kapilasya ca saṁvādo

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kapilasya ca saṁvādo

devahūtyāś ca pāvanaḥ

O sinless Vidura! As requested by you, I have spoken about the pure conversation between Kapila and Devahūti.

|| 3.33.37 ||

ya idam anuśṛṇoti yo 'bhidhatte

kapila-muner matam ātma-yoga-guhyam

bhagavati kṛta-dhīḥ suparṇa-ketāv

upalabhate bhagavat-padāravindam

He who hears the teaching of Kapila containing the secret of meditation on the Lord, or he who teaches it, concentrating his mind on the Lord whose emblem is Garuḍa, attains the Lord’s lotus feet.

Showing the goal of what was taught by Kapila to Devahūti by the results, he emphasizes the destination of persons similar to Devahūti. Just by explaining, or just by hearing, one attains the Lord. What to speak then of the results from actually undertaking the instructions of Kapila! What supreme result then would a devotee like Devahūti attain! The word upa indicates “additionally” that she attained a position as the Lord’s associate, filled with prema, for serving his lotus feet.

Thus ends the Sārārtha-daṛśinī commentary on the Thirty-third Chapter of the Third Canto for the pleasure of the devotees’ hearts, complied following the ācāryas.

Being ignorant, I do not know the meaning of Śrīmad-bhāgavatam. But I have made a commentary according to my intelligence because of a desire for its association. Offering respects to all living beings up to Brahmā in the universe, I ask for their mercy. Having been made capable of understanding it, I have completed the commentary on the Third Canto on the bank of the Yamunā River at the foot of a desire tree in Śrī Vṛndāvana, on the eighth lunar day of Āśvina month.

[1] sarva-vedānta-sāraṁ yad brahmātmaikatva-lakṣaṇam

vastv advitīyaṁ tan-niṣṭhaṁ kaivalyaika-prayojanam

This Bhāgavatam is the essence of all Vedānta philosophy because its subject matter is the Absolute Truth, which, while nondifferent from the spirit soul, is the ultimate reality, one without a second. The goal of this literature is exclusive devotional service unto that Supreme Truth. SB 12.13.12

[2] The usual meaning of this is “That the Lord is the creator is known from the confirming statements of scripture.” However here it can also mean “The Lord is the creator because he is the material and efficient cause.”

[3] Lyab lope karmañy adhikaraṇe ca: an inclinable participle can be suppressed in favor its object being put in ablative case. “Giving up other gopīs” becomes “from other gopīs (itarataḥ). Varttikā on Pāṇini’s sūtras.

[4] Dhīra-lalita is a male lover, skilful in the arts of pleasing his beloved and controlled by her.

[5] In his commentary on this verse Viśvanātha explains that the Bhāgavatam is like the sun because it gives joy to the righteous, dispells the fog of the anti-religious, destroys the darkness of the sinful, and gives bliss to the lotus-like devotees.

[6] brūhi naḥ śraddadhānānām iti śrī-jīvasya pāṭhaḥ |

[7] This verse is quoted in BRS 1.1.28 to illustrate the first two types of subhadā: he has affection for the world and the world has affection for him.

[8] Vyāsa first wrote the work in Badarikāśrama, where Nara-nārāyaṇa preside.

[9] This is not the material deity. In the spiritual world exist counterparts to the devatās of the material world who assist the Lord in his pastimes there. For instance divyā Sarasvatī gives Kṛṣṇa mantra to Brahmā in Brahma-saṁhitā.

[10] Before reciting a mantra or a scripture, it is customary to utter the name of the sage who revealed the mantra (in this case Vyāsa), the meter (gāyatrī), the form of the Lord who is the subject of the mantra (Kṛṣṇa), the bīja of the work or mantra (oṁ), the śakti of the work or mantra (Sarasvatī), the adhiṣṭhātṛ-devatā (Nara-nārāyaṇa) and the purpose of uttering the mantra.

[11] This is the stage of anartha-nivrṭti.

