Text 33: Thus when all these became assembled by force of the energy of the Supreme Personality of Godhead, this universe certainly came into being by accepting both the primary and secondary causes of creation.
Text 34: Thus all the universes remained thousands of aeons within the water [the Causal Ocean], and the Lord of living beings, entering in each of them, caused them to be fully animated.
Text 35: The Lord [Mahā-Viṣṇu], although lying in the Causal Ocean, came out of it, and dividing Himself as Hiraṇyagarbha, He entered into each universe and assumed the virāṭ-rūpa, with thousands of legs, arms, mouths, heads, etc.
Text 36: Great philosophers imagine that the complete planetary systems in the universe are displays of the different upper and lower limbs of the universal body of the Lord.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
The primacy and secondarity of existence and non-existence, the body called Brahmāṇḍa, the collective (samaṣṭi) as the individual jīva (vyaṣṭi), were all prompted by the power of that first Puruṣa who has entered the categories of principles of the Lord, being a part of the Lord. Or else, it is indicated that by accepting the state of being less or more, the space etc. took half of their own portion, while the other four elements took one-eighth portion each - this is the process of Pañcīkaraṇa (quintuplication). (33)
A thousand of such periods (of dissolution) is called a 'thousand years'. The jīva is called 'hiranṇyagarbhā' because it causes life (jīvayati), being an indweller in the unmanifest body which is insentient. (34)
It is that very hiranṇyagarbhā, the indweller Puruṣa - by elision of 'that' it becomes the fifth case (ablative). Having entered that Hiranṇyagarbha, he resided in the egg. Then, he came out fearlessly and stayed outside it - this is the idea. 'In this way', is the meaning. When there is an expectation of 'what is he like?', his own nature in the state of the causal ocean is described: 'Having a thousand' - from another Shruti text 'sahasra-shīrṣā' (having a thousand heads). (35)
Here, within the Brahmāṇḍa, he whose forms are constituted of the guṇas (qualities), with his limbs they create the worlds - that puruṣa who consists of the worlds is Virāṭ, the cosmic person. This connects the six verses. 'Kaṭi' means the posterior part of the hips, 'jaghana' the anterior part. (36)
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
By 'sahasra-ṛghri-akṣa' (having a thousand feet and eyes), the difficult meaning of 'sahasra-shīrṣā' (having a thousand heads) is stated. (35) (36)
Śrīmad Vīrarāghava Vyākhyā
Then, prompted by the Lord's power, having combined together as per the process of pañcīkaraṇa described, accepting existence and non-existence as principles, non-existence as subtlety, and not both as the intermediate state, along with the aforementioned time, action and nature, they created the Brahmāṇḍa. Or else, from the word 'anubhayam' onwards, it qualifies the Brahmāṇḍa as 'anubhayam' - not associated with either the cause or effect state - they created that Brahmāṇḍa which is the cause as well as the effect. For the effect, the egg, is neither a different reality like space is a product of air, nor is it the originator of another reality. Therefore, it is neither an effect requiring another cause, nor is it a cause. This has been explained as the four-faced one's creation etc., which will be elaborated elsewhere. Here too, that meaning should be inferred. (33)
At the end of the dissolution period lasting a thousand year-cycles (varṣa-pūgas), is the meaning. Otherwise, there would be a contradiction that the expanded waters did not gradually increase. The jīva, the supreme Puruṣa known as Hiraṇyagarbha, the collective person, the body of the jīvas like devas, being based on time, action and nature, animates that insentient watery egg-like Brahmāṇḍa. Here, by 'lying in the waters', the creation commencing with the womb etc. before the egg-creation, is to be inferred. The implicit indication is towards the four-faced Brahma's conformity. (34)
That very Puruṣa, the Supreme Lord, appeared in the four-faced form. Having pierced through the egg, he came out from it, obtaining space due to the breaking of the egg, and could move about freely - this is the meaning. To show the identity of the four-faced one with the Lord, he says 'sahasra' etc. Abiding as the body of the four-faced one, he is that very Puruṣa with a thousand heads, a thousand eyes, a thousand feet. Having hands, feet etc. everywhere, having eyes, heads and faces everywhere - as described in the Sruti 'His hands and feet are everywhere' etc. - he is the Supreme Lord, the agent of all actions like extending hands and feet everywhere. (35)
