Text 33: O King, the rivers are the veins of the gigantic body, the trees are the hairs of His body, and the omnipotent air is His breath. The passing ages are His movements, and His activities are the reactions of the three modes of material nature.
Text 34: O best amongst the Kurus, the clouds which carry water are the hairs on His head, the terminations of days or nights are His dress, and the supreme cause of material creation is His intelligence. His mind is the moon, the reservoir of all changes.
Text 35: The principle of matter [mahat-tattva] is the consciousness of the omnipresent Lord, as asserted by the experts, and Rudradeva is His ego. The horse, mule, camel and elephant are His nails, and wild animals and all quadrupeds are situated in the belt zone of the Lord.
Text 36: Varieties of birds are indications of His masterful artistic sense. Manu, the father of mankind, is the emblem of His standard intelligence, and humanity is His residence. The celestial species of human beings, like the Gandharvas, Vidyādharas, Cāraṇas and angels, all represent His musical rhythm, and the demoniac soldiers are representations of His wonderful prowess.
Śrīdhara Svāmi's Bhāvārthadīpikā commentary:
Time is the movement of Him whose vigor is endless. The flow of qualities is the living beings. Their worldly existence is His play. (33)
The unmanifest Pradhāna is the substratum of the great Lord. The well-known moon is His mind, which is like the repository of all transformations. (34)
The power of knowledge is the intellect (chitta). The great principle is 'Mahat'. The inner instrument is the ego (ahaṃkāra). The mountain is Lord Śiva. The mythical horseUccaihśravā was born from the stallion's belching. (35)
The Sanskrit grammar, as the Śruti states "the one by which names and forms are analyzed," is His skill. As they say: "He who made the swans bright, the parrots green, and painted the peacocks - may He provide for your livelihood." Svāyambhuva Manu is His intention, the Self is the abode, as the Śruti states "the Self is spacious in the state of Puruṣa." The Gandharvas and others are the union of the pairs. The musical notes like Ṣaḍja etc. are the remembrances of those notes. The Lord whose prowess is that of the Asuras is Asurāṇīka. In the reading "svara asurāṇīkā varā," the Gandharvas are the notes, Asura is the superior group, and Prahlāda is the remembrance. (36)
Śrī Vaṃśīdhara's Bhāvārthadīpikā Prakāśa commentary:
The infinite one is Śeṣa, or the vigor is of Him who is like that. Oh best among kings, this contemplation by you, the chief protector of people, must certainly be performed - this is the intended meaning. (33)
Oh best among the Kuru dynasty, since you have taken birth in a pure lineage, I speak to you the form to be contemplated by yogis - this is the intention. (34)
The mountain is Kailāsa. Or time which swallows everything is the mountain. Or the Veda which grasps the truth is the mountain. The one who protects by that or with that is Giritra, the great Lord Śiva. The deer, antelopes, and cows are to be meditated upon in the region of the buttocks - this is the remaining part. (35)
As evidence for His craftsmanship, it is said: "As they say..." The meaning of the Śruti statement is: In the state of being a human, the Supreme Self is fully manifest. This is the second meaning, preceded by "this is the intended meaning." (36)
Śrī Rādhāramaṇa Dāsa Gosvāmī's Dīpanī commentary:
[Some say the nails representing the Ṛk and other Vedas are implied.]
