Chapter 16 - Expulsion of Kāliya

[Sanskrit text for this chapter is available]

Śrī Śuka said:

1. Perceiving that the (waters of the) Kṛṣṇā (i.e. Yamunā) had been poisoned by a black serpent (Kāliya), the Almighty Kṛṣṇa, desirous of purifying it, expelled him (from that place).

The King (Parīkṣit) asked:

2. May it be kindly narrated to me as to how Lord Kṛṣṇa caught hold of (and subdued) the serpent in the interior of the unfathomable waters (of the Yamunā), and (secondly) a serpent is not an acquatic animal; how could he make his abode in the interior part of water for ages together, Oh learned Brāhmaṇa.^[1]

4. Who will feel satiated while drinking the nectar of the noble deeds of the glorious omnipotent Lord of absolute free will, while he was acting his role as a cowherd, Oh Brāhmaṇa Sage?

Śrī Śuka said:

5. In the Yamunā, there was a certain pool, the haunt of Kāliya, the waters whereof were boiling with the serpent’s fiery poison and even the birds flying over it, fell dead (due to poisonous vapours).

6. Beings, mobile and immobile, on the banks of that river, succumbed to death at the touch of the wind charged with the poisonous spray, while blowing over the ripples of that deadly water.

7. Kṛṣṇa, whose incarnation was for the subjugation of the wicked, considered how the real power of the snake lay in its virulent venom and that it had polluted the river with its contamination. Climbing up a very tall Kadamba tree (on the bank of the Yamunā^[2]), he tightened his girdle and striking his arms (as if challenging Kāliya to fight) jumped down into the poisonous water.

8. The pool of the serpent, the voluminous waters of which were swelled with venom discharged by the serpent, extremely agitated by the vehemence of the plunge of the Supreme Man, dashed up overflowing on all sides to a distance of hundred bows (i.e. four hundred hastas or cubits) in terrible waves saturated and bitter with poison. But there is nothing miraculous in this in the case of the Almighty Lord (of infinite strength).

9. Hearing the thunderous sound of water agitated by the strokes of the mighty arms (of the Lord) who was sporting with the prowess of a supreme powerful elephant, and perceiving it as an attack on his abode, and unable to tolerate it, the serpent (whose eyes functioned also as ears) advanced rustling against Kṛṣṇa, Oh dear King!

10. Biting him in all tender parts, twisting himself, he enclosed completely in his coils the Lord who looked extremely beautiful, delicate and effulgent like a cloud; (who) was adorned with Śrīvatsa mark and was dressed in raiment of bright golden hue; who, with a bewitching, smiling face and with feet tender like the pericarp of a lotus, was sporting (in the water) with absolute fearlessness.

11. On seeing Kṛṣṇa caught in the coils of the serpent and no movement of his being visible, his dearest chums, the cowherds, who had dedicated to him their own selves, their belongings, family and even desires, became extremely distressed, and dropped down with their minds maddened with grief, sorrow and fear in succession.

12. Fixing their gaze at Kṛṣṇa and extremely distressed cows, bulls and heifers began to bellow; they stood there as if weeping through fear.

13. And at Vraja, very ominous and terrible portents of three-fold character indicating imminent danger appeared on the earth (e.g. seismic disturbance), in the sky (e.g. raining of meteors or blood), and to persons (throbbing of the left-side in the case of men and right side in the case of women).

14. Noticing the evil omens and learning that Kṛṣṇa unaccompanied by Balarāma had left for grazing the cattle, the cowherds of whom Nanda was prominent, were overwhelmed with fear.

15. Being ignorant of the real (omnipotent) nature of Kṛṣṇa, they concluded from the omens, the death (or fatal calamity) of Kṛṣṇa. As they regarded him as their very life, and had set their hearts on him, they became submerged in grief, sorrow and fear.

16. Young and old, men and women who followed the vocation of cowherds (or were extremely affectionate) being eager to have a look at Kṛṣṇa, proceeded from Gokula in a sad melancholy mood.

