SB 2.6.1-4

 Text 1: Lord Brahmā said: The mouth of the virāṭ-puruṣa [the universal form of the Lord] is the generating center of the voice, and the controlling deity is Fire. His skin and six other layers are the generating centers of the Vedic hymns, and His tongue is the productive center of different foodstuffs and delicacies for offering to the demigods, the forefathers and the general mass of people.

Text 2: His two nostrils are the generating centers of our breathing and of all other airs, His smelling powers generate the Aśvinī-kumāra demigods and all kinds of medicinal herbs, and His breathing energies produce different kinds of fragrance.

Text 3: His eyes are the generating centers of all kinds of forms, and they glitter and illuminate. His eyeballs are like the sun and the heavenly planets. His ears hear from all sides and are receptacles for all the Vedas, and His sense of hearing is the generating center of the sky and of all kinds of sound.

Text 4: His bodily surface is the breeding ground for the active principles of everything and for all kinds of auspicious opportunities. His skin, like the moving air, is the generating center for all kinds of sense of touch and is the place for performing all kinds of sacrifice.

Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā

And now the glory of the Viraj, along with its manifest form, is being described. For us and other perceivers like us, speech is the mouth and the source of utterance of the controller of the faculty of speech. The seven meter-forms like Gayatri are the seven sources like skin etc. for him. The oblation is the food for the gods, the offering is the food for the ancestors, and the remnant of both is the food for humans. Similarly, for the six kinds of tastes like sweet etc., the tongue is the field and source for the controller of the faculty of taste, which is us etc. The same should be understood everywhere as not explicitly mentioned. (1)

For all our breath controllers, the two nostrils are the supreme pathway, the supreme field of smell, the sense of smell, for both the generic and specific odors of delight and satisfaction. (2)

The eyes are the instruments of sight for forms and lights which reveal forms. Everywhere they roam should be understood as the primal field of vision. The two ears are the abode of the auditory faculty, the sense of hearing. The body is the abode of the essential objects. (3)

This refers to touch and air. He is the tree of all clouds, of the sacrifice, and of all plants born. Or rather, it is those very trees by which the sacrifice is duly performed. (4)

Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā

The Purusha Sukta is a section of the Vedas consisting of (16) mantras, beginning with "Sahasrashirsha" (The Thousand-Headed). Since this chapter is in the form of an exposition, there is no distinction between the exposition and the explanation, and the statement is merely a convention. (1)

Thus, it is established that the collective Viraj (the cosmic form) arises from the Supreme Lord along with His Maya Shakti (the divine power of illusion). There, as stated by the Akrura verse, "The earth, water, fire, air, ether, the great elements, the unmanifest, the senses, all sense objects, the gods, and all causes are born from the collective beings." Anticipating the question from which particular part of the Lord the Viraj originated, the text says, "From the speech..." (1)

Even though the speech, mind, etc., appearing in the seventh verse through the word "Hareh" (of the Lord) are effects born from Prakriti (primal matter) and Ahamkara (ego), they are manifestations of the different organs like the mouth, etc., of the Lord, who is of the nature of Existence-Consciousness-Bliss. This is because Maya (the divine power of illusion) is His Shakti (power), and there is no difference between Shakti (power) and Shaktiman (the possessor of the power), and the effect belongs to the possessor of the power, just as the power of fire is burning, and the fire is said to have burned what is burned by it. The speech, mind, etc., residing in Vaikuntha (the divine abode) are but eternal aspects of consciousness, being manifestations of the Lord's divine play. However, the speech, mind, etc., existing in the world are temporary manifestations of Maya (illusion). Such is the arrangement. Of this Lord... (1)

The sense of smell is the principal function of the air element, hence the masculine gender "ghrana" is used in the Amarakosha: "The nose that carries the smell is called ghrana and nasika." (2)

The word "tirtha" refers to sacred places like Pushkara and scriptural texts, as per the definition: "Tirtha means a sacred text, a teacher, or a holy water body." (3)

