Text 49: One day Brahmā, the self-born, the first living creature, felt as if the object of his life had been accomplished. At that time he evolved from his mind the Manus, who promote the welfare activities of the universe.
Text 50: The self-possessed creator gave them his own human form. On seeing the Manus, those who had been created earlier — the demigods, the Gandharvas and so on — applauded Brahmā, the lord of the universe.
Text 51: They prayed: O creator of the universe, we are glad; what you have produced is well done. Since ritualistic acts have now been established soundly in this human form, we shall all share the sacrificial oblations.
Text 52: Having equipped himself with austere penance, adoration, mental concentration and absorption in devotion, accompanied by dispassion, and having controlled his senses, Brahmā, the self-born living creature, evolved great sages as his beloved sons.
Text 53: To each one of these sons the unborn creator of the universe gave a part of his own body, which was characterized by deep meditation, mental concentration, supernatural power, austerity, adoration and renunciation.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
When he thought (of creation), he created the Manus (49). To them he gave his own person, a city (body) in human form, and gave those Manus (50). What you have done is well done. They say it is well done. In this creation of Manu there are rituals like the agnihotra. Therefore, in this we all together eat food, the portions of offerings, O Brahman (51). After describing the creation of bodies, it describes the creation of sages. Through tapas, etc. Vidyā is worship, yoga here is āsana etc., susamādhi is endowed with detachment, prosperity etc. And endowed with that, Hṛṣīkeśa, with senses under control, the sage Brahmā created sages as offspring (52). What is that body, a part of which he gave? To this he says: That which has samādhi, yoga, prosperity, power, austerity, knowledge and detachment (53). Thus ends the 20th chapter in the commentary on the 3rd Skandha.
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
After contemplation, thinking "My creation is now complete", desiring to create a couple in his mind, when he felt joy from that, the Manus were born. They took on human form to complete creation - thus it says "He". "Manus" means among them Svāyambhuva Manu was seen manifestly by all then, the others should be understood to become visible in due course. By the word "atra" at the end, this creation of Manu should be understood as the very last. Therefore, even though the creation of sages mentioned next comes after this, it should be understood as prior to this. Here in the 10th, 12th and 20th chapters, the order of creations mentioned sometimes sequentially and sometimes out of order by the leapfrog and lion-glance methods should be understood as follows: First the five-fold creation of ignorance, then creation of trees and plants, then creation of animals, then creation of cows and buffaloes, then creation of Yakṣas, Rākṣasas, Asuras, Kinnaras, Kiṃpuruṣas etc., then creation of Sanaka and Marīci etc., then creation of humans, lastly creation of Manu. Then even though created before, it increased in the form of women and men (49-50). This act of Manu-creation done by you is well done, auspicious. May they be established - the meaning is that the Manus protect etc. Since this creation maintains rituals like the agnihotra, therefore in this creation of Manu. "He" is a separate word (51). Then it describes the human creation of Brahmā endowed with knowledge, through tapas etc. Sages means Sanaka etc. and Marīci etc. (52). To those sages he gave that which is endowed with samādhi etc. - this is the connection (53). Thus ends the 20th chapter of the Bhāvārthadīpikāprakāśa commentary on the 3rd Skandha of Śrīmad Bhāgavata.
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
It is said "as if" because the act has no ultimate reality. Lokabhāvanān means causes of origin of all worlds through karma (49). Ātmavān means the substratum of all, being the totality of individual souls. If the reading is ātmanaḥ, it means the manifestation place of the Supreme Self, as per the śruti "The Self is more elaborate in human form" (50). Therefore, because it is the substratum of established rituals (51). There is a scribal error - it should say "the creation work of the karma-performing creator Manus" (52). The connection is: He gave a part of his own body, namely samādhi etc., which is endowed with samādhi etc. (53).
Thus ends the 20th chapter of Śrīrādhāramaṇadāsagosvāmi's Dīpikā commentary on the 3rd Skandha of the Śrīmad Bhāgavata Mahāpurāṇa.