Vaḍavā means a mare, born from her is the meaning. (35-39)
Śrīmad Vīrarāghava Vyākhyā
The rivers like the Ganga and Yamuna are His channels; the tiny hairs are the trees; the great trees are the limbs of the Cosmic Form. O king of men! The breath of the Infinite-energied One is the life-breath (prāṇa), the wind (Mātariśvan); Its movement is Time; the flow of Its modes—sattva, rajas and tamas—is the course of phenomena, the worldly existence of beings. || 33 ||
The clouds are known as the braided locks of the Lord; the garment of the Great One is day and night; His heart is said to be the Unmanifest (Pradhāna), the primordial matter. He is the well-known receptacle of all transformations, the cause of all herbs. The moon is His mind, the abode of all transformations. || 34 ||
They meditate upon the Great Principle (mahat-tattva) as the power of knowledge and the power of action. The Girir (Rudra), the internal organ (ahaṃkāra), is of the nature of the self of all, the Inner Controller. Hence it was said in the Viśvarūpa, "And I became Rudra in your midst." Ahaṃkāra, being the cause of the sense of 'I', naturally becomes 'the deluder' (mohakaḥ girir). The horses, camels, and elephants born from the churning of the ocean are His nails. All deer and cattle should be contemplated in that region, not physically searched for. || 35 ||
The birds are the Vedic hymns that are His wings. Grammar is His speech, as the Śruti says, "Nama-rūpe vyākaravāṇī" (speech is the expressor of names and forms). Skill is His craft; Manu is His mantra; human beings are His attendants; the dwelling of Gandharvas and others is their composite unity. His musical notes are the ṣaḍja and others, for it is apt that those arise from their singing and such sequences. The foremost of the Asuras is Prahlāda, who is His memory. || 36 ||
Śrīmad-vijayadvajatīrthakṛtā padaratnāvalīvyākhyā:
He whose form exists in all objects is Viśvatanu; or he whose image (form) exists is so called. Virya means semen, the enjoyment of beings. Gati means movement, hence āyu means the life-span of beings characterized by their existence. Karma-vyāpāra arises from that, the process of the manifestation of the guṇas like sattva. || 33 ||
The two sandhyās (morning and evening twilight) are the two unmanifest (avyakta) primal matter (mūlaprakṛti). Since the moon is the abode of various transformations like desire, it is metaphorically called the mind born of the mind. || 34 ||
Vijñāna (knowledge) is called the śakti (power); virici is called Giri or Kailāsa. He whose breath is "trayate" is called Girir or Vāyu. Or, Girir is Rudra, the internal organ ahaṃkāra of the Lord of all. From Him were born the nails, meaning the nine elephants born from the churning of the milk ocean. The horses, camels, etc., born from the churning are situated in the region of Sragvidesa and were born from Him. || 35 ||
The various words, worldly and Vedic, are His utterance (vyāharaṇa). The knowledge (dependent on words) is His grammar. Manu is Vāyu (wind), His intellect (manīṣā). Or the intellect of Manu Svāyambhuva, since it arises from the power of deliberation on the Lord. The mind is His dwelling since it gives rise to activities. He whose memory is music notes like ṣaḍja is so called. The power that produces the Asuras is His virya (semen). || 36 ||
Śrīmad-viśvanāthacakravartikṛtā sārārthadarśinīvyākhyā:
He whose virya (prowess) is infinite is Ananta (Śeṣa). Vaya means time, His gati is movement. The flow of guṇas is the worldly existence of beings, their karma is play. || 33 ||
Of the Great Lord (vibhu). The Unmanifest (avyakta) is Pradhāna, His heart is intellect (buddhi). He is the well-known moon, His mind is the abode of all transformations, like a repository. || 34 ||
Vijñāna-śakti is consciousness (cit). Mahi is the great principle (mahat-tattva). The internal organ is ahaṃkāra. Girir is Rudra. The horses, camels, etc., born from the churning of the ocean. || 35 ||
The birds are His wings. His grammar is speech expressing names and forms, as the Śruti says. Skill in craft, as they say: "By whom the swans were made white, the parrots green, and the peacocks painted—He will provide for your livelihood." Manu Svāyambhuva's manīṣā is the deliberating intellect. Manuja is the person, as the Śruti says: "The self is indeed this Person." The gandharvas and others are their composite unity. Svara is the notes ṣaḍja and others. Prahlāda is the foremost of the Asuras, the memory. In the reading "svarasmrtīr asurānīka vīrya"—the memories are the svaras, and the virya is of the Asura chiefs. || 36 ||
