Text 41: O Lord, as the peaks of great mountains become beautiful when decorated with clouds, Your transcendental body has become beautiful because of Your lifting the earth on the edge of Your tusks.
Text 42: O Lord, for the residential purposes of all inhabitants, both moving and nonmoving, this earth is Your wife, and You are the supreme father. We offer our respectful obeisances unto You, along with mother earth, in whom You have invested Your own potency, just as an expert sacrificer puts fire in the araṇi wood.
Text 43: Who else but You, the Supreme Personality of Godhead, could deliver the earth from within the water? It is not very wonderful for You, however, because You acted most wonderfully in the creation of the universe. By Your energy You have created this wonderful cosmic manifestation.
Text 44: O Supreme Lord, undoubtedly we are inhabitants of the most pious planets — the Jana, Tapas and Satya lokas — but still we have been purified by the drops of water sprinkled from Your shoulder hairs by the shaking of Your body.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
It was said "The earth held by you shines". Now they say "Your form shines with the earth". trayī iti. atha means "furthermore". Your form, which is held by the tooth as the earth-sphere, shines with that. It is greatly adorned by the cloud that is held up by the horn. vibhrama means splendor. (41)
lokāya means "for the sake of abode". (Establish) your wife, the mother of the stationary worlds. Since you are the father, in that case, we who are situated there will offer obeisance along with you the father to this mother. Or we will serve (her) with obeisance. You have placed the power to sustain your own energy in her, like sacrificers (place) fire from mantras in the fire-drill. (42)
They say this was an extremely difficult feat accomplished by you. ka iti. O Lord, who other than you could believe, desire or resolve to lift up the earth as you have done? But in your case, this wonder does not occur, as all wonders are in you. Why? Because you who are full of wonder have created this most wondrous universe. Or "most wondrous" is an adverbial modifier. (43)
Showing wonder, they pray. vidhunvata iti with two (verses) - We are purified by the auspicious water droplets that were thrown up high by the tips of your mane. (44)
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
Like the splendor of Mahendra, the king of the principal mountains like Malaya etc. "Mahendra, Malaya, Sahya, Śuktimān, Ṛkṣavān, Vindhya and Pāriyātra - these seven are the principal mountains" - thus in the Bhārata. (41)
If asked "What is your desire?", they reply to that - saṃsthāpaya iti. "In this case" means "with you as the father". (42)
udvibarhaṇam means "lifting up". ityartha iti - The idea is that due to your lordship, this would be said only of you, not of anyone else. But there is no wonder in the universe, as it is insentient, hence he says - "or as an adverbial modifier". (43)
śivā means auspicious, extremely pure. īśa means all-powerful. (44)
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
In the other meaning, in the sense of the Lord's form shining, which is different from the previous, vilāsa here means splendor. trayīmayam also refers to the previously described sacrificial form. (41)
evaṃ sati means "when established", tatra means "on the earth". (42)
adhyavasyet means "he would consider in himself the ability to lift it up". asau refers to the act of lifting the earth. (43)
vidhunvatā means "by you who were shaking". (44)
Śrīmad Vīrarāghava Vyākhyā
trayīmayam iti. O Lord! This boar form of yours, which is full of Vedic rituals figuratively as its limbs, shines with the earth-sphere held by the tooth. Here is a simile - Just as the splendor of the king of the principal mountains with the vast cloud held up by its peak. (41)
Expressing their desire, they offer obeisance: "Establish your wife, this earth, the mother of the stationary and moving worlds, for the sake of an abode for the worlds. Since you are the father, the protector and progenitor of the worlds. In this case, we who are situated there will offer obeisance along with you the father to this mother. Or we will serve with obeisance. You have placed in this earth the power to sustain your own energy, like sacrificers (place) fire from mantras in the fire-drill." (42)
Thus having expressed their desire, in order to reveal their fulfilment, they say that this action of the Lord of infinite inconceivable wonderful powers is inconceivable for others. ka iti. O Lord! What other ordinary person could believe, i.e. be capable of thinking "this is possible", or endeavor to lift up the earth that had gone to the nether regions? The idea is that no one would be able to describe it as it is so astonishing. But in your case this wonder does not occur, as all wonders are in you, or you are the wonder of the universe. Being such, you who by your own illusory power of wonder have created this most astonishing universe. For you who create the universe with inconceivable diverse wonderful arrangements, what is so astonishing about this lifting of the earth? - this is the idea. (43)