Śrīmad Vīrarāghava Vyākhyā
When that self-born one considered himself as if having accomplished his task, then at the end, at the end of the creation done by himself directly, he created with his mind the Manus, world-creators, progenitors (49). To those Manus, that Brahmā gave his own person, a city (body) in human form. The meaning is he made them endowed with human-shaped bodies like himself. The sense is: Previously in the form of human-shaped bodies, as endowed with that form. Since they were created as endowed with human-shaped bodies, therefore seeing the city (body) they praised the Lord of creatures (50). It states the praise itself: O Creator of the world! This human-shaped body made by you is indeed well made, in which human body rituals, actions that are means to heaven and liberation, are established - meaning all actions are to be done by the human body. Therefore together with the human body we would enjoy food, objects of enjoyment (51). Vidyā is worship of the Lord, tapas is the sevenfold means like discrimination etc. Endowed with those, the lord of the individual senses, with controlled senses, the sage Brahmā created through yoga - the knowledge-yoga of discerning the true nature of the self as distinct from prakṛti, and through samādhi - one-pointedness of mind, sages - offspring in the form of sages as desired (52). The unborn Brahmā gave each part of his own body, his form, to those sages. What is that body, each part of which he gave? To this he says: That body which is endowed with the previously mentioned tapas, knowledge, samādhi, yoga, prosperity - the powers like aṇimā etc., detachment - dispassion towards sense objects (53).
Thus ends the 20th chapter of Śrīmadvīrarāghavācārya's Bhāgavatacandracandrikā commentary on the 3rd Skandha of the Śrīmad Bhāgavata Mahāpurāṇa.
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
He describes the creation of Manu as being useful to all created beings through their authority over all actions. "Sa ātmānam" - When Brahmā, born from the self, considered himself as having accomplished his task, at that end he created the Manus, who increase the worlds, beginning with the mind. The supreme Puruṣa, Brahmā, emitted that body for them - this is the connection. He states that this creation is superior to all creation with this sense. "Tāṃ dṛṣṭvā" - The gods who were created before, seeing that creation of Manu, praised Prajāpati saying "Ho!". (49-50)
He elaborates on this: "Etat" - O creator of the world, this action of yours is well done, it is sufficient, there is nothing more than this - this is the meaning. With "bata", it indicates the Vedic passage "tā abruvan sukṛtaṃ bata" as authority. Moreover, he states the purpose for which ritual actions like yajñas are established in the creation of Manu: "Sākam" - We will eat food together with you, thus through our grace there will also be great increase of progeny for them. The purpose was indicated with the irregular form "adāmahe". The explanation that "Seeing the human creation, the gods said it was well done" refutes the misinterpretation that the Asuras who were created before praised Prajāpati seeing that creation, since the creation of gods is mentioned earlier. (51)
Although the creation of sages was done first, even before the creation of gods, he mentions that creation later to show it was common to gods, asuras, etc. "Tapasā" - Hṛṣīkeśa, the inner controller of Brahmā, endowed with tapas etc., created the sages, the desired progeny, at the very beginning - this is the connection. It should be understood that the name Hṛṣīkeśa, which is established only for Bhagavān, was used mainly to show that everywhere Śrī Nārāyaṇa alone is the creator as the inner controller of Brahmā, not another. If it is asked whether this could be with the intention of non-difference, no, because it is stated that Brahmā gradually took refuge in Viṣṇu for removing the disturbance of the Daityas. Where the name of Hari is used for another, "There the acceptance of the inner controller should be understood, not otherwise. Independence and inferiority are attributed even to the supreme. Like victory and defeat of one's own people for a smiling king." By this, when the primary meaning is not possible, the secondary meaning is established. (52)
The unborn Brahmā gave to those sages each part of that body which is composed of samādhi, yoga, perfections, tapas, knowledge and detachment - this is the connection. (53)
Thus ends the 20th chapter in Śrīmad Vijayaghvaja Tīrtha's Padaratnāvalī on the Third Canto of the great Purāṇa Śrīmad Bhāgavata.
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
"kṛtakṛtyam iva" - By the word "iva", the meaning is that the previous task was accomplished. "manūn" means human beings, "lokabhāvanān" means causes for the origination of all worlds through action, thus the progeny of Śrī Manu will be. (49)
"tebhyaḥ" means having the supreme as support. The reading "ātmanaḥ" is mostly seen. There "param" means the place of manifestation of the supreme self. (50-53)
Thus ends the 20th chapter of Śrī Jīva Gosvāmī's Kramasandarbha on the Third Canto of the great Purāṇa Śrīmad Bhāgavata.
