SB 2.5.37-42

 Text 37: The brāhmaṇas represent His mouth, the kṣatriyas His arms, the vaiśyas His thighs, and the śūdras are born of His legs.

Text 38: The lower planetary systems, up to the limit of the earthly stratum, are said to be situated in His legs. The middle planetary systems, beginning from Bhuvarloka, are situated in His navel. And the still higher planetary systems, occupied by the demigods and highly cultured sages and saints, are situated in the chest of the Supreme Lord.

Text 39: From the forefront of the chest up to the neck of the universal form of the Lord are situated the planetary systems named Janaloka and Tapoloka, whereas Satyaloka, the topmost planetary system, is situated on the head of the form. The spiritual planets, however, are eternal.

Texts 40-41: My dear son Nārada, know from me that there are seven lower planetary systems out of the total fourteen. The first planetary system, known as Atala, is situated on the waist; the second, Vitala, is situated on the thighs; the third, Sutala, on the knees; the fourth, Talātala, on the shanks; the fifth, Mahātala, on the ankles; the sixth, Rasātala, on the upper portion of the feet; and the seventh, Pātāla, on the soles of the feet. Thus the virāṭ form of the Lord is full of all planetary systems.

Text 42: Others may divide the whole planetary system into three divisions, namely the lower planetary systems on the legs [up to the earth], the middle planetary systems on the navel, and the upper planetary systems [Svarloka] from the chest to the head of the Supreme Personality.

Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā

What does that indicate the origin of the Varnas (classes)? "The Brahmin was the mouth of the Purusha (Cosmic Being)," it is said, expressing the non-difference between the cause and the effect. And "the Kshatriya was his arms." (37)

Now, showing the differences among the divisions of the worlds for the purpose of meditation, he speaks of the theory of the seven worlds in two verses. The terrestrial world extends from the nether region (Patala) up to the two sources (thighs). (38)

There is no fault in the contrary description of "above" and "below" for the purpose of meditation on the two breasts. Or, the meaning is "from the two breasts" – referring to the two lips. The Brahma-loka, called Vaikuntha, is eternal, not created within the mundane existence. (39) *

Now he shows the theory of the fourteen worlds. There, the seven worlds beginning with Bhu, already mentioned, are represented by the parts from the loins downwards. He speaks of the seven nether worlds with the two verses beginning "Of what nature?"– being pure as the abode of the devotees of Vishnu. (40) (41) *

He states the theory of the three worlds: The terrestrial world along with the nether regions. (42)

Thus ends the fifth chapter of the commentary on the second book of the Shri Bhagavata Mahapurana. (5)

Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā

"The Brahmin was His mouth, the Kshatriya was His arms" - this is merely the declaration of the Shruti (scripture), implying no real difference. (37) (38)

It is stated thus: "Even though" etc. The meaning is that even though (Brahma-loka) exists in the midst of the mundane existence, it is still eternal like the Supreme Lord Himself.It is the world of Brahma, the Supreme Lord, or the world in the form of Brahma. (39)

There, in the theory of the fourteen worlds, (the worlds) are pure because they are the abodes of the devotees of Hari like Prahlada and Bali, as it has been said: "Wherever my devotees dwell, that place is the most exalted position." (40)

Here, the celestial world up to Brahma-loka should also be understood (to be included). (41)

Thus ends the fifth chapter of the Bhagavata Bhavartha Dipika commentary on the second book. (5)

Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā

[With the words "the Brahmin was His mouth" etc., the meaning of the single Vedic verse "The Brahmin was His mouth" is stated.] (37)

"The terrestrial world" - Bhuva is an indeclinable word, the name of the atmospheric world. (38-41)

[With the words "the terrestrial world" etc., the meaning of the single verse "The atmospheric region arose from His navel" is stated.] (42)

Śrīmad Vīrarāghava Vyākhyā

To show the origin of the varnas (classes) from His manifestations, he assumed the four-faced form and states: "the Brahmin was His mouth" etc."The Brahmin was His mouth" - this is said with the intention of denying any difference between the cause and the effect. "And the Kshatriya was His arms." (37)