Śrīmac-chukadeva-krita Siddhānta Dīpa:
The body hairs are romāṇi. He of infinite virya (prowess) is Mahābala, the cosmic wind Mātariśvā. Breath is prāṇa, vaya means time, His gati is movement. The flow of the guṇas like sattva is where gods, humans, etc., flow like straws in a river stream—that is His karma-krīḍā (playful activity). || 33 ||
The thick cloudy showers are called the tresses of the Lord, the controller of all. The abode, vāsa, of the Great Lord (vibhu) is called sandhyā (twilight). The Unmanifest (avyakta) is Pradhāna, the heart is said to be the heart-lotus. He is the well-known repository of all transformations, the cause of the growth of all herbs—the moon, to be known as the mind. || 34 ||
Oṃ, the vijñāna-śakti, the consciousness, of the Self of all, of the fourteen worlds, is called Mahat-tattva. His internal organ, ahaṃkāra, is called Giritri. The horses, camels, elephants—these are His nails, to be meditated upon by the knowers. All the deer, cattle—these are to be known as His in the region of Śroṇidesa. || 35 ||
The birds are His wings. His grammar is skill in craft. Manu Svāyambhuva is His intellect (manīṣā). Manuja is the human being, His dwelling place. The gandharvas and others like vidyādharas, cāraṇas, apsaras—these form His composite unity. His svara is the group of seven musical notes starting from ṣaḍja, to be realized by the knowers. Prahlāda is the foremost of the Asuras, His memory. || 36 ||
Śrīmad-vallabhācāryakṛtā subodhinīvyākhyā:
Deeks (rivers) are the Ganges, etc. Of this Lord, the nāḍīs (channels). Body hairs are the tanūruhāṇi. Now, this is for the arrangement of the conscious creation. Or the rājasas are the worlds of tamas. The gods and others are at the end, they are sāttvika. Plants are the mahīruhās, of six kinds, even they are body hairs of the Lord, as indicated by "of the Universal Body". By this, their being of universal form is established, because of their nature as food and clothing. The addressing as "nṛpendra" (chief of men) is for the purpose of dialogue, as even by cutting one tree, there is distress like cutting body hair for a great king in his kingdom. || 33 ||
The breath of the infinite-virya Lord is the air in the nostrils. This air is Mātariśvā. The Lord's gati (movement) is vaya (time). The Lord's karma is the flow of guṇas—the creation of gods, animals, humans, etc., in the form of sattva, rajas, and tamas. || 34 ||
Of the Lord in the form of Īśa. The cloud-bearers are the clouds, as previously validated. The vāsa is the yellow garment. In the sandhyā is the pair of sandhyās, with the word "tu" implying a negation of association with Māyā. Of the Great (Bhūmna), i.e., of Time. The addressing as "kuruvaryā" is to indicate the greatness of the Lord. The Unmanifest is Prakṛti, the Lord's heart, as previously. And that moon is the form related to the presiding deity, the Lord's mind which is the repository of all transformations—all transformations arise in its unfolding. || 35 ||
The consciousness-power is the power of knowledge. Mahī is the Mahat-tattva. The internal organ is Ahaṃkāra. Giritri is Mahādeva. By "of the Self of all", the presence of Ahaṃkāra everywhere is stated. The four beginning with horses are the four sets of limbs as nails. Of those, the first two are the nails of the hands. The usage of the front left hand nails is for women, called "aśvatarī". All deer and cattle, though not actually parts of the Lord, exist in the region of the śroṇi (hip). Or the deer and cattle are the two śroṇi regions. || 36 ||
The birds are His wings, the Lord's vyākaraṇa, from the statement "by whom the peacocks were painted". Manu is Svāyambhuva and others. Manīṣā is the will. Manuja is the human being. Nivāsa is the home. The gandharvas and others up to the apsarās have attained a unified existence. Svara is the specific rāga melody created by the Lord. The foremost of the demons is Prahlāda, the memory or memories. In another reading, the apsarās and others up to Prahlāda are the music and memory—the first is music, the second is memory. In the reading "vīrya", those previously stated music and memories themselves, with "of the chief of the demons" being in apposition. || 36 ||