With the limbs of that Virāṭ Puruṣa who is the agent of actions like extending hands and feet everywhere, the worshippers create the worlds from the soles of the feet and other limbs - that is, they construct the worlds by contemplating on those very limbs. Since the worlds originate from his limbs, it is proper to meditate on them as those very limbs. He states the creation of the worlds by those limbs as 'kaṭi' etc. 'Kaṭi' is the posterior part of the hips, 'jaghana' the anterior part. (They create) the seven lower worlds like the nether regions from the lower limbs, and the seven upper worlds like the earth etc. from the upper limbs - this is the connection. (36)
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
Then, taking refuge in the Lord, and as the Lord entered that group in his Will-form, being pleased with their prayers, prompted by his power, they combined and united existence and non-existence (the manifest and unmanifest categories like earth etc., and space and air), taking them as the material cause, (saying) "Let us not create the Brahmāṇḍa which is the source of fear from our transmigratory existence." 'Na ubhayam' means that which is different from existence and non-existence, for existence is established by valid means like perception. And the word 'hi' suggests that the Brahmāṇḍa is not the cause of transmigratory existence or the source of fear therein, and hence it is said that the Brahmāṇḍa is the cause of fear for the jīvas. Space and air are appropriate to be called the unmanifest, while the others are manifest within the egg. (33)
To describe the creation within the Brahmāṇḍa, he states the mode of the Lord's manifestation there as 'varṣa-pūga' etc. The jīva, the supreme Lord different from transmigratory existence, being established in time, action and nature which reveal time etc., lying for a thousand years in the enveloping waters within that egg, when he manifested his Self from within that egg after entering it along with those principles, then turning around, he revealed his Self as the living being there. The word 'ajīva' is compounded as 'a-jīva' meaning 'not the living being,' as described in "The one who always sustains life is the jīva." (34) As the supreme Person Vāsudeva, who is established in time, action and nature, created the egg as the cause for his Self-manifestation, according to the statement. Or else, the Paramātmā who sustains life is the jīva, and he revealed his own Self of that form as the living being there. Since he sustains life, he is called the jīva or the supreme Lord. And being superior even to the jīva due to his abundant effulgence, he is called 'ajīva' while also being the cause of the universe of living beings, hence he is the 'jīva' – this dual reasoning is appropriate. Or else, from the statement "That by which the universe lives," the supreme Lord, being 'ajīva' or of immense effulgence, created Brahmā the primary living being of all, within that egg, thereby sustaining life as his own Self. For Virinchi's (Brahmā's) creation within the cosmic egg called Virāṭ is indeed intended here, as stated: "When born in the egg, those two Puruṣas, Hari and Brahmā, indeed..." (34)
He expounds the same further as 'sa eṣa' – This is that very Puruṣa who, having created the great principle etc., and entering within, fashioned the egg from them as the material cause and entered into that egg. Named as Puruṣa due to his limbs like hands, feet etc., Hari pierced through and expanded the egg, and came out from that egg, though being Puruṣa, yet distinct from the ordinary beings – with this idea, he distinguishes him as 'sahasra' etc. Here, the meaning of 'sahasra' should be stated as is possible. (35)
He states that the fourteen worlds are created from the very limbs of Viṣṇu called Puruṣa, and not from others, by saying 'yasya' – For, in this Brahmāṇḍa measuring fifty crore yojanas across, the one who has descended as that vast blissful form different from the fourteen worlds of the egg, the supreme Lord called Puruṣa, with his limbs as the efficient causes, the sages conceptualize the fourteen worlds created. From the fact that the creation is directly perceived by the wise, the idea is that the creation is not from elsewhere. And the doubt "Are the worlds created from the limbs of Hari or are they mere imaginations?" is addressed by stating the method of that conceptualization as 'ūrvādibhiḥ' etc. With the lower limbs starting from the feet, the seven nether worlds up to the nether regions are created. With the middle limbs like the thighs, the seven upper worlds starting from the earth are created. (36)
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
