Text 21: Brahmā, the head of the demigods, full of anxiety, asked them, “Do not eat me, but protect me. You are born from me and have become my sons. Therefore you are Yakṣas and Rākṣasas.”
Text 22: He then created the chief demigods, who were shining with the glory of goodness. He dropped before them the effulgent form of daytime, and the demigods sportingly took possession of it.
Text 23: Lord Brahmā then gave birth to the demons from his buttocks, and they were very fond of sex. Because they were too lustful, they approached him for copulation.
Text 24: The worshipful Brahmā first laughed at their stupidity, but finding the shameless asuras close upon him, he grew indignant and ran in great haste out of fear.
Text 25: He approached the Personality of Godhead, who bestows all boons and who dispels the agony of His devotees and of those who take shelter of His lotus feet. He manifests His innumerable transcendental forms for the satisfaction of His devotees.
Text 26: Lord Brahmā, approaching the Lord, addressed Him thus: My Lord, please protect me from these sinful demons, who were created by me under Your order. They are infuriated by an appetite for sex and have come to attack me.
Text 27: My Lord, You are the only one capable of ending the affliction of the distressed and inflicting agony on those who never resort to Your feet.
Text 28: The Lord, who can distinctly see the minds of others, perceived Brahmā’s distress and said to him: “Cast off this impure body of yours.” Thus commanded by the Lord, Brahmā cast off his body.
Text 29: The body given up by Brahmā took the form of the evening twilight, when the day and night meet, a time which kindles passion. The asuras, who are passionate by nature, dominated as they are by the element of rajas, took it for a damsel, whose lotus feet resounded with the tinkling of anklets, whose eyes were wide with intoxication and whose hips were covered by fine cloth, over which shone a girdle.
Text 30: Her breasts projected upward because of their clinging to each other, and they were too contiguous to admit any intervening space. She had a shapely nose and beautiful teeth, a lovely smile played on her lips, and she cast a sportful glance at the asuras.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
The god Brahmā, being anxious and afraid, (said): "Do not eat me, do not devour me, but protect me. Oh yakṣas and rākṣasas, you have become my offspring, you are born." The meaning is that yakṣas and rākṣasas with fierce natures were thus born. Among them, those who said "Let us eat" are to be known as yakṣas, while those who said "Let us protect" are to be known as rākṣasas. This also indicates the creation of animals and other beings in the mode of ignorance. (21)
He created primarily those deities who were luminous, shining with splendor, in the mode of goodness. They are the devas. Although "deities" is referred to in feminine gender, the masculine pronoun "they" is used here to indicate only the general meaning. The same should be understood for yakṣas and rākṣasas as well. They took up the radiance abandoned by him, which had become the form of day, sporting with it. (22)
The division is "a-devān" (non-gods). As stated in the śruti: "He created the asuras from his loins." Being extremely greedy and lustful, they approached him. (23)
He fled away. (24)
He approached him (Viṣṇu) who reveals himself according to the devotee's desire. (25)
He prayed with two verses, "Protect me." To violate through sexual intercourse. (26)
Of the people. I worship your feet which are the refuge of those who have no other shelter. (27)
He said to Hari, who has clear spiritual vision and knowledge of others' minds: "Abandon this terrible form full of lustful distress." And Brahmā, thus addressed, abandoned that form. Everywhere, abandoning a form means abandoning that particular mental state. Taking up a form should be understood as assuming that particular state. (28)
As stated in the śruti: "She became the juncture of day and night." That form abandoned by him became the evening twilight. And since that is the time when lust increases, and the asuras are lustful due to being in the mode of passion, they became deluded, imagining that twilight to be a woman. This is stated in the next three verses. Her lotus feet were tinkling with anklets, her eyes were intoxicated with passion, her waist was concealed by the shimmering folds of her garment adorned with a girdle. (29)
Her high breasts were pressed together in mutual embrace. She had beautiful teeth and a gentle smile. Her glances were playful. (30)
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