[12] In Mādhurya-kadambinī Viśvanāth analyzes the abhadra or anarthas into four types: arising from sin, arising from piety, arising from aparadha and arising from performance of bhakti. The effects of aparādha take longer to destroy and continue in the stage of bhāva.

[13] This is Viśvanātha’s verse.

[14] Rūpa Gosvāmī explains in Laghu-bhāgavatamṛta that Śiva appears to be covered by tamas, but actually is not.

[15] Mahārāja Bharata expertly understood how the offering made to different demigods was simply an offering to the different limbs of the Lord. For instance, Indra is the arm of the Supreme Personality of Godhead, and Sūrya [the sun] is His eye. Thus Mahārāja Bharata considered that the oblations offered to different demigods were actually offered unto the different limbs of Lord Vāsudeva. (SB 5 7.6)

[16] Śrīdhara Ṣvāmī says this verse answers the question about the purpose of the avatāras.

[17]‘guṇa-bṛṁhitam' iti pāṭho mūle ṭīkāyāṁ cāsti | ayam eva samīcīnaḥ |

[18] kriyārthopapadasya ca. (Aṣṭādhyāyī, Pāṇini 2.3.14) Use of dative case with the verb indicates there is a hidden infinite which should be understood.

[19] The proportions are .1 for the beginning portion, .8 for the middle portion and .1 for the concluding portion of the yuga.

[20] These five stages and the four stages mentioned in the previous commentary are listed first in the commentary on 1.2.21.

[21] Viswanath favors the reading “ratiḥ” and quotes it that way in Mādhurya-kādambinī 8.12 and elsewhere.

[22] Some versions have upekṣayā.

[23]‘āsthitaḥ' iti mūla-ṭīkayoḥ kvacit pāṭhaḥ |

[24]‘uttasthau' ity api pāṭhaḥ kvacit tathāpy ātmanepadapāṭha eva yuktaḥ |

[25] Jīva Gosvāmī mentions that some persons purify themselves, but remain with sattva-guṇa, and thus are attached to living in the forest.

[26] Jīva Gosvāmī explains that their birth is actually awakening from sleep only. Nārada has an eternal body, but sometimes special jīvas take up the form of Nārada as well.

[27] Jīva Gosvāmī explains that he is attracted not for his own glorification, but to give mercy to those devotees.

[28] This is quoted in CC. Madhya-līlā, 12.56. There is a similar text in SB 10.78.36.

[29]‘viśasanam' iti pāṭhaḥ |

[30]‘tadā tam' iti pāṭhaḥ |

[31]‘sattamāḥ' iti pāṭhaḥ |

[32] Śrīdhara Svāmī says that since he could not rise, Bhīṣma worshipped them mentally and with words.

[33]‘sa kālaḥ' ity api kvacit pāṭhaḥ |

[34]‘kāmya-karmabhiḥ' ity api pāṭhaḥ |

[35]‘dharma-vit' ity api pāṭhaḥ |

[36]‘dharmān' iti pāṭhaḥ sa eva yukto ’neka-dharma-prakathanāt |

[37]‘paryupasthitaḥ' iti pāṭhe ’pi sa evārthaḥ |

[38] sundare kim asundaram nyāya.

[39]‘sva-rūpam' iti pāṭhaḥ sa ca ṭīkānanugaṇaḥ | tatra samānaṁ rūpaṁ gatā iti vyākhyānāt |

[40] According to Śrīdhara Svāmī the four parts are elephants, horses, chariots and foot soldiers.

[41] Another version has khaṇḍe instead of ṣaṇḍe.

[42]‘jagad-bhava-bhayāpaham' ity api pāṭhaḥ |

[43] This verse is not found in all editions of Sridhar’s tika.

[44] This is part of verse 10 in the folio. Thus verse numbers hereafter are different.