Śrīgiridhara's Vālaprabodhinī:
The rivers like the Ganges are His nāḍīs (channels). Now, in the same way, the plants—the trees—are the tanūruhāṇi (body hairs) of the Viśvatanu (Universal Body). Indicating that this astonishing form of the Lord should be meditated upon carefully, he addresses: "O Nṛpendra (chief of men)!" The breath of the infinite-virya Lord is the air, Mātariśvā. His movement is time, vaya. His karma is the flow of the guṇas—the continuous creation of gods, animals, humans, etc., of sattva, rajas and tamas. || 33 ||
Of that Īśa, that Virāj Lord, they know the clouds as the bearers of His hair. To indicate respect for the king who has engaged in listening to the Lord's stories, he addresses: "O Kuruvarya!" Of that Bhūmna (the Greatest), the Lord's vāsa (garment) is indeed the pair of sandhyās (morning and evening twilight). They say His heart is the Unmanifest, Pradhāna. That well-known moon, the repository of all transformations, the cause of transformations of all herbs, etc., is His mind. || 34 ||
Of that All-Self, they speak of the consciousness-power as the power of resolve, the Mahī (Mahat-tattva). They speak of Giritri (Śrī Rudra) as the internal organ, Ahaṃkāra. The Aśvatarī was produced from the churning of the ocean. The sets beginning with horses are His nails. All deer and cattle are to be meditated upon in His śroṇi region—this is the meaning. || 35 ||
The vayāṃsi are the multiform birds, His multiform vyākaraṇa (analytical skill) as stated in the Śruti: "He who analyzes names and forms." As stated: "By whom the swans were made white, the parrots green, the peacocks painted—may He ordain your means of livelihood." Manu is Svāyambhuva and others. Manīṣā is the intellect. Manuja is the class of human beings. Nivāsa is the dwelling place, from the Śruti: "In the person, the Self is described as dwelling without particulars." The gandharvas and others up to the apsarās have attained a unified existence. Svara is the specific rāga melody created by the Lord, like Ṣaḍja, etc. The foremost of the demon hosts is Prahlāda, his memory. In the reading "smṛtayaḥ", it means "memories". In the reading "svarasmṛtīr asuranīkavīrya", it means the gandharvas and others are His musical varieties, with "of the chief of the demons" being in apposition. || 36 ||
Hindi Anuvāda
The rivers are the nāḍīs (channels) of the Virāṭ Puruṣa, the Universal Form. The trees are His hair. The extremely powerful wind is His breath. Time is His gait, and the rotation of the guṇas is His karma. || 33 ||
O Parīkṣit! The clouds are considered His hair. The twilights are the garments of that Infinite One. The sages have described the Unmanifest (Mūlaprakṛti) as His heart, and the repository of all transformations, the moon, as His mind. || 34 ||
NOTES:
Here is a prose, grammatically correct, and fluent translation of the entire text into English, without adding or skipping any words, divided into paragraphs. Sanskrit words within the English translation are written using IAST:
1. The meaning is that the word apsaras being a collective noun (samāhāra-dvandva), it is in the neuter gender.
2. The meaning is: those gandharvas and others are His svaras (musical notes).
3. In the book reading "smṛtīr" in the second case plural form, the meaning is "smṛtayaḥ" (memories). According to the grammar rule of "savarna-dīrgha" (lengthening of similar vowels), the meaning of "smṛtīr" is "smṛti" (memory).
4. In the construction of the "uddeśya" (the subject matter to be explained) and "vidheya" (that which describes the subject matter), the "dharmin" (substantive) is the uddeśya, and the "dharma" (quality) which is to be explained about the dharmin is the vidheya. For example, with "asuranīka" as the dharmin, the quality of being the "vīrya" (valor) of the Lord is to be explained, so "asuranīka" is the uddeśya and "Bhagavad-vīryatva" (being the Lord's valor) is the vidheya. By this construction, the meaning "His valor is asuranīka" (belonging to the chief of the demons) is established.
SB 2.1.33-36
