Text 1: Śrī Śukadeva Gosvāmī said: O King, after hearing all these most virtuous topics from the sage Maitreya, Vidura inquired further on the topics of the Supreme Personality of Godhead, which he adored to hear.
Text 2: Vidura said: O great sage, what did Svāyambhuva, the dear son of Brahmā, do after obtaining his very loving wife?
Text 3: O best of the virtuous, the original king of kings [Manu] was a great devotee of the Personality of Godhead Hari, and thus it is worth hearing of his sublime character and activities. Please describe them. I am very eager to hear.
Text 4: Persons who hear from a spiritual master with great labor and for a long time must hear from the mouths of pure devotees about the character and activities of pure devotees. Pure devotees always think within their hearts of the lotus feet of the Personality of Godhead, who awards His devotees liberation.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
In the thirteenth [chapter], [the Lord] as a boar emerged to lift up the earth which had sunk unexpectedly during creation, [becoming] the slayer of demons. (1) He was the son of Svayambhū, being a portion of his body. (2) He whose shelter is Viṣvaksena, who is indeed Hari. (3) * Therefore his story should be heard, he says. For men, of that which is heard for a long time with effort, this indeed is the main purpose that is praised - namely, for those in whose hearts are the lotus feet of Mukunda, listening to the qualities of the devotees. (4)
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
Sunk without any sudden cause for submersion. From the boar Kroḍa. "Kroḍa [means] Saturn, boar, navel, male, crab, demon" - thus Medinī. (1) Kauravya means Vidura. Āhṛta means respected, honored. Arśa by the ādi rule becomes ac. Thus respected in the story of Vāsudeva. Or, may this sweetness become meaningful through enjoyment produced by the story itself, thus respected. Or, the meaning is that he is respected by the listeners and speakers in the story. (1) Although the son of Svayambhū is naturally dear, the word "dear" is used again to indicate he is extremely dear, being directly a portion of his own body. By saying "O sage" it indicates he is a seer of the three times. (2) His, meaning Svāyambhuva's. "First king of kings" is a compound like rājadanta. Or, he who is first and also a king is ādi-rāja. Indeed since that Svāyambhuva has Viṣvaksena as his shelter, the story of Svāyambhuva is inseparable from the story of Viṣvaksena, so in hearing his story, the story of Viṣvaksena would be heard - this is the idea. Viṣvak means he who has an army of devotees in the fourteen worlds. (3) * * Since he has Viṣvaksena as his shelter, for this reason, of that Manu who is heard, meaning the scriptures etc. learned from the guru's mouth, the meaning or main purpose - and what is that, in expectation of this question he says: Indeed, without hearing the stories of Viṣṇu's devotees, even the knowledge of the wise is fruitless - this is the idea. (4)
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
Ākasmika means sunk without any cause. Sūdana means destruction. Āhṛta means respected, honored in the story. By the ādi rule arśa becomes ac. Since the story is formless, respectfulness produced by it is impossible, so the other explanation for respectfulness should be rejected. (1) * Then after obtaining a wife, O sage! O omniscient one! (2) * * Hi means indeed, yataḥ means because. By saying "Hari indeed" with exclusive dedication, there is no connection with others. (3) * * Therefore, because of having Viṣvaksena as shelter, of what is heard, meaning hearing scripture, the essence established is guṇānuśravaṇam, so "this indeed" should be connected. (4)
Śrīmad Vīrarāghava Vyākhyā
Thus at the end of the previous chapter, the birth of the self-born Manu and his character were briefly described. With the adjectives "Svāyambhuva, independent, great soul" indicating a desire to know the details of his character, Vidura asks, says Śuka. Niśamya means: Having heard the most pure words spoken by the sage Maitreya, O king! Kauravya Vidura, devoted to stories of Vāsudeva (ktaḥ suffix in the sense of the agent), full of respect, again asked. (1) * He describes the manner of Vidura's question in three verses. Sa vai means: Svayambhū's dear, among the sons the dearest, the object of unsurpassed love - this is the meaning. Samrāṭ means universal sovereign. That Svāyambhuva Manu, having obtained his dear wife Śatarūpā, what did he do then, O sage Maitreya? (2) * * Abandoning the current topic, why are you asking about Manu's character? Anticipating this doubt, he asks: Caritam iti - O best of sages! Please tell me, who have faith, the deeds of that king of kings, that royal sage Manu. Hi means because that Manu has Viṣvaksena, who is Hari himself, as his shelter. Being a devotee of the Lord, his character must certainly be heard - this is the underlying idea for asking about his character. (3) * * But then why not directly ask about the Lord's character? Why ask about the devotee's character? Anticipating this doubt he says: Śrutasya iti. Of that which is heard by men with long effort, meaning acquired by effort over a long time, the purpose praised by the wise is this indeed - what is that praised by the wise? To this he says: For those in whose hearts the lotus feet of Mukunda are worshipped, hearing the qualities of the devotees. The qualities of the devotees of the Lord, like the Lord's qualities, should certainly be heard - this is the intention. (4)