The meaning is that the effect corresponds to the cause. Among them. This describes the natures of the yakṣas, rākṣasas, etc. (21)
Those who were begging with radiance, i.e. the luminous form made of goodness. The meaning is "worshipping, praying." This is a form of the root "divu" meaning "to praise" from the curādi class, according to the context. Thus, a peaceful, sattvic state appeared in Brahmā's mind, from which the devas were born. That peaceful state became the day, which they took up. This is the full meaning here. The forms aharipuriheḍārṣaḥ. (22)
Similarly, lust, a state of passion, arose in his mind, from which the asuras were born. That state became twilight, which the asuras took up. This is stated in "The god..." The evidence for this is cited: "He created..." From the loins means from the front part of the hips. Although the word "loins" is used for a woman's body part, it is used here for a man's body part by similarity, as indicated by this very usage. As stated in Amara's lexicon: "The buttocks are called jaghana in women, but in men it refers to the front." The fact that lust leads to misfortune is stated in "They..." Those asuras. Lustful and greedy are synonyms meaning devoted to women. Due to greed. For sexual intercourse, to engage in sex. (23)
Then, being pursued by those shameless ones with erect phalluses in their hands. Quickly means swiftly. He means Brahmā. (24-25)
O Supreme Soul. Even without being told, you know, as stated in "by sending." He speaks metaphorically. To violate means to make fall. They approach means they come near. O Lord. This indicates that you alone are able to ward them off. (26)
It is understood that you are the destroyer of afflictions even for troubled devotees who have taken refuge at your feet. By saying "one", the idea is that there is no one else besides you who is affectionate towards devotees. The giver of afflictions. The idea is to make oneself favorable towards you. Thus, for those who have not taken refuge at your feet, you alone are the giver of afflictions in the form of time, karma, planets, etc. But when they suddenly take refuge at your feet, you yourself directly destroy those very afflictions. The idea is that time, karma, etc. have no authority over your devotees, as stated in astrology: "When the Moon is in the ascendant, the ancestral deities are in the 4th house, the Sun deities in the 5th, demons in the 6th, Venus deities in the 7th, family deities in the 10th, and Saturn in the 12th. When Mercury is in the 12th or 8th house, they seize a mortal who is averse to Mukunda." And as it will be said in the 11th canto: "O king, one who has completely taken shelter of Mukunda, abandoning all other duties, is no longer indebted or subservient to the demigods, sages, ordinary living entities, family members, humanity or forefathers." Your impartiality should be understood through the example of the wish-fulfilling tree. (27)
That Viṣṇu. Of this Brahmā. Kārpaṇya means pitifulness. Bhāva refers to absorption in creation, which should be understood as one. The duration of that is two parārdhas. (28)
Therefore, due to lustfulness. Kaṇa means: Here they imagined the anklets and waist ornaments to be like sparrows and other birds flying noisily towards their nests. The cloud fragments were imagined as feet, eyes, hips, breasts, etc. in those forms. Therefore, the word payodhara (breast/cloud) is used with a double meaning in one place. The redness of twilight itself was the red garment, the bank was the waist. (29)
sleṣayā (with an embrace). The feminine suffix ṭāp is added after bhid etc., and even though it is ṅit, the guṇa is meaningful. Or it should be understood that the ṭāp suffix is replaced by yā according to "supāṃ suluk" etc. The little sunlight emerging from gaps in the clouds. Laughter and glances are sometimes the disappearance of those cloud fragments, concealment due to shyness. The long dark cloud fragments falling from top to bottom are like a mass of dark locks of hair. The intention is that being an incarnation of dharma, he should not be immersed in the erotic sentiment. (30) (31)
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
And this tells of the creation of Yakṣas and Rākṣasas. (21) By radiance, meaning by sāttvika intellect. Intending only the meaning: In both cases, the class in the form of divinity is the same meaning. The intention is that class alone is the cause of application everywhere. Thus, even in "yakṣarakṣāṃsi", the neuter gender is specified, but in "devastān āha" they are referred to in the masculine gender, which should be understood as intending only the meaning. Devayanta is correct due to the root div and śrīrāditva. The meaning "they play" should be understood due to the root having multiple meanings. (22)
