Text 45: O Lord, there is no limit to Your wonderful activities. Anyone who desires to know the limit of Your activities is certainly nonsensical. Everyone in this world is conditioned by the powerful mystic potencies. Please bestow Your causeless mercy upon these conditioned souls.
Text 46: The sage Maitreya said: The Lord, being thus worshiped by all the great sages and transcendentalists, touched the earth with His hooves and placed it on the water.
Text 47: In this manner the Personality of Godhead, Lord Viṣṇu, the maintainer of all living entities, raised the earth from within the water, and having placed it afloat on the water, He returned to His own abode.
Text 48: If one hears and describes in a devotional service attitude this auspicious narration of Lord Boar, which is worthy of description, the Lord, who is within the heart of everyone, is very pleased.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
He who wishes to know the limit of your limitless actions, i.e. the one who desires to understand. Your yogamāyā (divine illusion power), which is united with the guṇas (qualities), has deluded him. Therefore, bestow auspiciousness on the universe so that knowing you as having infinite power beyond comprehension, one may worship you - this is the meaning. (45)
Being approached and praised. "Svakhurākrānta" shows the power of support even in water. Avitā means protector. (46) (47)
Kathanīyamāyīni means one whose deeds are illusory and miraculous. "Śravayeti" should be "śrāvayet" - the shortening is archaic usage. Uśatīṃ means lovely. "Hṛdi prasīdati" means he becomes pleased in his own mind. (48)
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
Ityartha iti: The root "iṣ" meaning "to go" belongs to the bhvādi class. Since verbs of motion also have the meaning of knowledge, the desire for knowledge is also implied. But the jīva (soul) deluded by māyā (illusion) may not know, while my devotee like Nārada who is beyond māyā certainly knows - addressing this, he says: Your yogamāyā, which is a division of the energy of consciousness, and union with the guṇas which is a form of knowledge - who that is deluded by these can know? This is the meaning. Since all are deluded, for this reason. Ityartham iti: Those who are your transcendental devotees are immersed in your sweetness by yogamāyā and deluded, as it is said: "That divine Mahāmāyā forcibly attracts and deludes even the minds of the wise." And those who are mundane are immersed in sensual pleasures by māyā and deluded. Therefore, only by your grace can there be auspiciousness through the removal of false knowledge - this is the meaning. (45) (46)
Then what did Hari do? To answer this, he says - Sa iti: Having established his own abode in the waters by his own power, or he disappeared. (47)
Hari destroys the worldly existence of devotees, hence Hari. Or by the rule "kṛdikārādaktinaḥ", ṅīṣ is added. Where intelligence is stolen, that is Harimedhā. Or, Hari steals the distress of his own people. Medhā destroys wicked demons or unites with devotees, from the root "meghṛ" meaning "to unite" or "to kill", with the asun suffix. Thus Hari who is also Medhā. To avoid repetition, it means "one who is not obtained without devotion", i.e. attainable through devotional yoga. Ityartha iti: Though Janārdana is prayed to by all people, he himself becomes pleased in his own mind by hearing etc. his own deeds from this speaker and listener - this is the meaning. (48)
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
Eṣata iti: This is a form of the bhvādi class root "eṣ" meaning "to go" with the ṛ-anubandha. Since it has the meaning of motion, it is explained as "looks at" with the meaning "knows". But since that is impossible, "desires to know" is the figurative meaning through the relation of being inherent in what is inherent in itself. Hence it is said "ityartha". (45)
Dhāraṇaśaktyā means by the power of support. Ādhāna means establishment. (46)
He went to his own abode, as will be stated later "went to his abode". (47)
Māyāvanti means powerful. "In his own mind" is said to mean "ityartha" due to the implied addition of the word "own". (48)
Śrīmad Vīrarāghava Vyākhyā
Thus having expressed his fulfillment, now speaking of the inconceivability of the Lord's actions through negation, they pray for the Lord's grace. Sa vā iti: Of you who have limitless actions like the creation of the world etc., he who desires to know the limit of your actions, i.e. wishes to understand - this is the meaning. He is indeed of fallen intellect, desiring to know the limit of limitless actions, i.e. devoid of intelligence. O Lord! Your yogamāyā, your wonderful creation-making power, whose guṇas like sattva etc., by union with them the entire universe is deluded - bestow auspiciousness, i.e. do so that special happiness arises, or it is an adverb modifying the action. (45)
What did the Lord do when thus praised and prayed to? To answer this, he says: Iti: Thus praised by those Brahma-speaking sages like Marīci etc. speaking Veda-like words, being approached and praised by those nearby, the protector Lord established the earth on the water trampled by his own hooves. "Svakhurākrānta" indicates the extreme height of his form. (46)
He concludes the section on the Varāha incarnation. Sa iti: That Prajāpati, protector of creatures, the Lord of full six opulences, Viṣvaksena, that Varāha, Hari, having playfully lifted the earth from the netherworld and placed it in the waters, disappeared - this is the meaning. (47)
He states the result of hearing this story. Ya iti: Of Harimedhā, whose power is worthy of description and wonder, whose intelligence steals away worldly existence, of that Hari, the Lord Varāha, whoever would thus hear or cause to be heard the auspicious, lovely, pure story as described, in his heart Janārdana quickly becomes pleased. (48)
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
