SB 2.6.33-36

 Text 33: My dear son, whatever you inquired from me I have thus explained unto you, and you must know for certain that whatever there is (either as cause or as effect, both in the material and spiritual worlds) is dependent on the Supreme Personality of Godhead.

Text 34: O Nārada, because I have caught hold of the lotus feet of the Supreme Personality of Godhead, Hari, with great zeal, whatever I say has never proved to have been false. Nor is the progress of my mind ever deterred. Nor are my senses ever degraded by temporary attachment to matter.

Text 35: Although I am known as the great Brahmā, perfect in the disciplic succession of Vedic wisdom, and although I have undergone all austerities and am an expert in mystic powers and self-realization, and although I am recognized as such by the great forefathers of the living entities, who offer me respectful obeisances, still I cannot understand Him, the Lord, the very source of my birth.

Text 36: Therefore it is best for me to surrender unto His feet, which alone can deliver one from the miseries of repeated birth and death. Such surrender is all-auspicious and allows one to perceive all happiness. Even the sky cannot estimate the limits of its own expansion. So what can others do when the Lord Himself is unable to estimate His own limits?

Śrīdharasvāmikṛtā Bhāvārthadīpikāvyākhyā

What was said 'etāvattvaṁ yato hi me', not knowing that, you proclaim me as the Lord. Establishing that, he concludes. Na bhāratīti. Because of which, by me, with a heart filled with eagerness and devotion, Hari is held and meditated upon. O Nārada, therefore the functions of my speech, mind and senses are true, but not by my power, this is the meaning. (33) * * Here, he proves his own experience through positive and negative inferences with two (verses). I who am supreme by scriptures etc. and even by resorting to yoga, from where my own birth takes place, I did not know Him, then what to speak of knowing others? And this will be told in the third book in Padmodbhava. (34) * * Then I bow down to His feet, which bestow auspiciousness, which are very auspicious and are to be well served by those who have surrendered, seeking refuge, and which destroy material existence. Thereafter, by the logic of how much more, he says that he has known due to His inconceivable greatness. Yo hīti, He who Himself could not comprehend the expanse of His own māyā. The word pari is used in negation. etāvāniti, He did not know, this is the meaning. How can others know? 'Bow down to His feet' is to be connected with the previous (verse). If (one asks) how the omniscient does not know, he says with the example that just as the sky does not reach its own end. The idea is that the non-perception of sky-flower etc. does not contradict omniscience. And he will say ahead "The masters of animals could not reach Your end due to Your endlessness. Because of being covered, the hosts of creatures within You also (cannot reach)." The śruti also (says) "He who is the presiding deity in the supreme sky, he indeed knows, or maybe he does not know." (35) * * He elaborates on this in two (verses) nāha miti. We know this world created by His māyā, but not the true path of Vāmadeva or Rudra. But even that is similar to one's own self, according to one's own knowledge, but not completely. This is the reason for the ignorance about that and the knowledge of the world, due to deluded intellect. (36)

Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā

Indeed, through statements such as "You have placed immortality, freedom from danger, and fearlessness on the three heads," the scripture proclaims the eternality of the three-footed manifestation (tripādvibhūti) that transcends the three guṇas (qualities). Similarly, you teach that even the three-guṇa-composed universe, which is the manifestation of one foot (pādavibhūti) of the Lord, is not false despite being temporary, as it is the effect of the Lord's external potency that acts out of shyness. You also imply the reality of illusory objects as they serve as means for renouncing them. However, other scholars of scripture declare all this to be a mere fantasy of the mind, completely false. They say that even the status of the Lord as the Lord is temporary, being an extrinsic characteristic. What to speak of the manifestation of His toe-nails and feet? In this matter, whom should I trust - your words or their words? To this, [the Lord] says: "O Bhāratī (Sarasvatī)..." My words spoken to you are not false. The reason for this is given: "In all circumstances, with a mind filled with longing, I have held Hari in my heart." Wherever Hari is, everything there is true. Therefore, trust only my words. Even by those other scholars of scripture, Hari has not been held in their hearts, so their minds have a false understanding. Hence, their words are also completely false. The meaning is that they have accepted the views of those who speak falsely. That is why Swami Charan has explained the meaning up to "...by me" as: "What is accomplished in my samādhi (meditative absorption) is not caused by my influence, but rather by Hari's influence." O Aṅga (Brahmā), because of your great affection, I have told you this. It seems that at the time of following the speech [of the false scholars], Hari was not held in your heart with longing, and that is why your senses strayed from the right path. As it will be stated later in the same text: "One should create others with a mind purified by meditation on the Lord." (33)

Here, in the presence of true meaning of vṛtti (functional consciousness), meditation exists through bowing down and other acts - this is anvaya (positive concomitance). In the absence of meditation, true meaning is absent - this is vyatireka (negative concomitance). And this is due to the absence of knowledge of the Lord. Here, Viśvanātha says: Indeed, they think, "We alone know the purport of all the Vedas and scriptures, and the true nature of the Supreme Lord." In the same way, they also instruct others with logical arguments. Regarding this, [the Lord] says - "I, who have the characteristics mentioned in the previous verse, I who have held Hari in the cave of my longing heart, am also..." samaāmnāyamaya - "The Vedas first emanated from my mouth alone, the meaning of which they consider even today as something yet to be known." tapomaya - "The austerity first instructed by the Lord in statements such as 'The sixteenth among the sensory experiences, the twenty-first wealth that the renunciates know, O King' was first performed by me alone." Having shown his knowledge and ignorance, he states the sovereignty given by the Lord: prajā, etc. Similarly, it should not be said that I do not have lordship over yoga, as stated: āsthāya - "Even with a concentrated and one-pointed mind, I could not attain or know that Supreme Lord." The reason for this: yata ātmano mama saṁbhavaḥ - "My own creation." The meaning is: How can others, who are the creation of my creation's creation, know Him? But those who think the status of being the Lord is an extrinsic characteristic are simply blind. (34)

Aho! The modern young ones proudly declare "We are stating the status of being the Supreme Lord." Since even the Lord Himself is unable to know His own reality, with an outburst of devotion, he (Brahmā) bows down to Him - nata iti. samīyuṣāṁ - for those who have approached, bhavacchidam - He cuts the miseries of material existence, an unsolicited result; svastyayanam - He bestows the happiness of love for Him, a solicited result. suṣṭhu maṅgalam - He is greatly auspicious, yasmāt - because, taṁ sumaṅgalam - He is Sumaṅgala (the All-Auspicious). The meaning is that for others - karmīs (fruitive workers), jñānīs (speculative philosophers), and yogīs (mystic practitioners) - there is no auspiciousness without the mixture of devotion to Him. yaḥ hi - Indeed, He Himself paryagāt - did not know ātmamāyāvibhavam - the opulence of His own illusory energy, svayogavistāram - the expanse of His own mystic power. The word pari is used in negation. He did not know to this extent. aparē - How can others like us know? Here, he raises an objection: nanu - If [the Lord] does not know, then He is like ākāśa (sky), which is inert. The meaning is that in the existence of a sky-flower, ignorance of it destroys omniscience. He states the evidence for even His own ignorance: śrutiśca - The scripture also [states], yaḥ parameśvaro'sya jīvasyādhyakṣaḥ - The Supreme Lord, who is the overseer of this living entity, parame vyoman - residing in the supreme sky, aṅga iti saṁbuddhiḥ - is not known by the address "O Aṅga," nāciketaṁ prati - to Naciketa, vedātmānam - He knows Himself, etāvānaham iti - "I am this much." If it is said that He has now come within the scope of knowledge, he replies: yadava. (35)

ṛtāṁ gatiṁ tripādēkapādvibhūtim iti cakravartī - "The movement of the three-footed and one-footed manifestations," says Chakravartī. (36)

Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā

Of all the questions, etc. The rest is: mentioned in the fifth chapter of this canto. From Vāsudeva, etc. (33) This is the fourteenth verse of the fifth chapter of this canto. What has been said, etc. The rest is: in the tenth verse of the fifth chapter of this canto. By the previous, etc. Meaning: by what was said in the previous quarter-verse. Groups, etc. (34-35) This is the forty-first verse of the eighty-seventh chapter of the tenth canto. (36-39)

Śrīmad Vīrarāghava Vyākhyā

To substantiate what has been said, "This much of you I know, because without knowing me, the Lord, you have spoken of me", he concludes: "O Bhāratī," etc. My speech or delusion is not seen to be false, the movement of my mind is not false. The senses do not fall upon or engage in unreal, unworthy objects, because of my yearning, Hari is embraced by the heart, meditated upon. O Nārada, therefore the functions of my speech, mind and senses are of true meaning, not by my power. (33)

Therefore, the all-pervading one, whose nature is inconceivable to me, is the bestower of knowledge even to me. He says, "I am he," etc. Abounding in the Vedas, abounding in austerities, supreme by knowledge and austerities. Saluted by the progenitors like Marīci and others, their lord, born of the Supreme Self, endowed with knowledge gained by His grace, I, being composed, properly establishing yoga without obstacles, did not realize in essence and quality that Supreme Self who by His own māyā's power has attained Himself, as to how much He is. (34)

Therefore, I simply bow down to His feet. How are those feet? Cutting fear for those who have taken shelter, causing cessation of saṁsāra (cycle of birth and death), the abode of auspiciousness, very auspicious, worthy of service. An example for non-comprehension: Just as the sky is an example for being difficult to grasp, the wind is difficult to touch by hand. By the statement from the Mahābhārata, "attaining His own māyā's power", the meaning is that like going behind a curtain, He becomes unperceivable to others, not that He is under the control of māyā. Becoming unperceivable to others by the power of His own māyā is the meaning. Such a Supreme Self, even I, who am liberated, do not realize. What to speak of others? He says, "How," etc. How can others, the living beings, know? (35)

He substantiates this: "Not," etc. In reference to Sanaka and others, the plural is used. Vāsudeva, a certain sage, or Śaṅkara - neither I nor Śaṅkara know. According to another statement of the four-headed one belonging to Śrī Vaiṣṇavas, there is another reading: yahataṁ yasya paramātmana ṛtaṁ satyaṁ gatiṁ svarūparūpayathāvasthitiṁ bata tadvati ("Alas! We do not know the true nature, the essential form of the Supreme Self.") By the logic "how much less others", he says "how much more," etc. Why do they not know? From there he says, "bewildered by His māyā". Those whose intellects are bewildered by His māyā, the māyā of the Lord which is said to be composed of guṇas (qualities), they do not know because of having intellects bewildered by that māyā. Then what do they know? From there he says, "this insentient body constructed by Him". We consider the self to be of the form of the body, the self which is equal to one's own self. For those who do not know the distinction between the body and the self, how can there be knowledge of the Supreme Self? This is the implication. (36)

Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā

Apprehending who would have the grace of Hari (Viṣṇu) of such greatness, [the text] says "na" (no) with the idea that it would be for one whose mental impurities have been cleansed by bathing in the river of bhakti (devotion), whose senses are always engaged in the sole object of Bhagavān (God). It states the reason for this with "yan me" (which of me). Autkāṇṭhyaṃ (eagerness) is a particular state of mind towards a beloved object, [which is] held by the heart and mind imbued with affection-characterized bhakti—that is the meaning of "yasmāt" (because of which). By this, it is said that bhakti is a limb in procuring the means for Bhagavān's grace. (33)

Moreover, only bhakti, which gives rise to His grace, is to be accomplished by people. Otherwise, He is difficult to know. With this idea, [the text] says "so 'ham" (I am He). Without grasping that Viṣṇu who is the object of my bhakti, this Vedic teacher, foremost among those to be understood through the Vedas, abounding in the tradition of correct knowledge; or this foremost ascetic among ascetics, the lord of Dakṣa and other Prajāpatis; having become one with a steady mind through singular focus, resorting to the most skillful means characterized by yoga meditation—I do not comprehend that Bhagavān (Lord) from whom is my origin. Due to the specification of "adhi" (beyond), [indicating] the excess of what is specifically comprehended as infinite, [the meaning is] "I do not know." (34)

While explaining the greatness of Hari in this way to Nārada, repeatedly immersed in the ocean of the nectar of bhakti, he (the speaker) offers obeisance, [saying] "nato 'smi" (I bow down). That Viṣṇu Himself knows the expanse, the varied abodes, the infinitude of the glory which is the nature of His own māyā (illusion), having attained [this knowledge] Himself. [The text] states the reason for the specific statement with "nāham" (not I). Vāyu (the Wind God), the powerful one, or others—Garuḍa, Śeṣa, and so on. Now, the completeness of knowledge itself is negated by the word "atha" (now), not just any knowledge of that subject among all classes of living beings such as Brahmā, Vāyu, and Hari. This distinction should be understood through the indicative half-verse "prekṣāvata" (for the discerning). (35)