The air associated with the sense of touch is called "sparsha-vayu" (the air of touch). Although it is correct to elide the final vowel due to the proximity of the word "arpa" (to be obtained), there is a preference for retaining it. Here, the air presiding over the sense of touch should be understood. Earlier, the general air was mentioned, so there is no repetition. The trees like the Palasha are meant for making sacrificial ladles and other implements, facilitating the performance of sacrifices. This implies that only these trees that aid in sacrifices are considered "kshetra" (sacred), not other trees. The origin of other trees should be understood based on the principle of "varna-sankara" (intermixture of qualities). Alternatively, according to the statement by Vijaya Dhvaja, "Those born from sacrificial acts, residing in the roots of hair and the ends of hair..." – the trees born from the roots of hair are meant for sacrifices, while other trees originate from the ends of hair. The word "va" (or) here is used to indicate an alternative explanation, as mentioned earlier. The verse "Ishosya keshaan vidurambuvahaan" (They know the hairs of the Lord as carrying water) refers to those who perform auspicious deeds for the welfare of all. (4)

Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā

"Gayatry-adinam" (Beginning with Gayatri) - The word "adi" includes Ushnikh, Trishtubh, Jagati, Pankti and Brihati meters. Their specific details will be discussed in the third skandha (canto), twelfth adhyaya (chapter). (1)

"Tvag-adayah" (Skin and others) - The word "adi" here includes skin, flesh, blood, fat, marrow and bones, as mentioned in the tenth adhyaya. (2)

"Madhura-adeh" (Beginning with sweet) - The word "adi" here includes bitter, pungent, astringent, sour and salty tastes. (1) (2)

"Diva" (By day) - This means the light of the sun. (3) (4)

Śrīmad Vīrarāghava Vyākhyā

Thus, establishing that the entire manifested world, created in the order of Mahat and others, is a manifestation of Viraj, and further strengthening it through the Purusha Sukta dialogue, the text says "vacha" (speech) etc.  

The mouth of the Lord is the abode of speech (the faculty of speech) and Agni (the presiding deity). The seven meters - Gayatri, Ushnikh, Brihati, Pankti, Jagati, Trishtubh, and Anushtubh - are the seven constituents. The organs like skin etc., existing in the body of the Lord, are the abodes. The offerings are the food for the gods, the ritual is the immortal drink for the ancestors, and the remainder is the food for humans, comprising all tastes from sweet onwards, for which the tongue and its presiding deity Varuna are the field (abode). Thus, the unstated should be culled everywhere. (1)

For all our breath controllers like Prana and Vayu, the nostrils are the supreme field, the abode of the Ashvins who represent vitality and joy. Modah refers to the particular joy derived from perceiving pleasant objects, while pramodah is the special joy arising from the notion of ownership of pleasant objects - this is the distinction. (2)

For forms like white and others, and for the light that illuminates forms, the eye is the abode and the sun's rays are the field. Everywhere, what is stated first should be understood as the field for what is stated later in the respective group. For the directions and sacred places, the two ears are the abode of space and sound. (3)

For the essences of objects and their auspiciousness, the body is the abode, the skin is the abode of touch and the entire sacrifice. (4)

Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā

This chapter establishes the origin of the universe, which has the form of the individual self, deities, and elements, from the mouth and other parts (of the Supreme Being). It also establishes the universe's distinctness from Him, His transcendence, and His essential nature as the primordial form. There, it first explains the origin of all objects - the senses, their deities, etc. - from His limbs, through the statement "vacha" (speech) and others.

The mouth is the field (source/abode) of speech (the faculty of speech), its object (that which is to be spoken), its presiding deity Brahma, and the deity Agni. The seven meters - Gayatri, Ushnikh, Anushtubh, Brihati, Pankti, Trishtubh, and Jagati - originate from the seven constituents of His body described as skin, flesh, blood, fat, marrow, and bones. The field (abode) of all foods and the self-controlled person who has mastered all tastes from sweet onwards is His tongue. (1)

The two nostrils are the supreme field and abode of all breaths, the chief Vayu (wind god), the sense of smell and its objects (fragrances), the presiding deities of smell - the Ashvins and others like Brahma. (2)

The eye is the field of the sense of sight and its objects - forms, light and luminaries. The solar orbs are the field of the eyes of the Supreme Lord. The two ears are the field of the directions, sacred places, and scriptures. The auditory sense and its object sound, and the deity Akasha (space) have the ears (of the Lord) as their source. (3)

