Texts 13-16: Beginning from me [Brahmā] down to you and Bhava [Śiva], all the great sages who were born before you, the demigods, the demons, the Nāgas, the human beings, the birds, the beasts, as well as the reptiles, etc., and all phenomenal manifestations of the universes, namely the planets, stars, asteroids, luminaries, lightning, thunder, and the inhabitants of the different planetary systems, namely the Gandharvas, Apsarās, Yakṣas, Rakṣas, Bhūtagaṇas, Uragas, Paśus, Pitās, Siddhas, Vidyādharas, Cāraṇas, and all other different varieties of living entities, including the birds, beasts, trees and everything that be, are all covered by the universal form of the Lord at all times, namely past, present and future, although He is transcendental to all of them, eternally existing in a form not exceeding nine inches.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
They whose (domain) is the waters, the lands, and the spaces of the sky - they are called "lords of the sky" (nabhaukasas). The constellations (such as) the Ashvins, and the comets, meteors, and other celestial phenomena. (14)
All this is verily the Purusha, not separate from Him - this is the meaning. In order to express the unlimitedness of His manifestation, the meaning of "He pervaded the earth" is explained. The word "tena" (by Him) is analyzed with case-ending and derivation. "Tena" means "by that Purusha, the universe". "Vitasti" is explained as a measure of "ten angulas (finger-breadths)". It means "extending over and remaining beyond a vitasti". Only the idea of "exceeding" is intended, not any specific measurement, since it is unlimited and without any specific utility. (15)
An illustration of this is given: That sun is the Vital Force, as per the Shruti "That sun is indeed the Vital Force". Illuminating its own orb, and illuminating outwardly as well, similarly illuminating the cosmic form, it illuminates the entire universe inwardly and outwardly. (16)
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
It should be known that even from the Kosha (lexicon) containing double forms, the word 'nabhas' is used in dual form as 'nabha nabhasaa sarddham'. (13)
The context is this: The measure of 'ten angulas' (finger-breadths) is indicated by the term 'dashaangula' because of its extremely small extent. The term 'vitasti' also conveys the same idea, meaning 'extending over and remaining beyond'. (14)
Illuminating the cosmic form, the Supreme Being, who is extolled as the radiant Universal Purusha, shines forth - His three-fourths manifestation as the transcendent realms, and His one-fourth manifestation as the material realms. In the Padma Purana, it is said: "The transcendent three-fourths manifestation is described as innumerable realms, all consisting of pure sattva, full of the bliss of Brahman. All are self-controlled, free from faults, devoid of attachment and aversion, lustrous like gold, radiant like millions of suns, imbued with all the Vedas, divine, devoid of desire and anger, devoted to the service of the lotus feet of Narayana, ever engaged in sacred chanting, complete in themselves, embodiments of the five principal Upanishads, radiant with Vedic wisdom." And further it states: "The three-fourths manifestation pervades the transcendent realms, while the one-fourth is the material manifestation… The eternal form of the Lord, auspicious, imperishable, divine, ever youthful, is established in the supreme abode, to be ever revered through devotion, attended by Opulence and the Earth." (15)
Similarly, in the second cycle, it is said: "That is the Immortal". Here, the terms 'Immortal' and others are indicative of 'Kshema' which will be described as the third principle. In the Shruti, "The Lord is the master of Immortality", 'Immortality' indicates that along with itself. Here, the attribute (dharmi) is predominantly indicated. But in the Shruti, when only the attribute (dharma) is mentioned, the intended meaning there is 'Immortality' itself, as said "extolled by those who have realized it". 'Param' means the Supreme Bliss, as per the statement "There is nothing superior to That". Hence, 'Amritam' is synonymous with 'Vishnu's abode'. 'Abhayam' means the complete absence of fear, as per statements like "There is no fear, nor the sway of time". Therefore, it is said that Dharma is "that from which there is no fear". As per the statement "Kshema is where there is no Maya", it should be understood that to take refuge in the Lord's knowledge is supremely auspicious, being free from the influence of the illusory external nature consisting of qualities and attributes. Thus it is said in the Narada Purana: "O best of the twice-born! May your unswerving devotion to Me, who am the embodiment of all auspiciousness and the fullness of bliss, ever remain firm." Hence it is said, "They know My abode as Kshema". There, by indicating the characteristics through those very words and by negating their application to the human world etc., he will establish the cause. 'Martyam' means death-bound, subject to the law of karma, objects of experience like the seen etc., that which has transcended, shining there in the cosmic form. This Immortality, of the nature of divine opulences, is extremely difficult to attain; no being whatsoever can obstruct it even by the mind, through practices like brahmacharya etc. - this is the context. However, Vishvanatha explains the two verses beginning "svadhishnyam" as follows: "That Vital Air, breathing within the body, illuminates the self-sphere; similarly, abiding as the indwelling Self, it illuminates inwardly and outwardly, possessed of the power of knowledge and action." (16)
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
He is the thousand-headed Purusha, it is said. The thousand-headed Purusha, the thousand-eyed, the thousand-footed (1). As per the commentary of Sayana on this half verse - The Purusha who is the collective form of all beings, whose body is the universe, known as Virat, he is the thousand-headed one. The word 'thousand' is used illustratively, meaning he has infinite heads. All the heads of beings, being contained within his body, are indeed his, and that is why he is called thousand-headed. Similarly, he is thousand-eyed and thousand-footed (1).
