunction. He must maintain that stage until death, otherwise he would fall. If previous knowledge and detachment awaken even before initiation, he becomes stageless, like Sanaka etc. This is censured in the Vedas and scriptures. Hence Brahmā's anger at Sanaka etc. Though sons of Brahmā, they took human form, then became demons. They were reborn as Prahlāda etc., facing difficulties. Knowing this obstacle, Śuka, though perfected in knowledge in his previous birth, took two forms - with one he studied the Vedas as a celibate student, begat children as a householder, then reunited and remained devoted to God until death. He is not counted in the Vedic system. One who goes through all four stages in order lives in a leaf hut cared for by his children while contemplating the Self after forest dwelling - he is a Kuṭīcara. If he renounces independently after forest dwelling, giving up dependence on children etc., he becomes a Bahūdaka. He may live at a holy place completely independent. In the forest stage there are two options - if he goes to the forest with wife and sacred fire, he later places his wife with his sons and becomes a Kuṭīcara; if he had already given up wife etc. just for forest dwelling, after practicing austerities he renounces and becomes a Bahūdaka. If he becomes perfected in knowledge etc. right after studentship, he becomes a Haṃsa renunciate. He wanders all holy places staying only one night, observing silence, desirelessness and breath control as permanent vows. One who dies perfected in knowledge etc. from a previous birth is reborn as a yoga-fallen one in a great family, receives brahmin sacraments but remains like the inert Bharata - he is inactive. His covering is open, not a visible mark. His behavior is like Ṛṣabha's. Worldly association causes his fall, as he is otherworldly. He attains perfection and is supreme. No one inferior should follow his dharma. Thus they describe four ways of life based on eligibility - if one cannot do the highest, even the first should progressively become inactive starting as a Kuṭīcara. In previous stages too, one should first attain the highest state, or attain the highest state in other stages. 42.
Having described the life stages, he now describes the types of ethics to explain "along with subsidiary Vedas and ethics" - Ānvīkṣikī etc. Ānvīkṣikī is the ethics related to investigation/reasoning. This is for brahmins only, especially those in the highest stage. Trayī is the triple Veda - one should behave according to the Vedas, perform sacrifices, and make a living by officiating etc. This is the main occupation for kṣatriyas. Vārtā is fourfold - agriculture, cattle-rearing, trade and money-lending. This is the main occupation for vaiśyas. Daṇḍanīti is the science of punishment or ethics for punishment. Though this is the king's duty, it is established for śūdras as punishment can be fully applied to them. Thus ethics is fourfold. Though ānvīkṣikī is self-knowledge and trayī is the triple Veda and related sacrifices, which need not be mentioned under ethics, they are included in ethics texts to indicate that even worldly brahmins etc. or paramahaṃsas should engage in contemplation etc., not just worldly activities. As before, they originated from the eastern etc. faces. Having described the origination of the Vedas etc. as spiritual in the sattvic intellect, to describe the divine form as the word-brahman, he first describes the origin of the vyāhṛtis - "Thus the vyāhṛtis" etc. Though the Gāyatrī, vyāhṛtis and praṇava are described in the Veda itself, there are four based on collective and individual divisions. Even in the seven vyāhṛti view, there is a collective of eight syllables. The praṇava is also included by "and". As it is not fourfold, it simply manifested from the heart. Hence Brahmā did not utter the praṇava, but as stated "The syllables Oṃ and Atha emerged from Brahmā's throat in the beginning, hence both are auspicious", the praṇava emerged on its own. 43.
