Text 25: The gigantic universal form of the Personality of Godhead, within the body of the universal shell, which is covered by sevenfold material elements, is the subject for the virāṭ conception.
Text 26: Persons who have realized it have studied that the planets known as Pātāla constitute the bottoms of the feet of the universal Lord, and the heels and the toes are the Rasātala planets. The ankles are the Mahātala planets, and His shanks constitute the Talātala planets.
Text 27: The knees of the universal form are the planetary system of the name Sutala, and the two thighs are the Vitala and Atala planetary systems. The hips are Mahītala, and outer space is the depression of His navel.
Text 28: The chest of the Original Personality of the gigantic form is the luminary planetary system, His neck is the Mahar planets, His mouth is the Janas planets, and His forehead is the Tapas planetary system. The topmost planetary system, known as Satyaloka, is the head of He who has one thousand heads.
Śrīdharasvāmikr̥tā Bhāvārthadīpikāvyākhyā
Though this (the Virāṭ form) is indicative (of the subject matter), in reality, the all-pervading controller of beings, the Lord Himself, is the subject. He says, "Within the shell of the cosmic egg are the seven coverings: the earth, water, fire, air, space, the mahat-tattva, and the praṇava [oṅkāra]." [25]
With the intention of saying that the non-difference between the Virāṭ body, the individual souls, and the indwelling Lord should be contemplated upon, he speaks (thus): "The nether region is the base of the foot; the lower part of the foot is considered to be the nether regions. Beginning from below, he recites the seven subterranean realms, as evidenced by statements like 'he recounts,' etc. The front and back of the foot are said to be the two hands and two feet." [26]
The lower part of the two thighs is to be known as Vitala, and the upper part as Atala. The navel is the ocean. [27] He recounts heaven, the world of light, as "śrī"; the center of the forehead as Tapola; and the world of truth as Satya. [28]
Vaṃśīdharakr̥tā Bhāvārthadīpikā Prakāśavyākhyā
And within this cosmic egg-like shell is the earth, having the shape of a vault, where the universe is situated – that itself is the earth-covering, not anything other than that. Along with it, the seven (coverings) beginning with water, etc., are to be understood. This is the meaning. The body of Hiraṇyagarbha (Virāṭ) is the Lord, and the indweller within Hiraṇyagarbha, the dweller in the womb. The second Puruṣa, being worshipped as His counterpart, Virāṭ is also referred to by the word "Bhagavān" (the Lord). [25]
He recites the Vedas, i.e., "I do not merely say this myself" – this is the presentation of evidence. [26]
The earth is the ground; its navel is the surface of the earth. "Lord of the earth" – this is to be particularly contemplated upon by you. Since it is unfathomable and the source of the lotus from which Brahma was born, it is called the "navel of the ocean." [27] [28]
Śrīrādhāramaṇadāsa Gosvāmiviraсitā Dīpanīvyākhyā
The navel means the region below the navel. [27-30]
Śrīmadvīrarāghavavyākhyā
He states that the limited aspect in the form of this body is the subject matter, with the words "āṇḍakoṣa" etc. Within the shell known as the āṇḍakoṣa, which has seven coverings - earth, water, fire, air, space, ahaṅkāra and mahat-tattva - is the Virāṭ, the unlimited aspect of that limited aspect, known as Vairāja. Vairāja is not the four-faced Brahma. Since it is understood that he is the worshipped form which was formerly the support of the sustaining power, being of that nature, that Vairāja Puruṣa is Bhagavān, the abode and object of the sustaining power. [25]
And having spoken generally of the fourteen worlds constituting the āṇḍakoṣa as his body, he divides the entities within the āṇḍakoṣa and instructs their contemplation as the limbs beginning with the feet, with the words "pātālam." The base of the foot, the lower part of the foot, is called pātāla and is to be contemplated upon as the sole of the foot. Similarly, the two sides and front are the two hands and front part of the foot respectively. This is the meaning. The two ankles of the creator of the universe are Mahātala. The two shanks are Talātala. [26] The two knees of the cosmic form are Sutala and Vitala and Atala are the two thighs. The earth realm is Mahītala. The front part of the loins and hips is the atmospheric realm, Bhuvar-loka. The navel itself is to be contemplated upon as the ocean, as stated by the knowers of truth. [27]
