Text 5: Brahmā spoke to his sons after generating them. “My dear sons,” he said, “now generate progeny.” But due to their being attached to Vāsudeva, the Supreme Personality of Godhead, they aimed at liberation, and therefore they expressed their unwillingness.
Text 6: On the refusal of the sons to obey the order of their father, there was much anger generated in the mind of Brahmā, which he tried to control and not express.
Text 7: Although he tried to curb his anger, it came out from between his eyebrows, and a child mixed blue and red was immediately generated.
Text 8: After his birth he began to cry: O destiny maker, teacher of the universe, kindly designate my name and place.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
His own sons. [5] * * Disregarded, disrespected. Those by whom the instruction was rejected, not accepted. [6] * * That anger and his anger, that anger. [7] [8] [9]
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
"Even for the wise, the deep-rooted attachment flows naturally [5]" The fear of death that exists in all beings, whether foolish or wise, is called abhiniveśa (clinging to life). Just as a fool has the deep-rooted fear "may I always exist", so it is seen even in the wise, because it flows naturally. It is the collection of impressions born from the experience of death and suffering in previous births that flows or propels naturally. Indeed, the fear of death is seen in a newborn child, and that memory of death cannot occur without prior experience, that is the meaning. [5] * * As stated in the First Canto, beginning with "bhavabhedajabhīśucaḥ" (fears arising from the sense of separation in existence), the three-quarters verse "yan māyayā juṣann āste taṃ nṛsiṃham ahaṃ bhaje" (I worship that Nṛsiṃha, whom one serves through His māyā) is taken. [2] To indicate that knowledge itself removes ignorance, it is said that the functions of knowledge also manifested from Him in the form of Sanaka and others - "Seeing". After that, the arising of the function of ignorance was not welcome or desired. [3] Because it is a Brahmā creation, meaning creation related to Brahmā. In this text, because Brahmā and other long-lived beings enter into the Supreme Lord. In the previous kalpa, just as Brahmā arose from the lotus, so Brahmā produced Sanaka and others - with this intended, Śrīsvāmī stated "Although" etc. Therefore, "because it is a Brahmā creation" means the four functions of knowledge - Sāṅkhya, Yoga, renunciation and austerity - manifested in the form of the four Kumāras like Sanaka. Moreover, since knowledge is fruitless without devotion, devotion as a secondary quality should also be present in its functions like austerity. So Sanaka and others were created with devotion. The manifestation of primary devotion will be described later in the form of Nārada. [4] Them - Sanaka and others. By the word "sva" the self is meant, so the meaning is "self-born". And the self is indeed the Supreme Lord, as per "Tat tvam asi" etc. That - the production of offspring. The reason for their unwillingness is that they were dedicated to liberation. Although the Prajāpatis are also seen to be dedicated to liberation, it is said "to Vāsudeva" to distinguish. As it is said: "O king, one who has fully taken shelter of Mukunda, abandoning all else, is neither indebted nor subservient to the devas, sages, other beings, ancestors or forefathers." It is indicated that the path of knowledge indeed removes the path of action based on ignorance. [5] He - Brahmā. By the sons - Sanaka and others. To restrain, to stop. [6] * * Just as knowledge removes ignorance, similarly some knowledge may also remove knowledge - to show this, it describes the manifestation of the anger called tāmisra, which is the main function of ignorance, in the form of Rudra even in Brahmā who possessed the arising of knowledge, with "Through intellect". The anger of that Prajāpati - as per the lexicon "manyu means dejection, battle, anger". Being restrained - being stopped. Because at the moment of anger, just before restraint, the eyebrows become blue and the eyes become red, he is called Nīlalohita (blue-red), as per the maxim "the qualities of the cause appear in the effect". By this the Vedic dual name "Sadyojāta Nīlalohita" is explained, as per the Śruti "I see the newly-born blue-red Śaṅkara". [7] * * To establish the nature of a child in the world, it describes him thus - "He indeed". Of the gods - Indra and others. O Creator, O Father. Not only mine but of all - this is said by "O guru of the world". By this it is suggested that only the father has the authority in naming and establishing. [8]
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
He - Brahmā, thus with his authority terminated. [6] * * That anger - having become angry [7] * * Of the gods - for the gods
He - the Kumāra. [8]
Śrīmad Vīrarāghava Vyākhyā