Adeva is understood as "not gods" based on śruti. From the lower part, from the region below the navel. (23) (24) He prayed (śeṣa). (25) (26) To make favorable towards oneself, the giver of afflictions. (27) Tat-tad means the renunciation of the mental absorption in those various created beings is intended. Because the duration of that is measured as two parārdhas. (28) Tām is in three places. Like the word lekhā, the word ślopā should also be understood as ending in ṭāp. (29) (30) (31)
Śrīmad Vīrarāghava Vyākhyā
The god Brahmā, frightened and agitated, said to those Yakṣas etc.: "Do not eat my creation, but protect it." Aho, O Yakṣas and Rākṣasas, you have become my offspring, born with a tamasic nature. Those who said "let us eat" became Yakṣas, and those who said "let us protect" became Rākṣasas - this should be understood. (21)
By radiance, meaning by the light that is the counterpart of shadow. The shining Brahmā created those gods, the deities facing east in front. The gods, from the root div, shining, seized the pure day-nature radiance that was released. (22)
The god Brahmā created from his loins the extremely lustful gods, the asuras. He created them with a very lustful nature. Those non-gods, being extremely lustful and excessively attached to sex, approached him, Brahmā, for copulation. (23)
That lord Brahmā, being pursued by those shameless asuras, and thus angry and afraid, quickly ran away. (24)
That Brahmā, in order to show himself in forms suitable for blessing devotees according to their different mentalities, approached the wish-fulfilling Lord Hari who removes the sufferings of those surrendered to him, and spoke (śeṣa). (25)
He speaks in two verses: O Supreme Self! Please protect. By your glance, by your will, I created those offspring. Those sinful offspring created by me through your will are approaching me to copulate. (26)
O Lord! You alone are indeed the destroyer of afflictions for troubled people. For those who have not taken shelter of your feet, you alone are the inflicter of afflictions. (27)
He, the Lord, who has clear spiritual vision, understanding the pitifulness of this Brahmā, said to give up that terrible, extremely lustful form, his own nature (śeṣa). Thus instructed by the Lord, Brahmā abandoned that form and nature. That form abandoned by him became the evening twilight, which is the time of arousal of desire. (28)
The asuras, being of rajas quality, were lustful for women. Therefore, imagining that twilight itself to be a woman, they became bewildered, as stated in three verses: That form of twilight imagined as a woman, how was she? With tinkling anklets on her lotus feet, with intoxicated eyes, with her waist region concealed by the jeweled girdle and fine silk garment. (29)
With raised, contiguous, pressed together breasts, with a fine nose like a sesame flower, with teeth like jasmine buds, with a gentle smile, and with playful glances. (30
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
What was done by Brahmā here is stated. [He said] "O gods! Do not eat me, but protect me" - with the feeling that friends should be awakened in times of danger. He says "Alas". Alas, your ignorance! You will be my offspring, my sons, therefore [eating me] is improper even for a moment. But what kind of protection [is this] - those among you who said "Do not eat me, but protect me" will become yakṣas (demigods), and those who said "Do not protect me, but eat me" will become rākṣasas (demons). (21)
After creating the demons who oppose knowledge, which the gods are fit for, he describes the creation of the gods. [It says] "Deities". He created with splendor those divine beings endowed with qualities like playfulness etc. - "splendor" being synonymous with knowledge which has the characteristic of illuminating everything, derived from the root "bhā" meaning "to shine". Because of their preeminence among all created beings, the gods who illuminate qualities like playfulness etc. accepted that body called "splendor" as primary, and it became day. (22)
He [created] the non-gods, the demons, from the lower part [of his body], with the body named "lower part". (23)
Angry and afraid, as if mocking, he fell down, i.e. fled. (24)
He states the limit of the fleeing. It says "He". The remainder is: "Having reached Hari, he spoke". [He saw Hari] in a form suitable for worshippers, favorable to their qualification. (25)
They [wanted] to copulate with you. The root "yabh" means sexual intercourse. (26)
