Text 5: The hairs on His body are the cause of all vegetation, particularly of those trees which are required as ingredients for sacrifice. The hairs on His head and face are reservoirs for the clouds, and His nails are the breeding ground of electricity, stones and iron ores.
Text 6: The Lord’s arms are the productive fields for the great demigods and other leaders of the living entities who protect the general mass.
Text 7: Thus the forward steps of the Lord are the shelter for the upper, lower and heavenly planets, as well as for all that we need. His lotus feet serve as protection from all kinds of fear.
Text 8: From the Lord’s genitals originate water, semen, generatives, rains and the procreators. His genitals are the cause of a pleasure that counteracts the distress of begetting.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
His hair is the sphere of the clouds, as stated earlier. His mustache is that of lightning flashes. His feet, hands, and nails are similar to rocks and metals, to be inferred from the similarity. He is the protector of auspicious deeds. (5)
His stride is the stepping place, the abode, for the realms of Bhur and others. Since the words 'Bhur' etc. are indeclinables, 'luk' is added with 'pat' (in declension). 'Kshema' means obtaining protection, shelter from fear. For all desires, and even for the boon of salvation, He is the abode. (6)
The male organ is the seat of virility and semen. The genital is the organ for the delight of procreation, whose purpose is progeny. And the freedom from torment (obtained) through that (delight) is its 'parimoksha' (liberation). (7)
The anus is the organ for the expulsion of impurities, for the removal of inauspiciousness. (8)
NOTE: 1. "Creation occurs in the non-eternal, and the coming together in the limited eternal. In the eternal and the non-eternal limited, there is manifestation" - thus it is threefold. The relationship of the place of origin is explained in the sixth (case). The vision of non-difference from the formless, unmanifest form is the result. "The Vedas are centered on Narayana" - this has been explained. Here, the same is expounded in detail. And what has been determined by the Purusha Sukta is stated here. Even though the effect is non-different from the cause, its greatness is superior - such is the established relationship. Everywhere, the supreme Lord has the same unmanifest form as the effect. Therefore, the non-difference of the effect is established, and it facilitates meditation on the gross and subtle forms - thus says the verse of the revered Vallabhacharya in his Subodhini commentary.
*Gayatri, Trishtubh, Anushtubh, Ushnig, Brihati, Pankti, Jagati - these are the seven meters.
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
Or, "moksha" (liberation) is "sharanam" (refuge). From the lexicon - "Moksha is peace, refuge, nirvana, and freedom from bondage." And as stated - "The bird takes refuge at the feet of the tree," even for moksha, the feet are the abode. (5) (6)
From the Shruti - "The male organ is indeed the culmination of all delights." (7)
(The above segment is by) Narada. This statement is merely for the easy understanding of the dull-witted. You bestow knowledge even on the ignorant - this is the intended meaning. Here, although from the sequence "there, those drops, the friend(s)" it appears that Mitra is the presiding deity, yet based on the authoritative upcoming statement "Then the Cosmic Divine did not remain in the anus along with the wind," Death (Mrtyu) itself is intended to be the presiding deity. "The anus is its (Death's) auxiliary" - this is what is meant. However, the interpretation "the anus is the sphere of the auxiliary Mitra" is disregarded due to the break in contextual continuity. (8) (9) (10) (11) (12)
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
The word "purvam" (earlier) refers to the fact that the Lord's hair has already been described as the bearers of clouds, as stated in verse 34 of the first chapter of the Skanda Purana: "His hair is known as the bearers of clouds." This is the meaning of "tathokta" (as stated earlier). (5-9)
Śrīmad Vīrarāghava Vyākhyā
For all the plants and trees, by which (trees) the sacrifice is borne and accomplished, their hairs (are) the abode of rocks, metals, lightning, and clouds. The nails (are) the abode of rocks and metals. The body hair and facial hair (are) the abode of clouds and lightning. This is the discrimination. (5)
For the protectors, the guardians of the world like Indra and others, their horses (are) the abode of the three worlds – Bhur, Bhuvas, and Svar (earth, atmosphere, and heaven). Their three-fold stepping (is) the abode of safety, protection, refuge, and warding off of calamities. The feet of the Supreme Lord Hari, who grants all desires and is the best, (are) the resort of all. (6)