The essences of objects, their excellent aspects, their powers, and auspiciousness originate from His body, which is their receptacle. The sense of touch, the quality of touch, its presiding deity Vayu, and the all-knowing (knower of all sacrifices) have the sense of touch (the skin) as their field. (4)

Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā

"Sukham" (Happiness) refers to the collective form of the sāttvika (pure) and rājasa (passionate) aspects of ahaṅkāra (ego). Due to its predominance, it is designated as the "mouth." This should be applied similarly in the subsequent cases. (1) (2)

"Tīrthānām" (Of sacred places) refers to the scriptures. (3)

Since Vāyu (the wind god) is the predominant leader, the sense of touch (skin) becomes the principal guide in the realm presided over by Vāyu. Therefore, it (the skin) is also the abode of the sacrifice, which is the leader of that world. (4)

Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā

It is stated that from the Lord endowed with His divine power of Māyā, the collective Virāṭ (cosmic form) was born. There, it is described how the elements like earth, water, fire, ether and others; the great principles starting from Mahat; the senses; all sense objects; and the deities - all these, being the limbs of the universe, originated from which particular limb of the Lord.

It is asked: from which limb of the Lord did the faculty of speech of the collective Virāṭ and the individual beings originate? It is stated with the verse "vāchaṁ samāṣhṭi-virāḍo..." (7th verse, connected with "hareḥ") that the mouth is the source of the faculty of speech, its presiding deity Vāch, etc. Though created by the Lord's power of Māyā in the form of egoism, the faculties like speech, fire, Brahmā, etc. are indeed manifestations of the Lord's real limbs like the mouth, as He is the embodiment of existence, consciousness and bliss. Since Māyā is His own power and there is no difference between the power and the possessor of power, the product of the power belongs to the possessor as well, by established reasoning. The eternal speech, fire, etc. residing in Vaikuṇṭha are directly conscious aspects of the Lord, while the speech, fire, etc. existing in the material world are their temporary, material manifestations.

The seven meters like Gāyatrī originate from His seven constituents like skin, etc. Similarly, in every case, the "first" is the source from which the "last" has originated - this should be understood along with their explanations. Havya is the food of deities, kavya of ancestors, and amṛta is the remnant for humans. The tongue is the source of all these foods and the six tastes like sweet, etc. From this, the pallet is the abode of the deity Varuṇa who presides over the tongue faculty. (1)

Those two nostrils are the abode of the two Ashvins and the herbs, with the formation already mentioned before. The general and specific fragrances of joy and sorrow originate from His olfactory sense faculty. (2)

The eye is His visual sense faculty. The two eyes are the two pupils. The two ears are the abodes of His auditory faculty. The auditory faculty is His sense of hearing. (3)

The abode of the tactile sense has also been described in the Tantras, in the order of touch, Vāyu, strength, auspiciousness, and the essences of objects (their energies). (4)

Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ

Thus, the origination of the collective body of the Virāṭ, consisting of the fourteen worlds along with the elements, has been previously described. That very same collective body will be spoken of again in the tenth chapter, describing the process of origination from His mouth and other limbs. Here, however, (the text) speaks of the manifestation of the individual faculties like speech and others originating from His mouth, etc., with the statement "vāchām" (of speeches).

The mouth is the source from which our individual faculty of speech, its presiding deity Vāch, and others have originated. The seven fundamental constituents like skin and others are the sources of the seven meters - Gāyatrī, Uṣhṇik, Vṛhatī, Paṅkti, Jagatī, Triṣhṭup and Anuṣhṭup. The foods that negate hunger - havya for the deities, kavya for the ancestors, and the remnant amṛta for humans - all these foods, along with the six tastes starting from sweet, originate from the tongue which is the source of our individual sense of taste and its presiding deity Varuṇa. This should be similarly understood everywhere. (1)

For all our vital airs like prāṇa, apāna, etc., and for Vāyu himself, the nostrils which are the excellent abodes are the sources. They are also the sources of the two Ashvins, the herbs, and the general and specific fragrances of joy and sorrow. The vital air (prāṇa) is the source faculty. (2)