The Brahmin was his mouth, his two arms were made the Rajanya (the Kshatriya). His two thighs became the Vaishya, from his two feet the Shudra was born (12). The moon was born from his mind (manas), the sun from his eye. From his mouth came Indra and Agni, from his breath (prana) the Vayu was born (13). From his navel was the antariksha (atmosphere), from his head the dyaus (heaven) emerged. From his two feet the earth, from his ear the directions - thus did he create the worlds (14).
Thus has been shown in the Rik. The commentary of Sayana on this is as follows - From Brahma, the mouth i.e. the one born as the Brahmin caste was created. That which is the Rajanya i.e. of Kshatriya caste, his arms were made into that form i.e. were created from the arms. From his thighs was created the Vaishya caste. From his feet, the Shudra caste man was born...(12). Just as from him were born curd, ghee etc. materials, cows etc. animals, Rig Veda etc. and Brahmins etc. humans, similarly from him were born the gods like the moon etc., it is said. From the mind of Prajapati, the moon was born. From his eye, the sun too was born. From his mouth, Indra and Agni the two gods were born. From his breath, the Vayu was born (13). Just as from his mind etc. he created the moon etc., similarly from his navel etc. he created the gods like the atmosphere etc. This is being shown - from the navel of Prajapati was the atmosphere. From his head, the heaven emerged. From his feet, the earth was born. From his ears, the directions were born (14).
This has already been shown in the previous chapter itself. As stated sequentially in verses 35, 37, 30, 42 of the fifth chapter among the worlds.
"All this is indeed the Purusha", the meaning of this (2) is given. The commentary of Sayana is as follows - Whatever is this present world, all that is only the Purusha. Whatever was the past world, and whatever will be the future world, that too is only the Purusha. Just as in this kalpa the bodies of beings are all limbs of the Virat Purusha, similarly it has to be understood for the past and future kalpas too. This is the intention (2).
[Nagas means non-poisonous serpents as per Shri Shankaracharya's commentary on verse 28 of chapter 10 of the Bhagavad Gita. Or it means the eight famous Nagas like Vasuki etc. as per Sri Shankara's commentary on verse 22 of chapter 18 of Book 4 of the Srimad Bhagavatam. Or it means elephants as per the Bala Prabodhini commentary.]