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
In this chapter it is explained that the direct human goal is attained by hearing etc. about the Lord's incarnations. Śrī Śuka again tells Parīkṣit the manner of Vidura's question. Niśamya iti. (1) * * Patnī means she who leads her husband to heaven through proper religious conduct. Having obtained her, tataḥ prohibits other activities. (2) * * What is this question of Vidura? To this he says: Caritam iti. Me means "to me". He gives the reason for it being worth telling: Viṣvaksena iti. Viṣvak means everywhere, senā means knowledge - he who has that is so called. (3) * * The story of Viṣvaksena and the story of His devotee - only these two should be heard by the seeker of liberation as essential to the human goal, because they are praised by the wise - he says this in Śrutasya iti. That which has long effort and exertion, of men's hearing, meaning hearing the meaning of the Vedas etc., directly in truth, this purpose is praised by the wise as nanu, indeed this result, namely hearing the description of Hari's qualities, for those in whose hearts the lotus feet of Mukunda shine - this is the remainder. Or hearing the deeds of such persons is the purpose praised by the wise. Therefore, since the story of Svāyambhuva Manu is inseparable from the story of Viṣvaksena, tell that story - this is the idea. (4)
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
Āhṛta means respected, honored. By the ādi rule arśa becomes ac. (1-4)
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
In the thirteenth canto, from Manu's mind and speech, the boar emerged from Brahmā's nose. Having lifted up the earth, he was praised by the twice-born.
Tirasyāstītyarśādyac. The meaning is "respected, honored". Or, let Vidura listen to this story alone. May my sweetness become meaningful by tasting this creation - thus respected. Or respected in the story, meaning by the speakers and listeners. (1-3)
Without hearing Vaiṣṇava stories, even the knowledge of the learned becomes fruitless, thus it is said. The long effort in this, meaning the study of scripture etc. heard from the guru's mouth - this alone is the purpose. Īḍitaḥ means praised, while others are criticized. And who are they? Those in whose hearts the lotus feet of Kṛṣṇa dwell - hearing and glorifying their qualities is meant. (4)
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
In the thirteenth canto, in the context of describing Svāyambhuva's life, the story of the boar incarnation is told. Ādr̥taḥ (respected) in the story of Vāsudeva, agent in kt. (1-2)
Viṣvaksena's shelter means Mukunda's shelter. (3)
Hearing the glorification of the qualities of those who take shelter of Mukunda is the purpose of men's hearing of scriptures achieved with great effort, thus it is said. Śrutasya means "of that which has long effort in it", of men's hearing, this alone is the purpose, praised by the wise who see the truth. Indeed, hearing the glorification of the qualities of those in whose hearts the lotus feet of Mukunda dwell as the object of meditation. (4)
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
Thus the twelvefold creation has been described as threefold. Its causal form is described here as follows: (1)
The boar is renowned as the form of all Vedic knowledge. He alone is the cause in the Vedic creation, this is certain. (2)
Otherwise the material creation would be like a dream. Therefore, to indicate it is a Vedic creation, the boar form is taken. (3)
The earth is the sacrificial ground, the grass is from his hair. All his limbs became the sacrificial vessels, thus the sacrifice is in the thirteenth. (4)
For the purpose of creation, for its existence, and similarly for connection. The dialogue with Brahmā and Manu again in another kalpa. (5)
Previously the earth was lifted up to the bottom of Rasātala. The five worlds from Atala etc. were lifted by the five fingers. (6)
Then spreading on Puṣkara for establishing as sacrificial ground. This was the situation in the previous kalpa, then it went to Rasātala. (7)
Having been lifted by Prajāpati, it would enter the water without support. In the first Varāha kalpa, all creation was determined. (8)
Then in the kalpas of its divisions, creation was not destroyed completely. By another process creation is described here. (9)
The situation of demons like Hiraṇyākṣa etc. going to Rasātala. When required things are possible even in a different kalpa, (10)
For establishing the narration of pastimes, it is described in one form. Therefore there is certainly no contradiction in any part. (11)
Thus at the end of the previous chapter Manu was mentioned for describing creation. How he is the cause of creation should be considered. If he is a divine god, then it will be possible for that purpose. If desires etc. are strong, then creation will be from that. (1)
Even then, if there is no fault arising from desire. Therefore, for the purpose of the second creation etc., two introductions are mentioned. (2)
In the first also, these two seeds are considered as the essence. The two causes in the world are the Lord and the living entity. (3)