Now, using himself as an example, [the speaker] says that no one has complete knowledge with "nāham" (not I). This is an incomplete analogy. Just as I do not know the complete extent of it (Viṣṇu's greatness), so too you all do not know. Here too, only complete knowledge is negated through inversion, as suitable knowledge of oneself is stated in the latter part. [The idea is] even the all-knowing Śiva, renowned as Tripurāntaka (the destroyer of Tripura), does not [have such complete knowledge], what to speak of learned individuals. [The text] states the reason for this with "yan māyayā" (by whose illusion). Because the intellect is deluded by the binding power, the māyā of that Hari—that is the meaning. [It] states the result of that with "idam" (this). This world, created [to be] equal to oneself, is discerned as equal to the Supreme Self. If it is apprehended "why [is there] a distinction among you?" [The response is] true, there is a distinction, as stated by "idam" (this). However, we discern, in accordance with our own capacity, Him by whom this [world] is created [to be] equal to Himself. We do not [discern] more than that, yet even that is dependent on His grace. Therefore, we say they do not know. This distinction should be inferred from the word "tu" (but). (36)

Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā

And being in such a state, he manifests only due to my upsurge of devotion. This is stated by "na bhāratī" (not false). (34) But without such devotion, previously, even though I had various means, he did not manifest to me. This is stated by "so 'ham" (I am he). (35) Therefore, devotion consisting of offering obeisances, etc. is indeed useful for him, but not the effort of knowledge. This is stated by "nato 'smy aham" (I bow down). Because "yo hi" (whoever). Here, ātmamāyā (self-illusion) refers to svarūpaśakti (intrinsic power). The scriptural statement of the sky analogy is suitable there itself because the cited scriptures find their own purpose right there. The sky analogy, however, is only for the purpose of superficial understanding; in reality, it is also limited. (36)

Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā

He concludes the topic by "iti" (thus). You should not consider or think of anything else apart from the Lord, which consists of cause and effect, existent and non-existent, and three quarters and one quarter. (33) [Objection:] But by statements such as "tvam amṛtaṁ kṣemam amṛtaṁ kṣemam abhayaṁ trimūrtir no 'dhāyi mūrdhni" (You, the immortal, the secure, the immortal, the secure, the fearless, the three-formed, have placed on our heads), you state the eternality of the tripād-vibhūti (three-quarter opulence) that is beyond the three modes. Similarly, you also imply the falsity of even the external world, which is the effect of the Lord's external illusory energy, by statements such as "pāda-vibhūteḥ tri-guṇamaya-prapañcasyāpi bhagavato vilajjamānayā" (the Lord is ashamed of the three-mode material world, which is his foot opulence). And you indicate the reality of the objects of illusion by presenting them as the means of renouncing it. Other knowers of the scriptures, however, explain that all this is indeed false, being a fabrication of the mind; even the Lordship of the Lord is definitely impermanent because it is an extrinsic characteristic. What to speak of his abode or the tripād-vibhūti? In this regard, whom should I trust—your words or their words? This is answered by "na bhāratī" (not false). This statement of mine to you is not false. The reason for that is "na vai" (certainly not). The reason everywhere is that Hari has been held by me with a mind filled with longing. Wherever Hari is, only there everything is true. Therefore, trust only my words. Even by those other knowers of the scriptures, Hari has not been held in the mind. Therefore, the movement of their minds is indeed false, and consequently, their words are also indeed false. Do not accept the view of those who speak falsely. This is the purport. (34) [Objection:] But they consider themselves to be the knowers of the purport of all the Vedas and scriptures. They know the nature of the Supreme Lord. And similarly, they also enlighten others with logical arguments. Regarding this, he says, "so 'ham" (I am he)—I, who was previously described as having superhuman characteristics, holding Hari in the cave of the heart with longing—[am] according to the Vedic tradition. The purport is that those for whose sake the Vedas were originally uttered by my own mouths are still only inquiring about it even today. By "tapomaya" (consisting of austerity)—the wealth that you have stated in "yat ṣoḍaśam ekaviṁśaṁ niṣkiñcanānāṁ nṛpa yad dhanaṁ viduḥ" (O King, what the renunciants know as their wealth, which is sixteenth, twenty-first)—indicating the austerity that was first performed by me alone, my knowledge and realization are shown as given by the Lord. One should not say that I also do not have the lordship of yoga. This is stated by "āsthāya" and so on. Even though I concentrated with a one-pointed mind, I did not attain him; I did not know him. The reason for that is "yata ātmano mama saṁbhavaḥ" (because my own creation). Alas, how can others who are created by those created by my creation know him? But those who claim that Lordship is an extrinsic characteristic are indeed blind. This is the purport. (35) Aho! The modern ones prattle, "We shall speak of the truth of the Lord", since even the Lord Himself is not able to know His own essence, and thus with an abundance of devotion, He bows down to Himself. For the devotees who have taken refuge in Him, He is the destroyer of existence, the result that is intended is the cessation of the sorrows of samsara, and what is intended is the bestowing of the bliss of His own love. He is supremely auspicious, because without devotion to Him even for others - karmis, jnanis, and yogis - there is no absence of calamity. This is the meaning. He Himself has gone beyond even the glories of His own maya (illusion) and the expanse of His own yogamaya (divine power). The word pari (beyond) is used in the sense of negation, meaning "He did not know 'this much'." How could others like us know? If it is asked, "How can the omniscient not know, since everything is included within Him?" This is illustrated by an example: just as the sky does not reach its own end, in the same way... The idea is that not seeing one's own end does not negate omniscience. And so it will be said later on: "Even the great gods attained their end in His endlessness; You also are endless..." The Shruti (scripture) says: "He who is the presiding deity in the highest heaven, He alone knows, or maybe He does not know." (36)

Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ

The general answer to the questions beginning with "What is the basis..." and all the questions starting with "What is the nature of the self..." is stated as "There is no higher truth than Vāsudeva (vāsudeva), O Brahman." This is also confirmed by the Vedic statement "The Puruṣa (puruṣa) alone is all this." He concludes this with the word "iti." This world consisting of existence and non-existence, gross and subtle, should not be considered or contemplated as separate from the Lord. Because it is His effect, it is dependent on Him, its existence and activity are subject to Him, and therefore it should be contemplated as non-separate from Him. Thus, I have explained to you the true nature as you have inquired. By this, it has been taught that the Lord should be meditated upon with one's whole being. (33)

He shows the result of meditating on Him through one's own experience: O Aṅga, my son, because I have eagerly held Hari in my heart with devotion and meditated on Him, my eloquent speech is not perceived as meaningless, and the activity of my mind never becomes false in any state. My senses do not fall into the condemned path of unreal objects. (34)

He refutes the apparent meaning conveyed by the phrase "held" with the words "I am He." I am the well-known one, abounding in the Vedic tradition and austerities, the best among the Prajāpatis due to knowledge and austerities. The seven great sages, the four Manus, whose progeny are these worlds and beings, as stated by the Lord - the four Sanakas and the seven Marīcis, the lords of progeny who are disciples of the fourteen Manus, have saluted me. Even having resorted to and relied on yoga meditation, I did not fully comprehend the origin of myself from the Lord. (35)

To further emphasize this, he states in two verses, beginning with "I bow," that the Lord grants enjoyment and liberation, He is omniscient, the Lord of māyā, while others are deluded by His māyā, and this is preceded by bowing to His feet. I bow to His auspicious feet. What kind of feet? They sever the ties of those who surrender, the seekers of liberation, and bestow well-being on those who desire enjoyment. Just as the deity presiding over the sky knows the expanse of the sky, He has completely known the power of His own māyā, prakṛti, and the nature of those governed by it. How can other beings fully know His māyā and its manifestations? They cannot know it at all. (36)

Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā

Thus, having summarized the previously mentioned points, he first speaks about the greatness of His dharmas, stating their greatness - "Bhāratī is not in my limbs." The Lord, concealed in the heart, generates false intelligence. Therefore, I hold the Lord in my heart with eagerness and love. And Bhāratī resides there. She, having embraced the Lord, never appears to be false, emerging from my mouth along with Him. Even in the future, she does not become obstructed. Similarly, the functions of the mind also. Whatever object is yet to come, it does not become the subject of that, as stated - "My mind is never on anything." There is greatness even in indirect relationships. I am connected with the Lord. And merely by my self-conceit, the mind and so forth are connected, in order to make this known, "my" is said everywhere. Hṛṣīkāṇi are the senses. Asatpathe means on the wrong path. However, in the context of speech, the Lord is not established in the heart, so there is no contradiction with that. Now, how did the Lord, who was held, accomplish what was desired? In response to that, he says - "Hari..." By saying "with an eager heart," this meaning is determined - love for the Lord should be generated in the mind. Then, the mind filled with love will make the Lord, who is present everywhere, its object. Just as the tongue, endowed with the sense of taste, naturally grasps the flavors present in substances. But prior to that, the knowledge of those flavors is required. Similarly, the mind imbued with devotion naturally grasps the Lord. To convey that the Lord can be attained only through exclusive devotion, like a specific sense organ, he says - "I am He." Initially, the Vedas are the authority in knowing the Lord. Austerity is the means. Reflection and contemplation are the forms of understanding the authority. Yoga is the internal means. Its result is one-pointedness of the mind. It should not be thought that when that arises, the highest aspirant has direct realization of the Lord, as stated - "I am He." Samāmnāya (scripture) is the Veda that is repeated again and again. The root "mnā" with the prefixes "sam" and "ā" denotes the repetition of the Veda along with the performance of rituals. Tanmayaḥ means its modification or being pervaded by it. Tapomaya indicates the primacy of the means. It is said to be natural austerity to convey that. Prajāpatīnām abhivandita (saluted by the Prajāpatis) has not been mentioned for the purpose of discussing the meaning. And by the word Prajāpati, its tradition is also indicated. And they are not deceived, as stated - "Pati..." Indeed, the Lord of the Prajāpatis does not deceive them. In this way, the authority along with its parts has been determined. The authority indeed assists the mind in the direct realization of the Lord. Therefore, he also speaks of the mind's capability to grasp the Lord - "Resorting to yoga..." Nipuṇam means not deluded by accomplishments and so forth. Even with the means, I did not attain Him. Because "born of oneself," one's own qualification is stated to be superior. Therefore, the conclusion is that He comes under control and is known only through devotion, not otherwise. || 34 ||

I am bowed to His feet. I do not know any means other than bowing down. How can others know? One may ask, what can be achieved by bowing down? To this, it is said - it removes worldly existence for those who approach Him. His feet remove the worldly existence of those who properly approach Him to attain Him, desiring to perform some action related to Him. It is said that it severs worldly existence to avoid attaining it again. It is said in this way because when the root is severed, the flow ceases naturally. It not only removes suffering but also bestows wellbeing, as stated: "It is the abode of wellbeing and auspiciousness." Here, wellbeing (svasti) refers to the abode of temporal welfare, while auspiciousness (sumaṅgala) indicates the spiritual welfare. Therefore, one should bow down to His feet, as that alone accomplishes the goal.

One may ask, can the Lord or His qualities be known as they are? To this, the incapability of knowing the qualities is stated in the verse beginning with "yo hi..." The Lord Himself could not comprehend the power of His own māyā, which serves as His instrument. The word "pari" negates - it means He did not know. By stating it in this way, the fault in Himself is refuted.

Now, if the power of māyā belongs to the Lord Himself, how can the Lord not know something related to Himself? An example is given: "Just as the sky does not know its own end." One who does not know their own end, despite having an end, is not omniscient. Not even when it is non-existent, because not knowing the horns of a rabbit does not obstruct omniscience. Just as the sky does not know its own end, because it is all-pervading and has no end, similarly, the Lord too (does not know the end of His māyā). [35]

Thus, after describing the ignorance of the qualities, the super-ignorance of the essential nature is described in the verse beginning with "nāham..." It should not be thought that someone can know the Lord, because if even we, the great and competent ones, do not know Him completely, then how can anyone else know? Here, "I" refers to Brahmā. "You all" refers to Sanaka and the others, all of whom are my sons. We do not know the true path (gati) of whom. Knowledge of the Lord is far away, but we do not even know the path by which the Lord travels. Just as humans do not know about the gods, similarly, we too do not know about the Lord.

As for Mahādeva, he is an incarnation of the qualities and the guru of all. With the doubt that he may know, as per the statement "One should seek knowledge from the Lord," it is said: "Not even Vāmadeva." Vāmadeva refers to Mahādeva. Others are inferior to him.