From the hair and skin, uṣṇik (uṣṇik meter) arose. These seven meters have become less or more. Among them, gāyatrī (gayatri meter) and bṛhatī (brihati meter) are the best due to their origin and suitability. There, gāyatrī has 24 syllables, uṣṇik has 28 syllables, anuṣṭup (anushtup meter) has 32 syllables, bṛhatī has 36 syllables, paṅkti (pankti meter) has 40 syllables, triṣṭup (trishtup meter) has 44 syllables, and jagatī (jagati meter) has 48 syllables. Among them, gāyatrī has three feet, while the others have four feet. There, uṣṇik has seven syllables per foot, hence it is mentioned first. Alternatively, the consideration here is based on origin. In Brahma's body, the distinction of meters into gross and subtle corresponds to the gross and subtle distinction of bodily elements. The order of origin follows the order of bodily elements. In considering origin, gāyatrī is established from the extraction of soma. In considering suitability, although having fewer syllables, bṛhatī obtained the name "bṛhatī" due to its greatness among all meters, as the greatness of bṛhatī is expounded in scriptures like "He touched bṛhatī itself". Its origin is said to be from prāṇa (life breath), and it is above all. Jagatī originates from bones due to their abundance. Compared to that, triṣṭup originates from flesh due to its lesser quantity. Then paṅkti originates from marrow which is even less. Bṛhatī is already determined in the middle. Anuṣṭup originates from sinew or tendon. Since skin is clearly seen to be more abundant than hair on the outside, uṣṇik is determined first. Since prāṇa is situated inside compared to marrow, it is determined later. || 44 ||
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
Regarding "itihāsa" (history). This should be contemplated. This is the purport of the word "sarvadarsana" (all philosophies). || 38 || Regarding "ṣoḍaśī" (sixteenth). To indicate that the reason for mentioning the sixteenth first is its universal applicability, they cite the evidence: "api" etc. If one asks what indicates that being a special sacrifice is the reason, they cite another scripture: "iti" etc. Thus, if mentioning first were due to being a special sacrifice, it would only refer to Agniṣṭoma, the first established rite, since that has primacy in the scripture "eteneṣṭā". Therefore, universal applicability alone is the reason. These two scriptural passages are found in the sixth and eighth sections of the Taittirīyas, in the passage beginning "Prajāpati offered sacrifices to the gods". There, the etymology of the word "ṣoḍaśa" and its universal applicability are clearly stated, so it should be understood from there. || 39 || * * Regarding "vidyā" (knowledge). In Śrīdharī: "Vidyā means purity, as stated in the smṛti 'The supreme purification of the individual soul is through knowledge of God.' Dāna means compassion, as stated in the verse 'The sixteenth part is not equal to the gift of fearlessness to beings.' Thus there is no contradiction with the statement in the First Canto 'Austerity, purity, mercy and truthfulness were the four legs of dharma in Satya Yuga.'" This is explained to summarize that. Regarding "āśramān" (stages of life). "Vṛtticatuṣṭayam" means four modes of sustenance. In Śrīdharī it is explained as "śālīna is the mode of not begging" and "śilovchana is the mode of gleaning grains". || 40 || Regarding "vaikhānasa". In Śrīdharīya, it is explained: 'Vaikhānasas live on uncultivated crops. Bālakhilyas abandon previously stored food when new food is obtained. Audumbaras live on fruits etc. brought from the direction they first see upon waking in the morning. Phenapās live on fruits etc. that have fallen by themselves.' Regarding "nyāsa". Now, according to the śruti "The day one becomes detached, that very day one should renounce", when detachment arises, sannyāsa (renunciation) in the form of vaṃsādi is there, so how can there be four modes of living? To address this question, they state the reason for describing kuṭīcara first - "Five" etc. By "jñānādī" etc., vairāgya (detachment) is included. Thus, in the nitya view, since vairāgya, jñāna etc. are not components, it is appropriate to describe kuṭīcara, who follows his āśrama duties, first. Now, since "ṣaṭtriṃśadābdikam iti vā" states that brahmacarya lasts for a long time, the āśrama sequence view is not appropriate. To address this, they say - "ṣaḍ" etc. Thus, according to the śruti "yadvaikiñca", since this view is to be respected highly by the mind, in the