Text 33: Then the Lord, playing like an elephant, suspended the earth on the edge of His curved white tusks. He assumed a bluish complexion like that of a tamāla tree, and thus the sages, headed by Brahmā, could understand Him to be the Supreme Personality of Godhead and offered respectful obeisances unto the Lord.
Text 34: All the sages uttered with great respect: O unconquerable enjoyer of all sacrifices, all glories and all victories unto You! You are moving in Your form of the personified Vedas, and in the hair holes of Your body the oceans are submerged. For certain reasons [to uplift the earth] You have now assumed the form of a boar.
Text 35: O Lord, Your form is worshipable by performances of sacrifice, but souls who are simply miscreants are unable to see it. All the Vedic hymns, Gāyatrī and others, are in the touch of Your skin. In Your bodily hairs is the kuśa grass, in Your eyes is the clarified butter, and in Your four legs are the four kinds of fruitive activities.
Text 36: O Lord, Your tongue is a plate of sacrifice, Your nostril is another plate of sacrifice, in Your belly is the eating plate of sacrifice, and another plate of sacrifice is the holes of Your ears. In Your mouth is the Brahmā plate of sacrifice, Your throat is the plate of sacrifice known as soma, and whatever You chew is known as agni-hotra.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
They praised with verses similar to a Vedic hymn (anuvāka), perceiving through wisdom. (33)
O Unconquerable One, in excitement the repetition "You have conquered, conquered!" Your form is worshipped through sacrifices. The three Vedas. They hid mostly. The reason was lifting the earth, thus to the Boar. (34)
They praise describing the nature of sacrifice. With four beginning with "form" - the meters like Gāyatrī etc. The limb of sacrifice meter etc. is prescribed as a part of the Lord by restating the beginning. Barhiḥ without long vowel is irregular. In the eye, the four priest duties in the entrails. (35)
The sacrificial ladle (sruk) in the snout, the tip of the mouth. The smaller ladle (sruva) in the nostrils. Iḍā is the offering vessel. The cups and soma vessels. Prāśitra is the priest's portion vessel. Grasana is the inner mouth cavity for swallowing. Carvaṇa is chewing. (36)
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
Furthermore. Here in the Śvetavarāha kalpa, at the beginning of Svāyambhuva Manvantara, a white boar manifested just from Brahmā's nose, simply lifted the earth and disappeared. Then in the sixth Cākṣuṣa Manvantara, during a sudden dissolution, a blue boar manifested from the water, lifted the earth and killed Hiraṇyākṣa. Maitreya combined these two boar līlās and spoke, as understood from the Bhāgavatāmṛta verses:
"In this kalpa he appeared twice, first in Svāyambhuva Manvantara from the Creator's nose to lift the earth. In Cākṣuṣa from the water. The tusked hero killed Hiraṇyākṣa while lifting the earth. That four-legged Śrī Varāha is considered a man-boar by some. Sometimes dark as a cloud, sometimes pale as the moon. This massive sacrificial form is said to have two colors. Dakṣa Prācetasa's creation is heard in Cākṣuṣa Manvantara. Hiraṇyākṣa's birth there fits. Diti was daughter of Dakṣa, descendant of Uttānapāda's lineage son Pracetas. Hiraṇyākṣa was Diti's son. At the kalpa's start there was no offspring even of Manu. Who was that Prācetasa Dakṣa? Who was Diti? Who was Diti's son? Therefore Maitreya states Śrī Varāha's activities from two time periods together, according to Kṣattā's question. It is said in some Purāṇas that dissolution occurred in the middle of the Manvantara due to a sage's curse on Manu. This sudden dissolution occurred in Cākṣuṣa Manu's period as Padmanābha's play, as stated somewhere." Thus Viśvanātha.
But Vijayadhvaja says there were two Hiraṇyākṣas and gives two causes: "The first Hiraṇyākṣa born from Brahmā was killed by the tusk. The same one possessed by an associate was the second, killed by ear-slap. First he lifted the earth submerged in dissolution waters, second submerged by him. Or the boar-formed Hari lifted it." Undifferentiated narration should be understood as for bewildering the wicked or pleasing the gods. "Sometimes it is also stated in reverse or undifferentiated, to bewilder the wicked or please the gods. Vyāsa directly in the Lord's body - confusion is not fitting for him, so he described knowingly." Enough.