Therefore, to establish Manu as the cause of creation, his nature is described in between the two creations. To indicate this is the Lord's character, to remove his own faults, he describes that context itself speaking through Vidura's mouth - Niśamya etc. Having heard the sage's words. What the sage speaks is unimpeded by contemplation, manifested by the Lord's order - considering that its elaboration must be done by him, he asked further. Moreover, the most virtuous words in the form of actions proceeding from one's authority. The address "O king" indicates that hearing stories is pleasant for kings. Vidura's epithet "Kauravya" indicates his firm agency. "Respected in Vāsudeva's story" indicates he will tell Vāsudeva's story even incidentally; the question is about the king's character, not the king's nature. (1)
His actions, character and worthiness of being heard are described in three verses. First, recalling his previous situation, he asks about his actions in "Sa ca". The word "ca" is to indicate that his dual nature is known. "Svāyambhuva" and "samrāṭ" recall both aspects. Hence the son of Svayambhū is the Lord's devotee. And dear to Him. First recalling his being Svāyambhuva, then his devotion to the Lord is stated. Thus devotion to the Lord is primary. Therefore it is first stated as the reason for hearing his character, then recalling his devotion to the Lord for the purpose of being the cause of creation, his being Brahmā's son is stated. Thus there is no redundancy. In "dear wife" also there is duality. She is dear due to devotion to the Lord, a wife due to protecting. "Pratilambha" means obtaining again, as he obtained her in the same way even in another kalpa. Combining both, the question is "What did they do?" Thinking that just meeting is blissful so they will not do anything, "tataḥ" (then) is said. The address "O sage" is for his complete knowledge. The question is "How did he perform creation?" (2)
He asks about the character in "Caritam". "Tasya" indicates that being the Lord's devotee is the reason for hearing his character. "Rājarṣeḥ" indicates he is the cause of dharma. "Sattama" indicates his character must be told as there is no disturbance from talk of the couple. The reason for telling is "For the faithful". The reason for faith is "Taking shelter of Viṣvaksena". The reason for that is "He". One born from the Lord becomes devoted to Him, one devoted has faith in the Lord's devotees' character. (3)
The life stories of devotees of the Lord should also be heard. A story without support does not establish itself as one's support, and therefore it does not become stable. Thus, even the story of the Lord heard with great effort does not lead to results due to instability, so the stories of the Lord's devotees should be heard. This is stated in "śrutasya" (of what is heard). The gentle address "nanu" indicates that experience is the proof here. The sages have praised that the purpose of hearing about the Lord's qualities, which will be explained later, becomes the result. Or the result of anything learned through study etc. that leads to mental clarity is clear understanding in future conversations for establishing the Lord's qualities. Even an abundant intellect is for grasping the many qualities. The effort of hearing with great labor is only for the sake of the Lord. The qualities of the Lord's devotees that are heard are sought as stable and fruitful. The stability there is caused by the devotees' character, so hearing about their character first produces a taste for hearing about the devotees' character for one's own stability. Thus, hearing about the devotees' character is also the result of hearing about the Lord's character. That in which there is good, long-lasting effort. Completely, entirely. For the sages praise only the means, not the result, as it depends on the means. He states that purpose: "Hearing about those particular qualities." Whatever quality related to devotees of the Lord establishes the lotus feet of the Lord in their hearts, that quality of theirs which establishes the Lord's lotus feet is the result of hearing. There is no contradiction due to the similarity that hearing about those particular qualities is the fruit of previous hearing. There is no contradiction in that the qualities of the devotees themselves become established in devotees in that way. Since the qualities are described in terms of the result, one should not suspect fault by raising other qualities. Therefore, the qualities that establish the Lord's lotus feet should be heard - this indicates the need to hear about the character of the mind. This also indicates its qualities like being dear etc. (4)
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
Now, wishing to explain the thirteenth chapter, they state the connection by recapitulating the meaning of the previous ones, saying "Thus" etc. The connection here is causality. If one asks how the boar form can be the cause of creation, they say "All" etc. Thus, it is the cause by being the form of the meaning of all the Vedas. If one asks how it is the cause in this form, they say "Otherwise" etc. "Otherwise" means if the Lord in the form of the material cause did not enter as the form of the meaning of all the Vedas. "Material" is an adjective implying the reason. If one asks how the boar has the form of the meaning of all the Vedas, they say "Earth" etc. Thus, it has the form of the Vedic meaning because it has the form of sacrifice. Even if this is so, if one asks what is the purpose of describing the manifestation of the boar, they say "For creation" etc. "For creation" means for the production of sacrifice. Thus, if the Lord did not manifest in the boar form, there would be no performance of sacrifice, so this is the purpose of his becoming, as the connection is the relation of effect with cause as well as the form of internal entry. So this is the purpose of the manifestation.