Now, in order to show the divisions of the worlds for the purpose of meditation, he speaks of the theory of the fourteen worlds in four verses beginning with "Bhu" etc. The terrestrial world is conceived as extending from the nether region up to the two thighs. The atmospheric world (Bhuvar-loka) extends from the navel up to the two breasts; the upper region shaped like a lotus constitutes the Brahma-loka, which is eternal. The quality of being eternal is mentioned as a distinguishing feature of the Satya-loka in relation to Bhu and other lokas. Or, the eternal Brahma-loka called Vaikuntha is not included within the mundane existence. (38) (39) (40) (41)

Now, he concisely states the conception of the three worlds: "The terrestrial world is conceived" etc. The terrestrial world extends from the soles of the feet up to the navel; the atmospheric world from the navel up to the head; the celestial world is conceived as existing above the head, since the nether worlds like Atala are included within Bhu and other worlds. (42)

Thus ends the fifth chapter of the commentary by Vira Raghava on the second book of the great Purana, the Shrimad Bhagavata. (5)

Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā

Now he states the origin of the classes like Brahmins etc. from the various limbs of the Purusha (Cosmic Being): "The Brahmin was his mouth" - Since it is said that the Brahmin was born from the mouth, there is no need to seek another evidence for interpreting the case-ending "mouth" etc. in the locative sense. He says this with the idea that just as the classes like Brahmins originated from the various limbs of the Purusha named Hari, in the same way, the creation of the worlds also emerged from His limbs and not otherwise. (37)

He elaborates on that very creation: "The terrestrial world" - "Bhuh" is another name in the indeclinable form for the earth; "the terrestrial world arose from the two thighs" - it should be understood as "conceived". There is no contradiction with the statement "from the loins etc." due to the proximity of the loins and feet to "Bhuva", the indeclinable name for the atmospheric world. (38) (39)

There is no contradiction of this statement "from the loins etc." with the previous ones, as the loins are included within the thighs due to proximity. (40)

He concludes thus: Since Hari is the creator of the worlds, the support of the worlds, all-pervading in the worlds, and the supreme among the worlds, therefore, Vairaja, the all-pervading Vishnu, should be meditated upon as consisting of the worlds - this is the intended meaning. (41)

He states another way of describing the creation of the worlds from the limbs of the Purusha: "The terrestrial world" etc. Here, it should be understood that the mention of the three worlds implies the inclusion of the nether worlds like Atala within the earth, and the worlds like Mahar within the celestial world, as there is no contradiction with what was stated before. The purport stated here is: the theory of fourteen worlds is one, the theory of seven worlds is another, and the theory of three worlds is yet another - these are conceived for the purpose of meditation due to differences in authority (scripture); hence, this variation is logically sustainable. (42)

Thus ends the fifth chapter of the commentary by Vijaya on the second book of Shrimad Bhagavata. (5)

Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā

Beginning from the two breasts up to the neck region are, respectively, the Jana-loka and Tapo-loka - this is the meaning. Or, "the world of Brahma" means the world which is of the nature of Brahman (the Supreme Lord). (39)
"The two thighs" is a dual form. (40) (41)
"From the two feet" means from the two thighs up to the navel region. "From the head" means from the heart region up to the head. (42)

Thus ends the fifth chapter of the Krama Sandarbha commentary by Sri Jiva Gosvami on the second book of Shrimad Bhagavata. (5)

Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā

He incidentally mentions the origin of the varnas (classes) from the Supreme Lord. "The Brahmin was His mouth" - this is said with the intention of denying any difference between the cause and the effect. "And the Kshatriya was His arms" - from the Shruti "The Brahmin was born from His mouth, the Rajanya (Kshatriya) was created from His arms." (37)

Now, in order to show the divisions of the worlds for the purpose of meditation, he speaks of the theory of seven worlds with two verses. The terrestrial world extending from the nether region up to the two thighs. (38)

"From the two breasts" - since this is for the purpose of meditation, there is no fault in the upward and downward orientation being reversed. Or, the meaning is "from the two lips which make the sound 'stan'." The Satya-loka is the seventh. Above that is the world of Brahma, the Supreme Lord, which is Vaikuntha. However, it should not be meditated upon as a part of Virat's body, since it is eternal; even though situated within the universe, the Lord is eternal like Bhagavan. (39)