The reason for ignorance is stated in the verse beginning with "yan-māyayā..." Those whose intellects are deluded by māyā, which is related to knowledge as before. The sense organs grasped by the intellect generate knowledge. If the intellect is bewildered there, knowledge is far away. Then the futility of the senses would result. To this, it is said: "We discern this creation, which is made by Him, according to our own intellect." By stating that the effect (creation) is created by the Lord Himself, the view that the Lord does not exist is refuted. By saying "ātma-samam" (equal to Himself), it is indicated that even that (creation) is not properly known. Otherwise, through specific inferences, all the specific characteristics of the Lord would be known, as the world is of the nature of manifesting all qualities. [36]

Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ

It appears that the reading here is not bhāratītyatra bhāvanetitra bhāvineti. Indeed, how is the statement 'name ṛṣīkāṇi' reconciled, since there is a fall of the words of Brahmā on the censured path due to the narration by Brahmā of the use of violence in the Brāhma and Nītiśāstra, and of adulterous pleasures and lovemaking in the Kāmaśāstra, and their translation in the Bhārata and Vātsyāyanīya? From this, they say vāksambandha (connection of speech) and so on. This is indicative of even the connection of the mind. And even if there is a connection between the two, if there is forgetfulness of the Lord, then by the meaning of bhāratī, it would not say that only the mere emergence of truth should be done. Therefore, emergence itself is non-forgetfulness. But it is not that even in the connection of the two, there is no deviation by that. The meaning is held, i.e., bound by love. Devotion with senses fixed on the Lord. Just as the eyes, etc., grasp form, taste, etc., devotion is grasping the Lord with the mind. (33)

In so 'ham (I am He), tatra means in the knowledge of the Lord. Knowledge of the means of valid knowledge is the knowledge of the purport of the Vedas. Antaraṅga (internal) means producing contemplation. So 'ham refers to the best qualified person. They elucidate the accomplishment of the means in samāmnāya, etc. Uktam means said up to mayi. By this, they determine the purport of such types of statements as "tam tvāupaniṣadaṃ puruṣam" (that Purusha taught in the Upanishads) and "manasaivānudraṣṭavya" (to be perceived by the mind alone), etc. Pramāṇahī, etc. (34)

In natāsmī (I bow down), āha means the world responds. Arthasiddhiḥ is the accomplishment of the desired goal by the method contemplated by the Lord. (35)

In nāham (I am not), jñānasambandhi means related to knowledge. Anena means by the word vinirmita (created). Tadapi means even the world in the form of an effect. Anyathā means in the correct comprehension of the effect. (36)

Śrī Giridhara-kṛtā Bāla Prabodhinī

What has been said, "This much of you, since you are mine" and "Without knowing me, the Lord, you speak," having established that, he concludes that the functions of my speech, mind, and senses are true by the grace of the Lord, not by my own power. Indicating that you are like my own limb, as you are the object of affection as a son, he addresses you, saying, "O Aṅga (limb)," suggesting, "I speak the truth, not to deceive you." Because of my longing and overflow of love, Hari is held and meditated upon by my heart. Therefore, my speech is never found to be false in any subject. The inclination of my mind, even the saṅkalpa (resolve), is never false in any matter. My senses never fall onto the wrong path or condemned objects. (33)

If such a Lord exists, then why is He not known by all? To address this doubt, he proves his own experience through positive and negative inferences. He, the Lord, born from the lotus navel, composed of the Vedas, engaged in the study of the Vedas, consisting of austerities, always devoted to austerities, the lord of creatures, the teacher of the right path, and thus having his feet worshipped by all, being the most excellent, even though skillfully following the complete yoga and being attentive, I did not attain or know the Lord from whom is my birth. This will be clearly explained in the third canto concerning Padmodbhava (Brahmā). (34)

Then, I bow down to His feet, as He is of inconceivable greatness, and somehow came to know Him. How can knowledge arise merely by bowing to His feet? In response to this question, it is said that it not only grants knowledge but also destroys the existence of those who take refuge, removes the sufferings of birth and other miseries in this world, bestows well-being such as wealth, children, and prosperity in this life, and grants supreme bliss in the next world. Having stated his own experience, he mocks those who claim to be omniscient due to their study of the scriptures, using the maxim of "how much more." He says that even the Lord Himself did not comprehend the expanse of His own māyā (illusory power). How can others know? The word "pari" here denies comprehension, meaning He did not know the extent. The connection is with the previous statement, "I bow down to His feet." If the doubt arises, how can the omniscient not know, he establishes the absence of an end using an example at the end. Just as the sky does not reach its own end, even the Lord is like that. There is no doubt about this. He indicates that the Vedic hymn, "Even the lords did not reach Your end due to Your endlessness. You indeed are the end of the countless universes, but they are enveloped," and the Śruti, "He who is the presiding deity in the supreme sky, He alone knows, or maybe He does not know," are also proofs here. (35)

Having stated the difficulty in comprehending the qualities of the Lord's māyā, he now speaks about the difficulty in understanding His true nature. If I, Brahmā, you, Nārada, Sanaka, and others, and Vāmadeva and Mahādeva, who are renowned for their greatness and knowledge, do not know His true form, then what to speak of other inferior gods not knowing? They certainly do not know. What more can be said? We perceive this world created by Him as similar to ourselves, according to our own understanding, not in reality. He states the reason for the lack of real knowledge of the world: because our intellects are deluded by His māyā. The implication is that without delusion, with the knowledge of reality, the cycle of existence would dissolve into complete liberation. (36)

Hindī Anuvāda

Dear Nārada! I remain absorbed in the remembrance of the Lord with a loving and eager heart. That is why my speech never seems to be false, my mind never makes false resolutions, and my senses also never transgress their boundaries and go astray. || 33 || * * I am the embodiment of the Vedas, my life is full of tapasyā (austerity), great Prajāpatis (progenitors) pay homage to me, and I am their master. Previously, I practiced yoga with great devotion in all its aspects, but I could not comprehend the true nature of the Supreme Soul, my ultimate cause. || 34 || * * (Because He can only be attained through pure bhakti (devotion).) I simply offer obeisances to the feet of the supremely auspicious Lord, who liberates the surrendered devotees from birth and death. His māyā (illusory) power is immeasurable; just as the sky does not know its own limit, similarly, He also does not know the extent of His own glory. In such a situation, how can others fathom it? || 35 || * * My sons, all of you, and even Lord Śaṅkara do not know His true nature; then how can other deities possibly know Him? We are all so deluded that we cannot even properly understand the world created by His māyā. We merely speculate according to our own intellect. || 36 ||

SB 2.6.29-32

 Text 29: My dear son, thereafter your nine brothers, who are the masters of living creatures, performed the sacrifice with proper rituals to satisfy both the manifested and nonmanifested personalities.

Text 30: Thereafter, the Manus, the fathers of mankind, the great sages, the forefathers, the learned scholars, the Daityas and mankind performed sacrifices meant to please the Supreme Lord.

Text 31: All the material manifestations of the universes are therefore situated in His powerful material energies, which He accepts self-sufficiently, although He is eternally without affinity for the material modes.

Text 32: By His will, I create, Lord Śiva destroys, and He Himself, in His eternal form as the Personality of Godhead, maintains everything. He is the powerful controller of these three energies.

Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā

He concludes the question and answer meaning with "yadadhiṣṭhānam ityetat". Nārāyaṇa, i.e. the foundation, the support. The reason for being Bhagavān. || He who is by Himself guṇa-less. At the beginning of creation, the vast guṇas are taken by Him through māyā. || 30 || Oṁ. He concludes that question and answer with "yat parasva" as stated "He is that Bhagavān, the Lord of all and me". I create. But He Himself does the maintenance, he says. The universe. In the form of Puruṣa, in the form of Viṣṇu, the three śaktis, māyā, He sustains it, thus He. || 31 || And the general answer to all the questions such as "yaś cedaṁ viśvaṁ yadātmakaś ca tvam". As it is said. "There is no other entity besides Vāsudeva in reality, O Brahmā." And what is confirmed by the Śruti "Puruṣa indeed is all this", that he concludes. With "iti". It is stated that the effect and cause, consisting of existence and non-existence, to be created, does not exist separately from Bhagavān. || 32 ||

Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā

By whom the guṇas are taken in the form of Brahmā etc. || 30 || 31 || He summarizes the topic. With "iti". You should not consider or think of anything else consisting of existence and non-existence, and consisting of three quarters and one quarter, as different from Bhagavān. O dear one, with "tāta" from the derivation "tanoti iti". The implication is that you should elaborate on this. || 32 ||

Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā

With that the gods sacrificed. Here the Dīpanī on verse 20 is to be seen. To the Puruṣa born at the beginning. Here too the Dīpanī on verses 23-25 is to be seen. [The nine are Marīci, Atri, Aṅgiras, Pulastya, Pulaha, Kratu, Bhṛgu, Vaśiṣṭha and Dakṣa.] || 29 || 30 || With "yadadhiṣṭhāna". This is the second verse of the fifth chapter of this Skandha. || 31 || With "yat parastvam". This is a part of the fourth verse of the fifth chapter of this Skandha. || With "uktam". It is to be completed as - in the twentieth verse of the fifth chapter of this Skandha. || 32 ||

Śrīmad Vīrarāghava Vyākhyā

At their respective times and occasions, Manu and others worshipped the all-pervading Viṣṇu with sacrifices. This is the meaning. (29) Thus, having answered the questions such as "What form...?" through the dialogue of the Puruṣa-sūkta, he concludes with the answer to the question "What is the basis?", [saying] "Nārāyaṇa". The universe, which is His body, resides within Him in a subtle form. He creates it through me, destroys it in the form of Rudra, and protects it in the form of Puruṣa. This is concluded with [the words] "gṛhīta" and so on. Though I am without qualities such as sattva, etc., by my own accord, I am gṛhīta (seized) by māyā, through which I possess vast qualities. Being thus appointed for creation, etc., I create what is to be created. Rudra, being controlled by Him, destroys the universe. Here, it should be understood that without His presence, Brahmā and Rudra, being the inner controllers of living beings, perform creation and destruction, but He alone performs maintenance. Therefore, He is the one possessing the triad of powers in the form of creation, maintenance, and destruction, like the three powers [of a king]. (30-31) The general answer to the questions such as "What form...?" and "Of what nature are you...?" is stated as: "O Brahmā, there is no other reality superior to Vāsudeva." This is reinforced by the Śruti statement: "All this is verily Puruṣa." He concludes this with "iti". O dear one, as you ask about the universe, the answer to your question is that the entire world consisting of sentient and insentient beings should not be considered as something separate from the Lord. This has been told to you, meaning it has been explained to you. (32)

Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā

In the time of spring and other seasons, the departed ancestors other than Marīci and others, the gods Agniṣvātta and others, the wise ones such as Indra, the demons such as Prahlāda, and the humans beginning with Priyavrata worshipped [the Lord] with kratus (sacrifices). Here, it should be understood that the meaning of the Puruṣa Sūkta is explained from "I, Bhavānī" up to "and then the Manus".

Thus, by "sarva puruṣa", the meaning of "puruṣa eva idaṃ sarvam" is shown. By "idam" along with "sahasraśīrṣa", by "so'mṛtasya" the meaning of "utāmṛtatvasya īśāna", by "mahimaiva" the meaning of "etāvān asya", by "pādās traya" the meaning of "tripād ūrdhva", by "sṛtī" the meaning of "tato viṣvaṅ", by "tasmād aṇḍād" the meaning of "tasmād virāḍ ajāyata", by "tad dravyam" the meaning of "sajāta", by "teṣu yajñādaya" the meaning of "brāhmaṇo'sya mukham āsīd", by "iti saṃbhṛta" the meaning of "yat purupeṇa", and by "tatas te bhrātara" the meaning of "yajñena yajña" and so on [are explained]. (29)

Clarifying the very meaning stated earlier that the supremacy [of the Lord] is expressed through devotion and other means, not in terms of His essential nature, [the author] concludes with "Nārāyaṇa". I, who have attained all powers by the grace of the glance of the venerable lotus-eyed Lord, worship that very Nārāyaṇa with sacrifices and other means. Therefore, this universe is established in that Nārāyaṇa, dependent on Him, subject to Him, and pervaded by Him. This is the syntactical connection.

The reason for the established nature [of the universe in the Lord] is stated in "gṛhīta". Everything is subject to the guṇas of sattva and others, and they are grasped by Him. Therefore, everything is established in Him. The word "graha" [means] material cause, derived from the root "grah" (to grasp). The supreme guṇas of prakṛti are made the material cause at the beginning of creation. The supreme guṇas are attained in proximity to the other [i.e., the Lord].