They reveal their fulfilment: vidhunvata iti. O Lord! We residents of Satyaloka are purified, i.e. have become fulfilled, by the auspicious water droplets that were thrown up high by the tips of the mane of your Veda-constituted body as you were shaking it. (44)
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
He says they praise with the idea that others shine in association with other things, but Hari shines by himself alone. trayīmayam iti. The earth-sphere shines held by the tooth. cakāsti means "shines" - cakāsṛ is a root meaning "to shine" in the adādi class. vibhrama means a particular kind of beauty, with the cloud held up by the horn. (41)
Though Hari knows the desire of Brahmā and others, out of his query "What shall I do with her?", they express their desire first, he says. saṃsthāpaya iti. Establish the mother of the moving and stationary worlds, your wife, above the water - this is to be supplied. What kind of father are you? You are the father of all - this is to be supplied. Or "You are the father of the worlds" - seeing no other way to repay the favor you have done by establishing the mother of the stationary beings, we make this obeisance - thus they express, he says. vidhema iti. Qualifying both as mother and father, thereby suggesting "for that reason", he says yasyām iti. By this the greatness of the earth is also indicated. araṇi is a particular fire-drill wood. (42)
One who is informing that this action cannot be described by anyone other than you, and asking what more can be done, says "ka" (who). One who is making known that this raising up is our wonder, not yours, says "na" (no). One who is informing that there is even greater astonishment than this, says "ya" (which). Ativiśmaya means excessive astonishment. (43)
One who is informing that "We have been purified internally by singing the multitude of your qualities with our speech and remembering them with our mind, and externally by the pure water droplets arising from the shaking of your mane" says "vidhunvata" (shaking). The instrumental case is used in the sense of genitive - "of you who are shaking", or "purified by you who are shaking". How? To specify this, they say "saṭā" (mane) - purified by you, that is, by the auspicious water droplets from the tips of your mane. (44)
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
Thus, the form of the three Vedas shines with splendor through your play, just like the splendor of the king of mountains with a cloud held up by its peak, which is like the earthen vessel. (41-44)
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
They say: Just as the earth held by you, the master, is beautified, so too are you, held by the earth, your devotee, beautified. With "trayī" etc. Just as the splendor of the king of mountains, the great mountain, by the cloud held up by its peak. (41)
If asked "What is your desire? Tell me", to this they say: "saṃsthāpaya" etc. For the world, for a dwelling place, your wife, the mother of the worlds, since you are the father. Therefore, to this mother, along with you the father, may we pay homage. You have maintained your own energy, power of sustenance. Just as ritualists maintain fire in the fire-sticks. (42)
They say that we sing of this play of yours, difficult for others to perform. With "ka" etc. O mighty one! Who else but you would believe in, desire, or resolve to uplift the earth from you? (43)
They say: The upliftment of the earth is not a wonder for you; rather, this alone is the wonder - that on the pretext of that, by falling into the great ocean, in reality overcome with compassion for us sages, you have fulfilled us with the nectar of washing your limbs, sent upwards again and again. They say this with "vidhunvata" etc. (44)
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
"trayīmayaṃ" means the action proclaimed by the three Vedas, abundantly known. This form shines with the earth held, just as the play of the mountain shines with a great cloud held by its peak. (41)
You are the father of the worlds, therefore where you have placed the power to sustain your own energy, like a ritualist places fire in the fire-stick by mantra, establish her, the mother of the worlds, your wife, for the world as a dwelling place - this is the connection. (42)
They say that this lifting of the earth, though difficult for others, was done very easily by you. With "ka" etc. Who else but you would believe in or desire this uplifting of the earth done by you? For you, this alone is not a wonder, since all wonders in the world are in you, they say "yaḥ" (who) created this wonderful universe by his own illusory power - this indicates maintenance etc. (43)