The region of the chest of this Vairāja is the sphere of light, Jyotir-aṇīka, contemplated as the neck. The world of great sages, Mahar-loka, is his face. The primordial being's forehead is known as Tapola, the realm of austerities. The thousand-headed one's thousand heads are known as Satya, the realm of truth. [28]
Śrīmadvijayādhvajatīrthakṛtā padaratnāvalīvyākhyā
Covered externally by seven coverings - the five elements beginning with earth, ahaṅkāra and mahat-tattva - which serve as armors, in that body known as the āṇḍakoṣa, which is being decayed. That Puruṣa who dwells within this āṇḍakoṣa, called Vairāja because of his special effulgence, and who is the best of all due to granting the fruits of numerous karmas, is Puruṣa - one who grants numerous fruits of actions. That same Puruṣa is Bhagavān, the abode of the sustaining power; by being its object, the sustaining power removes the impurities of the mind - this is the connection. The āṇḍakoṣa is said to be Virāṭ due to his special effulgence. Vairāja is within that - from "vairajāstata" and so on. [25]
He instructs the method of meditation on the form already described, beginning with the words "pātālam." The realms from Pātāla up to Satya-loka are the limbs beginning with the feet of the image called the āṇḍa. However, they are not the actual limbs of that Hari who resides in the āṇḍa. Rather, they are produced from or dependent on his feet and other limbs. Therefore, there should be no doubt about their being non-different from Bhagavān, who is of the nature of Consciousness and Bliss. The statements like "his foot is Pātāla" are to be reconciled like the statement "the face of Brahman is the Brahmin," etc. Similarly, the statements about the different limbs like those of Indra and other deities are intended to convey their production from or dependence on those limbs, not to indicate their identity in essence. Since they are different from Him in essence, in relation to the image, Bhūr and other realms are treated as limbs, but in reality... [and so on].
Therefore, the construction of the sentence is: "They recite that the base of the foot of Hari, who dwells within the āṇḍa, is Pātāla." The connection is that it is produced from or dependent on the foot, which is of the nature of Consciousness and Bliss - the knowers of truth teach this to qualified students. If they are instructed to meditate in this way, it should be contemplated in the same manner there as well. The word "hi" indicates the well-known evidence for the stated meaning.
"The hands and the front part are the hands and front part of the foot" - the hand is the back part of the foot, the front part is the front part of the foot. The one by whom the universe is created is called Viśvasṛj; his ankles are called Mahātala, the knots of auspicious marks. The previous connection applies here as well. [26]
The lower part is called Vitala, and the upper part is Atala - this is the division. Jaghana means the region of the hips, addressed as "Mahīpati" with the intention of indicating its profundity and being the source of the lotus from which Brahma was born. The navel region is called Bhuvar-loka, the atmospheric realm. [27]
Jyotir-aṇīka is the sphere of light, the celestial realm. Mahar-loka is his neck, as people call it Jana-loka. Tapas is Tapola, the realm of austerities. The forehead is Rārāṭi. [28]
Śrīmajjīva Gosvāmi-kṛtā Krama Sandarbha vyākhyā
In the commentary on the phrase "uraḥsthalam," it is appropriate for the learned ones to inquire further into the meaning of "gṛṇanti." [28]
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha Darśinī Vyākhyā
He explains what particular distinction is meant and where: Within the āṇḍakoṣa, the brahmāṇḍa measuring fifty crore yojanas, surrounded by seven coverings - earth, fire, air, space, ahaṅkāra, and mahattattva. Vairāja is the body of Hiraṇyagarbha. Bhagavān is the indweller of Hiraṇyagarbha, the second Puruṣa residing in the womb. Although worshipped as a representation of Him, Vairāja is also called Bhagavān's portion. [25]
What aspects should be meditated upon as His feet and so on? He says: The base of the foot is the lower part of the foot. "Pāṇiprapade" means the front and back parts of the foot. [26]
The two thighs are to be known as Vitala in the lower part and Atala in the upper part. [27]