Svabhū - Brahmā spoke to them - the sons Sanaka and others. The speaking itself is stated: "O sons, create offspring." They - Sanaka and others, dedicated to liberation, following the path of renunciation, having Vāsudeva as their supreme goal, attainment and support, did not desire to create as instructed by their father - this is the meaning. [5] * * He - Brahmā, disregarded, disrespected by the sons who had rejected, not accepted his instruction, his command, began to restrain the intolerable anger that had arisen. [6] * * Although being restrained by the intellect, that anger - that very anger of the Prajāpati Brahmā - was born as the blue-red Kumāra from between the eyebrows. Although being restrained, it was unrestrained and coming to the middle of the brows, was born in the form of the blue-red Kumāra - this is the meaning. [7] * * Who is that blue-red Kumāra who was born, and what did he do after being born from between the eyebrows - to answer this it is said "He indeed" etc. Thus instructed by the Self-born, up to "having circumambulated the lord of speech", the firstborn of the gods, the blessed Bhava, Sadāśiva, was born and cried - the manner of crying is described: "Names" etc. [8]
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
Although knowing by "celibate" that they were averse to his command, Brahmā speaks with the intention of testing their resolve. "Them" - sva means Viṣṇu, born from Him so svabhū, engaged in the work of creation. Dedicated to liberation - established on the path of renunciation. [5] * * How he was disrespected is stated by "rejected". Those by whom the instruction, the command was rejected, are described thus. He became angry - this is to be supplied. This anger of the four-faced one was momentary, not long-lasting - with this intention it says "anger". [6] * * That anger and his anger, that anger of the Prajāpati Brahmā. Because at the moment of anger, just before restraint, the eyebrows become blue and the eyes become red, he is called Nīlalohita (blue-red), as per the maxim "the qualities of the cause appear in the effect". By this the dual name "newly-born blue-red" is explained. [7] * * To establish the nature of a child in the world, it describes him thus - "He indeed". The firstborn of Indra and the other gods. [8]
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
The reason for their unwillingness is that they were devoted to liberation (mokṣadharma). However, even the Prajāpatis are seen to be devoted to liberation, so he says: They were devoted to Vāsudeva. This is evident from verses like "Among the devas, sages, beings, relatives and ancestors..." (5-8)
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
The phrase "they did not desire" indicates that the path of knowledge (jñānayoga) indeed refutes the path of action (karmayoga) born of ignorance. (5) * * The words "disregarded" and "disrespected" and "began to restrain" reveal Brahmā's rajasic nature. Similarly, in the creation of Sanaka and others, the rise of tamas and sattva qualities in him should be understood as prior to this. (6) * * To show that just as knowledge removes ignorance, ignorance can sometimes also remove knowledge, it describes how anger, the chief manifestation of ignorance called tāmisra, appeared in the form of Rudra even in Brahmā who possessed knowledge. "By the intellect" - That anger (manyu) of Prajāpati, or that anger which is bluish-red in color. (7) * * It describes his līlā. "He indeed..." (8-10)
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
Those by whom the instruction was rejected and disregarded, by that much they were disrespected. (6) * That anger of his, that Manyu, was immediately born as Kumāra. (7) (8)
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
Seeing his excellent sons who were apparently renowned in the world for their prowess, he addressed them saying: "Create progeny." Here Brahmā is not ignorant, but he orders them to mentally create only the creation useful for the Lord, otherwise Mahādeva would not have been born from him as svabhū. The word "dear sons" in the address is for ensuring obedience to the order. The suffix ka is used in the sense of the base word itself to remove doubt. Therefore, as the Lord's work remained undone due to disobedience of that order, anger arose at the Lord's door. It says: "They did not desire that." Why did they not desire even the Lord's work? To this he says: "devoted to liberation." Those who are established in the path of renunciation for the sake of liberation. Liberation itself is the dharma for whom, they perform dharma only for liberation. But is not doing the Lord's work also a means of liberation, so why did they not do it? To this he says: "devoted to Vāsudeva." Vāsudeva gives knowledge and grants liberation, his work of creation etc. is not required. For such a person, kaivalya liberation is not the fruit, but the Lord's satisfaction. Therefore they did not desire that speech of Brahmā, they did not even have the desire, they did not even say "we will not do it". (5) * * Therefore in their silence, previously distressed by the creation of ignorance, these were created for its pacification. If even they were useless then realization dawned, and that was not insignificant, being absorbed in the function of creation - as it destroys ego and action, it was unbearable. Then immediately after the rise of anger, in between arose the intellect concerned with the Lord's desire. What is the Lord's intention? Why are they not creating? Afterwards the Lord's intention was understood. After the creation of tamas, these were created asura-like... They will create only the creation