But we have been purified by you, they say with "vidhunvata" etc. "vedamayaṃ" means having the Vedas as principal or having the Vedas alone as principal. Shaking your own unique body, purified greatly by the auspicious water droplets arising, flung up by the tips of your mane. (44)
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
Thus having described the form of sacrifice in six verses, he describes the divine form relevant to the context in six verses - "daṃṣṭrāyāko" etc. The tip of the tusk, its point is a part. It is stated thus for greatness. It becomes so due to holding up. Anticipating the impossibility of such an action, he addresses "O Lord". Even there, the Lord's effort alone is engaged, he says "held by you". Anticipating the unattractiveness of earth held by another, and moreover split by a tusk-tip, he says "shines". The address "O mountain-holder" is for greatness, due to seeing the connection. To show the absence of similarity with other mountain-holders, he says "with mountains". Earth with mountains is held, this is the meaning. Earth with mountains, uneven, tends to be unattractive. He states the reason for special beauty - "like from the forest" etc. From the forest, water, having taken a land-lotus, or from the forest itself. Or for protection, by the tusk of a rutting elephant emerging, held with leaves, a lotus-plant. A lotus-plant lifted by an elephant for the Lord undoubtedly shines. Similarly, earth lifted by sacrifice for sacrifice is the accomplisher of all human goals, accompanied by its lord, worshipped by its lord, or emerging upwards, shines indeed like a cloud on Mount Kailasa's peak. Even lifted by a natural forest-dwelling elephant, (the earth) with a white base, seen with wonder by people, shines as if placed in the middle of a painting. The form is similar in the present case too. (41)
Thus having stated the earth's exceptional beauty due to connection with the Lord, to remove the fault of the Lord's purposefulness in doing so, having done that, he states the Lord's exceptional form - "trayīmayam" etc. Even this boar form, though great in itself as composed of the three Vedas, though already shining, shines even more distinctly with the held earth-sphere. By manifestation of the Vedas etc. there is extraordinary form-greatness, not worldly. But this, due to placing the earth-sphere on the tusk-tip, being well-known to people, is even greater than the extraordinary. Just as horses etc. in paintings shine more beautifully than actual horses etc., similarly colors transformed into other colors, held by other colors, become generators of beauty for other colors. He clarifies this very meaning of color-created beauty excess with an example - "śṛṅgoḍhaghanena" etc. Just as Mount Meru shines with a large dark cloud mounted on its white peak. There too, by mutual affection of the three when animate, there is play. Then it becomes like a visible form - this is a simile of the non-existent. This is expressed by the word "vibhrama" (play). (42)
Thus, apart from the glory of one or the other related to the couple, establishing their parenthood, they pray for the establishment of the earth for their own sake - "Establish". Properly establish this mother of all, your wife, for the origin of the worlds including the immovable, as the father. Just as a householder, having established his wife for the sake of children, goes to another country, so should you do, since you are the father. By this, you should establish her without expecting any reciprocation, and she should nurture likewise. Even so, we have nothing to do for our freedom from debt to you two whose desires are fulfilled, except to pay obeisance. So let us pay obeisance to her along with you. "Namaḥ" (obeisance) means "completely dedicated". "Namasā" is an indeclinable, or it indicates the action to be done, meaning "we will worship preceded by obeisance". Or, let us do for her, for her sake, along with obeisance to you. It means we will be obedient, performing devotion, sacrifices, etc. Moreover, she must be established, as she is pregnant. With the intention that she will give birth to devotees with special forms of the Lord, he says - "In whom your own splendor". You, who set in motion the two paths, just as you placed the fire consisting of the three Vedas in the sacred fig tree for the accomplishment of sacrifice, so you have established in her your own splendor, your form as the Supreme Person, or the human form on earth. (43)