Thinking that since Varāha's cheek is limited like a stone, his actions must also be limited, and so this is not Viṣṇu - addressing this doubt, he says one who thinks so is of fallen intellect. Sa vā iti: The person who fully desires to know the limit of the actions like lifting the earth etc. of you who have limitless prowess, is indeed of fallen intellect - by this he indicates falling to hell. May we not have sorrow as the result of such knowledge, but only happiness as the result - praying thus, he says: Tvadyoga iti: For us whose true knowledge has fallen away due to corrupt minds by your binding power, bestow the world that is the means to happiness attainable through knowledge of the means to happiness - this is the construction. (45)
Thinking "I am affectionate to devotees", Hari does what they said, he says: Pratyupasthīyamāna iti. (46)
What did Hari do after that? To answer this, he says: Sa ittham iti: Prajāpati, one whose nature is to protect creatures, having lifted up and raised (the earth). (47)
Since this Varāha's prowess is the cause of human goals, he is indeed Hari - he states the result of hearing etc. about him. Ya iti: Of Harimedhā, whose intelligence destroys worldly existence, whose power is worthy of description, the story that grants desires. (48)
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
Sa vai means "This is". It is a form of the root eṣa (to go) from the bhvādi class with the ṛ augment. Therefore, due to the meaning of going, it is explained as "he looks" in the sense of knowing. And since that is impossible, the meaning is simply "he desires to know". (45-46)
He went to his own world - this is understood. (47)
Thus "of Hiraṇyākṣa" etc. will be said. Of Harimedhasa, whose resolve removes the suffering of the world, the praiseworthy māyā (illusion) or kṛpā (grace) of that one possessed of it is to be described. He states its praiseworthiness: "One should listen" etc. (48)
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
"How can we describe you, when even we who know all the Vedas do not fully know even a particle of the ocean of your pastimes, what to speak of others who are wretched?" - thus they say. Sa vai means: He who knows the limit of your actions, i.e. who thinks "I know" - this is the meaning. Eṣṛ means "to go" in the bhvādi class.
"Let the deluded soul not know, but surely my devotee like Nārada who is beyond māyā knows" - to this they say: Your yogamāyā is a modification of the spiritual energy. Guṇayoga means ignorance in the form of mixing with the modes. The entire spiritual and material universe is deluded by these two. There, the spiritual devotees are immersed in the sweetness by yogamāyā and deluded. And the other material living entities are immersed in material pleasures and pains by māyā and deluded. This being so, who will know the limit of your actions? - this is the meaning. Therefore, bestow peace so that there may not be the false pride of "we know" - this is the purport. (45)
Upastatyamānaḥ means being served with prayers. Salile means upon the water. Svakhurākrānte shows the power to stand even on water. Avitā means protector. "He went to his own abode" is understood. Or it can be "he disappeared". (46-47)
Harantī means destroying the material existence of devotees. Medhā means intelligence. His māyā-śakti or kṛpā (grace) which is the svarūpa-śakti is to be described. Let one hear that which is truly uśatīṃ (lovely). (48)
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
Having thus praised according to their ability, they now state the limitlessness of the Lord's qualities and pray: O Lord! He who desires to know (eṣate) the limit or extent of your qualities is of deluded intelligence. Grant auspiciousness, i.e. inclination towards you, to that universe which is deluded by connection with your yogamāyā and guṇas and thus averse to you. (45)
Avitā means protector. Upastīyamānaḥ means being praised. He (placed) the earth on the water that was touched by his hooves. (46-47)
One who would make others hear or would himself hear the lovely (uśatīṃ) story of this Hari, whose māyā or kṛpā (grace) is to be described - towards him He quickly becomes pleased in his heart. The shortness (of vowel) is poetic license. (48)
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
"But still, knowledge or liberation should be given to you, or qualification for that should be accomplished. So how can you stop with just this much?" - anticipating this objection, they say: vidhunvata iti.
We who dwell in Satyaloka have been thoroughly purified inside and out by the drops of auspicious water shaken again and again from the hair-tips of You who are shaking this Vedic form that has emerged from the water. Thus knowledge etc. is certainly attained by those who are extremely pure. In the world, one becomes purified by reciting mantras with the mouth while cleansing with the hand. Here, with a body made of Veda itself, with sacred grass in the form of the meaning of Veda coming from the throat, and with your churning causing auspicious waters - what more needs to be said about the purification? The mention of three types is to establish qualification of one type. (45)
Having thus praised the Lord, as they are about to conclude the hymn, they absolve themselves of the fault of praising insufficiently: sa vai bata iti.
In praising by describing Your qualities, the distinction of little or much is meaningless due to the infinity of Your qualities. But one who begins thinking "I will describe all of the Lord's character" is certainly of deluded intelligence. Bata expresses distress at his having become unrestrained. Even while expanding the mind on the Lord's qualities, he has become deluded - thus it states his delusion of intelligence:
"He who desires to know the limit of the actions of one whose actions are limitless" - this idea would be proper if there were an end to His actions. But there is no end even to those that have occurred, what to speak of those that will occur - to express this it says "of limitless actions".