The eye is the source faculty for all forms, colors like white and others, luminaries and their light. The pupils are the sources of the sun dwelling in the sky. The apertures of the ears are the sources of the directions and sacred places. The auditory faculty is the source of ether and sound. His body is the source of the essences of all objects and their auspicious nature to be aspired for. (3)

For this Virāṭ, the skin, touch, Vāyu, all medicinal herbs, and the entire sacrifice are the sources. His bodily hairs are the sources of all plants and trees with which the sacrifice is properly accomplished or by which it is nourished. (4)

Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā

Birth is impermanent, association is transient, and manifestation in non-distinct and indistinct forms is the threefold (principle). (1)

The origination in the form of association with the abode is described in the sixth (chapter). The vision of non-difference from the formless, unmanifest form is the result for the gross (manifest form). (2)

"The Vedas are centered on Narayana" – this has been explained in a general way. Here, it is expounded in detail. (3)

And what has been determined by the statement in human language is indicated here – even though the manifested effect is non-different (from the cause), its glories are superior. (4)

The unmanifest form, the state of conformity, always exists in Hari. By that, the non-difference of the manifested is established, and the gross form as well as meditation become accomplished. (5)

In the previous chapter, the origin and manifestation of the gross forms that were previously mentioned have been explained. The divinity of the unmentioned entities like time has also been clearly stated. Now, the relationship of the unmanifested souls with the manifested form will be explained. Even those like the devas, who were previously said to have originated, are said to have originated in a specific way. Here, the unmanifested form will be separately explained, and its connection with the gross form of the Lord, who is unmanifested and has entered into all forms, will be described. Since this is the section on souls, the means and the goal must be explained through their origin. The greatness of the Lord is said to be unmanifested. Where this is explained, four categories must be elaborated: their similarity with the unmanifested, which is explained in one chapter.

First, it is explained that the subtle bodies of all souls are connected to the subtle body of the Lord—the field or location of our speech organs and those of others is the Lord's mouth in the form of an aperture. For the Lord has two kinds of mouths—one in the form of senses and the other spherical. The spherical form has been previously explained as having the nature of the Brahman, for the purpose of explaining the origination of elements. Similarly, the origin of the nether worlds, etc. from the limbs of the Lord, and their existence in Him has also been explained, meaning that the Lord has the form of the nether worlds, etc. But here, the opposite is stated—the world is attributed divinity with reference to the Lord. There, however, the world is said to be divine with reference to the Lord. And it will be explained as the support, that the unmanifested Vedic meters, which are parts of the Lord's body and are super-divine, are the locations of the meters. Hence, it says, "The meters..." (Gayatri, Jagati, Usnik, Tristup, Anushtup, Pankti, and Brihati). The seven vital airs—blood, flesh, marrow, bone, fat, and their respective deities—have forms.

Having thus explained the connection of all objects of words and meanings associated with speech in the Lord's mouth, since the tongue exists there, it (the text) states the connection of things related to it, saying "havya" (oblation). Havya is the food of the devas. It is this very food that is designated as havya by the mantra. Then, the worldly oblations like purodasha become havya. Similarly, kavya is the food of ancestors, amrita is the food of adhyatma (related to the self), or that which is obtained without asking and is the cause of a vow, or the remnants of a Brahmin's food, or the means of knowledge through prana, etc. The tongue of the Lord is superior to these. And it is the location of the six kinds of tastes, which exist everywhere in food, etc. The word "ca" (and) indicates that it is also the location of our tongue and its presiding deity. By this, it is clarified that tastes other than those in food, etc. do not have their location in the Lord's tongue. At the end (of the verse), the statement "by the use of all words" implies that they do have (their location in the Lord's tongue). (1)

Similarly, for all our pranas and their presiding deity Vayu—by the word "ca," it is connected to all things related to Vayu—the two nostrils, which are super-divine locations, are described as "parama" (supreme) because of their super-divine nature. The two holes are also the location for all. There, the sense of smell is the location for the Ashvins and the herbs in the form of rice, etc., as per the Shruti "From them are born the outward breaths." Since grass is similar (to herbs), it is (located) in the Lord's nose. Though it should be said "in the nose," by including the inner sense of smell as well, it says "in the nose." Moda and pramoda are particular fragrances. Moda is the fragrance that wafts from a distance, while pramoda is the fragrance that overwhelms all other fragrances. (2)