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
After contemplation, when he desired to create a couple, thinking "My creation will be complete", then joy arose in him, from that the Manus came into being, and they took on a human form embodying the completion of creation - this is stated in two verses beginning with "sa ātmānam". Among them, Svāyambhuva Manu was now visibly seen by all, the others should be understood as becoming visible at the appropriate times. From the use of the word "ante" here, this creation of Manu should be understood as the very last. Therefore, even though the creation of sages mentioned after this is prior to this, it should be understood as such. Here in the 10th, 12th and 20th chapters, the order of the creations mentioned sometimes in sequence and sometimes out of sequence by the leaping frog method or lion's glance method should be understood as follows: First the fivefold creation of ignorance, then the creation of trees and plants, then the creation of serpents etc., then the creation of cows, buffaloes etc., then the creation of Yakṣas, Rākṣasas, Asuras, Kinnaras, Kimpuruṣas etc., then the creation of Sanaka and Marīci etc., then the creation of humans, at the very end the creation of Manu, after which even those created earlier increased in the form of women and men. (49)
He gave his own city, his human-shaped body. (50)
O creator of the world, in which creation of Manu ritual actions like Agnihotra would be established - the idea is by the protection etc. of the Manus. "sākaṃ" means together with, we all eat food, i.e. portions of offerings etc. "he" is a separate word. (51)
Then he describes the human creation of Brahmā endowed with knowledge. "tapasā" - Hṛṣīkeśa means having the senses under control, being so he created the sages like Sanaka etc. (52)
But what body did he give a part of? To answer this he says: That which possesses samādhi which is knowledge, yoga which is the eightfold system, perfections which are powers like aṇimā, tapas, knowledge and detachment. After this, the origin of Rudra and then the creation of Marīci etc. should be understood in the 12th chapter. (53)
Thus ends the 20th chapter, which is agreeable to the good, in the Sārārthadarśinī which gives joy to the hearts of devotees, on the Third Canto.
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
When he considered himself as having accomplished his task... (49)
To those Manus he very respectfully gave his own human-shaped city, i.e. body. Those Manus... (50)
This human-shaped body is created by you, in which actions that are means for enjoyment and liberation are established. Therefore in this, together we eat food, i.e. we partake of portions of offerings etc. O Brahmā! (51)
"tapasā-ādiyuktaḥ" - Hṛṣīkeśa means having controlled senses, i.e. endowed with detachment. Thus endowed with five qualities, he created five types of sages as progeny - this is the meaning. (52)
To those five types, he gave one by one a part of his body endowed with the five qualities of tapas etc., i.e. the distinction of each quality like tapas. What doubt? To answer what body he gave a part of, he says "yat" - That body which possesses samādhi, yoga, tapas, knowledge and detachment. (53)
Thus ends the illumination of the meaning of the 20th chapter in Śrī Śukadeva's Siddhāntapradīpa on the Third Canto of the great Purāṇa Śrīmad Bhāgavata
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
Having described the ninefold creation, he created a certain creation through his quality-transcending nature. He describes that:
"Sa ātmānam" - When the Puruṣa abides in his own quality-transcendent state, then he considers himself fulfilled. The word "iva" indicates it is through imagination, as that is its nature. The reason for this state is: "ātmabhūḥ" - born from the self, from the Lord. Then he created the Manus with the mind as the body. The fourteen main Manus are meant here, as well as many others of two types. At the end of his creation. There is no further creation by Brahmā after this, but the creation of sages is from the Vedic Lord. He describes their excellence: "lokabhāvanān" - they nourish the worlds through dharma etc. (49)
Then Brahmā gave them his ability, as stated in "tebhyaḥ". The city in the form of the cosmic egg. He divided and gave that to them over time, as he is the Puruṣa. For they will protect the city, while he himself will rest. Then many Manus became like Brahmā, so those created earlier became happy, as stated in "vān dṛṣṭuṃ". Those created before the Manus praised the Prajāpati. (50)
He describes the praise: "aho" - The creation is extremely wonderful, we too were created by him, as were these. Even though similar to the cause, they have become superior - this indeed is the good deed of the creator of the world. "Bata" expresses joy, as something superior to its cause was produced. He gives another reason: "pratiṣṭhitāḥ kriyā yasmin" - in whom actions in the form of dharma etc. are well established when created in the form of Manu. This indicates dharma and liberation are accomplished. "sākam annam adāmaha" refers to artha and kāma. Thus it is the means of accomplishing all human goals. (51)