17. Perceiving them so nervous and terrified, the glorious Lord Balarāma who knew the prowess of the younger brother, laughed heartily, but spoke nothing.

18. In search of their beloved Kṛṣṇa, they followed the track indicated by his foot-prints bearing the special marks of being the supreme Lord, and they reached the bank of the Yamunā.

19. On the way, and in between the foot-prints of cows and others, they carefully observed the foot-prints of the Lord characterised by the marks of a lotus, a barley seed, a goad, the thunder bolt and a banner, and they proceeded quickly, dear Parīkṣit.

20. Noticing from a distance Kṛṣṇa entwined in the coils of the serpent, and being merged motionless in water in the interior of the pool, and the cow-herds fallen in a swoon on the bank and the piteously lowing all around, they became sorely distressed, and lost their consciousness.

21. With their hearts deeply attached to the infinite Glorious Lord Kṛṣṇa, and cherishing the memory of his warmhearted friendship, charming smile, meaningful glances and pleasing words, the Gopīs (cowherdesses) were extremely tormented with grief to find their most beloved (Kṛṣṇa) trapped in the coils of the serpent, and looked upon the three worlds bereft of their beloved, as totally desolate and interestless.

22. Shedding profusely tears of grief, the cowherdesses who were equally grieved like Yaśodā, closely held her back (from following Kṛṣṇa in the Pool as her heart followed her child. They were recounting the stories of Kṛṣṇa so beloved in Vraja. With their eyes riveted on the face of Kṛṣṇa, they stood there like lifeless bodies.

23. Noticing that Nanda and others whose very life was Kṛṣṇa, entering the pool of water, glorious Lord Balarāma who knew the prowess of Kṛṣṇa, prevented them from doing so.

24. Observing that the whole of his Gokula including women and children entirely depended on him for shelter and was extremely grieved for his sake, Kṛṣṇa who followed the role of mortals, stayed for about a muhūrta a short while (about 48 minutes) in that entrapped condition, and emerged out of the coils of the serpent.

25. His body being oppressed by the (internal) pressure of the expanding dimensions of Kṛṣṇa’s body, the enraged serpent freed Kṛṣṇa from his coils, and raised his hoods breathing out violently poison from his hissing nostrils, and was staring at him with eyes motionless yet hot like a frying pan, and mouth emitting flames of fire.

26. Like Garuḍa, the king of birds, watching for an opportunity (to pounce on his prey), Lord Kṛṣṇa sported with the serpent which was constantly licking the corners of its mouth with its forked tongue, and whose eyes sending forth extremely virulent poisonous (flames of) fire, and wheeling round the serpent, he made it whirl around itself.

27. When all the energy (and prowess) of the serpent became exhausted in whirling round itself, Kṛṣṇa, the First (Eternal) Person bent down its raised shoulders (i.e. neck, with his hands^[3]), and mounted on its broad hood.^[4] With his lotus feet extremely red and refulgent with their contact with the heaps of jewels on the heads of the serpent, the First Teacher of all arts^[5] began to dance.

28. Observing that the Lord intends to dance and is about to commence it, all his (servants—celestial artists like) Gandharvas, Siddhas, gods, Cāraṇas, heavenly damsels (Apsarās)^[6] suddenly, promptly and with loving devotion presented themselves there with drums, tabors and musical instruments, flowers, singing the songs of his praise.

28. Dear Parīkṣit! During the course of dancing (at every beat), the Lord who wields a rod to punish the wicked, struck down and scalped with the stroke^[7] (so that the next kick in the dancing beat should be more painful) the unbending hood of the hundred and one hooded serpent which was whirling round and round, and was on the point of death. Profusely vomitting blood through his nostrils and mouths, the serpent became utterly depressed in spirits.