He says that Hari alone should be praised in times of danger, with the feeling that he is always engaged in pleasing the Lord. It says "You". Those whose feet have not reached, i.e. not attained - for those with unreached feet. (27)
Although capable of warding off his own danger, for the sake of his devotee Brahmā who had taken shelter, the Lord tells him how to remove that danger. It says "He". Understanding the pitiable condition of the all-knowing Virañci (Brahmā) acting as if ignorant and incapable. As it is said: "Sometimes Brahmā, though knowing and capable, performs actions like one ignorant and incapable, knowing it to be dear to Hari." By this is shown the principle that when one capable of removing his own danger attains it, taking shelter of Hari brings Hari's pleasure. One who has distinct self-knowledge not dependent on others, whose knowledge pertains to the body etc., meaning one who has complete special knowledge. Or one who has direct knowledge that the Lord is superior to the entire mass of souls, as distinct from the mass of sentient and insentient beings, as per the śruti "I know Brahman, I am Brahman". Yādava says "The Lord would be superior". By saying "O", it is indicated that Hari was extremely pleased by his not following his own command. Therefore he says "Give up" - if you have a body suitable for attaining knowledge by my grace, what is the use of this terrible one? (28)
What became of that unconscious body? To that he says "That". The demons, seeing that body become a woman, how was she? Named Sandhyā because she was born in the juncture (sandhi) between the front and back of the body, surrounded by all the demons. Her hips were covered by a shining silk garment with a waist ornament, as per the saying "kalāpa means ornament or peacock feather". (29)
Her breasts were high and close together, with no space between, due to their mutual connection. (30)
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
"Devayantaḥ" - from the Curādi root "divu" meaning "to praise", with the sense of "begging". (22-26)
"Kleśada" should be understood as "turning towards oneself". (27)
In the commentary on "so'vadhārya", bhāva means the creative impulse, which should be understood. Its duration as bhāva is known to be two parārdhas. (28)
"Tām" etc. for three verses. "Anyonya" is accepted as a compound like "lekhādi". Or there is substitution of "ya" as per "supāṁ suluk" etc. (29-33)
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
The god Brahmā [said] "Do not eat me, but protect me". Oh wonder, O yakṣas and rākṣasas! (21)
He created primarily those deities shining with a body made of sattva called splendor. Here the pronoun "te" referring back to "yāḥ" should be understood as referring to the meaning only. The gods accepted that splendor given up by him as day, that body, in order to sport with it, just as night remains with the yakṣas and rākṣasas. The Sandarbha says it means "begging" from the Curādi root "divu". Here sattva quality manifested in Brahmā's mind as clarity. From that the gods were born, and that clarity became day which they accepted - this much is the meaning. (22)
Thus desire, the quality of rajas, arose in his mind, from which the demons were born. That quality became twilight which the demons accepted, as he says "Deva" etc. "He created the demons from his lower part" as per śruti. That great calamity comes from desire is stated in "Te evam" etc. (23)
"Parāpatat" means he fled. (24)
The remainder is: Having approached mentally, he informed. (25)
"Yabhitum" means to enjoy even a male like myself. (26)
"You give suffering to those who have not attained your feet" i.e. non-devotees. It is understood that you remove the suffering of devotees who have taken shelter of your feet even when afflicted. The meaning is there is no one else so affectionate to devotees. You alone give suffering in the form of time, karma, planets etc. to those who have not taken shelter of your feet. When they suddenly take shelter, you yourself directly destroy those sufferings, as time, karma etc. have no power over your devotees. Your impartiality is like that of a wish-fulfilling tree. (27)
"One who has clear, unambiguous self-knowledge" means knowledge of others' minds. The remainder is: He said "Give up". And thus addressed, Brahmā gave up the body. (28)