Even if this is the scriptural connection, the context of the story does not fit. At the end of the eleventh chapter it says "The first half has passed, the second is now beginning." From the word "now" it is known that this great kalpa is the first day of the second half. And that is the Varāha kalpa, as it is stated "But this kalpa." Here the creation of the fourteen worlds should be described, but it is not mentioned. "Thus it shone in many ways" refers to the Padma kalpa. So what is the basis for the creation described in the twelfth chapter? If bases are to be assumed by implication, then since they already exist, the dialogue between Manu and Brahmā informing about the earth sinking is inappropriate. Moreover, the battle with Hiraṇyākṣa is also like that. For he was born in the lineage of Manu's daughter. But Manu will now beget offspring by command, so with the very absence of his first birth, the battle is far removed.
Addressing these two doubts, they say "To Brahmā" etc. The meaning is that by implication of what is heard, it should be understood as follows: In the previous kalpa, after begetting five children, completing all his duties, and staying in Satyaloka at night with his wife and children, Manu again has a dialogue with Brahmā in the morning of the next kalpa, asking whether his service should be performed the same as before or differently in the second kalpa, and Brahmā commanding it be done the same as before. There is no contradiction with the command to beget offspring, as the qualification "like oneself in qualities" indicates it is accomplished by the first three Manus who rule the manvantaras. Since Mārkaṇḍeya Raucya (?) is explicitly mentioned as additional, other manvantaras in that kalpa can also be assumed by implication.
They explain how the arrangement of worlds etc. from the previous kalpa is established by implication alone, saying "In Rasātala" etc. in one and a half verses. Here the elevation of five worlds should be understood from other Purāṇas or śrutis. It is first heard in the Taittirīya about the lotus leaf: "He took the form of a boar and dove down. He spread it on the lotus leaf. Because he spread it, that is why the earth is called pṛthivī (spread out)." They describe the arrangement of the kalpa night saying "In Rasātala" etc. Then at the dissolution of that kalpa, since the essence was elevated by the lotus by which it was spread on the leaf by Prajāpati for world-making in the previous kalpa, being without support due to its inability to hold what is without essence, it would enter the water. The potential mood is used for what has a cause. The meaning is it did not enter. They state what is established by this, saying "The boar" etc. Thus by implication of the sentence "Flooding, it went to Rasātala," all creation is especially ascertained. Then after that it is liberated in the subdivisions of that very kalpa.
Here the meaning works out as follows: When total destruction occurred at the dissolution of the Padma kalpa, at the beginning of the Varāha kalpa, after creating Pātāla, Rasātala and Satyaloka with the essence-filled lotus petal, lifting the mud born from the decayed lotus parts with five fingers and creating Atala etc. with it, and spreading the remaining mud on the lotus petal in boar form for the purpose of sacrificial ground, He Himself stayed in Satyaloka after creating the other Svarga etc. worlds, then taking the Avidyā etc. manvantaras, He slept there. Then at the dissolution of that kalpa, Manu, Kaśyapa etc. were appropriately situated above, Diti etc. in Rasā, while others were destroyed. Then when the night of the first Varāha kalpa ended, there was the command due to not knowing about the earth sinking in the morning of the Varāha kalpa, and Manu's informing since he knew about the sinking from arriving in the evening, as the rule that Svāyambhuva has authority first among the Manus is rejected in "In the flooding of Cākṣuṣa." Then there was deliberation, manifestation of the first boar, then battle with Hiraṇyākṣa who was present there when bringing earth from Rasā. Thus there is no contradiction at all. The narration of those from different kalpas as one is due to it being a Purāṇa, as Śiva says to Umā in the Kāśīkhaṇḍa: "In śruti, smṛti and Purāṇa, three times are spoken of - past, future and present. Do not doubt in vain."