Now, one may ask whether Hari can be associated with guṇas like the jīvas and insentient beings. To that, [the author] says "aguṇa". Although the jīva is devoid of guṇas by nature, it is reasonable for it to possess guṇas due to false identification. For insentient beings, possessing guṇas is reasonable because they are made of them. Hari, being devoid of both, is reasonably without guṇas. Due to the independence of the guṇas, it is reasonable for [Hari] to be the possessor of guṇas because He always resides outside, in close proximity [to them]. By [using the word] "uru", [the author] suggests the supreme greatness of Hari. The guṇas of sattva and others are eternally grasped [by Him], not falsely conceived like the jīvas or insentient beings, because they are independent and external to His essential nature. This is the evidence here. (30)

Concluding the statement "yena svarociṣā viśvam" and so on, [the author] refutes the creative independence of Hari, which is understood by those with dull intellects, in "sṛjami". Viṣṇu, in the form of Puruṣa, possesses the three powers of creation, preservation, and destruction, or the powers of knowledge and action. (31)

[The author] concludes the question and answer in "iti". Then, with the idea that "I should never conceive of the independence of the world from me anywhere or at any time," he says "nānyad". The world, consisting of the manifest and unmanifest, the knowable and unknowable, having the nature of existence and non-existence, which is to be produced, such as the mahat, ahaṃkāra, and so on, is not at all independent of Hari. Rather, it is reasonably dependent on Him for its existence. This is the meaning of "tad-ananyad". It is said [in the scriptures], "The manifest is called 'sat' (existent), and the unmanifest is called 'asat' (non-existent)," and so on. (32)

Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā

The gods and sādhyas worshiped him in manifest forms like Indra and in unmanifest [forms] intrinsically. (29) The fourteen Manus at their respective times [worshiped] the all-pervading Viṣṇu. (30) [The verse] beginning with "yad adhiṣṭhānam" ("whose substratum") summarizes the question and answer [as follows]: In him, Nārāyaṇa, who is intrinsically devoid of māyā's guṇas but at the beginning of creation accepts the abundant guṇas of māyā, this universe is placed by māyā itself and is designated as created - this is the meaning. (31) Having stated that Brahmā and Hara are controlled by him, [the verse] beginning with "puruṣa-rūpeṇa" shows that Viṣṇu is directly of that form. The Supreme Soul directly protects in the form of the puruṣa, possessing the three śaktis, and not just by being present in various parts here and there, as in [the acts of] creation and destruction. (32)

Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā

[The verse] explains the meaning of "tena devā ayajanta" ("the gods sacrificed by him") and "puruṣaṁ jātam agrata" ("the puruṣa born before"). (29) At their respective times. (30) [The verse] summarizes the meaning of the question and answer beginning with "yad adhiṣṭhānam". Āhitam [means] adhiṣṭhitam (established). He whose māyā at the beginning of creation possesses abundant guṇas in the form of Brahmā, Rudra, etc. is intrinsically without guṇas. (31) Clarifying "sargādau" ("at the beginning of creation"), [the verse] summarizes the question and answer "yat paras tvam" ("since you are transcendental") with "sṛjāmi" ("I create"). Having stated the difference between the ātman (Brahmā) and Hara due to their being controlled by him because of association with rajas and tamas, it shows that Viṣṇu, although endowed with sattva-guṇa, has a pure sattva where sattva doesn't act as an aid, and he is essentially without any association, being of an extraordinary form. The Supreme Soul in the form of the puruṣa possesses the tri-śakti, the tri-guṇa māyā-śakti. Or, he possesses the internal, external and marginal śaktis. (32)

Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ

[The verses] explain the meaning of "tena devā ayajanta sādhyā ye ṛṣaya" ("by him the gods, sādhyas and ṛṣis worshiped"). The nine starting with Marīci worshiped in manifest forms like Indra and in unmanifest [forms] intrinsically. (29) The fourteen Manus at their respective times [worshiped] the all-pervading Viṣṇu. (30) [The verse] beginning with "yad adhiṣṭhānam" summarizes the meaning of the question with "nārāyaṇe". In him who is intrinsically without guṇas, i.e. devoid of material guṇas, this universe is situated by the guṇas of māyā, his own śakti, which are accepted at the beginning of creation. (31) [The verse] explains this very point. United with rajas, engaged by Nārāyaṇa, I create. United with tamas, under his control, Hara performs saṁhāra (destruction). But he protects in the form of the puruṣa. His superiority is not only due to controlling Brahmā and Hara, the presiding deities of rajas and tamas, but also due to being the master of all prakṛti - this is stated by "tri-śakti-dhṛk" (holding the three śaktis). Tri-śakti [means] the tri-guṇa prakṛti. He holds that. Therefore, it is said in the First Canto: "sattva, rajas and tamas are the guṇas of prakṛti. The transcendental puruṣa, united with them, maintains the existence and so on of this [universe]. He alone has the appellations of Hari, Virañci (Brahmā) and Hara. The best destination for men is indeed in venerating him." (32)

Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā

After a long interval of time, only the Manus were born. And other ṛṣis as well. These are the divisions of sattva, etc. in the second stage. Then, in the third stage, there are the pitṛs, the wise ones, the daityas, the rājasas, the sāttvikas, and the tāmasas. Humans, however, are in the fourth stage. Therefore, they are of a single kind, in the form of a combination. Nevertheless, even by mistake, they obtain some desired result by performing actions due to the power of Bhagavān. That is stated - vibhum iti. Through kratus, meaning twelve-day rites, etc. ।। 29 ।।

Thus, having stated the origin of all entities from Bhagavān, their sustenance is described - nārāyaṇa iti. To negate the idea that the world is sustained by something other than Bhagavān, it is said nārāyaṇa. In the manner of "āpo nārā iti proktā," the puruṣa himself is nārāyaṇa. This, both worldly and Vedic, is sustained by the unpleasant. ॥ 30 ॥

If the origin and sustenance are performed by Bhagavān alone, and consequently the dissolution as well, then what is your purpose? To that, it is said - sṛjāmi tanniyukto'ham iti. Bhagavān has indeed created all entities to demonstrate the process. Then, he commands me for the sake of successive production. And Mahādeva for the purpose of dissolution. Therefore, those who are produced by Bhagavān or are his descendants should be killed by Bhagavān alone, not by Mahādeva and others as commanded. Hence, the avatāra of Bhagavān. But Bhagavān himself sustains, as stated - viśvam iti. He sustains the universe in the form of the puruṣa. For this very reason, Hara dissolves in accordance with him, thus his subservience is mentioned. Although these two perform creation and dissolution, their ability to do so is dependent on Bhagavān, as stated - triśaktidhṛg iti. ।। 31 ।।

Thus, to express the eternal greatness of the three aspects, the previously mentioned is summarized - iti iti. However, you have asked only this much. The narration of greatness comes as a consequence. I shall narrate that further, is the implication. When asked what has been said, it is stated - nā'nyad bhagavata iti. To all the questions that have been asked, regarding the nature or the process, the answer to all of them is Bhagavān alone. Because there is nothing apart from Bhagavān. It is accepted by those belonging to other mantras as well that Bhagavān is everything, in the form of the substratum of all and as the reality of entities. Then, what is the speciality in this path? To this inquisitiveness, it is said - bhāvyam iti. That which is produced by action. Where the action has indeed extended, that is Bhagavān, is the meaning. In the doctrine of Brahman as well, everything is Brahman. Then, what is the speciality in this path? To that, it is said - sadasadātmakam iti. That which is suitable for the practice of existence and non-existence, such as pots, etc., and even rabbit's horns, etc. And the object of delusion. Therefore, wherever there is a false cognition, its object is also Bhagavān. Otherwise, its appearance and knowledge would not arise. And determination would not occur. ॥ 32 ॥

Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ

They state the second type, "subsequent to that" and so on. || 29 ||

Regarding "Nārāyaṇa" here, [an objection is raised:] Indeed, when the Lord is rightly stated as the material cause, the existence of everything solely in Him is automatically established. So what is the purpose of again mentioning [His] abode? To this, they say "viśva" and so on. The meaning is: The purpose is to convey a different approach, i.e., having created the universe by Himself, He Himself enters into it and sustains it. Although the latter half [of the verse] is not explained here, it is ascertained that it exists by the subsequent indication "Surely, to the Lord..." and so on. This should be understood. || 30 ||

In the indication of "iti te", [they say] "three aspects". That triad consists of the three guṇāvatāras. In the commentary, [it is said] "remaining within the mantra", by the dualists and the qualified non-dualists. Here, the two reasons mentioned earlier should be applied accordingly. "In this path" refers to the intended path of bhakti. "Wherever" and so on. Thus, according to the dualist view, based on the tenor of the statement "You, of infinite valor and immeasurable prowess, pervade everything; therefore, you are everything", [the Lord] is figuratively called "everything". According to the qualified non-dualist view, having stated earth as His body, He who moves within the earth, whom the earth does not know, and similarly stated fire, wind, space, mind, intellect, ego, the unmanifest, the imperishable, and death as His body, it is heard in the Subāla Upaniṣad, "He alone is the inner self of all beings, free from evil, the divine, the one Nārāyaṇa." Based on the tenor of this, [the Lord] is "everything" by being the embodied. But here, there is the distinction that [the Lord] is also "everything" in the form of the constituent, because the constituent to be assumed and the whole assuming it are non-different. And there is no contradiction with the earlier Śruti. Right there, in the earlier context of dissolution, it is stated that earth dissolves into water, water into fire, fire into air, air into space, the senses into their sources, the sources into the primordial element, the primordial element into the Mahat, the Mahat into the unmanifest, the unmanifest into the imperishable, [and] the imperishable dissolves into darkness, using repetition of words. By stating that they become one in the supreme, which is beyond the supreme, neither existent nor non-existent, this is the teaching of liberation, the Vedic teaching, it is conveyed that earth up to the imperishable, assuming a subtle form, merge with the cause. By conveying that in the oneness with darkness, the causal supreme Self alone exists as Brahman distinct from the existent and non-existent, it is established that from the primordial earth onwards, they are to be assumed by Brahman in the order of emergence. Thus, there is no contradiction.

Distinguishing the unique feature here from the Brahman theory, they state "tasmād" and so on. Bhāna refers to the cognition of shell-silver etc., and the cognition of the hare's horn etc. Thus, their existence in the form of an apparition, in the form of a statement, and as an object of determination is not possible without their being of the nature of Brahman. Therefore, even they are of the nature of Brahman in that way. This is the unique feature even from the Brahman theory. In the Brahman theory, by conveying that they are of the nature of Brahman in the causal form as stated in the sūtra "tadananyatva", and in the form of a existent suitable for empirical usage as stated in the sūtra "ubhayavyapadeśa", it is conveyed that [they are so] in the form suitable for empirical usage of the existent and non-existent. || 31 ||

Śrī Giridhara-kṛtā Bāla Prabodhinī

Thereafter, in the course of time, at their own opportunity, Manu and others worshipped the all-pervading Supreme Lord with sacrificial rites and rituals. This is the connection. || 29 || Thus, having stated the answers to the questions starting with "yadrūpam" through the dialogue in the Puruṣasūkta, [the text] concludes the question and answer regarding "yadadhiṣṭhānam" with [the word] "nārāyaṇa". This visible universe, as described earlier in the process of creation, rests established in Lord Nārāyaṇa, who is complete with the six qualities such as knowledge, dispassion, and sovereignty. If there is a doubt that how can He be the support of the universe when He is heard to be without qualities, [the text] says: Although He is without qualities by nature, at the beginning of creation, for the purpose of creating the universe and so on, He possesses qualities such as sattva that are acquired through māyā by His own will. This is the connection. || 30 || If the Lord Himself performs all activities such as creation, then what is the purpose of you both? In anticipation of this, [the text] says, "sṛjāmi". Appointed by Him, ordered by Him, I create the universe; controlled by Him, subservient to Him alone, Hara destroys the universe; in the form of Puruṣa, in the form of Viṣṇu, He Himself protects the universe. If it is so, even though creation and destruction are dependent on His command, do you both have independent power? Even your power is dependent on Him. With this intention, [the text] says, "triśaktidhṛk". Assuming the quality of rajas for creation, He becomes Brahmā; assuming the quality of sattva for protection, He becomes Viṣṇu; and assuming the quality of tamas for destruction, He becomes Hara. This is the meaning. || 31 || This universe and of what nature are You - to all such questions, the general answer "vāsudevān paro brahman na cānyo 'rtho 'sti tattvataḥ" was given, and again, the same was reinforced by the Śruti statement "puruṣa evedaṃ sarvam". [The text] concludes that with "iti". Indicating affection, [Brahmā] addresses [Nārada], "O dear child". As you have asked about the form [of the Lord], His abode, and so on, I have told you the answer in the stated manner. This is the connection. [Brahmā] clarifies what has been told: You should not consider anything whatsoever, be it having the nature of cause and effect, gross or subtle, as different from the Lord. This is the meaning. || 32 ||

Hindī Anuvāda

After this, from time to time, the sage Manu, the Pitṛ deities, the Daityas, and humans worshipped the Lord through yajñas. || 29 ||

O Nārada! This entire universe is situated within Lord Nārāyaṇa himself, who is devoid of material qualities, but at the beginning of creation, he accepts many qualities through māyā. || 30 ||

By his inspiration, I create this universe. Under his authority, Rudra destroys it, and he himself, in the form of Viṣṇu, maintains it. This is because he has accepted the three energies of sattva, rajas, and tamas. || 31 ||

Son! I have given you the answer to what you had asked; there is no entity, either in the form of existence or non-existence, cause or effect, that is separate from the Lord. || 32 ||

SB 2.6.25-28

 Text 25: Other requirements are utensils, grains, clarified butter, honey, gold, earth, water, the Ṛg Veda, Yajur Veda and Sāma Veda and four priests to perform the sacrifice.