He presents the theory of fourteen worlds. There, the seven worlds already mentioned as Bhu and others are said to extend "from the loins and above". He states the seven lower worlds by the two words "the two thighs and below". Pure, as it is the abode of great devotees of Hari like Prahlada and Bali. (40) (41)

He states the theory of three worlds: "The terrestrial world" includes the nether regions. (42)

Thus ends the fifth chapter of the Sarartha Darshini commentary, delightful for the minds of devotees and agreeable to the virtuous, on the second book. (5)

Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ

Now he speaks of the origin of the varnas (classes) with the words "Of the Purusha". The Brahmin is from the mouth of the Purusha, born from the mouth. The Kshatriya is from the arms, born from the arms. The two statements "The Brahmin is from Brahman" etc. are logically appropriate as they express the non-difference between the cause and effect. Accordingly, the Shruti states "The Brahmin was born from His mouth" etc. (37)

Next, in order to show the varieties of the conception of the worlds for the purpose of meditation, he states the theory of seven worlds in two verses "The terrestrial world" etc. The terrestrial world is conceived to extend from the nether region up to the two thighs. (38)

The Jana-loka from the two breasts, the Tapo-loka in the neck region - the sequence of words is stronger than the sequence of meaning for the seven worlds. The eternity of the seven worlds should be understood in contrast to the worlds like Bhu etc. Although the world of Vaikuntha is eternal, it is not included here as it cannot be enumerated among the material worlds. (39)

Then he presents the theory of fourteen worlds: There, the seven worlds like Bhu etc., which were shown earlier, are from "the loins and above". He shows the seven lower worlds by the two words "the two thighs and below". Pure, as it is the abode of the devotees of Hari. (40)

Thus, the Purusha consisting of the worlds, the Person comprising the fourteen worlds - the statement of the Person's nature of consisting of the worlds is logically appropriate from the perspective of non-difference between the body and the embodied. (41)

Next, he states the theory of the three worlds: The terrestrial world including the nether regions is conceived from the two feet. The atmospheric world (Bhuvar-loka) from the navel region. The celestial world (Khar-loka) extending up to Satya-loka is conceived from the head. (42)

Thus ends the elucidation of the fifth chapter of the second Skandha of the Bhagavata Siddhanta Pradipa. (5)

Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā

After stating the general introduction, he establishes the primacy of the mouth etc., which are the limbs of the Lord, by saying - "The Brahmin is from the mouth of the Purusha." The specification by "Urvor" (from the higher one) is to prevent the misconception of the Lord's nature. This is for denying liberation to the Vaishyas and Shudras. The Shudra is from the feet, as indicated by "from the feet." These Brahmins etc. are the qualified persons, representing the presiding deities of their respective classes. (37)

Now he describes the conception of the worlds - "The terrestrial world" etc. The theory of seven worlds is stated by "from the two feet." The terrestrial world extends from the feet up to the thighs. The Bhuvar-loka is from the navel of this (Purusha). The heart is the location of the pit. The chest region is the higher location. "For the great souls" - from there onwards is the abode of the knowers of Brahman. "Where the great Selves reside" - from the two breasts, from the two nostrils, by the derivation of the word "stana" (breast). The Satya-loka is from the heads. The word "tu" (but) refutes other worlds mentioned in other theories. (38) (39)

Now he is about to state the theory of fourteen worlds. The worlds already mentioned are the upper ones. He states the seven lower worlds by "From the two thighs and below." It is said that the upper worlds originate from the Lord's limbs due to their excellence. However, for the nether world, being the abode of Maya's sons, only the status of being the support of the Lord's limb is stated, as it was already discarded earlier due to its tamasic nature and unsuitability for meditation. He speaks of the Lord's greatness by "Vibhaarati" as the great Lord Shiva resides there. The meaning is that He is the bestower of happiness even to Lord Shiva. "Sutalam" is pure, as the Lord is present there. It is called "consisting of the worlds" as the discarded worlds are also present there. "Puran" is not stated for the purpose of meditation, but the Purusha Himself is of such a nature. (40) (41)

He states the theory of the three worlds - "The terrestrial world" etc. From the two feet up to the thighs. From the navel up to the neck region starting from the heart. From the head up to the Brahma-randhra region starting from the neck. Or, the conception of the worlds is threefold - based on gunas, knowledge, and sacrifice. The system is according to eligibility - the fourteen world theory for the sattvikas, the seven world theory for the rajasas, and the three world theory for the tamasas. (42)

Thus ends the fifth chapter of the second Skandha of Shri Bhagavata Subodhini, composed by Shri Vallabha Dikshita, son of Shri Lakshmana Mahatmaja.

Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ

In the statement "The terrestrial world from the feet," etc., this very verse indicates the theory of the seven worlds. The meaning is that even though the three theories are hypothetical conceptions, knowledge of the true nature should not be denied by anyone. This is prevented by the statement "Puman" etc. (38)

In the statement "or the conception of the worlds," gunas are three, vidyas are fourteen, and sacrifices have seven constituents. Hence, the meaning is "accordingly." (42)

Thus ends the elucidation of the fifth chapter in Shri Dvitiya Skandha Subodhiniprakasha. (5)

Śrī Giridhara-kṛtā Bāla Prabodhinī

He now states the origin of the classes - "The Brahmin is from the mouth of the Purusha." By the non-difference between cause and effect, there is co-reference. The meaning is that the Brahmin is born from the mouth. Here, the Kshatriya is born from the arms of this Purusha, meaning born from the arms. The Vaishya is born from the thighs. From the feet of the Lord, the Shudra is born. (37)

Now, showing the different conceptions of the worlds for the purpose of meditation, he states the theory of the seven worlds in two verses - "The terrestrial world," etc. The terrestrial world, starting from the nether regions up to the thighs, is conceived from the two feet. Similarly, the Bhuvar-loka is conceived from the navel of this gross Purusha, the Svar-loka from the heart, and the Mahar-loka from the chest region - this is the sequence. (38) And the Jana-loka is conceived in the neck of this (Purusha), making the sound of the word "stana" (breast); the Tapo-loka from that pair which is the pair of lips; and the Satya-loka is conceived from the heads. By implication, the sequence is understood. However, the abode of the Lord, known as Vaikuntha, is eternal and not subject to creation and dissolution. (39)

Now he shows the theory of the fourteen worlds. In that, the seven worlds like Bhu, etc., already mentioned, should be understood from the thighs, etc. He states the seven lower worlds from the flanks, etc., in two verses - "I shall describe those." The sequence is "Of that Lord in the form of Purusha, in which..." The rest is easy. "Suddham" means pure, as it is the abode of the Lord's devotees like Bali, etc. (40)

Thus, the Purusha, who consists of the worlds, is to be meditated upon as consisting of the worlds. (41)

He states the theory of the three worlds - "The terrestrial world," etc. The terrestrial world, including the nether regions, is conceived from the two feet up to the thighs of this Purusha. The Bhuvar-loka is conceived from the navel. And the Svar-loka, extending up to the Brahma-loka, is conceived from the head. Or, the conception of the worlds should be understood accordingly. (42)

Thus, by the servant at the feet of Shri Mukunda, son of Goswami Shri Vallabhacharya's lineage, for the attainment of the bliss of devotion, this commentary called Balaprabodhini on Shri Bhagavata is composed. (1) (2) Here, in the elucidation of the second Skandha, the fifth chapter, which explains creation, is expounded. (3)

Hindī Anuvāda

The Brahmins are the mouth of this Virat Purusha, the arms are the Kshatriyas, the Vaishyas are born from the thighs, and the Shudras from the feet. (37) From the feet up to the waist, the conception of the seven nether worlds as well as the terrestrial world is made. In the navel is the conception of the Bhuvar-loka, in the heart the Svar-loka, and in the chest region of the Supreme Being is the conception of the Mahar-loka. (38) In His neck is the Jana-loka, in the two breasts is the Tapo-loka, and in the head is the eternal abode of Brahma, the Satya-loka. (39) In the waist of that Virat Purusha is the conception of Atala, in the thighs Vitala, in the knees Sutala, and in the shanks Talatala. (40) Above the buttocks is the 'knot consisting of all worlds' Mahatala, in the toes and heels is Rasatala, and in the soles should be understood as Patala. Thus is the Virat Purusha. (41) The following conception of the worlds in the limbs of the Virat Lord is also made: in His feet is the earth, in the navel the Bhuvar-loka, and in the head the Svar-loka. (42)

The fifth chapter is concluded in five parts.