useful for the Lord, and being of human nature they are qualified by egoism - understanding this intention, he began to restrain his anger. (6) * * Then the anger that arose, due to the Lord's portion entering that work desired by the Lord, became supernatural in that work, as he says: "Being restrained by the intellect." The mind has two functions - action and knowledge. Here restraint was done by knowledge, not by action. For protecting both, as it was not turned back and was not effective on itself, because the brow center is the place of the Lord's command wheel, the Lord's portion carrying out the Lord's command emerged through there, as he says: "From between the brows." "He" means at that moment, after a moment restraint would be by action also. "Manyu" means anger itself. "Bluish-red" means of mixed color. The color of anger is red, of the Lord is blue; both combined become bluish-red. "Whose Māra is wretched" means destroyer of lust which is naturally useful for creation, and producer of daitya lust. (7) * * Then for the sake of determining his name, externally by play, but internally seeing all beings distressed, he wept, as it says: "He indeed wept." He is the firstborn among the gods. It means as many supernatural beings were born. He is indeed the Lord, not a portion of a jīva. "Bhava" means he alone becomes everything, for nothing is born without egoism, nor is it without attributes; therefore it is subtle, all Vaiṣṇavas are supporters. Therefore Bhava who is the cause does not become the trimūrti. Hari is the material cause, Brahmā is rajas. Therefore the two portions behind are named Uttama. Places are generated due to being the creator of the world, names are given due to being the world teacher. Without names, enjoyment would ensue in an unmanifest way, hence the prayer for names. (8)
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
Tān ityatra. Atreti. In instructing Sanaka and others. Now, due to the possibility of expressing the greatness of Mahadeva through the glory of Brahma from his own bhū-pada, it is not indicative of knowledge, so in response to this doubt, they say - svabhūr ityādi. Thus, due to the co-occurrence with "tatpadaṃ babhāṣe", it is exhausted only in indicating ego, so it is not capable of indicating up to the greatness of Mahadeva, so this is the meaning. Bhagavaddvārīti. That is, in the middle of the eyebrows in Varanasi. || 5 || ** Ata eva tūṣṇīm ityādi. This is the appearance of so'vadhyāta. Ata eveti means due to the meditation itself. Abhimānaṃ kāryaṃ ceti. The ego of sonship and that body. || 6 || ** Dhiyetyatra. Ubhayarakṣārtham iti. For the protection of both restraint and creation. || 7 || ** Sa vai ruroda ityatra. Explaining the pervasiveness of t(bha) in mere action, they say na hītyādi. || 8 ||
Śrī Giridhara-kṛtā Bāla Prabodhinī
Svabhūr Brahmā spoke to those sons of his. He shows that very speech - He putrāḥ prajāḥ sṛjateti. And they did not desire that creation of progeny instructed by their father. He states the reason for that - mokṣadharmāṇa iti, meaning those who are established in dharma conducive to liberation. In expectation of what that dharma is, he says - vāsudevaparāyaṇā iti, meaning those solely surrendered to the Lord. || 5 || ** Sa Brahmā pratyākhyātam unaccepted anuśāsanam instruction by which sons, thus by rejection of the creation instruction avadhyātaḥ disregarded, therefore durviṣaṃ unbearable jātaṃ arisen krodhaṃ anger niyantuṃ to restrain upacakrame endeavored, this is the meaning. || 6 || Dhiyā by the intellect nigṛhyamāṇo being restrained api even sadyaḥ immediately tanmanyuḥ sa cāsau manyuś ca that anger krodhaḥ wrath prajāpater brahmaṇo of Prajapati Brahma bhruvor madhyān nīlalohitavarṇaḥ from between the eyebrows blue-red colored kumāraḥ san ajāyata as a youth was born, this is the connection. || 7 || ** Ko'sau kumāro jātaś ca san kim akarod in expectation of what that born youth did, he says - sa iti. Sa vai devānāṃ pūrvajaḥ he indeed the firstborn of the gods tebhyaḥ pūrvaṃ jātaḥ born before them bhagavān full of divine qualities aiśvaryādi-sampanno endowed with lordship etc. bhavo rudraḥ Lord Rudra ruroda wept. Then when asked by Brahma "why are you crying?", he said - nāmānīti. By the two vocatives dhātar and jagadguro, he indicates that since you are my father and capable as the creator of the world, you alone are worthy of petition, and it is proper for you to fulfill my request. Me mama nāmāni sthānāni ca kurv give me names and abodes, this is the connection. || 8 ||
Hindī Anuvāda
Brahmaji said to these sons of his, "Sons! You create the universe." But they were inclined towards the path of liberation (path of renunciation) from birth and absorbed in meditation on the Lord; therefore they did not wish to do so. || 5 || ** When Brahmaji saw that these sons of mine are disregarding me by not obeying my order, then he felt unbearable anger. He tried to restrain it. || 6 || ** But even though greatly restrained by the intellect, that anger immediately manifested from between Prajapati's eyebrows in the form of a blue-red colored boy. || 7 || ** That firstborn of the gods, Lord Bhava (Rudra), crying, said - "Father of the universe! Creator! Tell me my names and places of residence." || 8 ||
SB 3.12.5-8