[45] vipra

[46] daśamāsasyeti pāṭhaḥ |

[47] yajñośamayad iti pāṭhaḥ |

[48] kṛta-kṛtya-vivitsita iti pāṭhe viditavyedya ity arthaḥ |

[49] devavat svakair iti pāṭhaḥ |

[50] atra vijayadhvajyāṁ ṣoḍaśaṁ padyam—

athāmantryācyuto bandhūn nirvartyānugatān vibhuḥ |

arjunoddhava-śaineyair yayau dvāravatīṁ hayaiḥ || iti vidyate ||

[51] tam abhipretyeti pāṭhe taṁ vināśa-kālan ity artho jñeyaḥ |

[52] bhīmāpavarjitam iti pāṭhaḥ | sa eva pāṭho yuktaḥ, ṭīkāyāṁ dattam ity artha-karaṇāt |

[53] vijayadhvajyāṁ tv atra—ahaṁ ca vyaṁsino rājan pitror vaḥ kula-nanadana | na veda sādhvyā gāndharvyā bhuṣito ’smi mahātmabhiḥ || iti pāṭhaḥ |

[54] This would be the belief that the self is a conscious particle, but subject to destruction.

[55]‘varteran vanam āśritāḥ'‘varteran mām anāśritāḥ' iti pāṭhau |

[56]‘nāmnā' iti pāṭhaḥ sa cāsaṁbaddha eva |

[57]‘sthāṇur ivādhunā' iti pāṭhaḥ |

[58] asmāc chlokāt pūrvam ayaṁ pāṭho ’dhiko vīrarāghava-siddhāntadīpikayoḥ, yathā—

kanyā-vikrayiṇāṁ tātaṁ sutaṁ pitror apoṣakam |
brāhmaṇān veda-vimukhān śūdrān vai brahma-vādinaḥ ||

[59]‘drāk śūnyam icchataḥ' iti pāṭhe viśvam ity adhyāhāraḥ | ’kuhvānair viśvaṁ vai śūnyam icchataḥ' ity ayaṁ pāṭhaḥ sādhur eva |

[60] Astrologically this means that the sun is very close to the other planets in the sky. This is not auspicious.

[61]‘ ananya-puruṣa-strībhir' iti pāṭhaḥ |

[62] He was Vasudeva and Kuntī’s father. They were therefore brother and sister. He had nine other sons and three other daughters. Kuntī was later adopted by Kuntibhoja.

[63]His wives were Rohiṇī, Devakī, Upadevī, Vṛkadevī, Saptamīdevī, Śraddhādevī, Śrutandharā, Janā. However Ṣraddhādevī was a vaiśya woman he met in the forest. However in the commentary on SB 1.11.29 it is mentioned that Vasudeva actually had eighteen wives. This is also mentioned in SB 10.84.47

[64] Sāraṇa and Gada were sons of Vasudeva and Rohiṇī.

[65] He was Satyabhāmā’s son.

[66] He was Rukmiṇī’s son.

[67] atra ’upadekṣātithi-vṛddhāṁś ca garbhiṇy ātura-kanyakāḥ' ity ardham adhikaṁ kvacit |

[68] atra mahad iti pṛthak padaṁ yuktam | anyathā ’ānmahata' ity ātvāpattiḥ syāt | ārṣatvāt tad-abhāve mahaty āsane ity apy anvetuṁ śakyam |

[69] In the Gītā Press edition and translation of the Bhāgavata Purāṇa by C. L. Goswami it is stated that verses 34 and 35 are missing in the oldest manuscript yet found of Śrīmad Bhāgavata, existing in the Saraswati Bhavana Library attached to the Queen's College at Vārāṇasī. Vijayadhvaja rejected these two verses, as well as the one immediately preceding them, as interpolated.

[70]‘tathātmani' iti pāṭhaḥ |

[71]‘samrāṭ' iti pāṭhaḥ |

[72]‘ātmanaḥ sadṛśaṁ guṇaiḥ'‘ ātmano ’navaṁ guṇaiḥ' iti pāṭhau |

[73]‘anapekṣamāṇaḥ' iti pāṭhaḥ |

[74]‘śūdrako’sau' iti pāṭhaḥ |

[75]‘yateta buddhimān mṛtyor abhāvāya puraiva hi' iti tṛtīya-caturtha-caraṇau kvacit |

[76] atra ’yasmin pīte kṛtaṁ sarvam iṣṭāpūrtādikaṁ bhavet' ity artham adhikaṁ kvacit |

[77]‘nṛ-patiḥ sma padāravinde' iti pāṭhaḥ |

[78]‘āsura-veśa-rājñām' iti pāṭhaḥ |

[79] Prādhānyena vyapadeśo bhavati.