Srisripa means poisonous serpents. Gandharvas means leaders of the celestials, the Ushadevas. Apsaras means celestial courtesans. Yakshas are a type of semi-divine beings, the secret guardians of wealth. Rakshasas are demons, night-stalkers. Bhutaganas are a type of semi-divine beings. Uragas are varieties of serpents, the details of which are to be found in serpent treatises. Pitaras are the manes like Aryama etc. Siddhas are endowed with eight supernatural faculties like Anima etc. Vidyadharas like Vishvavasu etc. are attendants of Kubera, having forms like that of Pushpadanta etc., able to fly in the sky. Charanas are a type of semi-divine beings. (13, 14)
Praha means the great (meteors) like Revati etc. Riksha means the fixed (stars) like Ashvini etc. Ketavah means the transitory (meteors) like the Dhumaketu etc. Stayanitravah means the clouds. (15)
"He overstepped the earth on all sides by ten inches" (1), the meaning of this half-verse is given by Sayana's commentary as follows - That Purusha, enveloping the earth-globe which is the universe on all sides, overstepped it by the measure of ten inches i.e. extended beyond it by that measure and remained. 'Ten inches' is used illustratively, meaning he pervaded extensively all around the universe (1). (16, 17)
Śrīmad Vīrarāghava Vyākhyā
"Knowledge (vidyā) is the grasper of knowledge (vidyādharāḥ). (13)
Their (yeṣāṃ) abodes (sthānāni) are water (jalam), land (sthale), and the spaces of the sky (nabhacaukāṃsi). They are called the dwellers of water, land, and sky (jalasthalanabha-kāḥ). (This is a) compound word (saṃdhirārṣaḥ). Planets (grahāḥ) like the sun (sūryādayaḥ), stars (ṛkṣāṇi), other stars (tārāḥ api) which are but a division of the stars (nakṣatrasya eva bhidā), lightning (taḍitaḥ), and thunder (vidyutaḥ stanayannavō meghāḥ) or roars (garjitāni vā).
In short, whatever class of objects (vastujātaṃ) exists in the three periods of time (kālatrayavartī), all that is verily the Puruṣa alone, the Supreme Puruṣa alone. This entire class of objects existing in the three periods of time has the nature of an embodied soul (śarīrakṛttvāt), and there is no independently existing object apart from an embodied soul (apuruṣaśarīrabhūtaṃ svataṃtraṃ vastu nāsti). This is the meaning. Since there is no division of name and form more subtle than the primordial matter (prakṛti), the soul (puruṣa), time, and the body (śarīra) of the Supreme Puruṣa, and since the Supreme Self (Paramātmā) exists in the form of the entire universe (jagadākāreṇa) with its divided names, forms, primordial matter, souls, and bodies, this teaching of non-duality is appropriate. In all the Upaniṣads, this non-duality is indeed taught by statements like 'All this is verily Brahman,' 'This Self is Brahman,' 'That thou art,' indicating that all this is the Puruṣa alone. He states that the relation of co-reference (sāmānādhikaraṇya) implies pervasiveness (vyāptinibaṃdhanattvam) by the word 'tena.' (14)
The heart (hṛdayam), which is above the navel (nābhyāḥ upari) and below the region extending up to the top of the head (adhoniṣṭhayāvitastyāṃ), should be known as the abode of the entire universe (viśvasya āyatanaṃ mahat), as stated in the Śruti. The heart, situated at the upper end of the region extending above the navel, is presided over by the Supreme Self (Paramātmā). By that (Supreme Self), this entire universe is enveloped and pervaded (tena idaṃ viśvam āvṛtaṃ vyāptam). (15)
That Supreme Self, the vital force (prāṇaḥ) residing within the heart, presiding over its own abode, the body (svadhiṣṇyaṃ śarīraṃ pratapaṃ antarvyāptaṃ), brings it under control. And just as it brings the body under control from within, it likewise brings under control even the external objects (vahiṣṭham api vastujātaṃ praśāsanādhīnaṃ karoti). Similarly, Virāj (virāṭ), which is denoted by the word 'Virāṭ,' while presiding over the unmanifest cause of the manifested universe (niruddha-kāryaṃ prapañca-praśāsanādhīnam), brings under control both the internal and the external. Here, due to the superimposition of the cause upon the effect, the word 'Virāṭ' refers to the Cosmic Egg (brahmāṇḍa-paraḥ). By this, the statement 'He enveloped the earth on all sides' (sa bhūmiṃ viśvato vṛtvā) is explained. That Supreme Self (Paramātmā), having enveloped the manifested universe in the form of the Cosmic Egg (brahmāṇḍa-rūpaṃ prapañcaṃ) on all sides (viśvataḥ sarvataḥ vṛtvā), remains transcending the earth by ten angulas (daśāṃgulamātram atikramya sthitaḥ). The phrase 'exceeding by ten angulas' (daśāṃgulamātrādhikyam) is meant only to indicate transcendence, not to specify a measure, since He is unlimited (aparicchinnatvāt). This is the meaning." (16)
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
"Just as a pot etc. appears, so too does space (ākāśa), which has ā as its final syllable, exist. (14)
All this, beginning with me, whatsoever existed, exists, and will exist in this world - all this has verily originated from that Supreme Being. All this, existing in the three periods of time, is dependent on the Purusha alone, not independent of Him. Whatever is dependent on something else for its existence is indeed referred to as 'that' in the statement - 'One says, it is that.' Or, all this is verily the Purusha, pervaded by the Purusha alone. All this, whatsoever existed and whatsoever will exist, is pervaded by the Purusha alone, as stated in the Śruti - 'All this is verily pervaded by the Lord, from the creator (ātṛṇāt) Brahma down to a clump of grass.'
