Text 13: The Supreme Personality of Godhead, Janārdana [Lord Kṛṣṇa], is the form to accept all the results of sacrifice. If He is not satisfied, then one’s labor for advancement is futile. He is the ultimate Self, and therefore one who does not satisfy Him certainly neglects his own interests.
Text 14: Śrī Manu said: O all-powerful lord, O killer of all sins, I shall abide by your order. Now please let me know my place and that of the living entities born of me.
Text 15: O master of the demigods, please attempt to lift the earth, which is merged in the great water, because it is the dwelling place for all the living entities. It can be done by your endeavor and by the mercy of the Lord.
Text 16: Śrī Maitreya said: Thus, seeing the earth merged in the water, Brahmā gave his attention for a long time to how it could be lifted.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
Yajñaliṅga means the embodiment of sacrifice. The meaning is that the purpose has been lost, it is only for toil. Since the self itself is not respected, when it is not satisfied, one's own purpose is not fulfilled, and because it is the self of all. (13) * * I will act, I will behave. O destroyer of affliction, destroyer of sin. Give permission to stay here. (14) * * If it is the earth, therefore he says. The earth is the abode, the place. O god. Of this goddess. (15) Even though drinking was done before, I will lift up [the earth] that has sunk down among the waters that have suddenly arisen again. (16)
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
Alternatively. Since it is known only through sacrifices like listening, chanting etc., due to disrespect for the Supreme Self, there is disrespect for oneself. As it is said: "Whatever respect a person offers to the Lord, that comes back to oneself, just like the beauty of one's face in a mirror." (13) * * Halāyudha says: "Amīva means sin and disease". Give permission to stay here like this. Thus, when Manu was ordered to create offspring and created them, when there was an obstacle to creation due to flooding of the earth, then he came - this should be understood. If his statement at that time is accepted, the killing of the demon born from Kaśyapa, who was born from Marīci in Devahūti, the daughter of Manu, by Varāha at the door of the earth would not be consistent. (14) * * If you ask whether you, being knowledgeable of the scriptures, know or not that in previous cycles the Manus had offspring, [the answer is] yes, I do know, thus he says "yadokaḥ". "Yadokaḥ" etc. should be understood as an allusion to the story of Śveta Varāha born in the present cycle, like the allusion to the story of Brahmā in the context of Padma. Where the story of Cākṣuṣa in the form of the killing of Hiraṇyākṣa, the grandson of Dakṣa Prācetasa, will also occur in the context of Svāyambhuva. But here he will say "dark like a tamāla tree", as he appeared with a dark color. In the great waters, in the womb-waters. Of this earth. (15) * * Akaṇḍe means at an improper time. (16)
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
The meaning is that there is ellipsis of the word "only" qualifying "toil". Since one's own purpose is not fulfilled, the self itself is not respected. There are two reasons - because of disrespect to the Supreme Self who is the self of all, and because of disrespect to oneself that follows from that. (13) * * Here in this world, for now, this is the meaning. Of the offspring to be created and of me, the creator. (14) * * In the great waters, in the womb-waters. (15) * * Akaṇḍe means at the time of dissolution, and like the time of dissolution. (16)
Śrīmad Vīrarāghava Vyākhyā
If one asks what is the use of satisfying the Lord, he answers "yeṣām". Yajñaliṅga means the eternal Lord who is the embodiment of sacrifice. For those whom he is not satisfied, their effort becomes useless, without purpose - this is the meaning. Since (yad) the self, the Lord, is himself not respected, is neglected, that is. (13) * * Thus addressed, what did Manu say? To this he says "ādeśa". O destroyer of affliction! O destroyer of sin! I will act according to your command, your order. But O Lord! Grant permission, show the dwelling place, the place of residence, for the offspring and for me in this world - this is the meaning. (14) * * If one asks how it is said "grant permission for a dwelling place" when the earth itself is the abode of all beings, to this he says "yad". The earth, which was the abode, the dwelling place of all beings, all creatures, was submerged, gone inside the great waters, the vast ocean. O god! Let effort be made for lifting up that goddess, the earth. (15) * * Thus addressed, what did Brahmā do? To this he says: Brahmā, having observed, understood that the earth was sunken, submerged in the midst of the waters, pondered for a long time with the thought "How shall I lift up this earth?" (16)
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
He states the obstacle. "Yeṣām" etc. Yajñaliṅga means he whose mark, indicator is sacrifice. Toil means the effort of practice thinking "This is the means to our benefit". Ātman means the Supreme Self. (13) * * Manu, instructed by Brahmā to protect the offspring, accepting his order, prays to Brahmā. "ādeśe'ham" etc. O destroyer of enemies like desire etc. from the beginning. Anujānīhi means give permission, order - this is the meaning. (14) * Having been ordered to protect the offspring by establishing residence in the abode called earth, he suspects and resolves [the difficulty]. "Yadokaḥ" etc. That which is the abode, dwelling place of all beings, all creatures from ants onwards, that earth was submerged in the great waters, the waters of dissolution. O god! Let effort be made for lifting up this goddess, the earth - this is the construction. (15) Although Brahmā already knew of the non-existence of the earth, thinking that what has been done with prior request would be beneficial, he contemplates lifting up the earth - thus he says "parameṣṭhī". So sunken that it was impossible to lift up, submerged. (16)
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