As it will be said "thinking foolishly it was a woman", the demons became bewildered imagining that twilight itself to be a woman, being lustful for women, as he says "Tāṁ kaṇa" etc. Here they imagined the ankle bells etc. to be birds like sparrows and cranes flying noisily in the sky to their nests, and cloud fragments to be her feet, eyes, hips, breasts etc. Hence the word "payodhara" (breasts/clouds) is used with a double meaning. The redness of twilight itself is the red garment. "Rodhaḥ" (bank/hips) takes the feminine ending ṭāp by the affix "bhida" etc. The guṇa vowel is archaic even with ṅ. "Anyonyaśleṣayā" means by mutual contact. "Uttungau" (high) means without interval. Or there is substitution of "ya" for the ṭāp affix as per "supāṁ suluk" etc. The little bit of sunlight emerging from gaps in the clouds is her smile and glances. The occasional hiding of cloud fragments is her shy concealment. The long dark cloud fragments falling from top to bottom are her mass of dark locks. O Dharma! They saw and thought her to be a woman. (29-31)
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
Disturbed by seeing the nature of his sons, the god Brahmā said: "Oh my children! You who said 'Let us sacrifice' became known as Yakṣas, and those who said 'Let us protect' became known as Rakṣasas. Thus you became Yakṣas and Rākṣasas by name. Therefore, do not eat me, your father, but protect me." (21)
Abandoning the dark form of his body, shining with a radiant form, he primarily created those deities who were intelligent and divine in form. This means that the radiant body was superior to the dark body. Those sons, synonymous with deities, accepting that radiance abandoned by him which was in the form of day, sporting with it, seized the enemy of night. (22)
To elaborate on the Vedic statement that "He created Asuras from his thighs", it is said: The god (created) the non-gods, the Asuras. (23)
Then, angered by their transgression and frightened by the memory of the birth of Rudra, the son of Lokavid, he fled laughing. (24)
He showed himself in a form suitable to the devotee's desire. Thus, approaching him, he prayed (the rest is to be supplied). (25)
The prayer "Protect me" has its basis in this. To violate through sexual intercourse. (26)
Those whose feet are not taken refuge in by you. (27)
He who has clear spiritual vision, that is, perception of truth, as it is said in Śruti and Smṛti: "He is attainable only to the one he chooses" and "I give that yoga of intelligence by which they come to me" - he said "I release" (the rest is to be supplied). Thus addressed, Brahmā also released her. (28)
To elaborate on the Vedic statement "There was a junction of day and night", it is described that the Asuras, thinking the form abandoned by him which had become twilight was a woman, seized her. "Her" in nine verses. Her whose lotus feet tinkled with anklets. Her whose waist was struck by the silk garment shining with a girdle of small bells. (29)
Her whose breasts were pressed together and made continuous by mutual embrace. (30)
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
Then what happened, to this expectation it is said - The god said to them. Due to his divinity he had such knowledge, due to creating tāmasic beings he had such fear. It happened thus by God's will alone, to remove that he himself abandoned the body. It is indicated that this happened due to God's anger, otherwise they would not abandon him merely out of pitifulness. He said "Do not eat me, protect me." The meaning is "Do not eat me, do not devour me, but protect me." He gives the reason for this saying "Alas, you are my Yakṣas and Rakṣasas". "Alas" expresses wonder. Indeed, sons do not eat their father, as you are my offspring, Yakṣas and Rakṣasas, is the meaning. If we object that we are not sons of Yakṣas and Rakṣasas, to this he says - You have become my Yakṣas and Rakṣasas. From the statement "Do not protect him, sacrifice", you are Yakṣas and Rakṣasas, therefore you have become my offspring. "Offspring" is a class term. All are merely my offspring, thus the use of the second person singular is appropriate. Thus along with the prayer, the first creation is described in four verses. (21)
He describes the sāttvika creation saying "Deities". As there is radiance of a lamp, or of a jewel, or of the sun, etc., so also of Brahmā. Therefore he created deities with that radiance. He qualifies the deities created with radiance - "Those who shine prominently". Those deities who sport face to face, the worshipable deities in the form of sun, etc. - they alone sport in front of the worshipper. Having thus created them, even though there was no defect, due to the arising of a separate state, he abandoned that body also. Then that radiant form abandoned by Brahmā, those very gods, though previously spoken of as female, seized as the enemy of night, meaning they accepted. In the day form. If the reading is "ahārikuḥ" the meaning is the same. (22)