29. During the course of his dance, Kṛṣṇa kicked and bent down whatever head (hood of the serpent) was raised by the serpent that was profusely emitting poison through its eyes, and was hissing (through nostrils) with rage, and thus subdued it. Looking upon him as the Most Ancient Person (Lord Nārāyaṇa on the bed of the coiled body of Śeṣa), he was devoutly worshipped with (the showers of) flowers (by Gandharvas).

30. With its umbrella-like hoods being crushed and wounded by the violent and unearthly dance, and vomitting blood profusely out of its mouth, the serpent, all the limbs of whose body were shattered^[8], remembered the Ancient Person Nārāyaṇa, the Father (Creator) of the mobile and immobile creation, and mentally resorted to him for refuge.

31. Finding their serpent-husband collapsing under the infinite weight of Kṛṣṇa carrying (innumerable) worlds in his abdomen, and his umbrella-like hoods crushed and shattered under the strokes of his heels, its distressed wives with dishevelled hair and clothes and ornaments in disorder approached him.

32. Being overwhelmed with anxiety (for their husband) the wives of Kāliya, holding their babies^[9] in their hands in front of them, prostrated themselves on the ground^[10] before the Lord, the Creator of all beings. With an earnest desire to absolve their husband from sin, and to secure the deliverance of their sinning husband from the hands of the Supreme Lord (also), the pious ladies folded their palms, and sought asylum in him who affords protection to all.

The serpent’s wives submitted:^[11]

33. “As your incarnation is intended for the chastisement of the wicked (and for showering Grace on the righteous^[12]), the punishment meted out to this (Kāliya) who has committed sinful acts, is quite just. You entertain equal impartial outlook and attitude towards your enemy as well as to your sons. It is with a view to confer good fruit (or your Grace, or Eternal Happiness) that you inflict punishment^[13] (proportionate to the nature of the offence.)

34. As a matter of fact, the punishment inflicted (on Kāliya) is a blessing and a favour (in disguise), conferred on us all, for your chastisement of the wicked absolves them of their sins. Your wrath is regarded (by us) as a blessing and a favour bestowed (by you), as it destroyed all the sins of this embodied being (Kāliya) whose state of being a serpent was due to those sins.

35. (We really marvel) how great austere penance (as per correct procedure) must have been practised in former life by Kāliya, himself remaining free from pride, and giving due respect to others, or what righteous acts out of compassion to all beings, must have been performed by him then, that you, who support the life of all, have been pleased with him.

36. We simply cannot understand what meritorious acts entitled him to the privilege of touching the dust of your feet, with a desire to receive which, the most charming goddess Lakṣmī, giving up all pleasures, performed austere penance for a long time, observing strict vows, Oh Gracious Lord!

37. Those who have attained the dust at his (the Lord’s) feet, do not covet for (a life in) the celestial regions, or the position of the sovereignty over the whole of this world, or the post of god Brahmā, or the rulership of the subterranean regions, or mastery over the mystic powers secured through yoga, or the Liberation from saṃsāra whence there is no return (to saṃsāra).

38.^[14] Oh Lord! Though this serpent-king is born of tamas (viz. of the ignorant race of serpents), and is of wrathful nature, he could attain (‘the bliss of being favoured with the dust of your feet’ ‘the touch of your feet’ ‘the direct visualization of your person’) that which is attainable to others only with great difficulty and by desiring to secure which, corporeal beings whirling on the wheel of saṃsāra, realize all desirable prosperity including liberation from saṃsāra.

39.^[15] Salutations to You, the Almighty Lord of incomprehensible excellences, the dweller in the bodies of all beings (as Their Inner Controller), yet unḍiscernible (or All-pervader). You are the support of all elements like the sky (the wind, water etc.), or the abode of all beings. You are eternally existent as cause of all, but are transcendental to causal relation^[16].

40. As the treasure house (or the source) of all knowledge and consciousness, you are perfectly full of them. You are the Brahman of infinite power, devoid of (and transcendental to) all attributes and immutable, the regulator and motivator of Prakṛti (or possessor of Supernatural Potencies). We bow to you.