Apārthāya means for uselessness, this is the meaning. Since the self is not respected by itself, due to disrespect for the Supreme Self, there is disrespect for oneself that follows from that. (13) (14) * "Yadokaḥ" etc. should be understood as an allusion to the story of Śveta Varāha born in the present cycle, like the allusion to the story of Brahmā in the context of Padma. Where the story of Cākṣuṣa in the form of the killing of Hiraṇyākṣa, the grandson of Dakṣa Prācetasa, will also occur in the context of Svāyambhuva. But here he will say that he appeared with a dark color, as "dark like a tamāla tree". In the great waters, in the womb-waters. (15) (16)
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
He who is known through sacrifices, worship, by means of listening, chanting etc. Since (yad) the self itself is not respected, due to disrespect for the Supreme Self there is disrespect for oneself that follows from that. When he is not satisfied, since one's own purpose is not fulfilled. (13) * * I will act, I will behave. Grant permission for a dwelling place, a place of residence. Consider. O destroyer of affliction! O destroyer of sin! (14) If you ask whether you, being knowledgeable of the scriptures, know or not where the Manus had offspring in previous cycles, [the answer is] I do know, thus he says "yadokaḥ". (15) (16)
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
The sacrificial emblem, the embodiment of sacrifice, is the self and the refuge of all. Therefore, for those who do not respect it, their efforts and practices of means such as action and knowledge are meaningless, because they lead to fruitlessness. (13) O destroyer of afflictions! Grant a place, please authorize this as your place. (14)
O god! (15) * * the earth (16)
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
Now, since the inclination of the senses towards enjoyment is natural for both the people and oneself, and since inclination is the cause of worldly existence, even if God is pleased, He will only give worldly fruits. So how can this be conducive to liberation? Addressing this doubt, it is said that for those whom God is not pleased with. Indeed, Hrishikesha (God) is pleased only by actions favorable to creation in the play of creation, and is not pleased by the opposite. If He is displeased, it leads to total destruction, because He is God. When He is displeased, even knowledge etc. cannot be attained, just like wealth etc. So liberation is far away. Moreover, God has the form of sacrifice, for whom sacrifices are the signs. If God is not pleased, even the fruits of sacrifice would not manifest. Then "there is no world for one who does not perform sacrifice" - thus both worldly and otherworldly fruits would not be attained. Furthermore, God is Janardana, meaning He destroys ignorance. So even destruction of ignorance would not happen. Therefore, there is no liberation. Thus, there is absence of knowledge, absence of gradual liberation worlds, and absence of liberation due to non-destruction of ignorance. So their efforts for the sake of the other world, or for liberation, are futile. This futility has already been explained. But since dharma has been performed, how can it be futile? Even if there is no consideration of logical reasoning, there will be fruit based on consideration of origin - addressing this doubt, it is said "when the Self is not respected by oneself". Indeed, there is no dharma for an ungrateful person. When there is conflict between Self and non-Self, the Self is stronger, both by the rule of internal vs external, and by the rule of primary vs secondary. Since everything is for the sake of the Self, by the rule that "in conflict between object and substance, the object is stronger", when there is disrespect for the Self, dharma is not accomplished through body etc. Just as physical dharma does not yield fruit for one with distracted senses, nor sensory dharma when the mind is distracted, similarly for one averse to God, no dharma is accomplished. If one does not respect God due to attachment to body etc., or due to social pressure, or due to the obstructing nature of body and society, then the fault lies with them alone. And God would punish them only, if the Self itself is not respected. "Svayam" is an indeclinable. If one does not honor God on one's own accord, it would lead to total destruction - this is the summary. ॥ 13 ॥ * * This prayer was made by Manu in Satyaloka, and Brahma residing in Satya granted permission accordingly. He too, without consideration, does not know about the sinking of the earth, and said to protect the earth etc. without knowing. Then he informs about the sinking of the earth - "I am under the command of the Lord". I remain only under Your command. O Amīvasūdana (destroyer of sins)! For the sake of the people and myself, please grant permission for a place here in Satyaloka, meaning give. Since You alone are capable of protecting the people and myself. Hence he says "O Lord". ॥ 14 ॥ * * The earth has sunk, as stated in "yadokaḥ". The abode of all beings, that great earth has sunk in the great waters of dissolution. Effort should be made to lift it up. By the vocative "O God", the effort to lift the earth is more important than granting a place in Satyaloka, since earth is the sacrificial ground for the gods. And sacrifices can be performed. Moreover, the earth is divine. That earth was produced by You alone, since in the primordial boar kalpa, it was lifted by Brahma himself and spread on a lotus leaf. Therefore, either a place should be given in Satya etc., or effort should be made to lift the earth. Between the two, the effort to lift the earth is superior, hence the word "or" is not used. Here there is disagreement among the three worlds, as per Maitreya's statement "Having heard this", and Brahma's two statements "I have drunk the water" and "reptile". ॥ 15 ॥ * * Thus, having heard Manu's words, in order to examine those words, he looked at the earth with the eye of knowledge. Then seeing her distressed, what Brahma did is stated in "parameṣṭhī tu".