Dark like a tamāla tree. This undifferentiated statement of the two Manvantara stories is due to commonality of dissolution etc. But actually this context is the Cākṣuṣa Manvantara dissolution, according to the Sandarbhas. (33)
Or, he who produces sacrifices, thus O cause of all sacrifices. O Unconquerable, the meaning is "Victory! Victory!" Om ke. Of "conquered, conquered". Or vocative of "cause". (34-35)
The juhū ladle is made of palāśa wood. The sruva is khadira wood. Yādava says: "Carvaṇa is grinding with the teeth." (36)
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
Is manifested. Kāraṇa means supreme Brahman, to that Boar form. (34)
The nature of sacrifice stated in the address - for those of impure minds lacking devotion due to misdeeds, this boar form's meter etc. is prescribed as the Lord's limb by restating the beginning, since meters etc. are known but being the Lord's limb is unknown, as per the rule "Do not state what is to be prescribed without restating what is known." Meters in the skin means they should be meditated on as skin-form etc. - this type of explanation should be done everywhere. (35)
Soma is drunk there, those soma vessels are camasas. The locative suffix is used for the root cam meaning "to eat" as per Uṇādi rules. From the Śruti "The cup of the Prastotā, the cup of the Udgātās" - one cup for the Udgātās is understood by combining Śrutis. The name itself indicates it is for drinking soma, not from any statement. Similarly, grahas are vessels in which soma is taken, as stated "He places the great one." Here also the name indicates. (36)
Śrīmad Vīrarāghava Vyākhyā
O Vidura! Brahmā and others with joined palms, perceiving through wisdom the Lord dark like a tamāla tree, playfully lifting the earth on the tip of his white tusk as if it were a toy, stood near and praised with words similar to a Vedic hymn. (33)
He describes the manner of worship. O Unconquerable! By you it is perfectly conquered - the repetition "conquered, conquered" is due to excitement. O you who are realized through sacrifices! You are honored by sacrifices - that is the vocative, meaning "worshipped by sacrifices". Or, he who produces sacrifices, thus "lord of sacrifices". Or, he who is contemplated through sacrifices as their parts, thus. Hence later the limbs of sacrifice like meters etc. are imagined as his parts in praise. The three Vedas - his body should be known as consisting of the three Vedas, since he is worshipped as consisting of sacrifices prescribed in the three Vedas, or since he is the object of their worship. You shake your own body all around - obeisance to you. Though there are many auspicious qualities, why is shaking the body praised first? He explains - because in the pores of the hair of that body, oceans remained hidden. Hence this great wonder is praised first. Therefore, obeisance to the causal Boar, who has the form of a transcendental boar that is the cause of the universe. Or, who took boar form for the reason of lifting the earth. The implication is that an ordinary boar is not seen to have such ability. Obeisance to him of such nature. (34)
He explains the non-material nature of the form and its nature as the essence of the unspoken sacrifice. "Form" in four verses. O God! Your form, which is the essence of sacrifice, is difficult to perceive for those yogis whose minds are impure due to sinful deeds. For the material form is perceivable by the material mind, but this form is "perceived by the subtle intellect of those with subtle vision" as stated in the scriptures, so it is non-material as it is perceivable only by the mind purified through yoga. But isn't the Lord's vibhava form seen even by non-yogis temporarily? It is said to be difficult to perceive for those with impure minds. Non-yogis do not properly understand the Lord's vibhava form to be non-material, made of the five Upanishads, and assumed by His own will, but instead consider it material like animals etc. So there is no contradiction.