The chest region is Svarga, the neck is Mahar-loka, the face is Jana-loka, the forehead is Tapola, and the heads are Satya-loka. [28]
Śrīmacchukadeva Siddhānta Pradīpaḥ
Within the āṇḍakoṣa, the shell of the brahmāṇḍa, surrounded by seven coverings called earth, fire, air, space, ahaṅkāra, and mahattattva. Externally, in the shape of a wood-apple fruit, with internal limbs like feet, etc., in the form of a tortoise, with four faces, considering itself the field of experience and the knower of the field, shining extraordinarily - thus named Virāṭ. Worshipped in that form is Vairāja, the Puruṣa, the abode of the sustaining power, the object of sustenance. [25]
The sages recite that the Pātāla realm is the base of the feet of this Puruṣa, who has a body of fourteen realms from the covered Pātāla up to Satya, instructing that Pātāla should be meditated upon as the sole of the Puruṣa's foot. The same should be understood for the rest as well. They recite that the "hands and front part" are the sole of the foot and the sub-nether region. The two ankles are Mahātala, the two calves are Talātala, as recited by those who experience the entire universe. [26]
The two knees in the cosmic form are Sutala. Vitala and Atala are the two thighs. The hip region is Mahītala, the Bhūrloka. The loins are Nabhaḥsthala, the atmospheric region, also called Nābhisara. [27]
They call the chest region of this Vairāja Puruṣa the celestial realm, the abode of lights. His neck should be known as Mahar-loka. His face should be known as Jana-loka by the meditators, it is implied. The former meditators knew his forehead as Tapas, the realm of austerities, and his heads as Satya-loka, the realm of truth. [28]
Śrīmad Vallabhācārya-kṛtā Subodhinī Vyākhyā
But how can the insentient be an object of meditation? Since the meditation must necessarily yield fruit for the meditator. Just as in other activities, meditation does not produce results through unseen means. For the direct realization of the object of meditation itself is seen. Even though the object is related to the Lord, why should not the Lord Himself be the object of meditation, by the principle "of the primary and secondary, the primary is the object of activity"? To this, he says - āṇḍakośa iti. This is not stated as the object of meditation, but rather as its support. By this, "as it is to be meditated upon" is also clarified. The Lord is directly the object, while the āṇḍakośa is its support. Although it is indeed appropriate for the soul to have the self as its support, an alternative view will be stated in the next chapter. Nonetheless, since the Lord dwelling outside must be brought within, in order to establish greater affection, to establish the greatness of the self, and for the successful effort, the Lord is stated as the object residing in the support of the cosmic egg, devoid of the defect of being a means to an accomplished end in comparison to the self-established form of the Lord, and being merely the object of recollection. āṇḍa means related to the egg. That itself is the kośa, in the form of an unfolded lotus. That itself is the body. From the statement "when with the five elements created by Himself," it is understood that the Lord has made this body for Himself. Therefore, here what is created is for His enjoyment. The body being the abode of enjoyment. Therefore, in relation to the self also, this is indeed the object of meditation as its support. Since it is in the form of a sheath, the defect of having apertures like other bodies is avoided here. And the drinking of nectar is also there. Stating the protection of this body, he mentions the inclusion of the entire collection of principles other than the Lord - sapta-āvaraṇa-saṃyukta iti. Joined by the seven sheaths. The compound word avoids a gap in the middle. The seven sheaths are the forms of the principles from water onwards. There, the virāṭ-puruṣa, the second person, who is well-known in all scriptures and also established by experience, the very same virāṭ has entered the virāṭ body, and not some specific individual soul. He says so - bhagavān iti. That very virāṭ-puruṣa who was mentioned is the Lord, established by the direct experience of yogis. Therefore, there is an explicit statement of being directly perceived due to intense practice. He is the support for sustenance. The kośa is His support, just as fire in an iron ball, or a bee in a lotus, or a king in a palace. The word "support" implies that the one who has resorted to Him becomes completely subservient.