āśrama sequence view, this being primary, it is appropriate to describe it first as it is generally applicable in other views. Now, if it is generally applicable, that view being unnecessary would contradict śruti, so they say - "pratyeka" etc. "Nirṇītau" means determined as nitya and kāmya. Thus, there is no contradiction of śruti due to difference in arrangement. They clarify that determination - "tatra" up to "kāmya". "Pratyekapakṣa" means the single āśrama view for life as appropriate. They state another view regarding the arrangement - "kecid" etc. This is not Śrīdhara's view. Kuṭīcara is focused on āśrama duties, bodha makes karma secondary and focuses on knowledge, haṃsa is devoted to practicing knowledge, niṣkriya has attained the truth. All these are superior in that order - this much is explained. So this should be understood as the view of other sages. They show the arrangement according to that view - "sādhāraṇā-" etc. "Sādhāraṇānām" means those without full qualification for any one. They clarify the specific qualifications - "ūrdhva" etc. They clarify the naiṣṭhika householder qualification - "tatha" etc. "Ata eva" means for the validity of each view also. "Āpastambakāreṇa" means by the smṛti author named Āpastamba. "Prajānindāvākyāni" means statements like "Not by action, not by progeny, not by wealth, but by renunciation alone some attained immortality" and "The sages, descendants of Kavaṣa, say - What shall we do with progeny, we for whom there is neither this self nor this world?" etc. "Anyathā" means otherwise, if the single āśrama view is not accepted. Thus, the naiṣṭhika householder view applies in all cases without detachment. They clarify the naiṣṭhika forest-dweller view - "tathā vānaprastha" etc. They state the naiṣṭhika sannyāsa view - "nyāsa" etc. They state another view here - "tato'pi" etc. "Sa" means the view of one without āśrama. "Prahlādarūpā jātā" is a topic from another Purāṇa. "Tatrāpi" means even in Prahlāda's form. "Rūpadvayaṃ vidhāya" is also to be known from another Purāṇa. "Na gaṇyata" means it is not counted as others do not have such capability like Śuka. Thus, having explained the nitya and kāmya views, they explain the nature of kuṭīcara etc. in the present context - "tatra" etc. "Ātmacintaka" means focused on contemplation of the self which is the duty of the āśrama, as per the statement "This is the highest dharma - seeing the self through yoga". "Tīrthavāsī bhavet" means he should live at holy places, as this is consistent with the term "bahvodapadayoga" since tīrtha primarily refers to water. "Daṇḍā nityā" means haṃsa carries three staffs. They state the qualification for paramahaṃsa - "tato'pi" etc. "Muktam" means items like bark cloth left on the path. "Tasya siddhiḥ" means that alone is his attainment. "Nahīnaḥ kuryāt" indicates that present-day paramahaṃsas who imitate āśramas are only pretenders of dharma. "Āhuḥ" means authorities say. "Uttamam" refers to "One should go to the fourth āśrama". ॥42॥ Having thus described the āśramas, since "upaveda nayaiḥ saha" is mentioned, he describes the types of nīti in "ānvīkṣikī". "Anvīkṣaṇam" means reflection. "Eṣe" means performing material sacrifices. "Tadarthāḥ" means for the purpose of self-knowledge. Regarding "vyāhṛtayaḥ", they state the types in the origin of vyāhṛtis. "Samaṣṭī" etc. - Bhūḥ, bhuvaḥ, suvar are the three vyaṣṭi separately and samaṣṭi together, thus there are four by uttering from the eastern etc. faces, as per Āśvalāyana's statement "Thus the vyāhṛtis are said to be separate and combined". In Śrīdharīya, based on the Taittirīya Upaniṣad statement "Bhūḥ, bhuvaḥ, suvar are the three vyāhṛtis, to them he revealed the fourth mahaḥ", they include that also - "sapta" etc. Thus, he revealed the eighth also mentioned in Taittirīya by uttering from the eastern etc. faces. "Caturvidhatvābhāvāt" means due to the absence of fourfold nature in that view. ॥43॥ Regarding that. The state of being less or more. The state of being less or more due to the syllables and the greatness. Consisting of four padas. Although a pankti (verse) is said to have five padas, in the Nirukta a pankti is said to have five padas, while a triṣṭubh (verse type) has an additional pada with a stobha (exclamation). Where the stobha is removed, it is understood to be a triṣṭubh. Thus, according to the brahmana text, since the fifth pada is merely a stobha, it consists of four padas. However, in the Brihadaranyaka it is established that the gāyatrī (verse) has three padas for householders, but four padas for renunciates. Therefore, the meaning is that all have four padas. With seven syllables per pada. The shortest in comparison to all. Regarding the bringing of Soma. According to the Shruti "On the third day, Soma was in heaven and the gāyatrī brought it down", this is the meaning. With few syllables. It has few syllables compared to the pankti and others. Regarding the jagatī (verse type) etc. The jagatī has many syllables, while the triṣṭubh, pankti and anuṣṭubh have progressively fewer syllables, which should be understood as the reason in each case. And regarding syllable count, although the uṣṇih has more syllables than the gāyatrī, in terms of pada count it has fewer, so why was it not mentioned first? To this they say: From the beginning. Before the gāyatrī. (44)
Śrī Giridhara-kṛtā Bāla Prabodhinī
Thus asked by Vidura, Maitreya describes that sequence - With the Rig etc. He created the Rig etc. in sequence from his front and other faces - this is the connection. He describes the sequence of creation of the four priests - With śastra etc. Śastra is the recitation of non-sung mantras, which is the duty of the hotṛ priest. Ijyā is the duty of the adhvaryu priest. Stuti is sung praise, stoma is the collection for the purpose of praise - the compound means "stoma for stuti". It is the duty performed by the udgātṛ priest as prescribed in statements like "The stoma becomes threefold". Prāyaścitta is the duty performed by the brahman priest. He created these four also in sequence from his front and other faces - this is the connection. (37)
He describes the sequence of the Upavedas - The Āyurveda etc. He created the four Vedas - Āyurveda (medical science), Dhanurveda (science of warfare), Gāndharvaveda (science of music), and Sthāpatyaveda (science of architecture) - from his front and other faces - this is the connection. (38)
He created the Itihāsas and Purāṇas from all faces. He states the reason for this - As the fifth Veda. Since the Vedas were created in sequence from the front and other faces, and since the Itihāsas and Purāṇas are explanations of all the Vedas, he created them from all faces - this is the meaning. Indicating the purpose of their creation, he says - Seeing everything. Since it is said "The three Vedas are not accessible to women, śūdras and degraded twice-borns", and since they have no eligibility for the Veda, how could they be uplifted? Seeing this, he who sees the benefit for all created the Itihāsas and Purāṇas - this is the meaning. Indicating the reason for this vision and ability to create them, he says - The Lord. If the Lord did not see this way and act, then who else could do it? - this is the implication. (39)
He describes the sequence of ritual procedures - He created the ṣoḍaśin and uktha from the front face, the purīṣī, cayana, agniṣṭut and agniṣṭoma from the right face, the āptoryāma and atirātra from the back face, and the vājapeya along with the gosava from the left face - this is the connection. (40)
He created the four pillars of dharma like vidyā etc., and the four āśramas beginning with brahmacarya, along with their respective duties, from the front and other faces in sequence - this is the connection. If it is objected that there is a contradiction since in the First Canto compassion and purity are mentioned as pillars, while here vidyā and charity are mentioned, there is no contradiction. Purity is the effect of vidyā in the form of knowledge of God, as stated in the smṛti "The highest purification of the individual soul comes from knowledge of God." Therefore, in the First Canto the cause is figuratively referred to by mentioning the effect. Similarly, from the statement "They do not deserve even a fraction of the gift of fearlessness to beings", the "gift" mentioned in both places refers to the gift of fearlessness to beings. Thus there is no contradiction. (41)
In response to the question "What are those āśramas?", he describes them and their subdivisions in two verses - With sāvitra etc. There he describes four types of brahmacarya - sāvitra for three nights starting from initiation while studying the Gāyatrī, prājāpatya for one year while observing vows, brāhma until completion of Vedic study, and bṛhat or naiṣṭhika until death. He describes four types of livelihood for householders - vārtā etc. Vārtā means the four permitted livelihoods of agriculture, cattle-rearing, trade and money-lending, as stated. Sañcaya is saving wealth obtained through teaching, performing rituals etc. Śālīna is living without begging. Śīla is collecting fallen grains etc. from the marketplace. Uñcha is collecting grains left behind in fields - these two form one livelihood. The singular number is used figuratively. The masculine gender for the dvandva compound is also figurative. These are the livelihoods for the householder stage. Here the division of livelihoods according to varṇa should also be understood from the respective contexts. (42)