He elucidates that very pervasiveness by the words 'tena idam' (by that, this). The Purusha presides over the heart, which extends only to the region of the tuft of hair on the head (vitasti-mātram). Therefore, it is said, 'All this is verily the Purusha alone.' The entire universe, though appearing as manifold, is pervaded by presiding over the heart, which extends only to the tuft of hair, as stated in texts like 'The entire world is established on the heart.' (15)
He explains the distinction of the embodied soul (jīva) from the Lord (Hari), who is limited by the heart as the limiting adjunct, by the words 'svadhiṣṇyam.' 'Svadhiṣṇyam' means one's own abode, derived from the root 'tap' meaning to heat or to perceive. Presiding over the heart as His own abode, that Supreme Self, called Prāṇa due to His pre-eminent activity born of Yoga, perceives all within, and also perceives the objects outside the body." (16)
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
"I am this threefold (existence). (13) (14) (15)
After thus showing that the manifested world has its cause as its very self (nature), he also declares its transcendence by saying 'na idam' etc. There, he explains the meaning of the Mantra 'Having enveloped the earth on all sides, he transcends it by ten angulas' by the half verse 'tena' etc. 'Tena' means by that form of the Purusha. 'Viśvam' means the earth. 'Vitastam' means ten angulas. 'Adhi' is derived from the word 'ati' meaning 'beyond'. 'Daśāṃgulam' means a region measured by ten times the measure of an angula. He is designated by the term 'daśāṃgula' with the intention of indicating his transcendence. The word 'vitasti' also conveys the same idea, meaning 'transcending that'. (16)"
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
Having thus affirmed that the world, born from the Supreme Lord possessing the power of Māyā, is not different from Him, through the explanation of the meaning of the Purusha Sukta, he reinforces it with the half verses "Aham bhavan" etc. (13) (14) (15)
After thus showing that the Supreme Lord is the cause of the manifested world, and stating that He transcends the manifested world, he explains that the manifested world is limited by Him. By that Supreme Lord, this universe is enveloped; since He pervades and remains in a region measured by the vitasti (a span from the thumb to the little finger), only His transcendence is intended, not any measure. For He is immeasurable, being unlimited.
Thus, the meaning of the statement "Having enveloped the earth on all sides, He transcended it by ten angulas" is explained. There, "the earth" means the universe; "ten angulas" means vitasti (a span); and "transcending" means "presiding over". (16)
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
Vidyā-ghras are the bearers of knowledge. (13)
Those whose abodes (okāṃsi) are waters etc., are called nabhokas. This is a sandhi (compound) formed by ārṣa. (14)
Since the past, future, and present - all this, whether sentient or insentient, is the effect and cause whose relationship of difference and non-difference is accepted by all scriptures as the power and the possessor of power; and since according to the Śruti "All this is verily the Purusha alone" and reasoning based on words like "ārambhaṇa" (the initial cause), there is nothing other than That; in order to show that there is no limitation to the Universe, he explains the meaning of the statement "Having enveloped the earth on all sides, he transcended it by ten angulas" with the words "tena idam". (15)
By that Purusha, this Universe is enveloped, pervaded. And that Purusha presides, pervading over and above the region measured by a vitasti. The word vitasti is used to indicate only the idea of transcendence, not any measure. "Tena" explains the agent. "Viśvam" means the earth. "Vitastim" is the meaning of the word "daśāṃgulam". "Adhi" is the meaning of the word "ati". (15)
He gives an illustration of the same by saying "svadhiṣṇyam". That very sun is called the Prāṇa in the well-known Śruti. That Prāṇa, the sun, illuminates its own sphere (svadhiṣṇyam), its own orbit, and illuminates outside as well. Similarly, the Supreme Person illuminates the Virāj body and illuminates outside as well. (16)
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
Gandharvas and Apsaras have a mixture of passion (rajas). Yakshas, Rakshasas, etc. are based in ignorance (tamas). Uragas are species of serpents. Animals like cows etc. have a mixture of goodness (sattva). Cows, etc. are animals. The three types - Siddhas etc. in the atmospheric region are predominantly characterized by sattva and other gunas. Trees are purely based in tamas. (13)
He mentions those based in tamas - "Śranyaś ca" etc. There are various ones like fish etc. Those dwelling in waters, those on land, and those in the sky. Planets like Mercury etc. Constellations like Ashvini etc. Comets like the smoke-trailed ones etc. Stars are other asterisms. Tadits are lightning. Stanayitnus are thundering sounds. (14)