Now, to state the inclusion of all subtle and common entities there, he establishes the idea of their being parts by the phrases pātālam ityādibhiḥ - the fourteen worlds attain the status of being part of the object of meditation, being arranged in fourteen divisions. But they do not attain the status of being parts of the Lord's body. If that were so, then due to the inferior status of the highest, it would only be an object of meditation. He says: Pātāla is the lowest world; pādamūla is the root of the foot. Thus, serpents like Vāsuki would attain a linear form. He gives the authority here - paṭhanto iti. This is well-known from the utterances of Vedavadanas. Of this body. In the case of the Lord, since Brahman with form pervades there, it attains that state. Pāṇi and caraṇa mean the posterior part. Prapada is the tip of the foot, and the middle part is pratyāhāra. Rasātala is the world above that. Gulphau are the ankles in the form of knots. Mahātala is the world above Rasātala. Similarly, in the following, the world above the previously described one is stated, thus mentioning five in total. He gives the reason for using the term "mahā" for Mahātala - viśvasṛja iti. Starting from there, due to the predominance of creation. The word "atha" is used to describe its distinctness. By this, the five-fold person is described. There, the two worlds are one part. Then, in a different way: Gulphau. The three guṇas also have five divisions mentioned - pure tamas, rajo-tamas, rajas, rajo-sattva, and sattva. Of those, pure tamas is described as Mahā.
From the soles to the palms is the second section. There, the sole of the foot is called tala. For a human being, it is a tuft of hair. Jambhe refers to the two shanks. Since they are a pair of limbs, the dual form pada-dvaya (two words) is used. Or it could be because they serve as a support. Sutala refers to the two knees. Since the dual janunī already conveys the two knees, the repetition in the form of two words is to indicate its dual form in common usage. Therefore, later on, it will be said as "the pure sutala." It is the common place as well as the place of one's own stay. Where the oblation remains, that is called śuddha (pure). Hence, it reminds of the viśva-rūpa (universal form) shown - "viśvam ūtter."
Vitala and atala are the two thighs. One is atala, and the other is vitala. Some consider both as a pair due to the presence or absence of the preceding syllable 'a'. Even though this dual form is possible based on common usage, in the fifth case, since there is no mention of "tato 'dhas tādi" (lower than that), it should be considered. Here, the presence of two consonants 'ca' could indicate their duality, or it could be an internal division. The region of Mahādeva's play and the region of the son of Maya (Mayāputra) is the celestial form. Mahītala is the Earth, which is the loins of the Lord. This arrangement is similar to that of a standing human figure and a celestial sphere. However, the object of meditation is the same as "mahopater," described here in the form of a king, which is the position of the Lord. Nabhas-tala is the atmospheric region. The statement "in the navel is the water" refers to the presence of water in the atmosphere. Despite the apparent contradiction, it is affirmed based on Vedic authority by saying "gṛṇanti" (they declare). This is based on the Shruti: "The water existed in the middle, separating the stars from the non-stars." Here, since there is no physical form of the Lord and it is the abode of Rudra, the description is done by Sarasvatī herself, as the navel-lotus cannot arise spontaneously. Uras is the chest region. Jyotir-anīka is the luminous sphere extending from the Sun and other celestial bodies. It belongs to Him (the Lord). It is said that no one else resides there, as the child Kumāra is also considered divine. The heart is also the abode of the Jīva (individual soul). Therefore, in the luminous sphere (jyotir-anīka) of the child Kumāra, the Lord should be meditated upon. Grīvā is the great world (Mahar-loka). Vadana is the world of beings (Jana-loka), extending from the chin to the eyebrows. This also solely belongs to the Lord, being the abode of eternal bliss, as we shall describe later. Tapo-loka is the forehead (lalāṭa), the void region. The use of the feminine word "rārāṭī" is to indicate its status as the base of erotic love, as per the grammatical rule "śrādi-puṃsi." This is because austerity (tapas) is attained there. But in reality, they are the multiple heads. The plural form "śīrṣāṇi" is used because of the statement "sahasra-śīrṣā" (thousand-headed), emphasizing its Vedic origin. There, since there are many worlds like Brahma and others, the plural "śīrṣāṇi" is used to establish the supremacy of all those worlds, as they reach (yanti) the head (mūrdhānam). (26-28)
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
The text refers to the Āṇḍakoṣa as "the abode for meditation". It is said to be the āśraya (support) for dhyāna (meditation). The doubt may arise - if the Lord Himself is the object of meditation, then why mention the body? And if it is in the sense of being a support, then the individual soul itself should be accepted as such. To this doubt, the text says: "Even though..." and explains.
