Text 49: Thereafter Brahmā accepted another body, in which sex life was not forbidden, and thus he engaged himself in the matter of further creation.
Text 50: O son of the Kurus, when Brahmā saw that in spite of the presence of sages of great potency there was no sufficient increase in population, he seriously began to consider how the population could be increased.
Text 51: Brahmā thought to himself: Alas, it is wonderful that in spite of my being scattered all over, there is still insufficient population throughout the universe. There is no other cause for this misfortune but destiny.
Text 52: While he was thus absorbed in contemplation and was observing the supernatural power, two other forms were generated from his body. They are still celebrated as the body of Brahmā.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
That which was previously created became mist, then another body attached to unrestrained desires. The body of śabda-brahma (sound Brahman) always exists. He states the reason for accepting another body. With "ṛṣīṇām" etc. || 49 || 50 || * * yuktakṛtaḥ (of one who acts appropriately) || 51 || * Therefore even now they wonderingly describe this as the body of which Brahma that became twofold. || 52 ||
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
Then from that. But previously he created many more progeny like Marīci etc., so why make effort there again? To this he says - "ṛṣīṇām". Due to being absorbed in tapas (austerities), yoga etc., the increase in creation did not occur from that - this is the meaning. || 49 || * * For its increase, for increase of creation. "Kaurava" - The vocative implies "I am telling you this story because you are born of a pure lineage." Even though engaged || 50 || * * Here in the non-increase of progeny, deva (god) is unseen life. || 51 || Since it became twofold, therefore the proof for this is: "He divided this very self in two, then husband and wife came to be. Therefore this is like a half-pair" - thus says the śruti. Due to relation to ka, kāya is formed by the ṇya suffix, overriding elision by the maxim "strengthening is stronger than elision" when there is strengthening. He clarifies that very thing - By the divisions of form and body. "Form means body, nature, beauty and group of animals" - thus says the lexicon. The pair became one with a beard and one with two breasts. || 52 ||
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
In his heart, for the expansion of creation || 49 || * * Even though engaged and making efforts for creation, this increase of progeny. Here in the increase of creation, deva means Īśvara (God) || 50 || * * Whose Brahma's form or body, therefore since the body of the twofold Brahma itself is denoted by the word kāya by derivation, still due to its wonderfulness, even today the learned describe the human and other bodies as kāya, meaning produced from that - this is the meaning. The elision of n is Vedic. Therefore kārya is correct. || 51 || * * By those two halves. || 52 ||
Śrīmad Vīrarāghava Vyākhyā
Then after the creation of alphabets, accents and categories, what did he do? To this he says "tataḥ" with half verse. Then, taking up another body from the body made of śabda-brahma, he set his mind for creation, meaning he thought with his mind. What is this other body and how was it thought? Expecting this, he says with "ṛṣīṇām" etc. up to "strī yāsīd". He elaborates. He states the manner of thinking up to that point. "ṛṣīṇām" - Seeing that even the sages who have great virility i.e. procreative power have limited creation, he thought again for the increase of creation. || 49 || 50 || Why? To this he says "na hi". Though always engaged in creating progeny, progeny do not increase from me - this is certainly wonderful. Surely there must be some divine obstacle in the increase of progeny. Thus appropriately thinking and expecting divine favor, whose Brahma's form became twofold? While the previous form existed, a second form came to be - implying two forms came to be along with the previous one. It is said "became twofold". This becoming twofold of the form is not assumption of dispositions like in the creation of devas and asuras, but his very body became twofold - to indicate this he qualifies the form: "yat kāyam" - Which form they call the body. By those two divided forms, meaning by those two separate forms, a pair consisting of male and female came to be. Of that pair, the male became Manu Svāyambhuva named Svārāṭ, the sovereign. || 51 || 52 ||
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
He states how he thinks of another creation favorable to Hari. "ṛṣīṇām" - Here, as per the saying "When the later one is superior, there is lion's glance", since the Manu to be born later is superior, there is lion's glance here - this is the meaning. Since even from sages like Marīci etc. it was not expanded, by this it is shown that even a great person should consider the task to be done and not act hastily. || 49 || 50 || * * He shows the manner of thinking. "aho" - Though engaged in creation, why is it so? To this he says "na hi". He concluded by thinking. "daivam" - He determined that if there is divine grace, creation will be fulfilled. || 51 || He states the result. "evam" - Thus for one who thinks appropriately and also expects divine grace, whose Brahma's form became twofold, which form the etymologists call kāya because it is obtained from ka (Brahma) - this is to be supplied. || 52 ||
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
That which was previously created became mist i.e. darkness, then another body attached to unrestrained desires. The body of śabda-brahma always exists indeed. But the progeny previously created by him like Marīci etc. themselves create many more progeny, so why make effort again in creation? To this he says "ṛṣīṇām". || 49 || 50 || * * yuktakṛtaḥ - of one who acts appropriately, expecting only his own desired divine will, whose Brahma's one form itself became twofold - one with beard, another with two breasts, thus became of two types. Both of these being related to ka are denoted by the word kāya. ṇ suffix due to being in naḍādi class, elision of n is Vedic. || 51-53 ||