Having enumerated all of them, he declares their nature as Purusha - "Sarvam Purusha eva". All that was mentioned before is verily the Purusha. Even this visible insentient universe is indeed the Purusha. Apprehending the possibility of denying Purushatva (nature of being Purusha) to that which is subject to the three periods of time, he says "Bhutam bhavyam bhavat." The word "ca" includes those arising from it. "Yat" is well-known. By this, he means that since it is established by the Shruti, there is no need for reasoning here. By this, the meaning of the half-verse "The Purusha alone is all this" is stated.
Anticipating the objection that since the universe is all-encompassing for the Lord, there is a possibility of His being limited, he says "Tena idam." The Lord is not enveloped by the universe and limited, but the universe itself is enveloped and limited by Him. He prevents the idea of limitation as in a species by saying "Vitastim adhitishthati." A species remains limited only to that extent. But He transcends even the vitasti measure. In the Sukta, it is said "Atyatishthad dashangulam." But vitasti is twelve angulas. Still, it is implied by the small measure of angulas. Or, vitasti may be ten angulas, i.e., from the thumb to the tip of the middle finger. By this, the Lord is known in both views as complete. Therefore, He has a gross form as the universe and a transcendental form as vitasti measure. He is also equal in measure. The Purusha is of the measure of eight vitastis. Hence, He is of the measure of vitasti, not of vitasti, and also transcendent. Therefore, the Lord is as great as all this, as well as greater and still greater than that. So there is no possibility of limitation. Moreover, He does not remain limited to the vitasti measure alone, but transcends even that. Therefore, there is no limitation at all. (15)
For one who is established as transcending even that vitasti measure, he gives an illustration - "Svadhishnyam." Just as the sun, which is the Prana, while illuminating its own sphere, also illuminates the entire Brahmananda outside; or as the Prana, while energizing the body, its own sphere, also energizes outside by exhalations etc., making firewood etc. fit for fire; similarly, the Supreme Purusha, while illuminating the Viraj body, also illuminates outside. The sun etc., being sources of light in the middle, do not illuminate the central region of the sphere due to lack of intervening space. But this Lord illuminates even the central region of the Brahmananda, as he says "Inside too." For the Supreme Purusha illuminates everywhere, inside and outside. (16)
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
The words "anantarikṣa" (the Supreme Lord who pervades the entire cosmos) and so on are connected with the previously mentioned "divyās" (divine). The compound word "anena" is meant to convey excellence. (13)
(Here it is stated) "na idam" (this is not). The intention is to clarify that (the Supreme Lord) is transcendental. The statements "jātir hi" (for he is the source) and so on are mentioned here to explain his well-known transcendental nature, as in the concluded truth, there is no other entity apart from him. "Adhitiṣṭhati" (he presides) means he exists in a superior way. This statement removes the misconception that the Lord is the material cause of the universe. In the Vedic statement "sabhūmiṁ viśvato vṛttvā" (encompassing the entire universe), it is clearly indicated that it is the Supreme Person with thousands of heads who is the cause, thereby showing that the present statement is different.
Addressing the potential contradiction with the statements regarding measurement, they explain with the words "śruti" (the Vedas) and so on. They state the purpose of mentioning the two forms with the words "anena" (by this) – that is, by stating the form pervading the universe and the form transcending it. "Śruti" (the Vedas) – because of possessing both forms, there is no contradiction in ascribing contrary qualities. They clarify how there is no inconsistency even in the transcendental aspect with the words "preti" (it is stated) and so on. And here in the Vedas, since there is a statement about his measurement being seven transcendental units greater, he is described as being eight transcendental units in measurement, in comparison to the universe which is seven transcendental units. And the statements that he pervades everything to that extent mean that he is only seven transcendental units greater than the universe. Otherwise, due to being measured as less or more, the statement that he is ten inches pervading in all directions would contradict one of the two (being less or more than ten inches). This is the meaning.