Here, for the purpose of prescribing worship through contemplation in the form of recollection that the limbs of sacrifice like chandas etc. are the Lord's body, the previously mentioned nature as the essence of sacrifice, which is the nature as the essence of ritual, is followed. This depiction of chandas etc. as the Lord's own limbs is called dṛṣṭi (visible sight) upāsana (worship), like "the mind is Brahman" etc. The chandas and other sacrifices existing in the three times cannot possibly be the Lord's body at that time, as He is the Self of all. Even if the limbs of sacrifice can be said to be His limbs, although the material limbs of sacrifice can be His body, describing each individual sacrificial limb as a limb of His body is inappropriate. Therefore, this should be understood as just a method of dṛṣṭi upāsana. Statements of difference like "The chandas are in the skin, the sacrificial grass in the hair" etc. and statements of non-difference like "The Agnihotra is the chewing, the Upasads are the neck" etc. are appropriate.
The chandas like Gayatri, Trishtubh etc., which are limbs of sacrifice, are in your skin - this is construed with a change in the tense of the verb to past. The sacrificial grass (barhis) is in the hair - here the long vowel is absent due to Vedic usage. The ghee is in the eyes, the four-priest sacrifice is in the feet. (35)
The sacrificial ladle (sruk) was in the snout, i.e. the tip of the mouth. The other ladles (sruva) were in the nostrils - this is to be supplied. Similarly for the following also. The sacrificial vessel iḍā was in the belly, the soma cups (camasa) were in the ear holes, the brāhmaṇa's portion vessel (prāśitra) was in the mouth, the soma cups (graha) were in the throat passage. O Lord! The Agnihotra sacrifice was your chewing. (36)
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
To indicate that this is Hari himself, not the boar of the world, he describes the process of realization for Virivi and other gods. "Tamāla" etc. Raising up, lifting. With Vedic verses specified by a certain number. (33)
What was done after approaching? He says "Jitaṁ jitam". They bowed down to you who were shaking your form taught in the three Vedas, causing the hair to shed water. (34)
What is achieved by this statement that this is Vishnu, not the worldly boar? He says "Rūpam". By qualifying it as "for those of sinful nature", it is implied that it is easily seen by those of virtuous nature. Thus this itself is indicated as the proof of his being the supreme Brahman. "Essence of sacrifice" means the cause that produces the means of sacrifice. By this it is implied that this form is not only for lifting the earth, but for producing all means of sacrifice. Or "form of sacrifice" means the form of the supreme Self called sacrifice, as per the Vedic statement "Sacrifice is Vishnu, the deity". By this his being Brahman is clearly stated, and "This Self is Brahman". He clearly explains his nature as sacrifice with "The chandas" etc. The seven chandas etc. which are in your skin etc. - this is construed with "obeisance to you". Barhis means sacrificial grass. Cāturhotra means the ritual performed by four priests. (35)
Iḍā is a sacrificial vessel. Camasa is a four-cornered sacrificial cup. Prāśitra is a sacrificial vessel or oblation. The twelve soma cups. Rasanā means tongue and also ritual action. Carvaṇa means chewing with teeth, as stated by Yādava: "Carvaṇa is grinding with the teeth". (36)
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
To the divine boar who is the form of that supreme cause, supreme Brahman. (34)
Therefore all sacrificial procedures depend on Him alone, he says with "Rūpam" etc. in four verses. (35-40)
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
Here in the Śveta-varāha kalpa, at the beginning of Svāyambhuva Manvantara, a white boar appeared from Brahmā's nose, lifted the earth, and disappeared. Then in the 6th Cākṣuṣa Manvantara, a blue boar appeared again in a sudden dissolution, lifted the earth, and killed Hiraṇyākṣa. Maitreya combines these two boar līlās and speaks of them together, as should be understood from the verses of Śrī Bhagavatāmṛta, which are as follows:
"He appeared twice in this kalpa - first in the Svāyambhuva Manvantara from Brahmā's nose to lift the earth, and in the Cākṣuṣa Manvantara from the waters to kill Hiraṇyākṣa and lift the earth. This four-legged Śrī Varāha, the best of those with tusks, is considered by some to be in human-boar form. Sometimes dark like a cloud, sometimes white like the moon, with the form of sacrifice, very large, he is said to have two colors. The creation from Dakṣa Prācetasa is heard of in the Cākṣuṣa Manvantara. Hiraṇyākṣa's birth there fits. Diti was the daughter of Dakṣa, descendant of Uttānapāda in Prācetas' lineage. Hiraṇyākṣa was Diti's son. At the beginning of the kalpa, there was no birth of Manu's son. Who was that Prācetasa Dakṣa? Who was Diti? Who was Diti's son? Therefore, Maitreya speaks of Śrī Varāha's activities from two time periods together, in accordance with Vidura's question. It is stated in some Purāṇas that this dissolution occurred in the middle of the Manvantara due to a sage's curse on Manu. This sudden dissolution occurred even in Cākṣuṣa Manu's Manvantara. Somewhere it is said this was Padmanābha's līlā."