He describes the creation through rajas saying "The god". Previously he assumed different states and created different things, but he creates the Daitya creation while in the state of a god, thus it says "The god". Non-gods, opposed to gods. "From the thighs" means from the private parts or from the hip region; or from the hips down to the knees; wherever there is connection with desire. "Very lustful" means with intense desire. Desire is primarily sexual enjoyment with women. Since there is sexual union even among men, they are Asuras. They approached this Prajāpati for sexual intercourse. Just as union with one's mother is forbidden, so is union with one's father, yet due to lust they did so. Lust which destroys discrimination, etc. is lustfulness. (23)
Then what happened, to this he says "Then". First he laughed. Their lack of shame caused laughter. After that, that lord became united with the Lord, the Lord's nature alone became fixed in him, not the nature of Daityas, otherwise he would sport with them. They proceeded with a semblance of aesthetic experience, thus they were shameless. Shame is modesty from others. And Asuras are by nature predominantly rajasic, therefore pursued by them swiftly, he first became angry, thinking desire should be restrained by anger. After that he became afraid, seeing them unafraid and not turning back, then he fled, meaning he ran away. (24)
Where did he go fleeing, he says "He approached". By worldly means these will not be pacified, but the unworldly means belongs to the Lord alone - to indicate this he says "The giver of boons". For a boon is the means of attaining unworldly objects. To distinguish from those boons in the world which are in the form of attaining desired objects, he says "The remover of the distress of those surrendered". The Daityas also went, so to show that he would remove their distress also at some time, he says "Of those surrendered". Because he is Hari. Moreover, he resides in Vaikuṇṭha solely for the sake of blessing devotees. He states this saying "For blessing". For blessing devotees. One whose self-revelation is suitable to whatever form is appropriate for devotees. Bhāgma means essential nature. In the world it means aggregate, but here it is the very form of existence-consciousness-bliss, there is no other inner self. But followers of the Purāṇas say there is. (25)
Having thus gone to the Lord, being tormented by the Asuras, without even offering praise, obeisance, etc., he only makes a petition saying "Protect". By your inspiration I created offspring. Among them, these offspring in the form of Daityas desire to violate me alone, therefore protect me is the connection. Your ability to protect, my being inspired, and your being the inspirer are not in doubt; because you are the Supreme Self. The Supreme and the Self, thus the controlling Self. Therefore I was inspired by you. You alone know that these will be born in this way, not I. Therefore the resolution of the fault should be done by you alone - thus he informs of the fault. And the transgression is happening nearby, so swift resolution (is needed). To indicate the ability for this, (he says) "O Lord". (26)
Certainly, you have created subjects; you are the father and they are the sons; therefore, it is impossible to do good for one or the other, but how can there be good for both in conflict? Fearing this, in order to please the Daityas, he says to pray for the good of either one - You alone. By saying "those who are not in a high position" in the opposite sense, it means those who are in a high position. Alone, without help, without considering even their unseen etc., you destroy the kúśa (grass) of the afflicted worlds, as is well-known. And affliction is caused by time etc. There may be indifference to others, to exclude that he says - You alone are the afflicter. From the statement "those who are not in a high position", according to the scripture "pleasure, pain, existence, non-existence", there is no giving of affliction here, but in the form of instigating devotion. Just as time etc. are authoritative givers of suffering, so too the Lord independently gives suffering, thus it is said "You alone are the afflicter". You alone are the giver of kúśa to those not in a high position. But how can this meaning of scripture cause inequality? To that he says - Of yours. The meaning is, those who are not in a high position by your power. By this it is said that for those who are yours, there is no other giver of pleasure and pain, but you alone, because although time commonly gives suffering, you are the preventer. Therefore our suffering should be removed, and these should be rejected. (27)