Having spoken this prayer, intending that no other duty remains, they praise by recounting his previous deeds - "Who would believe". Who else, being different from you, even if great, would believe in the lifting up of the earth, its carrying or raising, even when spoken of by others? Seeing your greatness beyond speech and mind, even when stated it does not generate belief. Considering one's own greatness and attachment to such deeds, due to improbability, imagining the falsity of the stories, they never think the world is not like this. And by their words, others also become confused. Where they do not even think of others doing it, there doing it oneself is far off. But for you, even this is not a cause of wonder, he says - "This is no wonder". This raising is no wonder for you, or is not a cause of pride for you. The reason for that is - "Wonder of the universe". The universe itself is your form of wonder. Just as from semen-like water a peacock etc. or a person etc. is born, or a banyan etc. from a seed. Moreover, the universe itself is a wonder, in which this becomes indicative of greatness. He states another great greatness beyond this - "Who by illusion". This very world, by illusion as in dreams differently for each person, and in different forms even for one person in a moment, he created. In the reading "sṛjate", it is "who you are". Even in that there is great wonder - an ocean on a mountaintop, stars in the day, cutting off one's own head, etc.; one sees it oneself in that very form. (44)
Śrī Giridhara-kṛtā Bāla Prabodhinī
Thus, having paid obeisance to the Lord, they describe the beauty of the earth arising from connection with him - "By the tip". The earth along with mountains, held by you the doer by means of your tusk-tip, shines - this is the construction. Addressing "O mountain-holder", implying you alone are capable of holding her, not another. Suggesting the reason for that, they address again - "O Lord". They give an example there - "Just as". Just as a lotus plant with leaves held by the tusk of the chief of elephants, the intoxicated best elephant, emerging from the forest or water, shines, so it means. (41)
Just as the earth shines by connection with you, so your form also shines by connection with the earth, he says - "Consisting of the three Vedas". "Atha" means in another sense. Your boar form shines with the earth-sphere held by the tusk - this is the construction. Apprehending inferiority due to being a boar, they say "consisting of the three Vedas". They give an example there - Just as indeed the play of the chief of noble mountains held by the cloud borne by its large peak.
Praying for the establishment of the earth, they pay obeisance - "Establish". For the sake of the worlds, the moving along with the non-moving, as an abode, establish this earth, the mother of the worlds, your wife. For you are the father of the worlds. Thus being so, we staying there will pay obeisance to this mother along with you. Or splitting "namaḥ ā", we will pay obeisance completely. Or "namasā" in the instrumental case, we will worship along with obeisance, that is the meaning. Now, herself standing on water, how can she be your support, when her very stability there is difficult - apprehending this, they establish her fitness as a support, establishing her motherhood - "In whom". In which earth you placed your own splendor, sustaining power, that is the meaning. They give an example there - "Like fire in the two pieces of wood", just as sacrificers place fire in wood by mantras, so it means. (43)
Thus having prayed for the desired establishment of the earth, about to manifest their fulfillment, they say this deed of yours of infinite inconceivable various powers is unthinkable for others - "Who". O Lord, O Master! Who else different from you would believe in the lifting up of the earth gone to the netherworld done by you? Or who else different from those discriminating like you would believe, even hearing would have faith? But that raising of the earth is not a wonder, an impossibility, a cause of amazement in you. They state the reason for that - "Wonder of the universe". In whom all in the universe are wonders, that is the meaning. They clarify this very point - "Who". You who by illusion, by inconceivable power, created this great wonder, this universe of various animals, birds, humans, etc., though similar to the seed-form semen. (44)
Hindī Anuvāda
This veda-embodied boar form of yours, with the earth globe held on your tusks, is adorned beautifully like a mountain range with a line of clouds resting on its peaks. (41)
O Lord! For the comfort of all mobile and immobile beings, please establish your wife, this Mother Earth, on the waters. You are the father of the universe and have established your power-holding energy in her, like fire placed in the fire-stick. We bow to you and this Mother Earth. (42)
O Master! Who else but you could have had the courage to lift this Earth submerged in the netherworlds? But you are the abode of all wonders, so this is no wonder for you. It is you who have created this wondrous universe through your māyā (illusion). (43)
When you shake your veda-embodied form, cool water droplets fall on us from the hair on your neck. O Lord! Getting wet with those, we sages dwelling in Janaloka, Tapaloka and Satyaloka become completely purified. (44)
SB 3.13.41-44