41. (We pay obeisance to) you who are the (very embodiment of) Time-Spirit^[17], the support of (the potencies of) Time, the witness to different divisions of Time; you are the universe itself as well as its Director^[18], creator as well as its (material and instrumental) cause.

42. Hail to you who constitute all the elements^[19] (both gross and subtle), all the (ten) cognitive and conative senseorgans, the (five) vital breaths, the mind, the intellect and the heart. You keep yourself shrouded from the due to their ego (ahaṃkāra) comprising of three guṇas.^[20]

43. We bow to you who are infinite, subtle (and hence beyond the ken of perception and therefore) not subject to changes or modifications, and the Omniscient. (Due to your Māyā) You are the subject of various theories^[21] (such as you exist, do not exist, are Omniscient, non-omniscient, bound in saṃsāra, absolutely free, one, many). You are the power that is described in the words as also the power of description inherent in words.^[22]

44. Salutations to you who are the Source of the means or instruments to arrive at correct knowledge^[23]; Absolute Wisdom^[24] (independent of any source of knowledge); the source of Scriptures (i.e. whose breath are the Vedas).^[25] We salute again and again to you who are both participation in and withdrawal from the worldly activities, and the Veda itself^[26] (which prescribes both types of injunctions).

45. We bow to you Kṛṣṇa, the embodiment of the highest bliss, whose nature is to draw away (i.e. to absolve) the sins of his devotees, whose fourfold forms or manifestations (vyūhas) are Rāma i.e, Saṅkarṣaṇa, Vāsudeva (of pure sattva), Pradyumna, of the highest splendour (and possessor of Supreme affluence), and Aniruddha, comprehensible only to the wise—you who protect your votaries bestowing them with grades of liberation such as Sāyujyatā etc.

46.^[27] Obeisance to you who illuminate the internal organ by presiding over its four aspects—mind, reason, the intellect and the ego, in the form of four manifestations—vyūhas—(mentioned above); who shroud yourself under those guṇas and shine forth as many; who are indicated and perceived through the functions of the internal organ (mentioned above), who are merely the witness to the mental faculties or aspects (referred to above), yourself remaining self-knowing yet beyond the ken of perception.

47. Oh Lord! The Prompter of Senses! May our obeisance be paid to you whose greatness and working are beyond the comprehension (of our intellectual capacity), but are implicit as the cause of every phenomenon.^[28] You are the silent sage^[29] revelling in your own blissful self.

48.^[30] We bow to you who are conversant with the ways (courses) of the high and low (or the gross and the subtle) and preside over them all; who are both transcendental to and immanent in the Universe, and its witness as well as the cause.^[31]

49. (Beings are under your control. How can you hold them responsible for their nature or behaviour) Oh Lord! Though perfectly detached, you wield the eternal power called Time, and bring about the creation, preservation and destruction of this universe by means of guṇas (of Prakṛti). You carry on your fruitful sportive activity by awakening with your glance the various (latent) propensities in the nature of all creatures.

50.^[32] All these forms of quiet, turbulent and stupid natures found in all the three worlds, are the toys in your sports. Now the gentle-natured are dear to you, as you have incarnated for the establishment of righteousness, and you are present here to protect the saintly, righteous people (or your forms which desire to protect the righteous are gentle and dear).

51. The first offence of one’s child (or subject) deserves to be condoned (and tolerated) by the Lord. Oh tranquil- minded Lord! Be pleased to pardon this stupid creature who has not recognised you (your divine nature).

52. Be gracious to him, Oh Lord. The serpent is on the point of death. We, women, deserve to be pitied by the good and the righteous. Be pleased to grant unto us our life in the form of our husband.

53. May you be pleased to ordain us, your maid-servants, what we should do for you; for one who faithfully abides by your command, becomes free from fear of all kinds (or attains to liberation from saṃsāra)

Śrī Śuka said:

54. The glorious Lord who was thus fervidly appealed to and praised by the wives of the serpent, left the swooning serpent whose hoods were badly smashed with his kicking (with heels).