Text 26: Other necessities include invoking the different names of the demigods by specific hymns and vows of recompense, in accordance with the particular scripture, for specific purposes and by specific processes.

Text 27: Thus I had to arrange all these necessary ingredients and paraphernalia of sacrifice from the personal bodily parts of the Personality of Godhead. By invocation of the demigods’ names, the ultimate goal, Viṣṇu, was gradually attained, and thus compensation and ultimate offering were complete.

Text 28: Thus I created the ingredients and paraphernalia for offering sacrifice out of the parts of the body of the Supreme Lord, the enjoyer of the sacrifice, and I performed the sacrifice to satisfy the Lord.

Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā

The names are the jyotiṣṭomas and others. Since the ṛks and others are mentioned, the mantras are the svāhākāras and others. The sequence of deities is the enumeration. The kalpa is a text on the procedure of rituals such as the baudhāyana. The resolution is "I shall perform the sacrifice with this." The tantra is the method of performance. (25)

The gatis are viṣṇukrama and others. The matis are the meditations on deities. The prāyaścitta is the offering to the Lord of what is done with bhūr bhuvaḥ svar and others. (26)

I, by whom the materials are procured, with that very sacrifice. The meaning of the mantra "They sacrificed to the sacrifice with the sacrifice" is indicated. (27)

He shows the meaning of "The gods sacrificed with that" in detail with the two verses beginning with "tata". Manifested in the form of Indra and others, unmanifested naturally. The meaning of "The man born from the undifferentiated" is shown. (28)

Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā

The sacrifice is Viṣṇu. Because of the śruti "The sacrifice is indeed Viṣṇu." The meaning of "yatpuruṣeṇa haviṣā" is suggested. (27) (28) (29)

Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā

[The mantras are the three Vedas mentioned as ṛcas, yajuses, and sāmans. (25)] Of the deities, i.e., of Agni and others. (26)

viṣṇukrama and others, i.e., viṣṇukrama is a specific subsidiary rite of the sacrifice or circumambulation of Viṣṇu. [These, i.e., the materials are procured, prepared by me. (27)]

In the mantra "They sacrificed to the sacrifice with the sacrifice." The mantra is indeed "The gods sacrificed to the sacrifice with the sacrifice. Those were the first dharmas. They, the great ones, reached heaven where the ancient Sādhyas, the gods, are." [16] The commentary of Sāyaṇa on this - He briefly shows here the meaning stated earlier in detail. The gods in the form of Prajāpati's prāṇas sacrificed, i.e., worshiped, with the sacrifice, i.e., with the mentioned mental resolution, the sacrifice, i.e., Prajāpati, the form of the sacrifice. Due to that worship, those well-known dharmas, the supporters of the modifications of the world, became the primary ones. With this, the meaning of the portion of the sūkta teaching creation is summarized. Now, the meaning of the portion dealing with the result of worship is summarized. Where, i.e., in which heaven consisting of the attainment of Virāṭ, the ancient Sādhyas, the ancient gods who are the worshipers of Virāṭ, are, they, the great souls, the worshipers of that, reach that heaven, the attainment of Virāṭ. [16] (28)

Śrīmad Vīrarāghava Vyākhyā

The names [of the sacrifices] such as Jyotiṣṭoma etc. are mentioned, since the Ṛg and other [Vedic texts] are stated. The mantras are [of two types:] those ending with svāhā etc. The vow is the diet of only milk etc. The sequence of deities is not mentioned - the sequence of deities is a separate word, and that sequence is the recitation order or succession. Kalpa is the procedure of performance. Saṅkalpa is the determination of what is to be done. Tantra is the set of rituals. (25)

The paths are [such as] the steps of Viṣṇu etc. The views are the meditations on deities. Faith is the subject of what ought to be done. Repentance is the rectification of deficiency. Dedication is the offering to deities. The materials are the means of sacrifice such as the body parts of the Puruṣa [and] the materials are procured, i.e., obtained. (26)

Thus, the materials are procured, i.e., obtained, by whom, I worshipped with that very sacrifice Viṣṇu, the controller, the sacrifice, the Puruṣa Himself. The meaning of the mantra "they worshipped the sacrifice with the sacrifice" is stated. (27)

He explains the meaning of "by that the gods worshipped" elaborately in the next two [verses]. There, those brothers, the nine Prajāpatis such as Marīci and others, with well-concentrated minds, worshipped the Puruṣa, the Supreme Puruṣa, manifestly in the form of Indra and others [and] unmanifestly from the Vedas. (28)

Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā

The Ṛks are bound by fixed meters, the Yajuses are endowed with unfixed metrical compositions, the Sāmans are dominated by singing, and the ritual is performed by the four [priests] headed by the Adhvaryu. The names are "Indra" etc. or the Agnihotra, Darśa etc. The mantras are of two types: bīja (seed) and mālā (garland). The bīja mantras consist of twenty letters or less. Those exceeding that are called mālā mantras. They reveal the deities, substances, etc. The bīja mantras have their heads adorned with a dot like the digit of the moon. The mālā mantras are distinguished by names such as Indra and end with namaḥ, svāhā, phaṭ. Both have an upper limit for japa (recitation), not a lower limit. (25)

Dakṣiṇās are the donations of substances to the Hotṛ and others, through which they enhance the ritual. Vratas are [observances] such as celibacy etc. The deities are those expressed by the respective mantras, such as Agni and others. Anukrama is their hierarchy, characterized by succession or recitation order or the sequence of rituals. Kalpa is [a text] such as Baudhāyana which teaches the procedure of performance. Saṅkalpa is the remembrance and declaration by mind and speech in the form of "I shall do this". Sūtra refers to the Mīmāṃsā-sūtras. In the Śabda-sūtra and the Devatā-mīmāṃsā-sūtras, karma (action) is grasped. Gatis are the results such as heaven etc. Matas are the knowledge or the differences based on the views of sages. Śraddhā is the conviction of the existence [of deities, rituals, etc.]. It is of the form: "This is true. It is conducive to our goals". Prāyaścitta is the means to accomplish the result of the prescribed action by way of removing the obstacles that have occurred or may occur. Samarpaṇa is the dedication of the action to Brahman. (26)

The word iti indicates the beginning. I, who have thus procured the means of sacrifice, worshipped that very Puruṣa of sacrifice with the parts of the Puruṣa that are arranged, such as the animals etc., being impelled by Him who has entered me, having placed my sight in the means such as place, time, animals etc. or being impelled by the object of worship. By [the word] īśvara, he indicates the greatness of what is to be worshipped by oneself. (27)

There, he describes the pervasiveness of the sacrifice performed by him with the two [verses] beginning with tata. By this, the superiority of oneself and the authoritativeness of one's own action are shown. He specifies "your brothers, the Prajāpatis such as Marīci and others", not Sanaka and others. The manifest is what is accessible. The unmanifest is what is inaccessible. By this, a certain nature of Hari is shown through the means and the materials. Samāhitāḥ means the qualities of the mind such as single-pointedness [with the thought] "this alone is better, not anything else". (28)

Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā

I, who have gathered the ingredients in the previously mentioned forms of animals and so on, [worship] with those very limbs of the Puruṣa which are the cause of gathering the respective sacrificial ingredients, and which are manifested from those [limbs] in their respective forms. || 28 || 29 || 30 ||

Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā

The substances are the vessels and so on. The herbs are rice and so on. The oils are ghee and so on. The juices are the sweet and so on. The metals are gold and so on. The cāturhotra is the act of the hotā priest and others. || 25 || Oṁ, oṁ are the names like jyotiṣṭoma and so on. The sequence of deities is the enumeration. The kalpa is the manual of procedures like the Baudhāyana. With this, I shall perform sacrifice is the resolution. The tantra is the method of performance. || 26 || The courses are the steps of Viṣṇu and so on. The opinions are the meditations on the deities. The offering is the dedication of what has been done to the Lord. || 27 || Because of the śruti statements "The sacrifice is Viṣṇu" and "Sacrifice is indeed Viṣṇu," and because it is indicated by the mantra in statements like "The Puruṣa sacrifices with the oblation" and "One is born consisting of sacrifice through sacrifice." || 28 ||

Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ

The substances, vessels, and other items, the medicinal herbs, the objects like puroḍāśa, rice, etc., the oil like ghee, etc., the juice like soma juice, etc., the metal like gold, etc., the deceased four priests - the mantra consecrated by the four priests, the ritual to be performed publicly. || 25 ||

The names like Jyotiṣṭoma, etc., the mantras like svāhākāra, etc., since the animals like deer, etc., are mentioned, the dakṣiṇā, the vratas like fasting, etc., the sequence of deities - the list, the kalpa - the method of performance, the saṅkalpa - the resolution of what is to be done, the various methods of performing the rite. || 26 ||

The courses like the steps of Viṣṇu, etc., the thoughts - the meditations on deities, the prāyaścitta - the rectification of deficiencies. The dedication - the dedication of what has been done to the Lord. The materials that have been procured and collected. || 27 ||

Thus, I, who have procured and collected these materials, have worshipped that very person, the lotus-naveled Viṣṇu, who is the sacrifice itself, with that very sacrifice itself. The mantra "anena yajñena yajñam ayajanta" has been cited to support this. || 28 ||

Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā

The names [of the sacrificial components] are jyotiṣṭoma, etc. The mantras are svāhākāra, etc. The recitations are mentioned by the word "ca". The dakṣiṇās are cows. The word "ca" refers to the sacrifices, vratas like ḍī, etc. The word "ca" also refers to the prohibitions like eating meat, etc. The sequence of deities is the order of the deities to be worshipped, like āgneya, kṛṣṇagrīva, etc. Kalpa is the Kalpa Sūtra. Saṅkalpa is the object of desire. Sūtra is the Nyāya Sūtra. Paddhati is the procedure. Gati refers to the strides of Viṣṇu. Mati refers to the meditations on deities. The word "ca" up to the fourth refers to the actions like abhisamīkṣaṇa, etc. Prāyaścitta refers to anājñāta, etc. Samarpaṇa is dedication. Nivedana is offering. These are the components required for a sacrifice. They are all made from the limbs of the Puruṣa, as stated: "by the limbs of the Puruṣa". The arrangement of the limbs, etc. will be explained in the third chapter. These components are gathered only by the limbs of the Puruṣa. The word "maya" suggests that an ordinary person cannot do this. (25-26)

What is said next? "iti sambhṛtasambhāra". Having gathered the components in this way with the limbs of the Puruṣa, worship that very Puruṣa with that sacrifice. The sacrifice is not for [personal] gain, but for the sake of Īśvara. That is why it is said: "īśvaram". Just as I have performed the sacrifice, it is proper to do so. The sacrificial objects should be produced from the limbs of the Lord with devotion, and then used to perform the acts for the Lord's pleasure alone. The Lord indeed has some purpose of His own. Just as all actions of a person are for his own purpose, all sacrifices are for the purpose of the Lord. If they produce the animals etc. that originated from the Lord's body and use them for the Lord's work, then the result is for the Lord's sake. Not otherwise. Even though the worldly objects are also produced in the same way, they serve all purposes. They are not the exclusive means to the result of sacrifice. The intermediate aspirants, knowing them to be for the sacrifice, obtain the result by procuring those objects and performing the sacrifice. But that result should be dedicated. When, however, one performs the sacrifice with those objects out of ignorance, the Lord does not accept that result. The Lord does not accept what is done with objects belonging to others. When the objects are not procured for the sake of sacrifice but are ordinary, then no result is produced at all. Or, if produced, it is lost like the logic of the crow and the palm fruit. If those objects were for that [sacrifice], then the objects procured for the sacrifice would yield fourfold results: best, middling, inferior and fruitless. Among them, the animals originated from the thighs of the Lord. The trees from the hairs. The kuśa grass along with sweat. The altar from the feet. Time from the eyelashes. The substances from the lips, etc. The oils from the eyes. The tastes from the tongue. The clays from the breath. The waters from the nāḍīs. The Ṛks and Yajus mantras from the ears and the head. The cāturhotra rite from the arms. The names from the mouth. The mantras from the parts of the head. The dakṣiṇā cows from the left thigh. The vratas from the mind. The sequence of deities from the joints. The Kalpa from the strength. The saṅkalpa from the intellect. The Sūtra from the prāṇas. Or in the form of exercise and yoga. The gatis from the strides. The matis from the organs of knowledge. The prāyaścitta from the organs of action. The samarpaṇa of the self. The other sacrificial objects are also to be understood accordingly. That is why in the Veda all the sacrificial objects are directly perceived by the devotees. First, the objects are brought from the respective limbs. Then the sacrifice is performed. Otherwise, the statements "not seeing", "brought", "sacrifices" would be meaningless. (27)

Thus, just as I did, after doing so, these brothers Marīci and others, the lords of creatures, themselves sacrificed in nine ways for the nine types of creatures. Then the Lord became manifest in the sāttvika entities for the sāttvika persons, unmanifest in the tāmasa for the tāmasa. For the middling, both. That is why it is said: "vyaktam avyaktam". "Susamāhitāḥ" means attentive, for the purpose of combining objects for another, for the sake of knowledge or production. (28)

Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ

The meanings of 'iti saṃbhṛta' here are not for the sake of [attaining] results. In the stage of contemplating worship, even when contemplating on that for the sake of results, [the seeker] gives up such thoughts after seeing the materials [for worship]. This is the meaning of 'tathā'. In this way, they clearly explain the primacy of the means [of worship] starting with 'yathā'. Otherwise, [the text] would not mention the word 'īśvara'. This is the implication. They clarify the proper method starting with 'yajñīyām' up until 'padārthān'. [The materials] are related with [the phrase] 'utpādya'.