Then (he describes) with 'varṣa' etc. That egg was the unmanifest living being, since it was not manifested as a living being before. The same Puruṣa, who formerly existed as the agent of creation, established in time, action and nature, entered that egg as the living being, the cause of life, revealing the aggregate of living beings through his portion, (and thus) made (it) a living being. (34)
That Puruṣa alone did that action. Piercing through the egg, he came out from it - this means he pervaded inside and outside of it, remaining there. His own form is described as 'sahasra' etc. According to another Śruti "The thousand-headed Puruṣa desired," (it refers to) Nārāyaṇa the Puruṣa. (35)
He describes the form conceived (as follows) with 'yasya' etc. (36) (37) (38)
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
Then, impelled by the power of the Lord who had entered into them, and accepting the primary and secondary aspects of existence and non-existence, they fashioned the undivided egg-form body, combining the collective and individual forms. (33)
'Varṣa' means years, 'pūgaiḥ' means groups, so 'varṣa-pūgaiḥ' means 'at the end of thousands of years'. The living being (jīva) is the inner controller, the Puruṣa, who enlivens, as derived from the root 'jīv'. According to the Śruti "That whose body this is", the non-living egg was made alive by the Supreme Lord, as stated earlier. (34)
Since he is all-pervading, (the text) states his non-difference: That very same inner controller, the Puruṣa Hiraṇyagarbha, entered that (egg) - with elision of 'tasmāt', it is in the ablative case. Residing within Hiraṇyagarbha, he came out piercing through the egg, existing outside it. Anticipating (the question) "Of what sort?", it describes his own formless nature using 'sahasra' etc. (35)
Here, within the universe, the verse connects with "That Puruṣa, whose portions are the constituents of the world of manifestation, is the cosmic Puruṣa Virāṭ." 'Kaṭi' means the backside portion of the hips. 'Jaghana' means the front portion. 'Adhaḥ' (means) the seven lower worlds beginning with Atala. 'Ūrdhvam' (means) the worlds above like Bhūr and others. (36)
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
Then, impelled by the Lord's power, united together in the manner of pentadic combination, accepting the state of existence and non-existence, the gross and subtle forms, from that very (state) they created the universal cosmic egg, comprising both the gross and subtle forms. (33)
The Supreme Self, established as the controller of time etc., is called the 'Jīva' because he enlivens the non-living, inanimate (world). (34)
That very same Puruṣa, the enlivener of the cosmic egg, came out from it after piercing through, existing separately. He reveals his own non-material body as "the thousand-headed, thousand-eyed, thousand-footed." The Śruti also states: "The Puruṣa with thousands of heads, thousands of eyes, thousands of feet." (35)
It then describes that very (Puruṣa) whose portions are the constituents of the cosmic form, using the words 'katādibhiḥ' etc. 'Kati' means the backside portion of the hips. 'Jaghana' means the front portion. With 'katādibhiḥ' (it denotes) the seven lower worlds like Atala. With 'jaghanādibhiḥ' (it denotes) the seven higher worlds like Bhūr. (36)
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
United together, without resorting to the guṇas (qualities) due to the word 'ca'. Impelled by the Lord's power, which is the power of His command. 'Existence and non-existence' means the higher and lower states, or the state of cause and effect. 'Existence' is Brahman. 'Non-existence' is the world. Or, it means the states of manifestation and non-manifestation. Due to 'ca', it also includes other living beings who are either observed by Him or transformed by Him. 'Both the collective and individual forms' means either the gross and subtle bodies. 'That' refers to the well-known (cosmic egg). For this is a logical explanation. An elaboration of this will be given in the third canto. (33)
By them the egg was created. To explain its nature as the abode of the Lord, it should be stated that the Lord entered into it. Anticipating the question "For what reason?", (the text) says 'at the end of thousands of year-cycles'. A thousand sets of the five types of years. At the end of those thousands (of years), there existed only water in the form of an non-living egg. No living being had entered into it as an enjoyer. For this very purpose, the Lord delayed. Therefore, thinking that the non-living (principle) merged in water would continue to exist, the Lord, distinct from the non-living, made the non-living (egg) a living being by entering into it and also infusing life-airs into it. Then, with the Lord's life-breath, the Virāṭ Puruṣa, denoted by the word 'Puruṣa', manifested. It was then that very same Puruṣa, for that very reason, or from the water, pierced through the egg. Some say he broke through the outer shell. Others say he came out separately creating an opening, separating his body from the egg-shell. In fact, it is reasonable that abandoning the egg-form, he transformed into the Puruṣa at will. He describes that form of his as 'sahasroru' etc. - one who has thousands of thighs, arms and eyes, thousands of faces on his head - this is the meaning of the Vedic verse "The thousand-headed Puruṣa." (34) (35)