Śrīmacchukadeva-kṛtaḥ Siddhāntapradīpaḥ
Then that which was previously created became mist i.e. darkness, then taking up i.e. accepting another different body - this is the meaning. || 49 || 50 || * * yuktakṛtaḥ - of one who has thought appropriately, that form which they again call the body became twofold. || 51-53 ||
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
Then that which was previously created became mist i.e. darkness, then taking up i.e. accepting another different body - this is the meaning. || 49 || 50 || * * yuktakṛtaḥ - of one who has thought appropriately, that form which they again call the body became twofold. || 51-53 ||
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
Having thus decided, he remained engaged in executing the Lord's command in a proper manner, absorbed in contemplation of the Lord. Then, as he was thus properly performing his duty and wondering when the Lord would be pleased, knowing his inability, the Lord Himself divided the form of that Brahmā into two. Then his form became twofold. At that time, people call those two parts kāya (body). When it should be said "Who is she, who is he?", they say kāya, combining the two by omitting the qualifier of one and the qualificand of the other. By this, the woman is without a qualificand of her own, and the man is without a qualifier. Hence both combined become denoted by the word kāya. || 49 ||
What happened then? To this he says - tābhyām. From those two parts created by the Lord, one couple was produced. Otherwise, nothing would be produced from the parts of the body. Hence from the two parts created by the Lord, one couple was produced. A couple is one unit, otherwise a man would be just half, as per the śruti "ardha-vṛgalam". Samapadyata - it was effortlessly produced by the Lord's action, indicating that further creation would happen from this. He designates that couple by name - yastu. Among them, the male was Manu, born from contemplation. The female was in the form of the mode of creation. She was named Śatarūpā. The word Manu is etymological, hence svāyambhuva is stated. Svarāṭ indicates he was born from a portion of the Lord, possessing qualities like lordship. Hence creation would be accomplished through him also. Śatarūpā indicates abundance of enjoyment for Manu and abundance of creation, through constant newness. Mahiṣī fulfills all desires. At the time of manifestation. Being the Lord's own and having entered into the Lord, wherever the Lord is, there he is, hence asya is stated. He indicates this very meaning by mahātmanaḥ - one whose Self is the great Lord. He declares the couple to be the seed - tada. The couple, the state of being a couple, that itself is dharma, the means. Then the progeny established in bliss flourished. The word hi indicates this very meaning, as stated "Verily from bliss alone these beings are born." Here also the word hi states that meaning. They flourished by themselves, without requiring any command etc. || 50-51 ||
Having thus established copulation as the method, he applies that method in the beginning - sa cāpi. He who is the seed, and by ca, the Lord also. Hence the twofold nature of his sons. With Manu's predominance, Uttānapāda is chief, useful for emission. With the Lord's predominance, Priyavrata, useful for stability. And one daughter. The second is the Lord's own, hence her predominance, but mentioned here only due to universal utility. The third daughter by the woman's desire. Thus in total five children. In Śatarūpā indicates only her being the substratum, not the creator. This indicates the five children also are not material. Priyavrata and Uttānapāda were sons. It is said "three daughters" as women's names should not be mentioned along with men. Bhārata to avoid delusion. Association with women is also a cause of delusion. He specifies their names - Ākūti etc. The word iti is to exclude other names. Sattama - the address is repeated as before due to mentioning connection with men. || 52 ||
Śrī Giridhara-kṛtā Bāla Prabodhinī
Then what did Brahmā do? To this expectation he says - tataḥ. After the creation of the Vedas etc., that Brahmā taking on another body set his mind on creation. || 49 ||
Now, since the highly powerful Marīci etc. were born, creation could be expanded through them, so what is the need for Brahmā's effort again? To this he says - ṛṣīṇām. O Kaurava Vidura, knowing that the creation of even the sages like Marīci etc. who had great procreative power was not expanded, he pondered again for the growth of that creation. || 50 ||
He shows the pondering - aho iti. Though I am always engaged in increasing progeny, my progeny are not increasing - this is aho, very surprising. Therefore certainly (nūnam) daiva (fate) alone is the obstacle in the increase of progeny here. || 51 ||
Thus while he was properly making effort and looking to fate, wondering when the Lord would be pleased, by whose grace the removal of bad fate would lead to increase in creation - while he was looking for the Lord's grace, people call this body of Brahmā kāya, based on the derivation "whose body is this" (kasya ayaṃ dehaḥ). || 52 ||
Hindī Anuvāda
Viduraji! After abandoning the first lustful body from which mist was created, Brahmaji assumed another body and contemplated expanding the universe. He had seen that even the great powerful sages like Marichi etc. could not expand creation much, so he began to think to himself again - "Aho! It is very surprising that despite my constant efforts, the progeny is not increasing. It seems fate itself is creating some obstacle in this." At the time when Brahmaji was thus properly performing his duty and contemplating about fate, suddenly his body divided into two parts. 'Ka' is Brahmaji's name, the body is called 'kāya' because it was divided from him. From those two parts, a couple of man and woman manifested. || 49-52 ||
SB 3.12.49-52