He describes four types of forest-dwellers - Vaikhānasas etc. Vaikhānasas eat uncultivated produce. Bālakhilyas eat only newly obtained food, discarding old food. Audumbaras live on fruits etc. gathered from the first direction they see upon waking. Phenapas live on naturally fallen fruits etc. These are the types of forest-dwellers. He also describes four types of sannyāsins - In renunciation etc. Kuṭīcaka focuses mainly on the duties of his āśrama. Bahūdaka focuses mainly on knowledge, making ritual secondary. Haṃsa is dedicated to the practice of knowledge. Niṣkriya or Paramahaṃsa, having attained the truth, abandons active duties and remains inactive. In renunciation, by saying "First one becomes a Kuṭīcaka", it is indicated that the later stages are progressively superior, so one should adopt the later stages according to one's qualification, just as with the earlier stages. (43)
It is said "with naya-s", and to explain the order of their origin - ānvīkṣikī (philosophical inquiry). ānvīkṣikī is the knowledge in the form of self-realization, resulting in liberation. Earlier it was mentioned as vidyā-dāna for the purpose of purification, so there is no repetition. trayī (the three Vedas) is the knowledge of rituals, resulting in heaven etc. vārtā in the form of agriculture etc. results in livelihood. daṇḍanīti, the science of governance, results in wealth. Thus they originated from the eastern and other faces in that order. Where the order is not mentioned, this same order should be understood due to the similarity of the fourfold number. Having thus shown the origin of the āśrama-s etc., to clarify what was said about Brahmā being the Veda-Brahmā, he now shows the origin of the vyāhṛti-s etc. - evam (thus). evam means in the same order from the eastern face etc., there were also four vyāhṛti-s. bhūr bhuvaḥ suvaḥ are the vyāhṛti-s, samastaḥ is the fourth vyāhṛti. As Āśvalāyana says "Thus the vyāhṛti-s are said to be separate and combined." Or as per the śruti "bhūr bhuvaḥ svar - these are the three vyāhṛti-s, to these he adds this fourth one which Chamasa makes known - mahaḥ", the fourth vyāhṛti should be understood as mahaḥ. Having thus stated the order of those originating from the mouths, he now states the origin of the others with praṇava etc. Indeed, the well-known praṇava arose from the heart-space of this Brahmā. || 44 ||
Hindī Anuvāda
Śrī Maitreya said - Viduraji! Brahmā created the Ṛg, Yajur, Sāma and Atharva Vedas from his eastern, southern, western and northern faces respectively, and in the same order created the four - śastra (work of the hotā), ijyā (work of the adhvaryu), stuti-stoma (work of the udgātā) and prāyaścitta (work of the brahmā). || 37 || In the same way, he produced the four Upavedas - Āyurveda (medical science), Dhanurveda (military science), Gāndharvaveda (music), and Sthāpatyaveda (architecture) - from those eastern etc. faces in order. || 38 || Then the all-seeing Lord Brahmā created the fifth Veda in the form of itihāsa-purāṇa from his four faces. || 39 || In the same order, ṣoḍaśī and uktha, cayana and agniṣṭoma, āptoryāma and atirātra, as well as vājapeya and gosava - these pairs of yajñas also originated from his eastern etc. faces. || 40 || vidyā, dāna, tapas and satya - these four pillars of dharma and the four āśramas along with their vṛttis also manifested in this order. || 41 || sāvitra, prājāpatya, brāhma and bṛhat - these are the four vṛttis of the brahmacārī, and vārtā, sañcaya, śālīna and śilonchā - these are the four vṛttis of the gṛhastha. || 42 || Similarly, due to differences in vṛtti, vaikhānasa, bālakhilya, audumbara and phenapa - these are the four types of vānaprasthas, and kuṭīcaka, bahūdaka, haṃsa and niṣkriya (paramahaṃsa) - these are the four types of sannyāsins. || 43 || In the same order, ānvīkṣikī, trayī, vārtā and daṇḍanīti - these four vidyās and the four vyāhṛtis also originated from Brahmā's four faces, and from his heart-space emerged the oṃkāra. || 44 ||
SB 3.12.37-44