[80] iṣṭātma appears to be Madhva’s reading.

[81] This part of adharma was mentioned in verse 25.

[82] These parts of adharma were mentioned in verse 24: pride, intoxication, and illicit association.

[83] praty abhūt tasya', ’praty abhūd rājñaḥ' iti pāṭhau |

[84] āgataḥ' iti pāṭhaḥ

[85] ‘gṛha-pālaḥ' iti pāṭhaḥ |

[86] ‘ṛṣi-bālakaḥ' iti pāṭhaḥ |

[87] ‘taṁ ca papraccha' iti pāṭhaḥ |

[88] ‘te ’py akṛtam', ’te viprakṛtam', ’te ’pakṛtam' iti pāṭhāḥ |

[89] “cecchatā bhavam” iti cau.saṁskaraṇe pāṭhāntaraḥ | “svecchayā vibhuḥ” iti go.saṁskaraṇe pāṭhāntaraḥ | cannot italicizei think we can delete these alterante versions which were there already in the downloaded text. Similarly in first canto.

[90] Śukadeva begins speaking in the Second Canto and finishes with the Fifth Chapter of the Twelfth Canto. Sūta speaks the First Canto and the remainder of the Twelfth Canto.

[91] ūttaram āha ’jitāsana ’ity ārabhya ’yāvat (tāvat in folio) sthavīyaḥ puruṣasya rūpaṁ kriyāvasāne prayataḥ smaret’ [bhā.pu. 2.2.14] ity antenna |

[92] Hiraṇyagarbha is a subtle universal form and Virāṭ is a gross universal form.

[93] For material perception the sense organ, the sense devatā and the sense object or tan-mātra are necessary. In this meditation, all these arise from the body of the Supreme Lord. A distinction is made by Viśvanātha between the sense organ and the place of the sense organ in the Lord because the real material sense organ such as the ear is subtle in nature and travels with the jīva birth after birth. This is distinct from the gross organ which perishes at death. From the location of a specific organ on the Lord, the sense organ and sense devatā of the universal form arise. From the sense organ of the Lord, the sense object of the universal form, and the element associated with it arise. The creation of the sense organ is not mentioned but should be understood when the creation of the sense devatā is mentioned.

[94] āpa ity anena tad-adhiṣṭhātā varuṇaḥ |

[95] nakhāni nakhopalakṣitāni ṛkṣādīnīti kecit |

[96] mṛgā hariṇādayaḥ |

[97] paśavo gavādayaḥ |

[98] śroṇi-deśe upāsyāstattvenānusandheyā ity arthaḥ |

[99] Citta is the mahat-tattva represented in the individual.

[100] Piṣṭa-peṣana-nyāya.

[103] This is the level of Svarga.

[104] This is described in SB 5.23. At the tail of Śiśumāra is the pole star. Its body extends around the sky, following the path of the sun, with the twenty-seven constellations situated on parts of its body.

[105] If pradhāna is considered a layer, then there are eight layers instead of seven.

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[107] Jñānīs think karmas of this life can be destroyed only by experiencing them.

[108] avikale anupadrave, vairyādibhir anupadrute vā |

[109] he munayaḥ, hari-līlāṁ brūhīti yat pṛcchatha imam evārtham iti yojyam |

[110] vivitsāmīty atra iḍ-abhāva ārṣaḥ |

[111] adhīśvarair brahmādibhiḥ |

[112] Śrīdhara reads this line with the following verse.