It is reasonable, but for the sake of developing greater attachment, love and affection towards the Lord, the individual soul in the form of a minuscule entity located in the heart region of the body is accepted as the object of meditation. By meditating on this, the individual can eventually attain the state of the Supreme Lord, which is the ultimate goal of meditation. To facilitate this process, the body, which is external, is prescribed as the initial object of meditation. This is done based on the principle that greater attachment and love develops when the object of meditation is nearby.
The text then quotes a statement from the eleventh chapter of the Yogeśvara: "The akṣara-rūpa (immutable form) is realized by the bhutas (elements)." Here, the phrase "akṣara-rūpa" refers to the second purușa (the supreme being). The statement "yo vairāja" etc. indicates the non-difference between the akṣara-purușa and the Purușottama (the Supreme Lord). The three examples given further clarify that according to one's qualification, meditation should be performed on Vairāja, Purușa, or Bhagavān.
Now, the text explains how the body can be considered the most substantial (sthavișțha) entity. After describing the two worlds (loka-dvaya), it elaborates on the five-fold nature of the body by stating "they clarify..." The second part refers to the divisions within the body, just as there are divisions in an ordinary human body. This establishes that the three lower regions are vitala, atala and mahyādi-jyotir, the fourth is maharādi-satya-loka, and the fifth is the head.
The terms "ubhayāvayavatva" etc. indicate that just as the calf is lower than the knee and higher than the ankle, making it a part of both, similarly the two words "loka" are used to denote the regions above and below. The phrase "āṅpraśleṣe āsamantāt talam" provides an alternative interpretation, which is also considered for its strength. The reason for accepting vitala as pure is given as "ata eva" (for this very reason).
Regarding the terms "vitalam ca talam ca", two perspectives are presented - one based on the anterior-posterior division, and another view which is accepted to avoid contradicting the five-fold division of the body. This alternative view is explained by "atra" etc. The statement "tathātvam" refers to the anterior-posterior division, which is considered reasonable. To address the objection that there is no special significance in such a division, the text states "atra antara-bhedo" etc., justifying the division based on linguistic conventions and usage.
The text further divides vitala and atala, stating that vitala is the place of Mahādeva's play, and atala is the world resembling heaven, the abode of Mayāputra (the son of Māyā).
Regarding the Earth realm, the text connects the word "tasya" with "bhinna-suluk" etc., to indicate that it is derived from a different aphorism with the sixth case-ending omitted. The statement "evam vyavasthe" conveys that the methodology of the five-fold division of the body is now understood.
Although the Śroṇi-loka (realm of animals) is not explicitly mentioned here, it is implied later when it states "all deer and animals reside in the Śroṇi-deśa". Since animals dwell on the earth, the Śroṇi region should also be understood as part of the Bhūrloka. Similarly, the statement "nirayasya gudaḥ smṛta" (the nether region is called guda) and the subsequent description of naraka (hell) in the fifth skandha as being "below the earth and above the waters", establish that hell is also situated within the Bhūrloka.
The text asserts that the luminous realms (jyotir-anīka) are also well-established based on the Sarasvatī river. This refutes the notion of these realms being without a support or foundation. The statement "parābhūter adharmāsya tamasā cāpi paścima" indicates that the western direction, associated with irreligion (adharma) and darkness (tamas), is also connected to the terrestrial realms up to Maharloka through mountains and other entities.