55. Regaining gradually his senses and vitality, Kāliya began to breathe slowly with difficulty. The miserable creature folded its palms, addressed to Lord Kṛṣṇa (as follows).

Kāliya said:

56. Dominated as we are by tamas, we are wicked-minded since our very birth, and entertain wrath for a long time. It is difficult, Oh Lord, to relinquish one’s natural disposition (whereby one identifies one’s body with the soul and feels attachment to body and its belongings), as it exercises a powerful hold on people like an evil spirit.

57.^[33] By you has been created this universe as the outcome of the three guṇas and is replete with various natures, prowess, energy, hereditary or class differences (seeds), latent desires and bodily shapes of forms, Oh Creator of the Universe.

58. Oh glorious Lord! In this world, we, serpents, are by nature deeply wrathful. Deluded by nature as we are, how can we escape from (the clutches of) your Māyā which is so difficult to shake off.

59. You, Omniscient Lord of the world, are the cause of relieving us from the influence of Māyā; therefore, be pleased to confer your grace or punishment on us as you deem it proper.

Śrī Śuka said:

60. Hearing his speech, the Lord who assumed the human form for a specific purpose (of helping gods) ordered: “You must not stay here, Oh serpent. Hurry up and go to the sea along with your wives, children and kinsmen. Let this river be used by cows and men.

61. Whatever mortal being remembers this command of mine to you, and recites it both in the morning and in the evening, shall have no fear from you (serpents).

62. Whoever, after taking bath in this pool, the scene of my sport, propitiates gods (and manes) by offering water-libations, and observing a fast, worships Me meditating on Me all the while, is absolved of all sins.

63. That Garuḍa of beautiful wings, in terror of whom, you fled (abandoned) the island Ramaṇaka and resorted to this pool, shall not now devour you, as you bear my foot-prints.”

Śrī Śuka said:

64. Thus addressed by Lord Kṛṣṇa of miraculous feats, Kāliya and his wives devoutly worshipped him with delight (at the assurance of safety from Garuḍa).

65-66. They worshipped the Lord of the Universe with celestial clothes, necklaces and gems and ornaments of superb quality, with heavenly perfumes and ointments and a grand wreath of blue lotuses. Having propitiated the Lord whose banner is Garuḍa, they, with great pleasure, circumambulated him and bowed to him and were duly permitted by the Lord.

67. Accompanied by his wives, friends and children, Kāliya went to the Ramaṇaka island in the sea. The Yamunā of nectar-like water became instantly rid of poison through the grace of the Lord, who out of sport has assumed a human form.

Footnotes and references:

[1]:

VT. supports this meaning of ‘Vipra’ by quoting Yājñavalkya—

janmanā, brāhmaṇo jñeyaḥ, saṃskārair dvija ucyate /
vīdyayā yāti vipratvaṃ tribhiḥ śrotriya-lakṣaṇam //

[2]:

Bhāvāratha Dīpikā & Bhāgavata Candrikā explain that that Kadamba tree did not get dry by Kāliya’s poison due to contact of nectar while Garuḍa was carrying it away from the custody of gods (Mbh. Ādi 33) Subodhinī states that Garuḍa used to perch on it, waiting for Kāliya to come out so that he would kill it. The tree was thus preserved for Kṛṣṇa. VT. states it was Lord Kṛṣṇa’s tree—as if identical with him (Śrī-Kṛṣṇa-vṛkṣatvāt) and was protected by Lord Kṛṣṇa for his sports.

[3]:

śiraḥ sa kṛṣṇo jagrāha
svahastenā'vanamya ca
  —Harivaṃśa, quoted by VT., VC also Subodhinī

[4]:

Subodhinī raises the question how the Holy Lord rode on an inauspicious reptile and replies that firstly, being the creator of all, the problem of inauspiciousness does not arise, and secondly, He is habituated to sleep on a serpent (Ścṣa) as (Śeṣa-śāyī)

[5]:

v.l.—amṛta-kalādhi-guruḥ—Padaratnāvalī who is the Supreme Master of the moon of nectarine rays.