[113] asmin padye yac chabdāvṛttyā eka-vacanena ca sakṛt tat tanmātram apīty abhihitam |

[114] kirāteti | śabarāt parṇa-śabarī-jātāḥ kirātāḥ | vaiśyād brāhmaṇī-jāto vaidehakas tasmāt pulkasī-jātaḥ hūṇāḥ | vaidehaka-putrā āndhrāḥ | niṣṭhyāt kirātī-jātāḥ pulindāḥ | śūdrād brāhmaṇī-jātāś cāṇḍālās tamsāj jātāḥ pulkasāḥ | brāhmaṇād vaiśyāyāṁ jāto’mbaṣṭhaḥ, tasya kanyāyāṁ brāhmaṇāj jātā ābhīrāḥ | kaṅkāḥ karparāḥ | nṛpād vaiśyāyāṁ jātā yavanāḥ | śakās turuṣka-viśeṣāḥ |

[115] śakādayaḥ iti pāṭhaḥ |

[119] Jīva Gosvāmī says that Upendra is not Viṣṇu but a devatā with some powers of the Lord. Vijayadvaja-tīrtha says kaḥ is Dakṣa Prajāpati.

[120] Jñāna-śakti comes from sattva. Kriyā-śakti comes from rajas.

[123] bhuvar ity avyayaṁ antarīkṣa-lokasya nāma |

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[127] There is a distinction between the sense organ, which is subtle, and the place of the sense organ, or the gross manifestation of the organ made of the gross elements. This distinction is applied to the Supreme Lord and his organs as well. From his sense organ, if it is a knowledge sense, arises the gross element and the sense object (tan-mātrā). From the place of the organ, or the form of the organ, arises the sense devatā and the sense organ of the universal form and the individual living entities. All factors are not always listed in the following verses but should be understood.

[129] From the Lord’s sense organ of smell the earth element also arises. From the place of smelling (tan-nāse) arises the sense devatās, the Aśvini-kumāras, and the senses organ of the universal form (not mentioned).

[131] Śrīdhara breaks up the verses differently from this point. Jīva and Viśvanātha see this as a half-verse. I have adjusted Śrīdhara’s commentary in accordance with Jīva’s numbering.

[132] Indra is the deity of the arms. The activity of the arms is protection.

[133] Not mentioned is the deity of the feet sense organ Upendra, unless hareḥ caraṇa aspadam is taken to indicate “from the place of feet arose Upendra.” Mention of the various planets indicates movement, which is the function of the feet.

[137] Viśvanātha does not give the meaning of manas. Śrīdhara Svāmī says it is mahat-tattva.

[141] Leader of the Gandharvas is Viśvāvasu. Leader of the Cāraṇas is Puṣpadanta.

[142] Kuvera is head of the Yakṣas. Nirṛti is head of the Rakṣas. Vāsuki is head of the Uragas and Ananta is head of the Nāgas. Head of the sages is Vasiṣṭha. Head of the Pitṛs is Yama. Head of the Daityas is Prāhlada. Head of the Siddhas is Sanaka. Head of the Dānavas is Vṛṣaparva.

[143] Dānavas are the sons of Danu and Kaśyapa. Daityas are sons of Diti and Kāśyapa.

[144] Pretas and Piśācas are type of Bhūtas or ghosts. The leader of the Piśācas is Ghaṇṭākarṇa. The leader of the Bhūtas is Bhairava. The leader of the Kūṣmāṇḍas is Bhṛṅgi. The leader of the aquatics is the timiṅgila. Head of the beasts is the lion. This is list is taken from Vijayadhvaja-tīrtha’s commentary.

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[150] Foureen manvantara avatāras appear in one day of Brahmā.

[157] This is actually Aiśvarya-goloka according his comments on SB 10.28.

[160] This implies that he actually appears only once in a day of Brahmā. The other forms mentioned in Viṣṇu Purāṇa and Mahābharata are therefore aṁśa forms only.

[161] Śrīdhara Svāmī says by the strength of their learning they build the weapons. Other commentators take “learned in the Vedas” to modify the people who get killed by the demons. Jīva Gosvāmī says because they do not hear the proper conclusions of the Vedas, they act as demons.