Anuvāka means a Vedic hymn. They praised with words similar to that. (33)
Conquered by you. O Unconquerable One, victory, victory! You cause sacrifices to be, O Cause of all sacrifices! The three Vedas, O Cause of the entire world! (34)
Explaining the nature of sacrifice, they praise. With four verses beginning with "rūpam". In "tvaci chandāṃsi" etc., it should be understood that your skin etc. are the very cause of the Vedas etc. The lack of long vowel in "barhiḥ" is archaic. Cāturhotra means the four types of sacrificial duties performed by the hotr priest. (35) The sruk ladle and juhū spoon are in the snout at the front of the mouth. The sruva ladle is in the nostrils. Iḍā is the vessel for eating. The camasa cups and graha vessels are the soma vessels. Prāśitra is the vessel for the brahmin's portion. Grasana (swallowing) is the opening at the back of the mouth through which food is swallowed. Carvaṇa is chewing and eating. (36)
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
The anuvāka (recitation), which is a Vedic hymn, praised with sentences equivalent to it. (33) * * They [praised] what was conquered by you, what was excellently accomplished in haste, [with] repetition. O Ajita (unconquered one)! It means that you are worshipped through sacrifices, you are approached in the form of sacrifice. In that address, O Yajñabhāvana (one who is the essence of sacrifice)! They merged into the trayī (three Vedas) for the boar, due to the cause of lifting the earth. (3*) * * Showing the nature of sacrifice, they praise. With four [verses] starting with "form". O God! The form of the sacrificial boar, which is difficult to see for those with evil nature, which is not worthy of seeing, which is supernatural, is indeed, oh, this sacrificial form, the form of sacrifice, manifested for the sake of devotees - this is the meaning. There, the Vedic meters like Gāyatrī etc. are in the skin, the absence of long vowel in the word barhis is archaic. The clarified butter is in the eye, the four-fold priestly functions are in the feet. (35) * * The offering spoon was in the snout, the front of the mouth, the other ladle was in the nostrils. The iḍā (sacrificial food) was there. The vessels for eating, the cups and the soma vessels, the prāśitra (vessel for the Brahmin's portion) - there the cups were in the ear holes, the prāśitra was in the mouth, the cups were in the throat by which it is swallowed, the chewing, eating was the Agnihotra sacrifice. (36)
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
Therefore he killed. Due to killing in anger, there is rebirth. Now, since both fault and virtue exist, how was only killing done exclusively? Anticipating this doubt, he says - "obstructing". For if he were not an obstructor of progress, then he would not have been killed even. The meaning is that due to being an obstructor, he was necessarily killed. Now, the Lord has inconceivable power, so he could have disappeared there, or he could have deceived him; why did he only kill him? Anticipating this doubt, he says - "of irresistible valor". He was irresistible; he had taken the boar form only for the purpose of killing the demon, otherwise he would have placed the earth above the water by some other action or by will. Now, by the arrangement of another kalpa (cosmic cycle). After placing the earth elsewhere, he could have killed him later - anticipating this doubt, he says - "playfully". Now, having made his previous devotion fruitless, having made him a devotee, why did he not make him fulfilled? Since he is all-capable - anticipating this doubt, he says that both took such forms that became the state of slayer and slain, therefore he killed him, with an example - "like a lion [kills] an elephant". By this, an eternal opposition is indicated. He removes the fault of eating implied by the example - "in the water". Both are land-dwellers; killing in water is only for self-protection, not for eating - this is also shown in the world, he says - "with cheeks and trunk marked with its blood mixed with mud". By this it is indicated that he forcefully came forward and held the earth, otherwise he would not have torn its belly. Therefore tearing is not mentioned in other kalpas. The blood that flowed from tearing the belly of that Hiraṇyākṣa, having remained for some time, became like mud; marked by that up to the cheeks and trunk. His mouth had gone far inside its belly, just as its life essence comes into one's own mouth, otherwise due to enmity towards the Lord and the Lord's devotees, he would fall into hell, or be born in a low species. Therefore