Devanagari
हृदिन्द्रियाण्यसुर्व्योम वायुरग्निर्जलं मही ।
सूर्यश्चन्द्रस्तपश्चैव स्थानान्यग्रे कृतानि ते ॥ ११ ॥
Verse text
hṛd indriyāṇy asur vyoma
vāyur agnir jalaṁ mahī
sūryaś candras tapaś caiva
sthānāny agre kṛtāni te
Synonyms
hṛt
—
the heart
;
indriyāṇi
—
the senses
;
asuḥ
—
life air
;
vyoma
—
the sky
;
vāyuḥ
—
the air
;
agniḥ
—
fire
;
jalam
—
water
;
mahī
—
the earth
;
sūryaḥ
—
the sun
;
candraḥ
—
the moon
;
tapaḥ
—
austerity
;
ca
—
as well as
;
eva
—
certainly
;
sthānāni
—
all these places
;
agre
—
hereinbefore
;
kṛtāni
—
already made
;
te
—
for you .
Translation
My dear boy, I have already selected the following places for your residence: the heart, the senses, the air of life, the sky, the air, the fire, the water, the earth, the sun, the moon and austerity.
Translation (Visvanatha Cakravarti Thakura)
The following places have been made for your residence: the heart, the senses, the life air, the ether, the air, the fire, the water, the earth, the sun, the moon and austerity.
Since the places starting with the heart arise from ahaṅkāra, they are suitable places of residence for Rudra who acts as the presiding deity of ahaṅkāra. In relation to anger, the heart is the birth place of anger. When anger increases it also resides in the senses such as the eyes, hands, and feet. This action is suggested. Residence in the prāṇas (asuḥ) means that the respiration in the nostrils increases. Anger is represented in the ether by the ferocious sound of the lion, in the air by drying up, in the fire by burning, and in water by flooding. It is presented in earth by its transformations into various weapons. Anger is represented by the combination of elements in animals like the lion, tigers and snake. Anger resides in the sun and moon in the form of heat and snow, which cause death. Austerity and also other practices such as sāṅkhya, yoga and vairāgya, without bhakti as protection, become places of anger. Thus the Pracetas are described as tapaḥ-dīpita-manyavaḥ: enflamed with anger because of austerities. (SB 6.4.5)
ye ’nye ’ravindākṣa vimukta-māninas
tvayy asta-bhāvād aviśuddha-buddhayaḥ
āruhya kṛcchreṇa paraṁ padaṁ tataḥ
patanty adho ’nādṛta-yuṣmad-aṅghrayaḥ
O lotus-eyed Lord, although nondevotees who accept severe austerities and penances to achieve the highest position may think themselves liberated, their intelligence is impure. They fall down from their position of imagined superiority because they have no regard for your lotus feet. SB 10.2.32
Purport
The creation of Rudra from between the eyebrows of Brahmā as the result of his anger, generated from the mode of passion partly touched by ignorance, is very significant. In
Bhagavad-gītā
(3.37)
the principle of Rudra is described.
Krodha
(anger) is the product of
kāma
(lust), which is the result of the mode of passion. When lust and hankering are unsatisfied, the element of
krodha
appears, which is the formidable enemy of the conditioned soul. This most sinful and inimical passion is represented as
ahaṅkāra,
or the false egocentric attitude of thinking oneself to be all in all. Such an egocentric attitude on the part of the conditioned soul, who is completely under the control of material nature, is described in
Bhagavad-gītā
as foolish. The egocentric attitude is a manifestation of the Rudra principle in the heart, wherein
krodha
(anger) is generated. This anger develops in the heart and is further manifested through various senses, like the eyes, hands and legs. When a man is angry he expresses such anger with red-hot eyes and sometimes makes a display of clenching his fists or kicking his legs. This exhibition of the Rudra principle is the proof of Rudra’s presence in such places. When a man is angry he breathes very rapidly, and thus Rudra is represented in the air of life, or in the activities of breathing. When the sky is overcast with dense clouds and roars in anger, and when the wind blows very fiercely, the Rudra principle is manifested, and so also when the sea water is infuriated by the wind it appears in a gloomy feature of Rudra, which is very fearful to the common man. When fire is ablaze we can also experience the presence of Rudra, and when there is an inundation over the earth we can understand that this is also the representation of Rudra.
There are many earthly creatures who constantly represent the Rudra element. The snake, tiger and lion are always representations of Rudra. Sometimes, because of the extreme heat of the sun, there are cases of heatstroke, and due to the extreme coldness created by the moon there are cases of collapse. There are many sages empowered with the influence of austerity and many
yogīs,
philosophers and renouncers who sometimes exhibit their acquired power under the influence of the Rudra principle of anger and passion. The great
yogī
Durvāsā, under the influence of this Rudra principle, picked a quarrel with Mahārāja Ambarīṣa, and a
brāhmaṇa
boy exhibited the Rudra principle by cursing the great King Parīkṣit. When the Rudra principle is exhibited by persons who are not engaged in the devotional service of the Supreme Personality of Godhead, the angry person falls down from the peak of his improved position. This is confirmed as follows:
ye ’nye ’ravindākṣa vimukta-māninas
tvayy asta-bhāvād aviśuddha-buddhayaḥ
āruhya kṛcchreṇa paraṁ padaṁ tataḥ
patanty adho ’nādṛta-yuṣmad-aṅghrayaḥ
(
Bhāg.
10.2.32
)
The most lamentable falldown of the impersonalist is due to his false and unreasonable claim of being one with the Supreme.