Even then, let the all-knowing Vedas or others who have attained the Lord's nature speak if they can, but how can those deluded by māyā speak? All in the universe are deluded. Thus it says yad yogamāyā - Because the entire universe is deluded by the qualities of yogamāyā like sattva etc. For she, the creator of the world, certainly deludes for the accomplishment of her task. Therefore those deluded by māyā do not know even their own nature, so how can they know the Lord's qualities? Thus they say: "O Lord, protect all" - vidhihi śam iti. The previous statement generates compassion. (46)
Their praise became fruitful, thus it says: ity upastīyamāna iti. Iti indicates completion or manner. Being thus worshipped (upastīyamāna) or praised with hymns by those sages. So that the words of the knowers of Brahman may not be otherwise, He placed (upādhatta) the earth on the water touched by His own hooves. Because He is avitā - the protector of all. "Touched by hooves" indicates the boundary and fear in the water, due to being touched by the Lord's hooves. The water thus became a deity. Therefore there is no worry at all for the earth after this. (47)
Having thus described the Lord's character, he concludes: sa ittham iti. In this way, having lifted the earth from the rasā (nether regions) and placed it in the waters, He went - this is the connection. How was it lifted by Him alone? And how was it established? To remove doubt about this it says: viṣvaksena iti. Viṣvak means all around, sena means army - He who has a great army everywhere for accomplishing all tasks. The reason for establishing is: prajāpati. The reason for going is: hari. The Lord's presence is an obstacle to the independence of the creatures. (48)
Śrī Giridhara-kṛtā Bāla Prabodhinī
They reveal their own meaning - vidhunvate. By shaking (vidhunvatā) your own body (vapuḥ), the drops of water (ambuvindhavaḥ) that arose from the tips of your mane (saṭānām śikhābhiḥ), which are auspicious (śivāḥ) and remove all faults, thoroughly purified us today, the inhabitants of Tapas and Satyaloka, making us fit for the four goals of human life like dharma, etc. Anticipating the doubt "How can mere contact with water droplets from the mane make one so qualified?", they say - vedamayam. Indicating the reason for that too, they address Him - īśa. (45)
Having thus praised Him according to their understanding, suspecting inadequacy in that praise and dismissing their own dull intellect, they pray for the Lord's grace with "sa vā". Iti is for emphasis. Bata expresses intensity. The meaning is: One who desires to know or describe the limit of your deeds is certainly of extremely deluded intellect. Anticipating the question "Why?", implying that attempting to know the end only results in distress due to the absence of an end, they say - apārakarmaṇaḥ. They state another reason for the impossibility of knowing the end - yadyogamāyā. The entire universe becomes deluded by the connection with the qualities of your inconceivable power, yogamāyā. Therefore, grant us happiness (śaṃ vivehi). Indicating that we cannot manage without your grace, and that this is appropriate for you too, they address Him - bhagavan. (46)
What did the Lord do when thus praised and prayed to? In response to this expectation, it says - iti. Praised (upasthīyamānaḥ) thus by those sages like Marīci etc. who were speaking Veda-like words, the protector Lord (avitā bhagavān) established (upādhatta) the earth (avanim) in the water churned by His own hooves (svakhurākrānte salile). By saying "churned by His own hooves", it indicates the power to support even in water, so that it would not sink into the water again. (47)
It concludes the story of the Varāha incarnation - sa. That Varāha, having thus lifted the earth (urvīm) from the netherworld (rasāyāḥ) effortlessly (līlayā) and placed it in the waters, went to His abode. To show the effortlessness, it describes His power - viṣvaksena. One whose army or glory extends in all directions. It gives the reason for that - bhagavān, meaning full of qualities like lordship, valor etc. Though such, it gives the reason for lifting the earth - hariḥ, meaning one who removes sorrow. It gives another reason for that - prajāpatiḥ, meaning protector of creatures. (48)
Hindī Anuvāda
The man who wishes to fathom the limits of Your deeds must surely have lost his mind; for Your deeds are truly limitless. This entire world is deluded by the guṇas (qualities) of sattva (goodness) and others of Your yogamāyā (divine illusive power). O Lord! Please bestow Your grace upon it. (45)
Śrī Maitreya said—Vidura! When the Brahman-knowing sages praised Him thus, Lord Varāha (the boar incarnation), the protector of all, stabilized the water with His hooves and established the Earth upon it. (46)
Having thus playfully brought the Earth from rasātala (the netherworld) and placed it upon the water, Lord Hari, the progenitor Viṣvaksena, disappeared. (47)
Vidura! The Lord's playful acts are extremely praiseworthy, and a mind fixed on them removes all sins and afflictions. One who listens to or narrates this auspicious and pleasant story with devotion very quickly pleases the Lord, who is affectionate towards His devotees, from the depths of His heart. (48)
SB 3.13.45-48