That is not extremely desired by the Lord, so he states the resolution for both: Having ascertained that. By understanding the cause of the fault, if the Lord were to remove it, there would be destruction of boundaries, so to prevent that he says: With clear spiritual vision. Clear means properly distinguished from others through discernment. Adhyātma means all objects existing in the aggregate of Brahman. One who has direct knowledge of that. The Lord, being of such nature, says to Brahmā: Abandon your body. The body by which the Daityas were created becomes terrible, because if the cause is of such nature, such effects would not arise. Thus instructed, Brahmā abandoned it. Or "with clear spiritual vision" is an adjective of Brahmā for the purpose of abandoning. This is the basis. (28)
Because it was produced with a different nature, that deity also became beneficial to the Daityas, and being a deity also became deluding - this is described in three verses beginning with "That". Indeed, a deity becomes as it is conceived. And they, overcome with desire, saw her as a beautiful woman. Whatever forms pleased their minds, those were seen in her due to her being a deity. As long as she was not touched by the Daityas, she remained outside and showed herself thus. But when she was touched, she entered into them. This is the description of the deity seen as the personification of twilight - praise, approaching near, and describing with amorous play in the form of questions - thus her praise is described in eight ways. Then seizing in one verse, and experience in another.
Her two feet alone were uncovered, like lotuses. On her body only two parts were uncovered - feet and face; the rest was covered by garments. So they first desired her inferior limbs, hence the description of her feet first. Her eyes were like lotuses due to giving pleasure. Then description of pleasure in the desired manner. Her eyes were unsteady with intoxication. Her waist was covered by a fine garment shining with a girdle of small bells. By this her visible ornaments and garments are described. The girdle is called a "collection" because it "protects the parts", meaning it holds the loose garment. Or it was like a collection due to the excellence of its parts. The word "bank" indicates it was for those desiring to bathe in the pool of love. Her two breasts were pressed together, high, raised upwards, without space between, like water-bearers. (29-30)
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
In "deva" - For removing that, meaning for removing the creation of tamas. Thus arose, meaning only fear arose. Otherwise, meaning if there was desire to kill completely. (21)
In "tām" - Like a collection (1) or having a form like a group. The word kalāpa refers to both "many" and "group", so both are stated. (29)
Śrī Giridhara-kṛtā Bāla Prabodhinī
Then the god Brahmā, alarmed and afraid, said to them: "O Yakṣas and Rākṣasas, since you have become my offspring, do not devour me but protect me" - this is the connection. "Aho" expresses wonder. Sons do not destroy their father but protect him, so how have you become inclined to devour? - this is the intent. Thus Yakṣas and Rākṣasas of fierce nature were born. Those who said "Let us eat" became Yakṣas. Those who said "Let us protect" became Rākṣasas - this is the distinction. (21)
Having thus described the tamasic creation, he now describes the sattvic creation in "devatāḥ". He created those deities who were lustrous and sattvic, shining with their own sattvic splendor, primarily. Though "devatāḥ" is in the feminine gender, it is referred to by the masculine "te" because only the meaning is intended, not the gender. The same should be understood for "yakṣarakṣāṁsi" also. Those gods, sporting, seized that light in the form of day released by Brahmā. (22)
He describes the rajasic creation in "deva". The god Brahmā created from his loins, i.e. from the waist down to the knees, non-gods - demons who are opposed to the gods, according to the śruti "He created the Asuras from his loins." Because they were created from the place of desire, they also became lustful, so he says "very greedy", meaning extremely lustful for women. Therefore, due to their greed, they approached this very Brahmā for sexual intercourse. (23)
Then that Lord Brahmā, seeing their lustful behavior, became embarrassed. Then, being pursued by those shameless and immodest asuras, he became angry in order to stop them. Even then, not seeing them desist, he became frightened and quickly fled away. || 24 ||