In the description of the positioning of the worlds in the fifth skandha, it is stated: "The stars, the pole star, and the luminous worlds cannot bear to go beyond the path of the sun." This implies that the realm of parābhūti is adjacent to the inter-regional space, the realm of adharma is adjacent to the sun's path, and the realm of tamas is adjacent to the pole star (dhruva). This passage also accommodates the statement "na dhruvopari tad gati" from scripture, which states that ritualistic performers do not proceed beyond the Satyaloka.
The term "grīvā mahariti" suggests that the neck region is also associated with Maharloka due to the similarity of being called "gala" (throat). The phrase "yanti" means "they attain" through ritualistic actions. By establishing the multiplicity of realms, this resolves any potential contradiction with statements like "brahmalokamakarmakaḥ" (those without karma do not attain the Brahmaloka). (25-28)
Śrī Giridhara-kṛtā-Bālaprabodhinī
Indeed, leaving aside the Lord, why is the body composed of Prakriti said to be the basis for sustaining? Anticipating this doubt, it is stated with the intention that the non-difference between the Virat body, the Jiva within it, and the Antaryami should be superimposed and meditated upon. But in reality, the Lord alone, who controls the Virat, is the object of sustenance, as stated - "In the egg-like sheath, the body." [25]
The earth, water, fire, air, space, ego, and mahat-tattva - these seven sheaths, each ten times greater than the previous, comprise the egg-like sheath called the body. The embodied being called Vairaja Purusha is the basis, the object of sustenance. Why is he the object of sustenance? He says - "The Lord." [25]
Thus, after stating that the egg-like cosmos comprising the fourteen worlds is generally the body of the Lord, when there is an expectation of what is to be meditated upon as His feet and other limbs, he divides the entities within the egg-shell and teaches meditation on them as feet and other limbs, starting with "Patalam" (the nether region). The knowers of the Vedas call the root of the feet, the lower part of the feet, as Patalam (the nether region), meaning it should be meditated upon as the sole of the feet. He indicates that there should be no doubt here by saying "hi" (indeed). Similarly, in what follows, there should be a connection with the same verb. They call the back part of the feet as Prapadam (the seven nether regions), and the fore part of the feet as Rasatalam (the subterranean region). [26]
Moreover, they call the ankles of the Lord, the creator of the universe, as Mahatalam (the great region). They call both the shanks as Talatalam (the region of many planes). [26]
They extol the two knees of the Lord, whose form is the universe, as Sutalam (the region of virtuous beings). They extol His two thighs as Vitalam and Atalam, where the lower part of the thighs is Vitalam, and the upper part is Atalam. Addressing with reverence for the sake of the universe, he says, "O Lord of the Earth!" They extol His loins, the front part of the waist, as Mahitalam (the earthly region). They extol His navel as Svastalam (the heavenly region), Nabhas (the aerial region). [27]
They extol the chest region of this Vairaja as Jyotiranīkam (the luminous region), the abode of light or Svargalokam (the celestial region). They meditate on His neck as Maharlokam (the region of great sages). They extol His face as Janalokam (the region of people), to be meditated upon as such. The sages know His forehead, the forehead of this primal being, as Tapolokam (the region of austerities). The thousands of heads of this thousand-headed one, they know as Satyalokam (the region of truth). [28]
Hindi Anuvāda
Surrounded by the seven sheaths of water (jala), fire (agni), air (vāyu), space (ākāśa), ego (ahaṃkāra), mahat-tattva, and prakriti, the Virāṭ Puruṣha, the Lord, within this cosmic body, is the basis for sustenance; He alone is sustained. [25]
The knowers of truth describe Him thus: The soles are Pātāla of the Virāṭ Puruṣha; His heels and toes are Rasātala; His two ankles, the knots above the shanks, are Mahātala; the calves of His legs are Talātala. [26]
The two knees of the Lord, whose form is the universe, are Sutala; His two thighs are Vitala and Atala; His loins are Bhūtala; and they call His navel-lake Nabhas (the Sky region). [27]
They call the chest of the Primal Puruṣha, the Supreme Self, as Svargaloka; His neck as Maharloka; His face as Janaloka; and His forehead as Tapoloka. The multitude of heads of that Thousand-Headed Lord is itself Satyaloka. [28]
SB 2.1.25-28