the Lord established him in himself. He clarifies this meaning with an example - "like a lordly elephant". For it assimilates the rhizome of lotuses etc. The word "lordly" indicates that it uproots even a distant root with its sprouts. "Of the earth" means of the earth on which mobile bodies are born, by breaking such an earth, it eats the rhizome along with the earth particles that produce the desired body of its own kind. The word "lordly" is also for understanding this. Similarly, the Lord also removed the soul of Hiraṇyākṣa, his group of senses, along with the particles producing his future body related to his existing body, and assimilated it - this is the meaning. Special breaking is only taking for oneself after rejecting others. (33) * * Having thus spoken of the rejection of the three types of demons, he concludes the lifting of the earth - "dark blue". "They approached the Lord" is the connection. His lordship was directly seen by them. They understood "This is the Sacrificial Person". "With fixed abode" means that salutation with folded hands is prescribed at the beginning of sacrifice, as it is said in "You are the world", and at the beginning of sacrifice the morning recitation is uttered. In the present context, due to the absence of time as a determining factor, only "recitation" is said. Plural is used due to the multiplicity of recitations performed by all, even with differences in sacrifices. For divine nature, "with Brahmā as the chief". He establishes its sacrificial nature and lordship - "lifting the dark blue earth with the tip of white tusk". Dark blue with tamāla trees, or dark blue like tamāla. Tamālas are trees dark like darkness. Ignorance and fear are the cause in creation. Darkness is ignorance, forest in tree form is the cause of fear. Blue color also produces rasa like love. With the combination of the three, creation becomes full of rasa. To show the capacity to produce creation, due to connection with the quality of forbearance, it is called "earth". To reject its having life, connection with tusk tip. For non-decay of the body, whiteness. The tusk is also called tooth to show its being dear to oneself. By the word "tip", the Lord's greatness. To show excess of affection for the earth in all lords, use of the word indicating number. Lifting means raising, by this it is shown that the earth did not come by its own accord. By touching the earth with the tip, it is described as raised like an altar with a wooden sword. Lordship is clearly evident. By "with the ease of an elephant" also, lordship, sacrificial nature, and compassion for devotees mentioned earlier are concluded. The gentle address "O dear one" is for understanding. (34)
The determination of action is stated in twelve verses equal to suns. Due to the superiority of Brahmā and others, twofold action is described. (1)
For the divinity of both, six qualities each. Since determination is twofold by means of authority and object of knowledge. There, the form of authority is first described in six. (2)
Even though Brahmā and other deities have divine status, since only the ṛṣis (sages) are the instigators in the sacrifice, it says "The ṛṣis said". First, stating the supreme excellence and authoritativeness of sacrifice, he offers salutations saying - jitaṃ jitam (victory, victory). For you, it is indeed victory upon victory. Killing of enemies for the sake of sacrifice is prescribed in the Veda, not merely defeating enemies; because killing generates sin. Therefore, for the sake of sacrifice, victory over enemies is achieved by you alone. Moreover, all are conquered by Time. You alone have achieved victory by devouring even the mouth of Time and bringing back the Earth that was devoured by it. It is said "That too is with limitation" because he produces those swallowed by Time during dissolution. Thus it is said "For you it is indeed victory upon victory". Sometimes someone's act of victory etc. becomes excellent and accomplishes many purposes by coincidence. Lest one think this is not a definitive victory, he says - O Bhajita (worshipped one). He is never conquered by anyone. Such victory is always his, that is the meaning. All objects are brought into existence, produced by sacrifices, but he brings sacrifices into existence. Therefore this too is a definitive victory. Having thus praised, they bow saying - Salutations to him who shakes the threefold form. The prohibition that "Salutation should not be done to a particular form" does not apply here, since he himself is of the form of the Veda. Considering the Atharvāṅgirasa to be mainly