He describes the creation through the supreme divine state: "tapase". Through knowledge, action and devotion, Lord Hṛṣīkeśa created the sages who promulgate all the Vedas etc., in the form of desired progeny. Here tapas is knowledge, vidyā is devotion. United through yoga means attaining the state of the Lord, or united through yoga culminating in samādhi. "By all" or by the Lord, as the creator has mastery over the senses. The sages with controlled senses are of three types: established in knowledge, established in action, and established in devotion. The sage is also Hṛṣīkeśa, meaning he is the form of the word and meaning Brahman. (52)
The six qualities of the Lord unified became the qualifiers of the agent, so he gave a portion to each of the created beings, as stated in "tebhyaḥ". This meaning is appropriate, as those created with a portion in mind should be given that portion. But it is not required for his own purpose, as he is unborn, so he will not become Vṛtra etc. in the future. He describes those portions: "yat tad" - whatever belongs to whomever, that very thing belongs to them. The six qualities like aiśvarya etc. should be included under samādhi, or explained as their essences, or separately. These are denoted by the word bhaga as relevant to the context. Samādhi is one-pointedness of mind, yoga is its means, ṛddhi is its fruit - these three form one category. Tapas is knowledge, vidyā is devotion, and vairāgya is the other. Or vidyā is fame, ṛddhi is prosperity, yoga is strength, samādhi is sovereignty. Samādhi is also yoga as it completely subdues enemies. The sages indeed accomplish each portion of the Lord. (53)
Thus ends the explanation of the twentieth chapter in the Subodhinī commentary on the Third Canto of the Śrīmad Bhāgavata, composed by Śrī Vallabha Dīkṣita, son of Śrī Lakṣmaṇa Bhaṭṭa.
Śrī Giridhara-kṛtā Bāla Prabodhinī
The construction is: When that self-born Brahmā considered himself as if fulfilled, then at the end he created through his mind the Manus who nourish the worlds by promulgating dharma etc. and protect all the worlds. (49)
To those Manus, that Brahmā gave his own person, a body in human form. He gives the reason for this: "ātmavān" - meaning he is the master of all those selves or souls. Seeing those Manus, those who were created before them, like the devas etc., praised that Prajāpati. (50)
He describes that praise: "aho". With the intention that this is indeed appropriate for you, they address him: "O creator of the world". This creation of human form is your good deed, well done. "Bata" indicates joy. They express wonder: "aho", meaning "You created us too, but we are not like this". They clarify why it is a good deed: "pratiṣṭhitāḥ" - in whom actions that are means to heaven, liberation etc. are established, meaning all actions are accomplished through the human body. Therefore, together with the human body, we too would enjoy food i.e. objects of enjoyment through sacrifices etc. (51)
The construction is: Possessed of tapas (knowledge), vidyā (devotion to the Lord), yoga culminating in perfect samādhi, Hṛṣīkeśa with controlled senses, the sage Brahmā knowledgeable in all means as the seer of the Vedas, created sages, progeny in the form of sages as desired by him. (52)
That aforementioned yoga culminating in samādhi which produces sages, and the siddhis like aṇimā etc. born from it, tapas which is knowledge, vidyā which is worship, and detachment - he gave a portion of each of these qualities to those sages. The meaning is he gave one out of devotion, knowledge, yoga etc. to each according to their qualification. That is why some are seen to be predominantly knowers, some devotees, some yogis. (53)
Thus ends the Bālaprabodhinī commentary on the Third Canto chapter describing the creation of liberation etc., composed by Śrī Giridhara, son of Gopāla of Śrī Vallabhācārya's lineage, servant at the feet of Śrī Mukunda, for attaining the bliss of devotion.
Hindī Anuvāda
Once Brahmājī felt as if he had accomplished his purpose. At that time, in the end, he created Manus from his mind. All these are meant to increase the progeny. (49) The thoughtful Brahmājī gave up his male form body for them. Seeing the Manus, the gods, gandharvas, etc. who were born before them began to praise Brahmājī. (50) They said, 'O Viśvakarmā Brahmājī! This creation of yours (of Manus) is very beautiful. All rituals like agnihotra (fire sacrifice) are established in it. With its help, we too will be able to receive our food (oblation portion).' (51) Then the primordial sage Brahmājī, endowed with sense control, austerity, knowledge, yoga and samādhi (deep meditation), created his dear children, the sages, and gave each of them a portion of his body composed of samādhi, yoga, prosperity, austerity, knowledge and detachment. (52-53)
20th Chapter Ends
SB 3.20.49-53
