teṣāṁ satāṁ veda-vitāna-mūrtir
vinadya bhūyo vibudhodayāya
gajendra-līlo jalam āviveśa
teṣām—of them; satām—of the great devotees; veda—all knowledge; vitāna-mūrtiḥ—the form of expansion; brahma—Vedic sound; avadhārya—knowing it well; ātma—of Himself; guṇa-anuvādam—transcendental glorification; vinadya—resounding; bhūyaḥ—again; vibudha—of the transcendentally learned; udayāya—for the elevation or benefit; gajendra-līlaḥ—playing like an elephant; jalam—the water; āviveśa—entered.
Playing like an elephant, He entered into the water after roaring again in reply to the Vedic prayers by the great devotees. The Lord is the object of the Vedic prayers, and thus He understood that the devotees’ prayers were meant for Him.
The form of the Lord in any shape is always transcendental and full of knowledge and mercy. The Lord is the destroyer of all material contamination because His form is personified Vedic knowledge. All the Vedas worship the transcendental form of the Lord. In the Vedic mantras the devotees request the Lord to remove the glaring effulgence because it covers His real face. That is the version of the Īśopaniṣad. The Lord has no material form, but His form is always understood in terms of the Vedas. The Vedas are said to be the breath of the Lord, and that breath was inhaled by Brahmā, the original student of the Vedas. The breathing from the nostril of Brahmā caused the appearance of Lord Boar, and therefore the boar incarnation of the Lord is the personified Vedas. The glorification of the incarnation by the sages on the higher planets consisted of factual Vedic hymns. Whenever there is glorification of the Lord, it is to be understood that Vedic mantras are being rightly vibrated. The Lord was therefore pleased when such Vedic mantras were chanted, and to encourage His pure devotees, He roared once more and entered the water to rescue the submerged earth.
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