expounding Brahman, and as being subsidiary to the three Vedas as being useful for Brahman knowledge, those who determine scripture based on the primacy of evidence have determined only the three Vedas for ritual action. Therefore the boar form is composed of only the three Vedas, since it is said that the Vedas also entered that body. Its shaking all around is for the scattering of the Vedas, otherwise if the three Vedas were subsidiary to a fourth, the Vedas would not have their purport in sacrifice, and in that case there would be universal liberation. The bowing is also out of fear, since the shaking all around does not bring about an inferior state, as authoritative evidence produces firm effects. And also because it accomplishes creation. By this, the prayer is indicated that one should not cause the Vedas to wander for one's own purposes. But what would happen if you cause the Vedas to wander? Anticipating the doubt "By yoga, seeing the sacrifices and performing them according to that vision, you will become fulfilled", stating the reason that there will be no vision of sacrifice at all due to the shaking, they bow saying - "In whose hair-pits". The pits which are at the root of the hair of that Lord are called wide pits. All sacrifices are hidden in them. For he, having risen from the water, knowing that he will remove the Vedas situated above by shaking, fearing their own removal as well, they who are connected with śruti (revelation) are hidden in the hair-pits. There is support of the hair there. Due to the hair being sacred grass, there is no fault of spilling even when the sacrifices move. As śruti says "That does not spill which spills on the sacred grass". Therefore he is the cause of all Vedas and sacrifices. They bow, being unable to do anything else, to him whose body is the progenitor of both (Vedas and sacrifices) - that is the meaning. Or if the reading is "to you who are the causal boar", the meaning is the same. (35)
Having thus determined his status as the Supreme Person, his form as Veda and sacrifice, and his lordship, they explain this while censuring those who do not know this - rūpam (form). This form of yours is certainly impossible even to see for those whose selves are evil, whose bodies are made of elements refined by sin, just as the form of the sun for one who fears daylight. Knowledge, worship etc. are far off. This does not cause any deficiency in the path of ritual action. He states two reasons for that - O deva (god), which is of the nature of sacrifice. The gods become hidden from sinners. And dharma is sacrifice, it does not manifest in adharma. There is no other aspect in the boar, since that form is of the nature of sacrifice itself. Having thus stated that it is difficult for the wicked to know, they first explain its nature as Veda - In whose skin are the Chandas (Vedic metres). The seven or infinite Chandas like Gāyatrī etc. are in the skin which pervades inside and outside. By this, the entering of all Vedas there is stated. Or they are of the nature of meanings. Since even the Chandas have application, then also its nature as sacrifice is determined. But the three Vedas have an originary connection there. In the hair which is sacred grass. The sacrificial objects are produced by the limbs of the Puruṣa. When placed in the boar form which is the presiding deity of those, they always shine. And the hair's nature as producer of sacred grass should be stated. Therefore the grassy nature of the fallen hair of the presiding deity of sacred grass when shaken. Ghee in the eyes. The inner form is ghee, the divine form is the eye. Therefore the offering of ghee is by the eye. The truth of the eye and Prajāpati-hood of ghee reveal the truth. The word 'tu' (but) excludes another view. As śruti says "His spring was the ghee". "He offered to the moist spring" - by this śruti, the attainment of lordship as the form of ghee etc. from spring etc. is indeed obtained. That is not relevant here. In the feet is the fourfold-oblation, the group of four priests. (36)
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
In "jaghāna" (slew). The word "Indra" indicates supreme lordship. (33)
In "jitam" (victory). In the verses. "Two-fold" means: in the form of knowable objects in accordance with valid means of knowledge, and in the form of independent knowable objects. They state the purpose of two-fold exposition: "By valid means of knowledge" etc. The purpose is for two-fold ascertainment. In the commentary. "All" etc. means: According to the maxim "All groups of words and terms in a sentence are to be taken with limitation". "Because of being of the form of Veda" means: Because of being composed of the three Vedas. Why is being composed of four Vedas not stated? To this they say: "The Atharva" etc. "As being useful for Brahman" means: Since śruti says "The brahmana becomes established in Brahman", it is useful for that. (35)