There is some effect [to be produced]. When wondering what that is, it appears to be the nourishment of the entire world through nourishing the deities who are parts of himself, based on statements like "In the beginning of creation, the deities conceived of the Lord Hari as the enjoyer of sacrifices. The deities enjoying the portions of the sacrifice were [in turn] conceived by Him." 'Te' refers to the living beings.

The practitioners of average caliber state the second method as 'madhyamādhikāriṇa'. This is a usage in the genitive case. 'Tathājñātvā' means knowing the creation of the materials [for worship]. They state the third method starting with 'yadā punar'. There, 'ajñānāt' means not knowing that the materials are meant for sacrifice. They state the fourth method starting with 'yat punar'.

Thus, after stating the four methods, in order to show the distinction of the materials suitable for sacrifice from the common materials, they indicate the differences in their sources in accordance with other scriptures and Puranas, starting with 'tatra'. 'Yathāyathamūhyā' means those suitable in each respective place should be procured, understanding the stated method. Here, to convey the Vedic basis of the primary method, they say 'tata eva' up until 'vaiyarthyāpattiḥ'. An example should be written here after consulting the Saṃhitā [scripture]. And thus, this method is established by the implications of the meaning of the Vedas. (27)

Continuing from 'tatas te', they state the successive propagation of these methods starting with 'evam'. 'Anyathā' etc. - these three should also be understood respectively in relation to sāttvika and other [methods]. (28)

Śrī Giridhara-kṛtā Bāla Prabodhinī

Nāmaveyāni: Jyotiṣṭoma and other [Vedic rituals]. Mantrāḥ: Svāhākāra and other [invocations], since the Ṛg [Veda] etc. have been mentioned. Dakṣiṇā: Cows etc. Vratāni: Observances like subsisting on milk. Devatānām anukramaḥ: The sequence of deities and such. Kalpaḥ: Ritual procedure texts authored by Baudhāyana and others. Saṅkalpaḥ: Resolving that "I will perform the sacrifice for this purpose." Tantram: The method of performing rituals. (25)

Gatayaḥ: The strides of Viṣṇu etc. Matayaḥ: Meditations on deities. Prāyaścittam: Resolving obstacles. And offering the performance to the Lord. (26)

The meaning is: I worshipped, as it were, that very Person who is the embodiment of sacrifice, with the sacrifice for which the materials were procured by none other than the Person through His own body parts. The intention is that such worship is indispensable for the Lord. This indicates the meaning of the Vedic mantra: "They worshipped the sacrifice with the sacrifice."

Therein, [the materials were gathered] from the thighs of the Lord for the animals; from the hair for the trees; from the hair with sweat for the Kuśa grass; from the feet for the altar; from the eyelashes for time; from the chest etc. for the Vasus; also from the hair for the herbs; from the eyes for the oils; from the tongue for the essences; from the nails for the metals; from the life-breath for the clays; from the nerves for the waters; from the ears for the Ṛg [Veda] etc.; from the arms for the cāturmāsya [rituals]; from the mouth for the Nāmaveyāni; from the head for the mantras; from the left thigh for the cows offered as fees; from the mind for the creepers; from the joints for the sequence of deities; from the strength for the Kalpa [texts]; from the intellect for the resolve; from the life-force for the Tantra [texts]; from the strides for the Gati [movements]; from the cognitive senses for the Mati [thoughts]; from the active senses for the expiations; from the self for the dedication. In this way, the procurement of the other materials of sacrifice from the respective body parts [of the cosmic Person] is to be understood. (27)

The meaning of "tena devā ayajanta" is elaborately shown in two [verses] starting with 'tataḥ'. The meaning is: Thereafter, these nine Prajāpatis, your brothers, beginning with Marīci, being composed in mind, worshipped the manifest form of the unmanifest divine Person in the form of Indra and others, for the sake of progeny and for propagating the sacrifice among them. (28)

Hindī Anuvāda

I gathered all the yajña materials - the names of yajñas, mantras, dakṣiṇā, vrata, names of deities, procedure texts, saṅkalpa, tantra (method of ritual), gati, mati, śraddhā, prāyaścitta, and samarpaṇa - from the limbs of the Virāṭ Puruṣa. || 25-26 ||

In this way, after collecting all the materials from the limbs of the Virāṭ Puruṣa, I performed the yajña of that Supreme Being, who is the embodiment of yajña, using those very materials. || 27 ||

Thereafter, your elder brothers, these nine Prajāpatis, completely concentrated their minds and worshipped that Puruṣa situated in the Virāṭ and Antaryāmī. || 28 ||

SB 2.6.21-24

 Text 21: By His energies, the all-pervading Personality of Godhead is thus comprehensively the master in the activities of controlling and in devotional service. He is the ultimate master of both nescience and factual knowledge of all situations.

Text 22: From that Personality of Godhead, all the universal globes and the universal form with all material elements, qualities and senses are generated. Yet He is aloof from such material manifestations, like the sun, which is separate from its rays and heat.

Text 23: When I was born from the abdominal lotus flower of the Lord [Mahā-Viṣṇu], the great person, I had no ingredients for sacrificial performances except the bodily limbs of the great Personality of Godhead.

Text 24: For performing sacrificial ceremonies, one requires sacrificial ingredients, such as flowers, leaves and straw, along with the sacrificial altar and a suitable time [spring].

Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā

Having thus stated the diversity of results for those abiding in virāṭ, he states the meaning of "tasmād virāḍ ajāyata" to show the uniqueness of Īśvara, the cause of that. From which the rod was born, and there the virāṭ consisting of elements, senses, and guṇas was born, that Īśvara has transcended that universe, the virāṭ body, and the aggregate of elements. "Sūrya iva" is the same example as stated earlier. || 21 ||

If it is thus that the puruṣa alone is everything, then, due to the non-difference of the yajña and its means from that, the worship of the puruṣa through yajñas would not be accomplished. Anticipating this objection, he shows the meaning of the mantra "yat puruṣeṇa haviṣā" and so on, by summarizing it with "yad" and so on. "Asya" refers to the indwelling one of the virāṭ, as that alone is the subject under discussion. From the lotus situated in the navel, I did not see the yajña materials, the means such as the animal, the sacrificial post, etc., without the limbs of the puruṣa. || 22 ||

Then, when those materials, the means, existed, the idea is that these materials were procured by the limbs of the puruṣa, as per the fourth case ending. The sacrificial posts are the trees. The sacrificial ground is the place for worshiping the gods. And from the use of the word "idam," it is understood that he is narrating while seated at the place of the yajña. The multi-faceted one is the spring and other seasons. || 23 ||

The objects are the vessels, etc. The herbs are rice, etc. The oils are ghee, etc. The rasas are sweet, etc. The metals are gold, etc. And the clays. The cāturhotra is the action of the hotṛ etc. || 24 ||

Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā

There, the threefold vibhūti is the play of the inner power of consciousness (cit-śakti), which is of the nature of consciousness (cinmayī). The supreme lord is attached only to that. On the other hand, the quarter vibhūti is the play of the outer power of māyā, which is of the nature of māyā (māyāmayī). The supreme lord is not attached to that at all; he merely assists it. Therefore, it is said: From which puruṣa the egg and virāṭ were born. What kind? That puruṣa, the lord, consisting of elements, senses, and guṇas, transcended the egg, the substance, and virāṭ, the body. Entering them and illuminating them, yet due to non-attachment there, he transcended them. And having gone, he always remains in his inner abode, the threefold vibhūti. This is the idea. Here, the appropriate example is: Like the sun, illuminating the universe with its rays, remains situated in its own orb. || 21 ||

Here, one objects: If puruṣa alone is everything, then, due to the non-distinction of its worshipers and the substances of worship and offerings from it, what is the means of attaining it? What is the nature of its service? It is true. Because there is really no other entity apart from him, and because his service is necessary, just as the worship of the earth is done with earthly substances like sandalwood and flowers, similarly, his worship is accomplished only with substances that are of his nature. His command alone is the authority. Illustrating this with an example, [the text] states "yad āsye..." || 22 || 23 ||

"Sattama" means "since you are a virtuous person, I am telling you this." This is the idea. || 24 || 25 || 26 ||

Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā

Then, in regard to the phrase "viṣvaṅ" and so on. Then, he expanded in all directions, towards those with food and those without food (4), as per the first half of the verse. Sāyaṇa's commentary is as follows: Then, having come into illusion, he, being manifold in the form of gods, animals, etc., expanded. How? By targeting those with food, i.e., sentient beings endowed with activities such as eating, and those without food, i.e., insentient things like mountains and rivers. In such a way that both of these exist. The meaning is that he himself, having become the mantra, expanded in various forms (4).

From him, Virāṭ is born, as per the phrase "tasmād virāḍ" and so on. From him, Virāṭ was born, and above Virāj, the Puruṣa. He, being born, then spread, and afterwards, the earth and the worlds (5), as per the meaning of this phrase. Sāyaṇa's commentary is as follows: The expansion mentioned as "viṣvaṅvyatkrāmat" is elaborated here with "tasmād" and so on. From that primordial Puruṣa, Virāṭ, the cosmic body, was born. Virāṭ is that in which various things shine. Above Virāj, taking that very body as a basis, a certain male, the one who identifies with the body of Puruṣa, was born. He is the Supreme Self, known through all the Vedāntas. He himself, having created the cosmic body in the form of the universe through his own māyā, entering there in the form of the individual self, became the deity-self, the individual self who identifies with the universe. The followers of the Atharvaveda clearly state this in the Uttara-Tāpanīya: "He, having created the beings, the senses, Virāj, the deities, and the sheaths, and entering them, remains as if deluded, acting as deluded through māyā." The Virāṭ Puruṣa, being born, spread out, becoming more than, in the form of gods, animals, humans, etc. Afterwards, it is to be supplied: he created the earth from the state of gods and other living beings. Then, after the creation of the earth, he created the bodies in front of those living beings, as they are filled with the seven bodily elements, thus "puraḥ" (5).

Like the sun and so on. Just as the sun in the middle of the orb illuminates both the orb and the universe in all directions with its rays, he surpasses both.

In the mantra beginning with "yat puruṣeṇa haviṣā" and so on. The gods performed the sacrifice with Puruṣa as the oblation. Spring was the clarified butter, summer the fuel, and autumn the offering (6). They consecrated that sacrifice, the Puruṣa born at the beginning, on the sacred grass. With him, the gods, Sādhyas, and the seers performed the sacrifice (7). From that sacrifice, where everything was offered, the clotted butter was collected. He made those animals, both wild and domestic, belonging to Vāyu (8). From that sacrifice, where everything was offered, the Ṛcs and Sāmans were born. The Chandas were born from it, and from it, the Yajus was born (9). From that, the horses were born, and all those that have two rows of teeth. The cows were born from that, and from that, goats and sheep were born (10).