Of the various forms, of the brilliant ones like the stars, etc., the Lord's eye is spherical in form. Of heaven, the sun, and things related to them—by the word "ca," it is connected to the related entities. The pupils are as before. By the distinction of the spherical form, there is a division into parts of the sense organs. The two ears are spherical in form, the location of the directions, the deities of our sense of hearing and other senses—by the word "ca," it is connected to the senses. Of the holy places like the Ganges, etc., the ears are the location. The sense of hearing is the sense organ for sound and space. Since sounds originate in space due to the vibration of the ears, the Lord's sense organ is the location of the object and the substrate. Of objects, those that are essential, like gold, etc., or the deities that are of the highest form, of beauty and loveliness, and of things related to them, the Lord's body is the location, the receptacle. It is always the location, even in the state of worldly existence. His skin is the location of touch, etc. Of purity, the purity of all exists in the Lord's skin. In the world, purification happens through water, which has the form of the Lord's perspiration. Therefore, there should be no doubt that the skin is the abode of purity. By the word "ca," those possessing purity are included. And by the word "eva," it is stated that only the skin is the location, not anything else. The word "hi" indicates the reasoning. (3, 4)

Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ

Now, we shall expound the sixth chapter, explaining the interconnection between the preceding and subsequent chapters that govern the subject matter, by analyzing the genesis of the topic and its essence. They state this with the half-verse beginning with "śrṛṇītya" and so on. Since the coming together (of the subject matter) is dependent on the place, its production is considered the subsidiary of that coming together. Therefore, after first explaining that, the relationship of the places with the coming together will be expounded here. This is the meaning of "the subsidiary and the principal" governing the preceding and subsequent (topics).

But it was said earlier that the production of the place was expounded after seventeen verses, while here, the relationship (with the place) will be explained only in nine verses, not everywhere. How then can the production and the coming together be the subject matter of the chapter? They say: "In a general way..." with the half-verse and so on. Thus, by explaining the remainder of the subject matter of the chapter through deliberation in the form of ascertaining the result, its completeness is made clear. Therefore, since they serve that purpose everywhere, their status as the subject matter of the chapter is undisputed. (1) (2) (3)

Anticipating the question "How is it expounded?", they clarify the manner by saying "pauruṣeṇa" and so on. The word "para" indicates that the reference is primarily to the state of being, rather than the mere mention. Thus, it means that it is expounded in accordance with the manner determined by all the Vedantic deliberations. (4)

Now, since the mere exposition of the non-difference of the entity is necessarily relevant to the topic, while the glory (of the entity) is not necessarily relevant as it is unasked for, the doubt may arise: "What is the point of mentioning it?" In response to this, they say: "amūrtta" and so on. In all the entities related to Hari that are being expounded here, the great similarity in the form of being non-material proves their non-difference from the entity. Thus, it is expounded by Brahma as leading to that (non-difference), and by Śuka for the purpose of facilitating meditation on the gross form. Therefore, this too is necessary.

After explaining the connection and so on in this way, they proceed to distinguish the material and non-material entities by saying "pūrve" and so on. The word "viśiṣṭa" means distinguished by the body and so on. "Pṛthakkṛtya" means separating from the body. "Sambandha" refers to the relationship of being superimposed. By this, materiality means having a limited dimension while being non-eternal, not merely having a limited transformation. And non-materiality means being limited while being eternal. This establishes the similarity between the material and non-material forms of Brahman. Where they mention "the soul" and so on, that is the context of the discussion on the soul. "Sādhana" means the nature of the qualified person. "Phala" means the four-fold happiness. "Māhātmya" means the glory in the form of being the abode of contradictory attributes. "Four" indicates the connection: the means, the result, the glory, and so on.

