Shloka 9
गर्भ-व्यवस्था, देवकी-गर्भ-स्तुति (गर्भस्तुतिः), जगदन्तर्गत-हरि-प्रतिपादनम्
फलगर्भा त्वम् एवेज्या वह्निगर्भा तथारणिः अदितिर् देवगर्भा त्वं दैत्यगर्भा तथा दितिः
phalagarbhā tvam evejyā vahnigarbhā tathāraṇiḥ aditir devagarbhā tvaṃ daityagarbhā tathā ditiḥ
Du bist Ijyā, das heilige Opferritual selbst, das die Frucht allen Handelns in sich trägt. Du bist die araṇi, das Feuerholz, Schoß der verborgenen Flamme. Du bist Aditi, in der die Götter empfangen werden; und du bist Diti, in der die Daityas empfangen werden—so gehen beide Ordnungen der Wesen aus dir hervor, o höchste Wirklichkeit.
Likely a hymn of praise addressed to Sri Krishna/Vishnu within the Krishna narrative (Ansha 5), voiced by devotees/elders in context; ultimate referent is Vishnu as the Supreme source.
Avatara: Krishna
Purpose: As the Supreme Lord manifest as Krishna, he is praised as the womb/cause in whom both divine and demonic lineages arise, revealing his all-inclusive sovereignty.
Leela: Dharma-upadesa
Dharma Restored: Metaphysical order: all categories (deva/daitya, rite/fire) depend upon the one Supreme Reality.
Concept: The Supreme Reality is both the inner ground of ritual power and the generative source from which opposing orders (devas and daityas) arise.
Vedantic Theme: Brahman
Application: Contemplate the divine as present in both sacred practice and the hidden energies behind all phenomena, reducing sectarian or dualistic hostility.
Vishishtadvaita: The Lord is the inner controller and material/efficient cause while remaining the transcendent ruler—unity that still accommodates real plurality.
Vishnu Form: Para-Brahman
Bhakti Type: Shanta
Antaryamin: Yes
Jagat Karana: Yes
FAQs
This verse presents Vishnu/Krishna as the ultimate ground from which both Devas (via Aditi) and Daityas (via Diti) originate, affirming a single sovereign source behind all cosmic lineages.
By calling the Lord “Ijyā” and “fruit-bearing,” the text identifies him as both the act of worship and the giver of its results—ritual efficacy is rooted in the Supreme, not merely in external performance.
The araṇi metaphor portrays the Divine as immanent—like fire latent in wood—present within the world and rites, yet revealed through proper means; it reinforces Vishnu’s supremacy as both transcendent source and indwelling power.