These are also mantras. Sāyaṇa's commentary on them is as follows: When, according to the aforementioned order, the bodies were created, the gods, for the sake of accomplishing the subsequent creation, mentally conceived the form of the puruṣa itself as the oblation due to the unavailability of external substances for offerings. They performed and established the mental sacrifice with the puruṣa, the oblation named puruṣa. At that time, the spring season was the ājya (clarified butter) of this sacrifice. They conceived it as ājya. Similarly, the summer was the fuel. They conceived it as fuel. Likewise, the autumn was the havis (oblation). They conceived it as the oblations such as puroḍāśa. Thus, first, the puruṣa was conceived in a general form as the oblation. Next, it should be understood that the spring and others were conceived in specific forms such as ājya (6).

They sprinkled that puruṣa, who was the means of the sacrifice, on the barhis (sacrificial grass) in the mental sacrifice, conceiving him as a paśu (sacrificial animal). How was he? In response to this, it is said: The puruṣa, who was born before all creation, originated as a puruṣa. This has already been mentioned earlier: "From him, Virāj was born, and from Virāj, the Puruṣa." The gods performed the sacrifice with that puruṣa in the form of a paśu, accomplishing the mental sacrifice. Who were those gods? In response to this, it is said: The Sādhyas, who are capable of accomplishing creation, such as Prajāpati and others, the sages who are favorable to them, and those who exist through mantras, all of them performed the sacrifice (7).

From that aforementioned mental sacrifice, in which the all-encompassing puruṣa is offered, pṛṣadājya, a mixture of curd and clarified butter, was prepared. Curd, clarified butter, and other such enjoyable things were produced. Similarly, he created the vāyavya, the forest animals known to people, which are related to the wind deity. The forest animals are deer and others. He also created the domestic animals such as cows and horses. The association of animals with the wind deity through the intermediate space is mentioned in the Yajur-Brāhmaṇa. It states: "The wind is the presiding deity of the intermediate space, and animals indeed belong to the intermediate space. The wind himself delivers them" (8).

From that aforementioned all-encompassing sacrifice, the Ṛks and Sāmans were born. From that sacrifice, the Chandas such as Gāyatrī were born. From that sacrifice, the Yajus was born. From that aforementioned sacrifice, horses were born. Whatever donkeys and mules exist, possessing teeth in both upper and lower jaws, were also born. Similarly, from that sacrifice, cows were born, and goats and sheep were also born from that sacrifice (10).

Oṃ. Devayajana: The sacrificial ground where the gods are worshiped during the day (24).

Śrīmad Vīrarāghava Vyākhyā

Thus, having described the three paths and their means according to the differences in the qualifications of the seekers, the verse beginning with "tasmād virāṭ jāyate" establishes the distinction of the Lord from the world which is His vibhūti, and His non-association with the defects of transformation and disintegration in the form of the world. It is explained by the word "yasmād". Virāṭ, the cosmic person Aniruddha, who is the cause of the cosmic egg - the fifth case ending is used with the elision of "lya". From whom, having created the cosmic egg from His own body, prakṛti, He Himself is born as the individual living beings consisting of elements, senses, and guṇas such as devas. He did not give up that prakṛti and the cosmic egg, which are all dravya (substance), and He pervaded even outside without being limited. An example is given: like the sun from its abode, a collection of objects like pots and cloth, by its rays. Since the satkāryavāda (the doctrine of the pre-existence of the effect in the cause) is stated in the Vedānta, the creator Virāṭ Himself is born as the individual form. The Lord Himself, having a subtle body of consciousness and matter, is born with a gross body of consciousness and matter. And being born, He Himself, having a body and being endowed with consciousness and the modifications of consciousness, pervades and exists inside and outside of the entire creation, which is His effect. The supreme puruṣa, whose subtle body consists of prakṛti and puruṣa incapable of nāma-rūpa division, is the material cause of the world. Since the material cause is of the nature of the locus of states, the three - prakṛti, puruṣa, and Īśvara - certainly have the locus of states. Among them, the locus of states of the insentient is of the nature of change of the essential nature, while for the sentient, it is of the nature of change of the inherent nature. The locus of states in the state of effect is of the nature of controlling the sentient and insentient. It cannot be said that the control of the sentient and insentient in the state of effect is no different from the control of the sentient and insentient in the state of cause. Moreover, Īśvara certainly has the locus of states through association. Thus, due to the non-mixing of the states and their being fixed to respective loci, like the whiteness etc., belonging to the respective parts of a cloth with white, blue, etc., threads, the attributes residing in the sentient and the insentient, such as ignorance, change, etc., remain there only and do not touch the Supreme Self. The Supreme Self, however, is Himself free from all defects and possesses infinite auspicious qualities. He is the locus and controller of the nāma-rūpas pertaining to the sentient and insentient, which are His body. He remains as the common substratum of all entities, being referred to by words denoting Him in the state of cause and effect, and as having the sentient and insentient as His body. This is the summary of the mantra. The meaning of the Śruti, however, is: from Him, the Supreme causal puruṣa, Virāṭ, the Aniruddha, is born or descended. From Aniruddha, the virāja puruṣa having the cosmic egg as his body is born. And being born, that virāja puruṣa surpasses the earth, the universe, above, below, and in the middle, and distinct from that, he pervades. (21)

If the puruṣa alone is everything, then due to the non-difference of sacrifice and its means, the worship of puruṣa through sacrifices would not be accomplished. Apprehending this objection, in order to resolve it, the meaning of the mantra beginning with "yat puruṣa" is summarized and shown by the word "yad". When I, the four-faced one, came to be from the navel, i.e., the lotus, of this great soul, the Aniruddha called Virāṭ, then I did not find or see any other means of sacrifice apart from the limbs of the puruṣa. (22)

Among those parts of a man, the means of sacrifice were there - this is the implied meaning. He speaks of them as paśavas. The sacrificial posts and other things made of wood, the place of worship of the gods where the gods are worshipped is called devayajana, the sacrificial ground. From the statement "idaṃ vai", it is understood that he is seated in a place suitable for sacrifice and speaks. The highly qualified time is the spring season and so on. (23)

The substances such as the sacrificial cake and others, the herbs such as rice and others for that purpose, the oil such as clarified butter and others, the juice such as the Soma juice and others, the metal such as gold and others, the clay such as the sacrificial pot and others, and the cāturhotra, the mantra denoted by the word caturhotṛ, the action to be revealed, O sattama, the best among the good people. (24)

Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā

Due to the association with these qualities, he became superior to the Parameṣṭhins. With this understanding, it is said "tadravyam". When the universe, starting with Śarva, was born from the universe, that substance became superior to the cows, characterized by qualities such as devotion and knowledge. How? Just as the sun transcends the support of the sky and other things with its rays resting at the horizon, so is the connection. It is said that Brahmā, the grandfather of the worlds, was born with a dual nature, and so on. Even for Viriñci, who has the first form, it is said that this very person is the primary basis of Hari, who is referred to as the Vairāja Puruṣa. The defective characteristic "yasya iha avayavaiḥ" is possible in the four-faced one. To dismiss that, it is said "yada". When I was born from his navel in the form of a lotus as a second form, by saying "from the great soul", it suggests that one's own greatness is extremely insignificant compared to his greatness. || 22 ||

Then, with devotion, desiring to worship him, except for the limbs of the Puruṣa, since the universe has the form of a Puruṣa, and because the materials for the sacrifice of the worlds and so on are said to be his limbs in the stated manner, and because they are contained within his limbs and depend on them, I did not find or obtain the materials for the sacrifice of the worlds, etc., apart from the limbs of the Puruṣa. By this, it is said that for a person with a pure mind, who is engaged in the act of sacrifice related to Bhagavān, there is an abundance of grace due to devotion, knowledge, and so on arising from that. Again, wondering what the Brāhmaṇas did, reflecting that due to being for his sake, being created by him, and being in his special presence, Hari is pleased by worshiping Hari, the method of collecting the materials for the sacrifice is stated in "teṣu". Among those limbs of the Puruṣa, the materials for the sacrifice depending on him were collected by me. || 23 ||

The sacrifices are Agniṣṭoma and others, the animals are goats and others, the plants are Aśvattha and others, gold and other things are made with them.

The place of worshiping the gods is the sacrificial ground, the time is the spring season and others, its qualities are dharma and others, the wealth is gold and others, the plants are rice and others, the oils are ghee and others, the juices are milk and jaggery, the metals are iron and others, the clays are anthill soil, bricks, and others, and the water is from the Ganges and other sources. || 24 ||

Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā

Therefore, the śruti says that in both ways, [the Supreme] Person is four-footed. The all-pervading (viśvaṅ) Supreme Person (puruṣa) has stepped (vikrame) to assume (ākramya) the two paths (sṛtī) leading to the destinations (gatī) of the living entity, characterized as follows. How are they? Accompanied by eating and not eating, i.e. enjoying the fruits of karma etc. and transcending them. He alone is the successive cause of those two. The living entity's ignorance (avidyā) is the shelter of māyā in one case, and knowledge (vidyā), or the spiritual potency, is the shelter in the other case. But the Supreme Person is the shelter of both of these. This will be stated later, beginning with "From whom the universe was born." Therefore, the purport is that [the Lord] is four-footed by His absolute sovereignty and by sovereignty in part. (21)

From whom (yasmād), i.e. from the aforementioned Supreme Person. (22) oṁ From Him, this [universe] having the form of the amniotic fluid and water. Since at that time, the parts of animals, etc. are not yet produced from the limbs of the Supreme Person. (23-24)

The four priests (hotrā), indicated by the udgātṛ, brahma, and ṛtvij priests, are the four-fold priests. Their work is the cāturhotra. (25-27)

Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā

The living entity alone attains the opulences of one-fourth and three-fourths, as described. The living entity (jīva) moves (cakrame) on the two paths (sṛtī) of one-fourth and three-fourths opulence. What kind of paths? Accompanied by eating and not eating, which are the means of attaining enjoyment and liberation. He describes the qualification for that. Ignorance (avidyā) and knowledge (vidyā) belong to the living entity alone. In the state of ignorance he attains one-fourth opulence, and in the state of knowledge three-fourths opulence, but only by one-pointed devotion obtained in the absence of knowledge, as stated by the Lord, "I am attainable only by one-pointed devotion." The Supreme Person (Puruṣa), however, is the shelter of māyā, which has the functions of both ignorance and knowledge. The two paths are dependent on Him because He is their master. This is the purport. Thus, the meaning of the passage "Therefore, the all-pervading one, stepping on the two paths accompanied by eating and not eating" has been explained. (21)

In that regard, the three-fourths opulence is the pastime of the internal spiritual potency. Being attached only to that spiritual [potency], the one-fourth opulence is the pastime of the external potency of māyā. Being unattached to that [māyā], the Supreme Person only assists it. From which Person the universe and the virāṭ were born. Of what nature? Consisting of elements, senses, and qualities. That Person, the Lord, entered that universe, the object, and the body of the virāṭ. Although illuminating it by entering it, He transcended it and went on because of being unattached to it. The purport is that He always remains situated in His three-fourths opulence, which is His internal abode. A suitable example for this is given. Like the sun illuminating the universe with its rays while staying situated in its orbit. (22)

[Objection:] If the Supreme Person alone exists in this way, then, since there is no separate existence of the objects used for His worship or the ingredients of worship, how can serving Him, which is the means of attaining Him, be possible? [Reply:] True. Since the existence of an object separate from Him is impossible, and since serving Him is necessary, worshiping Him with objects that are part of Him, such as fragrant flowers made of earth, would be successful, just like worshiping the earth with earthen objects. In this regard, His order alone is the evidence. Illustrating this with his own example, [the sage] says: When from His navel the lotus was produced... (23)

The fourth case [locative absolute] is in the sense: "These ingredients were procured by the limbs of the Supreme Person when the ingredients to be used [in sacrifice] were present." The sacrificial posts are trees. The sacrificial arena is the place for worshiping the demigods. By the use of the word idam (this), it is understood that [the sage] was sitting in a place suitable for sacrifice and speaking. The [suitable] time endowed with many qualities is spring, etc. (24)

Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ

The living entity's reliance on knowledge and ignorance, as well as his role as a worshiper, is indicated by his attainment of enjoyment and liberation. The Supreme Lord, the abode of all causal qualities, is indicated as the object of worship due to His ability to bestow enjoyment and liberation. Explaining the meaning of "tato virāḍajāyata," it is said that from the Supreme Lord, the universe, the brahmāṇḍa, was born. That very universe is the body of the Virāṭ-puruṣa, consisting of the elements, senses, and guṇas. The Supreme Lord transcended all of that substance. An example is given: just as the sun, shining from its abode, also shines externally, similarly... (20)