In "rūpam" (form). Since the entering of all Vedas was already stated in the previous verse, explaining it again in the same way would lead to repetition, so disliking that, they state another view: "In the form of meanings" i.e. in the form of the presiding deities of Gāyatrī etc. They state the reason for those meaning-forms being objects of grace: "Of the Chandas" etc. Since in passages like "Agni is indeed Gāyatrī, Gāyatrī is the metre" etc. the deity who is of the form of the meaning is employed with the number of syllables of the metre, or since in "May the metres be my chariot" etc. they are directly employed, therefore etc. If one objects that being of the nature of sacrifice contradicts being of the form of the three Vedas stated in the previous verse, they say: "But the three" etc. Thus since it is ascertained in the sūtra on origination that they are inseparable, there is no contradiction with being of the form of the three Vedas. "Revealing the truth" means: Revealing the divine nature. They clarify the other view itself: "His spring" etc. (36)
Śrī Giridhara-kṛtā Bāla Prabodhinī
The address "O Aṅga" indicates affection. The sages like Brahmā and others, with folded hands, having seen and understood the Lord who is dark like a tamāla (Indian tree) tree, effortlessly lifting up the earth with his white tusk with the grace of an elephant, praised him with Vedic hymns and similar words. (34)
He shows the praise - "Victory, victory". Addressing him as "O Unconquered One", indicating that you always have victory and never defeat. "You have conquered now too". The repetition is due to excitement. Indicating the reason for constant victory, they address him - "O you who are to be realized through sacrifices", meaning "who is to be worshipped through sacrifices". Or "one who accomplishes sacrifices", meaning "lord of sacrifices". Or "one who is to be meditated upon as the components of sacrifice". Bowing down to you who shakes in all directions your own body which is full of the three Vedas (Ṛg, etc.), indicating "We are not capable of helping you who are full of bliss and the supreme benefactor". Thus, having saluted him as embodiment of the Vedas, they bow to him as the embodiment of sacrifice saying "yad rome" - "Salutations to you, the primeval boar who is the cause of the world, in whose hair-pits sacrifices are hidden". (35)
Thus, having saluted the Lord as the form of Vedas and sacrifices, they clarify that very nature in four verses starting with "rūpam". Addressing him as "O God", indicating "Oh, how wondrous is your play". That sacrificial form of yours is difficult to see for those whose inner self is full of sins. Indeed, in whose skin were the Vedic meters like Gāyatrī, in whose hair were the kuśa grasses, in whose eye was the ghee, in whose feet were the four priests or the four priestly functions. (36)
Hindī Anuvāda
Dear son! Just as a great elephant might hold a lotus flower on its tusks, in the same way, seeing Lord Varāha with a dark blue color like a tamāla tree, emerging from the water holding the Earth on the tip of His white tusks, Brahmā, Marīci and others became certain that He was indeed the Lord. Then, folding their hands, they began to praise Him with Vedic verses. (33)
The sages said: O Lord Ajita! Victory to You, victory to You. O Master of sacrifice! You are shaking Your body, which is the form of the three Vedas; salutations to You. All sacrifices are absorbed in Your hair follicles. You have assumed this boar form only to rescue the Earth; salutations to You. (34)
O God! It is extremely difficult for the wicked to see this body of Yours; for it is the form of sacrifice. In its skin are the Gāyatrī (gāyatrī) and other meters, in its hair are kuśa (kuśa) grass, in its eyes is ghee, and in its four feet are the duties of the four priests - Hotā (hotṛ), Adhvaryu, Udgātā (udgātṛ), and Brahmā. (35)
O Lord! In Your snout is the sruk (sruk) ladle, in Your nostrils is the sruvā (sruvā) ladle, in Your belly is the iḍā (iḍā) (sacrificial food vessel), in Your ears are the camasa (camasa) cups, in Your mouth is the prāśitra (prāśitra) (Brahman's portion vessel), and in Your throat are the graha (graha) (Soma vessels). O Lord! Your chewing itself is the Agnihotra sacrifice. (36)
SB 3.13.33-36