They conclude with the words "tasmāt" (therefore) and so on, based on the strength of the word "tat" (that), meaning from the transcendental aspect. However, one may question that even in this way, there would be a limitation by being only seven transcendental units greater. To remove this doubt, they explain with the words "kiñca" (moreover) and so on. Thus, the statement in the Vedas about his being ten inches greater is meant to describe the way he exists, not to negate his all-pervasiveness. (15)
In the phrase "svadhiṣhya" (his own abode), "prāṇaḥ" means the sun. They explain the intention behind the word "pumān" (male) by saying "puruṣa" (the Supreme Person) and so on – as it is stated in the Nṛsiṁha Purāṇa: "He alone is Vāsudeva, he is directly the Supreme Puruṣa. All else, including women, constitutes the universe revolving around Lord Brahmā." Therefore, the Supreme Lord alone is Puruṣa, while Virāṭ (the universal form) is like a woman, being material in nature. This is the meaning. (16)
Śrī Giridhara-kṛtā Bāla Prabodhinī
Gandharvas, apsaras, yakshas, rakshasas, bhutaganas, serpents, animals like cows and horses, ancestors, siddhas like kubera, vidyadharas, charanas, and trees. (13)
Those whose abodes are water, land, and the ethereal regions, as well as other varied types of beings. Sandhi (junctures), planets like Mercury, constellations like Ashvini, comets like Dhumaketu, stars, lightning, rain-bearing clouds. (14)
What more can be said? Whatever exists, will exist, or is existing, the whole class of objects in the three periods of time, all that is nothing but the Purusha (Supreme Being), there is nothing separate from Him - this is the meaning. However, if the Purusha is considered to be of the nature of the manifested world, then the manifested world would be limited. Addressing this apprehension, the meaning of the statement "He encompassing the earth in all directions, transcends by ten inches" is explained by the word "tena" (by Him). By that Purusha, this universe is pervaded, encompassed.
However, one may doubt, how can the Purusha who resides in the heart-lotus which is only a span above the navel, be all-pervasive? To remove this doubt, it is stated "vitasti-adhitishthati" meaning He pervades and exists transcending even that measurement of a span. Here, "bhumi" means the universe, "dashangu-lam" means a span, and "ati-tishthati" means "pervading and existing transcendentally." (15)
An illustration for this is given - "sva" (His own). Just as that sun, who is called "Prana" in the Vedas, while illuminating its own orb, also illuminates everything externally, similarly, the Supreme Purusha, while illuminating the Virat-form, also illuminates the entire universe internally and externally. (16)
Hindī Anuvāda
Gandharvas, apsaras, yakshas, rakshasas, bhutas-pretas, serpents, animals, ancestors, siddhas, vidyadharas, charanas, trees and various other beings - who dwell in the sky, water or land - planets, constellations, comets (tailed stars), stars, lightning and clouds - all these, everything, is the Virat Purusha (Cosmic Divine Being) itself. This entire universe - whatever was, is or will be - is encompassed by Him, and within Him, this universe exists merely as a manifestation spanning ten inches. (13-15)
Just as the sun illuminates its own orb while also spreading light outside, similarly, the ancient Purusha, the Supreme Self, while illuminating the entire Virat form, is equally illuminating inside and outside, everywhere. (16)
NOTES:
1. "Stvadi" reading.
2. Reading "parinamamshe".
3. Reading "parinamat".
4. In the original, it is "nabhaukah". In the Vedantic doctrine describing the seven coverings of the Brahmaanda, it is stated that - water is ten times the earth, fire is ten times water, air is ten times fire, space is ten times air, ego is ten times space, mahat-tattva is ten times ego, and the primal nature (mula prakriti) is ten times mahat-tattva. That primal nature resides merely in one foot of the Lord. This illustrates the immense glory of the Lord, known as the "dashangu-nyaya" (principle of ten inches).
SB 2.6.13-16