Demonstrating that He alone is also my father and is to be served by us and others, the meaning of the mantra beginning with "yat puruṣeṇa haviṣā" is summarized and shown with the words "yad..." and so on. From the navel of this great soul, the Virāṭ-puruṣa, who identifies with the body, from that lotus, I, the four-faced one, was born when I did not find the ingredients, the means, of the sacrifice in the parts of the puruṣa. (21)

Then, while those very parts of the puruṣa were visible, with those very parts of the puruṣa, these ingredients were procured by me. This is the connection with the fourth case. The plants are the sacrificial posts. The demigods are visible to the eyes. The place where the sacrifice is performed is the devayajana, the sacrificial arena. Time is the day of the sacrifice, such as spring and so on. (22)

Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā

Thus, having described the difference in results based on the difference in enjoyers and the difference in paths, in order to say that Virāṭ Puruṣa is different from Puruṣa and others, [the text] states his origin from that [Puruṣa] - "tasmā-" and so on. From that supreme puruṣa, Nārāyaṇa, the cosmic egg, brahmaṇḍa, was born. The meaning is: from that presiding deity and others, this microcosmic egg related to the self was born. From that egg, the universe was born, which consists of elements, senses, and guṇas. Elements are the adhibhūta, the substance. Senses are the adhyātma. Guṇas are the adhidaiva. Alternatively, [it can mean:] the mahābhūtas (great elements), the senses, and the objects such as sound and so on. The meaning is: [the universe] experiences objects through the body and senses. It is said that he too, like a father, made an effort - "tad dravyam atyagād" and so on. He transcended that universal substance in the form of the cosmic egg, his own body. The meaning is: he remained beyond [it] by the span of ten fingers. It is said that [he is] not only unlimited and equal but also self-illuminating - "gobhiḥ sūrya ivā 'tapan". Just as the sun illuminates its own abode and also the outside with its rays, similarly, he too illuminated his own body and also the outside. (21)

Thus, having explained the twofold universe and established the two puruṣas for the purpose of [showing] the relationship between the controlled and the controller, and having stated the coming together of the formless [entities], since all things are heard to be connected to the Lord in the form of sacrifice, if the things that are the means of that [sacrifice] were different from the Lord, it would contradict the previously mentioned all-pervasiveness [of the Lord]. Suspecting this, [the text] says that even the things belonging to him have the Lord alone as their essence - "yadā'sya nābhyān na linād" and so on.

When this [universe] is not obstructed, then according to the principle established by Jaimini, the statements expressing the previously described nature of the Lord would become arthavādas (explanatory passages) in the context of [describing] things. Therefore, even what was determined with great difficulty would become undetermined. Hence, [the text] explains that the things used in sacrifice are parts of the Lord's body.

In that regard, Brahmā himself says - "When I [originated] from the lotus, the navel of this [Lord], then I pondered: 'He is to be worshipped.' Because he is great. He whose essential nature or internal organ is great. For he, when worshipped, will grant a great result." Then, upon the desire to know by what means he is to be worshipped, I saw the sacrifice through yogic dharma. Upon the desire to know how it is to be performed, it was understood through the study of the Vedas that it should be done with materials such as animals, rice cakes, etc.

Then, upon the desire to know what those animals, rice cakes, etc. are, [Brahmā] says what he learned through yogic dharma - "nā 'vidaṁ yajña-sambhārān". I did not find, I did not know, the materials of the sacrifice apart from the parts of the puruṣa. Then, that very puruṣa manifested in the form of the sacrifice. By this, it is said that he [manifests] in the form of the means [of sacrifice]. (22)

Upon the desire to know in which parts [of the Lord] which materials [of sacrifice] were seen, [the text] says - "teṣv" and so on. Among those parts, the animals related to the sacrifice such as goats, etc. Savanaspatayaḥ - along with herbs, along with sacrificial posts. Or, savanaspatayaḥ can be in the sense of kuśa grasses. Then, vanaspatayaḥ are holy fig trees, etc. Kuśa grasses are in the form of sacrificial grass. And this is the devayajana, the place of sacrifice where devas are worshipped. "Idam" - pointed out with a finger. By this, it is indicated that [Brahmā] is narrating the Bhāgavata while situated in the place of sacrifice. From the use of "ca", [it also refers to] another place of sacrifice. Kāla is the [auspicious] time such as spring, etc. From the use of "ca", [it also refers to] a special occasional yoga. Uruguṇānvita - if at that time [the nakṣatra] Svāti is not visible - if the moon rises in the east - there will be an abundance of crops. Many other qualities of [auspicious] time are also mentioned in the Veda. That time endowed with great qualities. Vastūni are implements such as vessels. Oṣadhayaḥ are rice, barley, etc. Snehāḥ are ghee and other [oils]. Rasāḥ are curd, honey, etc. Lohāḥ are svadhiti and other [metals] for the purpose of mahāvīra, etc. Jalam is vasatīvarī and other [waters]. Ṛcaḥ, yajūṁṣi, sāmāni are the mantras of the three Vedas. Cāturhotra is the karma to be accomplished by the four types of priests beginning with hotṛ. Or it is the source of the four types of priests. Here, "sattama" is a form of address to instill confidence in what has been said. (23-24)

Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ

Therefore, here, "āha iti" [he said thus]. While explaining the Ṛc "tasmād virāḍ ajāyata" [from him Virāj was born], he said "iti" [thus], this is the meaning. "Tasmād aṇḍam iti" [from him the egg]. By this, the meaning of the Śruti such as Sucāla is also included. Because there it is heard that "What was that? To him he said: not being, not non-being, not being-non-being. From that, darkness is born; from darkness, the element of bhūta; from the element of bhūta, ākāśa; from ākāśa, vāyu; from vāyu, agni; from agni, water; from water, earth; that egg came into existence." And because it is heard in the middle "puruṣo divyaḥ sahasraśīrpe" [the divine Puruṣa with a thousand heads] etc., the guṇas are the gods such as the directions. The enjoyership of the fruits of action by the Lord through the paths of eating and movement should be stated. In anticipation of the question "In what form?", that form is stated here. With the intention of explaining this, they say "athavā" [or else] etc. "So'pi" [he too] means the Virāj Puruṣa too. (21)

In "yadāsya" [of him], there are two types: in the form of an egg and in the form of Virāj. Two Puruṣas: in the form of Virāj and different from it. "Amūrtānām" [of the formless ones] means of the nitya-paricchinna [eternally limited] ādhidaivika [presiding deities] vāgādi-abhimāni-jīvas [individual souls identifying with speech etc.]. "Yajñarūpasya" [of the form of sacrifice] etc. The meaning is: because the sacrifice is to be accomplished by materials etc., and those saṁskāras [refinements] and mantras which are reminders of it, without the vyatireka [difference] of prokṣaṇa [sprinkling] etc. and the vyatireka of the respective mantras etc., would not be stated if it [the sacrifice] were accomplished without them, therefore it is known that an atīndriya [extra-sensory] object is somehow accomplished by them. And if that were produced, like before, according to the Mīmāṁsakas, then the sacrifice accomplished by it would also be produced, and because of "yajño vai viṣṇur" [the sacrifice is indeed Viṣṇu], his Lordship would not be stated. Therefore, by implication of the Viṣṇu-nature heard of, the eternality of it [the sacrifice] and of those which accomplish it, and the mere manifestation of the sacrifice in that way, should be said. And if those objects were different from the aforementioned Puruṣa, then the all-pervasiveness of the Puruṣa previously heard of in "puruṣa evedam sarvam" [this all is indeed the Puruṣa] would be contradicted. Anticipating this, he says that even the objects of the sacrifice, which are made present by the prokṣaṇa-mantras etc., are verily the Lord himself in an assumed, not external, form. They elaborate on this very point in "yadetad" [this which] etc. Here, by "aham āsam" [I was], it is hinted that the sacrificer is a part of the Lord. Therefore, it is indeed heard without interruption "ya evāsmi sa sanyaja" [he who I am, he is the true sacrifice]. This should be understood everywhere ahead in the same way. They explain the greatness in "mahān ātmā" [the great Self] etc. "Sa eva" [he himself] means: The original Puruṣa of "sahasraśīrṣā" [of a thousand heads] himself became visible in the form of the sacrifice. (22)

In those of the sacrifice, "bahurūpāḥ" [having many forms] in "teṣu yajñasya" [in those of the sacrifice] etc. means unrefined forms, because it is established as such in the location of the barhis and ājya. "Mahāvīrādyarthāḥ" [for the sake of the mahāvīra etc.] - mahāvīra is the vessel of dharma. By the word "ādi" [etc.], it means for the sake of the droṇa-kalaśa etc. "Vasatīvarī" is the water used for a particular prokṣaṇa. "Cātuhotṛnidānakam" [having the four-hotṛ as cause] - the set of four mantras beginning with "pṛthivī hota" and ending with "om pavayan", because it is heard in the Brāhmaṇa that "the sacrifice is formed from the four hotṛs". Therefore, it means thus. (23)

Śrī Giridhara-kṛtā Bāla Prabodhinī

Having thus stated the diversity of the results for the living beings existing within Virāṭ, he shows the distinction of the Supreme Lord who is the cause of that. "From Him Virāṭ was born." He explains the meaning of this by saying 'because'. Because the egg was born, and in it the beings - the five great elements starting with earth, the eleven senses starting with speech, and the guṇas - the five starting with sound, Virāṭ consisting of them was born. Although that Īśvara entered it, He surpassed the substance consisting of that Virāṭ body. The meaning is - having gone beyond, He pervaded outside of it as well. He states the same example mentioned earlier: "the universe", etc. Just as the sun illuminates its own orb by heating it, in the same way the Lord, while illuminating the universe consisting of the Virāṭ body, illuminates outside of it as well. (21)

If it is thus that the Puruṣa alone is everything, then, due to the absence of distinction between the sacrifice and its means, worship of the Puruṣa through sacrifices would not be accomplished. To remove that doubt, he shows the meaning of the mantra "yat puruṣeṇa haviṣā" etc. by summarizing it. Just as worship of the earth is done with earthly substances like sandalwood paste, flowers, etc., worship of the Puruṣa is accomplished with the very means of sacrifice etc. that are of the nature of Puruṣa. We are the performers of that. He says this starting with "when".

When I came to be from the navel, meaning the lotus, of this great soul, meaning the Lord Nārāyaṇa who is the indwelling controller of Virāṭ, whose nature is the mind, I reflected: "Since He is of a great nature, when worshipped He will surely give a great result. Hence He must definitely be worshipped." Then, when there was a desire to know by what means He should be worshipped, I saw through yoga the sacrifice and its means. When there was a wish to know how that is to be accomplished, I understood through a study of the Veda that it is by means such as animals, cakes, etc. When there was a desire to know what those animals, cakes, etc. are, I did not know, meaning I did not recognize, the means of sacrifice apart from a part, meaning a limb, of the Puruṣa, the sacrificial Puruṣa, the Lord. (22)

Then, although those means had to be necessarily accomplished among the materials of the sacrifice, I procured, meaning accomplished, those materials only with the limbs of the Puruṣa. This is the connection with the fourth case. In response to the expectation as to what those materials are, he shows them: Animals such as goats, etc. Plants such as khadira useful for the sacrificial post, etc. along with kuśa grass, etc. A place of worship, meaning a sacrificial altar, where gods are worshipped. And it is understood from the words "this here" that he is seated right there and speaking. And a highly qualified time such as spring, etc. (23)

Articles such as vessels, etc., herbs such as rice, barley, etc., oils such as ghee, etc., tastes such as sweet, etc., metals for the axe, etc., clays for the pots, etc., and water. Mantras stated in the three Vedas: Ṛks, Yajuses and Sāmans. The rite to be performed with the four [ṛtviks] beginning with the hotṛ. By addressing him as "O best one," he suggests that only the best one, who possesses devotion etc., has faith in this true path, and "You are the best one, hence it should be believed by you." (24)

Hindī Anuvāda

Just as the sun illuminates everything with its rays yet remains distinct from all, similarly, the Supreme Soul, from whom this universe, the pañcabhūta (five elements), the eleven senses, and the guṇamaya virāṭ (cosmic form consisting of qualities) have originated - that Lord, although residing within and as all these entities, remains completely transcendent from them. || 21 ||

At the time of my birth from the navel lotus of this virāṭ puruṣa (cosmic being), I found no other materials for the sacrifice except the limbs of this being. || 22 ||

Then, I envisioned the sacrificial animals, the yūpa (sacrificial post), kuśa grass, this sacrificial ground, and the most auspicious time suitable for the sacrifice within his limbs. || 23 ||

O best of sages! The necessary vessels and other items for the sacrifice, barley, rice and other herbs, ghee and other oily substances, the six flavors, iron, clay, water, ṛk, yajuḥ, sāma, cāturhotra. || 24 ||