The remaining connection is that he, while fleeing, went to Hari and prayed. Now, in response to the question of where he found Hari, it is said with the intent that He appeared there itself through meditation - anugrahāya. He who shows Himself in accordance with their desire, for the sake of blessing devotees, is thus described. Now, why did he think only of Hari, abandoning other means? To this he says - One who removes the suffering of those who have taken refuge and sought shelter, is thus described. Not only does He remove pain, but He also grants what is desired, thus it is said - varadam. || 25 ||
The prayer itself is shown with two verses beginning with pāhi. Suggesting that You alone are able to do, not do, or do otherwise due to being the inner controller, he addresses Him as paramātman. With the intention that "Leaving You as my master, what other servant can I inform?", he again addresses Him as prabho. By Your command I created progeny, but these sinful, most wicked progeny are approaching to violate me through intercourse. Therefore, protect me from them - this is the connection. || 26 ||
He clarifies the previously indicated ability, saying "You". You alone are the destroyer of affliction for afflicted beings who have taken refuge. You alone are also the afflictor of those averse to You, whose feet are not near or resorted to by You. There is no doubt in this. Suggesting that this is established by scriptural authority like "Pleasure, pain, existence, non-existence", he says kila. || 27 ||
That Lord, having ascertained this Brahmā's pitiable state, said to abandon his own terrible lust-polluted body - this is the remaining connection. And the Lord does not require informing, being the knower of all hearts. Therefore Brahmā knew this even before informing Him. With this intent, He is qualified as vivikta - One whose spiritual vision is clear and unambiguous, who knows others' minds. Thus addressed, Brahmā abandoned that body. The verse indicates the wonder of the Lord's play with ha. || 28 ||
"She became the junction of day and night" according to śruti. That body abandoned by him became the presiding deity of twilight in the form of an evening beauty. Seeing her, those asuras became deluded - this is stated in the next nine verses beginning with tām. Having perceived that woman, all the asuras became bewildered - this connects with the third verse. He describes her with three verses: Her lotus feet jingling with anklets. Her eyes intoxicated with passion. Her hips covered by a shining girdle of waistbands. || 29 ||
Her high, firm breasts pressed together without space between. Her nose well-formed. Her teeth beautiful. Her smile affectionate, with playful glances and sidelong looks. || 30 ||
Hindī Anuvāda
Brahma, in a state of panic, said to them, "Oh Yakṣas and Rākṣasas! You are my offspring; therefore, do not devour me, protect me." (Among them, those who said "Let's eat" became Yakṣas, and those who said "Let's not protect" were called Rākṣasas) || 21 || Then Brahma, radiant with sāttvika brilliance, created the principal deities. They, while playing, upon Brahma's abandonment, took on his day-like luminous body || 22 || Afterwards, Brahma produced lust-ridden Asuras from his loins. Being extremely lustful, as soon as they were born, they approached Brahma for copulation || 23 || Seeing this, at first he laughed; but then, seeing these shameless Asuras pursuing him, he became frightened and angry, and fled with great speed || 24 || Then, to show grace to his devotees, he went to Śrī Hari, who grants visions according to one's devotion and is affectionate towards those who seek refuge, and said- || 25 || "O Supreme Soul! Protect me; I had created progeny by your command, but they have turned to sin and are now harassing me || 26 || Lord! You alone are the remover of suffering for the afflicted souls, and you alone bring suffering to those who do not take refuge at your feet || 27 || The Lord knows the hearts of all as if they were visible. Seeing Brahma's distress, he said, "Abandon this body tainted by lust." As soon as the Lord said this, Brahma discarded that body as well || 28 || (Brahma's discarded body transformed into a beautiful goddess named Śrī Sandhyā.) The anklets on her lotus feet were tinkling. Her eyes were intoxicated, and her waist was adorned with strings of a waistband, covered by an elegant sari || 29 || Her protruding breasts were so close together that there was no space between them. Her nose and teeth were very shapely, and she was smiling sweetly while looking at the Asuras with a coquettish gaze || 30 ||
SB 3.20.21-30