[6]:

Subodhinī—The following are the functions of the celestials on such occasions: Gandharvas, to sing; Siddhas, to shower flowers; sages, to compose hymns of praise; Cāraṇas, to play on musical instruments and Apsarās celestial damsels to dance. But the procedure of dancing viz. Nāndī, followed by scattering of flowers etc. was upset by the suddenness of the Lord’s decision to dance.

[7]:

V.B. kiṃcana prahāra-mātraṃ karoti, kiṃ tu mamarda—pādena mardanam api karoti, yathoparatāni tvag gacchati, dvitīyaprahāre adhikavyathā—jananāstham /

[8]:

Subodhinī: crushing of hoods etc. is the expiation of external sins and vomitting blood is absolving of internal sins. When both types of sins were purged, Kāliya remembered God.

[9]:

v.l. puraskṛtārhāḥ—Who have already worshipped him (agre kṛta- pūjanāḥ)—Padaratnāvalī

[10]:

VT. states that there was a small island in the middle of Kāliya’s pool in the Yamunā.

[11]:

Bhāvāratha Dīpikā states the analysis of this panegyric as follows:

(1) Acquiescence in the punishment meted out to Kāliya (6 verses).

(2) Hari’s praise (10 verses), (3) Prayer to Lord Hari (5 verses). Subodhinī’s analysis is slightly different.

KD. shows that five characteristics of peaceful negotiations (sāma) are seen in the appeal of Kāliya’s wives as follows (1) Relation of Just punishment proportionate to offence (sambandha) V. 345; (2) Benefit: lābha v. 35; (3) obligation—upakṛti, v. 36; (4) Non-difference v. 37-8; (5) Praise of virtues—guṇakīrtana vv. 39ff.

[12]:

Otherwise your incarnation will be of a negative character—VT.

[13]:

SS.—Even your wrath is a form of your Grace.

[14]:

KD.: By riding over the heads of our husband, you became his crest-jewel and in a way both of you became one. Nay, our husband became in a way superior to thp Lord who became a head-ornament of Kāliya. This is the abheda—(identity) stage in sāman (pacific measures or negotiations)—10.16.499-504.

[15]:

The next ten verses form the guṇa-kīrtana (eulogy of excellences), the next stage is sāman (peaceful negotiations)—KD.

[16]:

Kāraṇātītāya (Bhāvāratha Dīpikā)

[17]:

Kālāya—One who is like a Wish-yielding cow to his devotees—Padaratnāvalī

[18]:

Due to ‘difference-cum-non-difference’, and ‘Duality-cum-non duality relations’, this is explanable—Siddhāntapradīpa

[19]:

bhūtātmane.—

(i) Bhāgavata Candrikā To him who enters in and controls all the beings (Brahman as niyantā). This verse brings out the causal relation between the subtle and gross sentient-cum-non-sentient aspects of Brahman as well as body-cum-soul relation, (evaṃ sūkṣma-cidācid-viśiṣṭa-brahmaṇaḥ sthūlā- vasthā cidacid-viśiṣṭabhede tayoḥ kārya-kāraṇa-bhāvaḥ... śarīrātmabhāvaśceti nibandhanadvayam uktam /

(ii) VT.—to him who inspires consciousness i.e. gives knowledge of beings (jñāna-pradāya)

[20]:

Padaratnāvalī reads v.l. nirguṇenābhimānena

You, whose glory remains concealed through ignorance (ajñānena) which is not born of guṇas like sattva (sattvādi-guṇa-janmarahitena).

[21]:

nānāvādānurodhāya—(i) Established despite various theories—SS.

(ii) Common to all theories—Padaratnāvalī

(iii) God appears according to one’s views (yathā nirūpyate tathā bhagavān bhavati—Subodhinī

[22]:

Vācyavācaka-śaktaye—Both meaning and word derive their power from you.—VT.