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[166]

[167] In BG 14.6 sattva-guṇa is characterized by anāmayam, meaning peacefulness of the senses, and prakāśakam, knowledge.

[168] Words do not stand alone. They are related to action, supplied by a verb, and then are expressed in grammatical relationships, such as “in brahman, from brahman, unto brahman, by brahman, of brahman.”

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[186] Vidyāis the door to realization, butvidyāmust be mixed withbhakti.

[191] Since the teaching of the four verses took place on the first day of Brahmā’s life, according to SB 2.8.28, the bewilderment would have to be in another Brahmā’s life.

[192] Parīkṣit asks the question in SB 2.8.11.

[193] Nāra means the offspring of Nara.

[194] According to the commentary on 2.5.14 svabhāva is the ability of the guṇas to transform themselves.

[195] This is a form of Brahmā.

[196] These aspects are explained in the commentary on verse 18.

[197] Brahmā three forms are: 1) 4-headed Brahmā; 2) Hiraṇyagarbha; and 3) Universal form.

[198] Sūtra is a portion of mahat-tattva, with a predominance of rajas. It is not part of vāyu. This is explained in the commentary on 2.5.24.

[203] Elsewhere Daksā is mentioned as the presiding deity.

[204] In the commentary on 2.6.9 it is explained that the deity is Mṛtyu and Mitra is an assistant.

[205] SB 11.22.31-32

[208] Some of these species are described in the footnote to 2.6.43-46.

[212] From the Third to Twelfth Canto, Viśvanātha identifies each Canto with one of the ten topics of Bhāgavatam.

[213] This is explained in SB 3.8.4.

[214] Sneha is more intense than prema.

[215] Mother is an expansion of Satyabhāmā or Bhū. One story says that Nāraka was born when Hiraṇyaksa touched the earth and make it sink in the ocean. 

[216] Śambara was killed by Pradyumna.

[217] Dvivida and Balvala were killed by Balarāma.

[218] It is eternal in the sense that when Kṛṣṇa appears in a universe, he then disappears using this pastime.

[219] dvā suparṇā sayujā sakhāyā

samānaṁ vṛkṣaṁ pariṣasvajāte

tayor anyaḥ pippalaṁ svādv atty

anaśnann anyo ’bhicākaśīti

Two companion birds sit together in the shelter of the same pippala tree. One of them is relishing the taste of the tree’s berries, while the other refrains from eating and instead watches over His friend.” Śvetāśvatara Upaniṣad 4.6

[220] See SB 2.8.28.

[221] This rule is found in Nyāya-vartika-tātparya by Vacaspati Miśra.

[222] If the meaning of tyakṣyan deham contradicts the main subject Kṛṣṇa who has an eternal body, the statement must have another meaning.

[223] Vairāja is a form of Brahmā consisting of all the planets and elements.

[224] Madhuryena samāpaya iti nyāya.

[225] viṣṇuśaktiḥ parā proktā jñākhyā tathāparā /

avidyākarmasaṁjñānyā tṛtīyā śaktiriṣyate s

yayā kṣetrajñaśaktiḥ sā veṣṭitā nṛpasarvagā ViP_6,7.61-62

[226] These devatās are the adhidaiva or kārtṛ mentioned in verse 29.

[227] The senses are the adhyātma aspect or kāraṇa.

[228] The gross elements are the adhibhūta aspect or kārya.

[229] arke cet madhu vindeta kim artham parvataṁ vrajet iti nyāya

[230] Sense objects or tan-mātras exist only for the five knowledge senses, and not for the action senses.

[231] This means Brahmā or any of his sons called Prajāpatis. But Brahmā is the presiding deity of intelligence according to verse 23. Thus, some take this deity to mean Dakṣa.

[232] Citta is a portion of mahat-tattva in the individual jīva.

[233] Pulastya gave birth to Rāksāsas, Vānaras, Kinnaras, Gandharvas and Yakṣas.