In the phrase "vācām" here, "pūrvam" refers to the previous chapter in the statement "The face of the person is Brahman." "Vidhīyate" means it is prescribed by the three half-verses beginning with "ahaṃ bhavāni" (2.6.12). "Vihitam" means it is enjoined by the verse "The person consisting of the worlds" (2.6.41). "Iti" means "in this way," because of being the abode of contradictory attributes. "Devatārūpā" means having the form of the deities for our tradition. "Mukham upakramya" means beginning with the face, as the seven elements are mentioned here. They state the meaning indicated by this with "evam" and so on. "Āropya" means invoking and establishing, not actually being superimposed. "Prāṇādi-dvāra" and so on refer to the Vedic statement "Therefore, offering food, one offers all these" and so on. Although there is no superimposition through mantras in offerings other than havis and kavya, it should be understood through context. "Anya" means that if other tastes were also accepted as being in that position, then by the same reasoning, ordinary food would also have to be accepted as being in that position, which would lead to undesirable consequences of redundancy. Therefore, it is not proper to limit the meaning of the word "all" here. The seed and the juice should be understood. (1)

Since the divine nature is not clearly stated, they clarify it by saying "paramatvam" and so on. "Auṣadhīnām" means "of the herbs" – here too, only those that have undergone the sprinkling ritual should be understood. (2)

"Pūrva-vat" means that the dual number is used by placing the self within, as before. Stating another alternative due to the difficulty, they say "golaka" and so on, meaning "of those associated with the beautiful ones." (3)

Śrī Giridhara-kṛtā Bāla Prabodhinī

Having spoken of the creation of beings, the coming together of fire and others is explained in the sixth (6th) chapter in the aforesaid manner. (1)

The creation takes place in the non-eternal, and the coming together in the limited eternal. Due to the threefold distinction of the eternal, the non-eternal, and the limited eternal, and because the coming together depends on place, after describing the creation of beings according to the order of Mahat and others in the previous chapter, their coming together in that place, namely of fire and others, is explained in this chapter – this being denoted by the phrase "of words."

The sphere of words, i.e., of our speech organs and their presiding deity, is the mouth-globe of that Lord. The sphere of the meters – Gayatri, Ushnig, Brihati, Pankti, Trishtubh, Jagati, and Anushtubh – which are seven in number, is His seven bodily elements: skin, flesh, blood, fat, marrow, bones, and semen. Havya is the food of the gods, Kavya the food of the ancestors, and Amrita the remaining portion is the food of humans. The tongue, the organ of taste, along with its presiding deity Varuna, is the sphere of all these foods consisting of the six tastes: sweet, sour, pungent, bitter, astringent, and saline. Thus, everything not mentioned should also be understood in this way. (1)

Of all our breath organs and their presiding deity, the wind god, His two nostrils and the supreme region are the excellent sphere. Of the two Ashvins, the Ashvini Kumars, of medicinal herbs, of fragrance and its special and general types, the sense of smell is the sphere. (2)

Aum. Of forms, of bright, yellow, green, and other colors, of light which illuminates forms, the eye is the sphere. Of heaven, of the sun, its two eyes are the spheres. Of the directions, of holy places like the Ganges, the two ears are the spheres. But of space and sound, the auditory sense is the sphere. Thus, everywhere, the first case ending should be understood as the sphere of what is stated with the sixth case ending. (3)

Of objects, gold and other essential substances are the sphere of beauty and grace, namely the body. Of touch, of wind, and of the entire sacrifice, the skin is the sphere, the skin alone and nothing else, as indicated by the word "eva." That the sacrifice is Vishnu is well-established from the Shruti, which is pointed out by the word "hi." (4)

Hindī Anuvāda
Description of the Glories of the Cosmic Form

Brahma says - From the mouth of that very Cosmic Divine Purusha emerged speech and its presiding deity Agni. The seven (7) meters issued from His seven bodily elements. The ambrosial food fit for consumption by humans, ancestors, and deities, all kinds of tastes, the sense of taste, and its presiding deity Varuna, originated from the tongue of the Cosmic Purusha. (1)

From His nostrils emerged the five vital airs - Prana, Apana, Vyana, Udana, and Samana - the wind god, and the sense of smell, as well as the two Ashvini Kumars, all herbs, and general and specific fragrances. (2)

His eyes are the birthplace of form and splendor, while His eye-globes are the source of heaven and the sun. All directions and sanctifying holy places emerged from His ears, while space and sound originated from His auditory sense. His body is the quintessence of all objects in the universe and the abode of beauty. (3)

All sacrifices, touch, and wind emerged from His skin; His hairs are the birthplace of all herbs, or only of those required for sacrifices. (4)