Independent and dependent, self-consideration of logic.
Placing the burden on God alone was firmly thought. 1.
There, first as before, he made effort to lift her by his own capability. The reason for that: "parameṣṭhī" - one who resides in the highest, most excellent seat. The word "tu" negates the option of granting a place in Satya etc. "Thus situated in the midst of waters" - previously too her condition is remembered to be thus. Previously he was seated on a lotus leaf, since the stalk which was the support was present, and the stalk had God's shelter, so he brought her from the netherworlds and spread her on the lotus leaf. But now, situated in Satyaloka, how can he lift her, and where can he place her - this is the consideration. Previously, when contemplating for the attainment of the state of Parameshti etc., means like sacrifices etc. manifested in the mind as instruments. Similarly it will happen in the present case too - thinking thus, to avoid the fault created by time, he contemplated for long. There too, with discriminating intellect, so that by all means the instrument manifests. ॥ 16 ॥
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
Regarding "yeṣām" here. After explaining the meaning of the three words, they clarify its causality for the futility of effort by saying "evam", etc. It has been stated. The meaning of the three words has already been explained through elaboration. (13)
Śrī Giridhara-kṛtā Bāla Prabodhinī
To answer what is gained by pleasing the Lord, it states "yeṣām". The meaning is: For those whom the Lord is not pleased with, all their effort in practicing spiritual disciplines becomes futile and fruitless. The word "hi" is used for emphasis. In response to "why?", it states "yat". Because one's own self is not respected, by disrespecting the all-pervading Lord, disrespect for oneself is also done. If one asks how disrespecting the Lord leads to loss of results, it qualifies the Lord as the giver of the four types of results (dharma, etc.) by saying "yajñaliṅga", meaning the embodiment of sacrifice. This indicates He gives various fruits in the form of dharma, artha and kāma. It also states He grants liberation by saying "janārdana", meaning one who removes people's ignorance. (13)
Thus addressed, Manu said "ādeśe". I am engaged in your command, O Lord, to create progeny etc., but here in this task a place is required which is not seen. Therefore, please grant and show a dwelling place for the progeny and myself. Indicating that You alone are capable of granting a place, he addresses Him as "O Lord". Suggesting that even if there is some sin as an obstacle, You are capable of removing it, he addresses Him again and again as "amīvasūdana", meaning O destroyer of sins. (14)
If one says the earth itself is the abode of all beings, to that he replies "yat". The abode (oka) of all beings, the earth (mahī), is submerged in the great waters. Therefore, endeavor should be made to lift up this goddess Earth. Indicating that You alone seem capable of lifting her up now, he addresses Him as "deva". (15)
In response to what Brahmā did when thus addressed, it states "parameṣṭhī". Brahmā also, as told by Manu, seeing with the eye of knowledge the earth submerged in the midst of the waters, pondered for a long time thinking "How shall I lift up this earth?". (16)
Hindī Anuvāda
Those upon whom yajñamūrti janārdana (the form of sacrifice, Janardana) the Lord is not pleased; all their effort becomes futile; because they are in a way disrespecting their own soul. (13) Manu said - O father who destroys sin! I will certainly obey your command, but please tell me a place in this world for me and my future subjects to live. (14) O Lord! The earth, which is the abode of all living beings, is now submerged in the waters of dissolution. Please make an effort to rescue this goddess. (15) Śrī Maitreya said - Seeing the earth thus submerged in fathomless water, Brahma thought in his mind for a long time, "How should I rescue her?" (16)
SB 3.13.13-16