[234] Rūpa Gosvāmī in Laghu-bhāgavatāmṛta gives only two forms of Brahmā. Hiraṇyagarbha is the subtle form made of mahat-tattva, is aggregate of the jīvas and Vairāja is the gross form made of the aggregate of elements, with four heads, who creates. According to Vśvanātha, the Vairāja is the aggregate of the elements and planets, and the four headed Brahmā creates.

[235] This verse could also indicate Kṛṣṇa.

[236] Chatrino gacchanti iti nyāya.

[237] Nārada convinced Dakṣa’s sons not to pursue material life and Dakṣa cursed him. (SB 6.5)

[238] These are avidyā, asmitā, raga, dveṣa and abhiniveśa.

[239] kriyārthopapadasya ca. (Aṣṭādhyāyī, Pāṇini 2.3.14) Use of dative case with the verb indicates there is a hidden infinite which should be understood.

[240] Those with karma-miśra –bhakti achieve sālokya, sārūpya etc. without direct service. Those with jñāna-miśra-bhakti achieve śānta-rasa.

[241] Vallabhācarya says the ruru is a type of deer with many horns. Gavaya is similar to a cow.

[242] According to Vallabhācarya the śarabha has eight feet.

[243] To make twenty-eight types, the ruru, krsṇa and gaura are classed together, and the land birds are classed as one type and the aquatic birds as one type.

[244] Kapiñjala-nyāya

[245] A lunar year is twelve lunar months from full moon to full moon.

[246] The sixteen energies are described by the Vaiṣṇavas according to the scriptures. Bhakti-viveka and other works describe them as śaktis. The sixteen principle śaktis are śrī, bhū, kīrti, ilā, līlā, kānti, vidhyā, (seven) and nine others starting with vimalā.

Vimalā and others will be listed in the description of Mahā-vaikuṇṭha. They are vimalā, utkarṣiṇī, jñānā, kriyā, yogā, prahvī, satyā, īśānā.

[247] Thus Padma-kalpa can refer to the first or second day of Brahmā’s life, the last day of the fiftieth year of his life, or the first day of his fifty-first year.

[248] Marīci’s sons laughed at Brahmā when he became attracted to his own daughter. They were later born as the sons of Devakī and were killed by Kaṁca. (SB 10.85.47)

[249] Dāsya-bhāva can turn to śānta-bhāva.

[250] Antarikṣa is between earth and Svarga.

[251] When a planet from our vision moves in the opposite direct from its normal course in the sky, it is called retrograde motion. The planet exerts strong influence. When two or more of the planets Mercury, Venus, Mars, Jupiter, or Saturn come within one degree longitude of each other they are said to fight with each other.

[252] He is the author of Kāma-sūtra.

[253] Kākākṣi-golaka-nyāya. The crow has one eye ball which moves from one eye to the other as required. So a word can possess to functions in a sentence simultaneously.

[254] In this analysis mahat-tattva has not been mentioned separated, but can be considered equivalent to citta as explained in verse 21.

[255] Skin and hair are considered sense organs for touch according to SB 3.6.18

[256] SB 3.6.19 commentary explains that semen means the organ that produces semen.

[257] SB 3.6.19 commentary explains that semen means the organ that produces semen.

[258] The commentary has the word Brahman here, but Paramātmā seems more suitable, as will be explained later.

[259] Those who have realized ātmā should understand Paramātmā as well.

[260] Bhāmini in some texts.

[261] The twelve stages are: mercy of the devotees, service to devotees, faith, taking shelter of guru. desire to worship (spṛhā), bhakti, anartha-nivṛtti, niṣṭhā and ruci, āsakti, bhāva, prema. SB 1.6.25-27 commentary

[262] Muhūrta can mean a moment or a period of 48 minutes. Vijaya-dhvaja-tīrtha explains that the time of travel can be longer, such as ten days, a fortnight or a month.

[263] This is Vāsudeva.

[264] Na śayāna pataty adhaḥ.

[265] Planets including Svarga are covered with water at the end of each day of Brahmā.

[266] This is a smṛti reference, not śruti.

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