They state the purpose of its narration here in one and a half verses beginning with "Of those desired." After connecting what was said by Maitreya in this way, they state the connection of the Manu story in Śuka's speech, saying "Thus" etc. Consideration is in the form of an introduction to thought. They describe its form in three verses beginning with "Whose." "Two" means the manifestation of the Lord and the strength of faultless desire etc. Even in the second there are two reasons - the necessity of servants for service at the Lord's appearance, and the favorability of servant production for the destruction of karma etc. as the result. "Here" means in creation. "By nature" means as the cause. They clarify that very thing, saying "As the cause" etc. "Therefore" means because it is favorable to the Lord's manifestation and because of being a soul. In "Having heard," "this" refers to the form of coupling. "His authority" means royal authority. (1)
Regarding "śrutasya", they explain the meaning of "to be heard" as follows: "Of those related to the Lord", etc. Since the kta-suffix is prescribed in the sense of both state and object, the word "śruta" denotes both the act of hearing and its object. They state this dual meaning in order with "śrutasya" etc. and "adhyayana" etc. In response to the question "How is He praised?", they explain the manner by considering the meaning of "śrutasya" etc.: "By the foremost" etc. "By the clear foremost account" means: purified by the primary account of the Lord, which takes the place of study. Accepting that the word "śruta" refers to the study of the Vedas etc., they state the result of the knowledge generated by it: "Although abundant" etc. "Abundant" means: mature through study etc. They state the purpose of even purposeful effort: "For the great" etc. "Receptivity" means: the ability to produce certainty about words. If it is objected "Thus if śruta etc. relate to the Lord in all ways, how are the deeds of the Lord's devotees to be heard?", they reply: "Of the Lord's devotees" up to "result". The meaning is "Therefore it is to be heard". They explain the excellence of such a means: "By which" etc. "Related to Him" means: devoted to the Lord's devotees. "Of hearing" means: of hearing their deeds. They clarify that hearing the Lord's qualities is of a different nature: "The Lord's devotees" etc. (4)
Śrī Giridhara-kṛtā Bāla Prabodhinī
The thirteenth incarnation of the Lord as a boar is described, for the purpose of lifting the Earth and slaying the demon. (1)
Thus, hearing the most meritorious speech of the sage Maitreya, which was focused on describing the character of the Lord's devotees and generated merit for both the listener and speaker, O king, the Kaurava Vidura asked again. The reason for the question is stated - he was devoted to the story of Vāsudeva. (1) * * He shows Vidura's question itself with three verses. By addressing him as "O sage", he indicates that there is nothing unknown to you due to your omniscience. The famous Svāyambhuva Manu, the beloved son of the self-born Brahmā, the universal emperor, after obtaining his beloved wife Śatarūpā, what did he do next? (2) * * O best of the good, please tell me, who am eager to hear with faith, the story of that first king. When asked why he had faith in hearing Manu's story, leaving aside the current topic of Manu's creation, he says - "of the royal sage", meaning one who, though a king, behaved like a sage. He states the reason for being a sage - "viṣvaksena" (all-pervading army). Indeed, because the Lord, whose army (or command) is all-pervading, is his shelter, therefore the story of such a one must certainly be heard - this is the idea. (3) * * When asked why it must certainly be heard, he says it is the fruit of hearing all scriptures - "śrutasya" (of what is heard). The meaning or purpose of what is heard with great effort over a long time is indeed this alone, as praised by the wise, namely the repeated hearing of the qualities of those in whose hearts the lotus feet of Mukunda, the giver of liberation, dwell as the object of meditation. (4)
Hindī Anuvāda
The Story of the Varāha Incarnation
Śrī Śukadeva said - O King! Hearing this most meritorious story from the mouth of the great sage Maitreya, Śrī Vidura asked again, because he had developed great attachment to the Lord's pastimes. (1) * * Vidura said - O sage! What did the great king Svāyambhuva Manu, the beloved son of the self-born Brahmā, do after obtaining his beloved wife Śatarūpā? (2) * * You are the crest jewel of the saintly. Please narrate to me the sacred character of the first king, the royal sage Svāyambhuva Manu. He had taken shelter of Lord Viṣṇu, therefore I have great faith in hearing his character. (3) * * The main fruit of the effort of studying scriptures for many days for human beings is to hear about the qualities of those devotees in whose hearts the lotus feet of Śrī Mukunda reside - this is the excellent opinion of the learned. (4)
SB 3.13.1-4