He speaks of his being the support of all with 'yasya iha' etc. By this, two things are answered - from what he was created, and what his form is. 'Whose portions' means his limbs like feet etc. 'Worlds' means the nether worlds like Pātāla etc. 'The wise ones' - this conception is for the purpose of meditation. With 'kaṭyādibhiḥ' it refers to the backside portions, the 'adhaḥ' or lower portion, the seven worlds like Atala etc. With 'jaghanādibhiḥ' it begins from the front portion. The 'lower portion' is distinct from the 'upper portion'. Hence there is no contradiction between 'kaṭi' and 'jaghana'. (36)
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
Regarding the statement 'that very same Purusha' here, some explain an alternative view with the word 'jalād' due to the redundancy of 'tasmāt'. In the first view, the use of the remote case 'Purusha' is like 'nighantu' etc. In the second view, it is an established usage. Here, regarding the two views mentioned earlier - 'egg' etc., by the first view there is the conception of the dissolution of the egg in water etc., while in the second view, which identifies the Purusha as Narayana, there is the problem of contradicting the previous statement 'not seeking an abode for himself'. Therefore, preferring the third view, they say 'in fact' etc. (35)
With regard to 'whose' here, the meaning is that the answer to what the Purusha's form was created for, which was previously stated by the contextual reference beginning with 'yadvā iti' and ending with 'āyatanārtham', is being given. (36)
Śrī Giridhara-kṛtā Bāla Prabodhinī
Then, impelled by the Lord's will in the form of His power, accepting the state of Existence and Non-existence which are the primal gunas, uniting together in the way described earlier as fusion, they indeed created this well-known collective and individual form, called the Brahma-egg body - this is the sequence. (33)
That previously described egg-body, called the Brahma-egg, was non-living, devoid of consciousness. Therefore, at the end of thousands of cycles of the five types of years like samvatsara etc., which are divisions of time, the Lord who controls the nature of actions, being the living principle that enlivens, made the non-living (egg) into a living being. (34)
That very same Virat Purusha, having pierced the egg, came out of it, abandoning the egg-form and remaining in the Purusha-form. He describes that Purusha-form as 'sahasra' etc. - one who has thousands of heads, feet, arms and eyes, countless faces. (35)
To illustrate His being the support of all, he conceives of the worlds through His limbs, with 'yasya' etc. 'Whose portions' means that in this world, the wise ones of pure intellects conceive of the worlds through His bodily limbs, for the purpose of meditation - this is the sequence. He clarifies the very conception - with 'katyādibhiḥ' etc. They conceive of the seven worlds situated in the nether regions called Atala, Vitala, Sutala, Talātala, Mahātala, Rasātala and Pātāla through His hip, thighs, knees, calves, ankles, heels and feet. Similarly, they conceive of the seven worlds situated in the upper regions called Bhūr, Bhuvaḥ, Svar, Mahar, Janas, Tapas and Satya through His private parts, navel, chest, neck, mouth, forehead and head. (36)
Hindī Anuvāda
When the Lord impelled them with His power, then these principles united with one another and having accepted the relation of cause and effect among themselves, they created both the individual form and the collective form of the Brahma-egg. (33)
That Brahma-egg form remained in the water in a non-living state for a thousand years; then the Lord, who accepts Time, Action and Nature, made it alive. (34)
Having pierced that egg, that very same Virat Purusha emerged from it, whose calves, feet, arms, eyes, faces and heads are in thousands. (35)
The wise ones conceive of all the worlds and the objects residing in them within His very limbs (for the purpose of meditation). In His limbs below the waist, the conception of the seven nether worlds is made, and in His limbs above the navel, the conception of the seven celestial worlds is made. (36)
SB 2.5.33-36