[23]:

Pramāṇa-mālāya (i) The source of perception or cognition (lit. the eye of the eye etc.)—Bhāvāratha Dīpikā

(ii) The source and support of the Vedas, the authority of which rests on you.—Subodhinī

[24]:

Kavaye: (i) The knower of the past, (present) and the Future.—CJ.

(ii) Whose form is the Word or the material cause of the Word—Subodhinī

[25]:

Śāstra-yonaye: cf.: (i) Śāstra-yonitvāt! Brahma Sūtra I.1.3

(ii) are'sya mahato bhūtasya niśvasitam etad yad ṛgvedo yajur vedaḥ sāma vedo'tharvāṅgirasaḥ.—Bṛha. Up. 4.5.11

(i) Knowable through śāstras i.e. The Vedas—Padaratnāvalī

(ii) Hence whose testimony are the śāstras or the accurate conception about whom is found in śāstras—VT., Siddhāntapradīpa

[26]:

nigamāya—The promulgator of Upaniṣadic knowledge—SS., Bhāgavata Candrikā

[27]:

(i) Bhāgavata Candrikā: Salutations to you who enhance the attributive intelligence (dharma-bhūta-jñāna) of your devotees and reduce or diminish the knowledge of your non-ḍevotees by shrouding them (as it were) with Māyā constituted of three guṇas who are indicated through the function of the mental faculties comprising of guṇas; the witness of the hearts of all beings simultaneously; the eternal self-illuminating light of knowledge.

(ii) Padaratnāvalī: We bow to you who shed light on sattva and other guṇas, as also on knowledge, devotion etc. (of the devotees); who dwell in the Prakṛti constituted of guṇas; whose existence is deduced through knowledge received through sense-organs; the self-knowing witness to all guṇas.

[28]:

Sarva-vyākṛta-siddhaye—(i) You are the source of everything and everyone such as gods etc. that are manifested and the controller of senses.—Bhāgavata Candrikā

(ii) The source of the manifestation of the world of name and form (nāma-rūpātmakaṃ jagat sarvaṃ vyākṛtam, tasya siddhir utpattir yena)—Padaratnāvalī

[29]:

munaye etc. (i) You observe complete silence inspite of your mercifulness in protecting jīvas (creatures) from three types of miseries, and your superiority to the world from god Brahmā to a clump of grass—Bhāgavata Candrikā

(ii) The All-knower who never speaks anything irrelevant or false—Padaratnāvalī

[30]:

Salutations to you who know the state or condition of both the cause and the effect; who stand above them all; who are different from jīvas yet are called viśva due to your presence in them—Padaratnāvalī

(ii) We bow to you who know the causes of the gross and the subtle. You are the basis of the Universe which is superimposed on you. You are free from the conditions known as viśva, taijasa etc. Knowing that Kṛṣṇa was pleased with the fifty-five epithets given to him in praise, the serpent’s wives argue that the nature of a being is created as such by the Lord and hence Kāliya is not guilty as he acted according to his nature for which the Lord is responsible.—KD 16.46. 607-622.

[31]:

Who are above the states called Viśva, taijasa etc. but still appear to be a part and parcel of it through Māyā—Bhāvāratha Dīpikā

[32]:

It behoves you to be gracious unto all gentle-natured (Sāttvika), ferocious-tempered (rājasic) and dull-natured (tāmasika) forms, teeming in the three worlds. You have, however, incarnated for the protection of righteousness. Hence the protection to the gentle is dear to you and equally so are those who wish to renounce their offensive nature—Bhāgavata Candrikā

[33]:

Padaratnāvalī Although Viṣṇu is the creator of the Universe, god Brahmā created the different varieties of guṇas or natural characteristics. They are due to the variety in the proportions and combinations of svabhāva (in-born nature), vīrya (prowess), ojas (virility, vitality) etc.