The generative organ (is) the abode of the virility, semen, and the creative power of the Lord, the progenitor. The pleasure of procreation, through which (pleasure) there is the cessation of the burning pain of (unfulfilled) desire, has its resort in that generative organ. (7)
The anus (is) the abode of the organs of excretion and passing of urine, stools, etc., and also of the secret sins like violence, etc. The urinary organ has its resort in the anus. (8)
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
By the distinctive trees like the palasa etc., the sacrifice is borne and accomplished by the sacrificers, is implied. Of those trees born from the earth, the hairs are the roots of the hairs of Hari. By the earthly sacrifices, a particular act other than the sacrifice is accomplished. The inner parts of the hairs of Hari are an option, as indicated by the word 'or'. But it is understood from the statement "The roots of the hairs of the sacrificers are in the hairs, but the ends are in that (Hari)," that the word 'but' is used to delimit the previously stated meaning. The hairs of this Hari are the abodes of clouds, the facial hairs of lightning, and the nails of rocks and metals. Again, the word 'nakha' means nails, hands, hoofs, and nails of women, as stated by Amara. From the statement, "The clouds have their abode in the facial hairs of Hari, and the rocks and metals have their abode in the nails," (this is clear). (5)
To exclude Brahmanas, Vaishyas, etc., it is generally said, "the three worlds – Bhur, Bhuvas, and Svar." The three worlds are the resort of the stride or the stepping of the feet of this Hari, and also the abode of safety, auspiciousness, attainment of protection, and liberation. (6)
And the feet of Hari, who grants all desires and all that is desired, are the resort as the giver, is implied. Liberation, peace, refuge, and nirvana are also called 'sharanam'. "I seek refuge at the root of the feet, the flag of the lord of birds." From this, it is implied that liberation is also at the feet. "For the gods and others, liberation is prescribed from the root of the feet of Vishnu, as stated in the respective scriptures." So there is no contradiction to what is indicated by the word. (7)
Of the waters, the virility, the semen, the creation, of the rain-bearer Parjanya, the creator Prajapati, and also of the Supreme Being, the male organ is the abode. The earth is Prajapati, the pleasure of procreation is happiness. Associated with them is the cessation (of desire), or the sexual act of Prajapati is the cause, and the cessation is from the happiness thereof. Of that (cessation), the male organ is the resort of Hari. But from the word, the male organ is also the abode of the deity named Mitra, who presides over the organ of excretion and its subject, the passing of stools. And the anus is the abode of the deity named Yama, who is the presiding deity of the male organ. This is explained for the understanding of the dull-witted. (8)
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
The word 'vai' (or) is used for aggregation (of multiple meanings). (The meaning is:) By which materials like ghee etc., the sacrifice is borne. Of them, is the sense. The word 'tu' is used for completing the metre. (5)
'Bahavah' is a semi-word. The horses are generally, in abundance, the abode of the protectors of the worlds. (It also means) of other protectors, who are the performers of protective acts. (6)
The word 'vikramah' is used to indicate the non-difference between the Supreme Self and Virāj (the cosmic form). (7)
Of the pleasure of procreation and happiness, that cessation (of desires)... (8) (9) (10) (11) (12)
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
For all the plants and trees, by those very trees the sacrifice is borne, not by others. Or (it means) the hairs (are) the abode of clouds, as it was previously stated "The wise know the hairs of the Lord to be the cloud-bearers." The facial hairs too (are the abode) of clouds only, due to the similarity in color. The nails (are the abode) of lightning, white and red rocks and metals, which is reasonable due to the similarity. (5)
Of the protectors, the performers of protective acts. (6)
The stride is the stepping of the feet, by using the locative case with 'bhur', 'bhuvas', 'svar', as these words denoting the worlds are indeclinables. Of safety, of auspiciousness, of the protector, of the best of all desires. (7)
Of virility, of semen, of the rain-bearer Parjanya, (it is) the abode. The male organ. Through the pleasure of procreation for the sake of progeny, the cessation, the remover of the burning pain, of that (pleasure). (8)
Śrīmadeva-kṛta Siddhānta Pradīpaḥ
Of this (Hari), the hairs, facial hairs and nails are the abode of rocks, metals, clouds and lightning. There, the hairs are of the clouds, the facial hairs are of lightning, the toe and finger nails are of rocks and metals - this is the distinction. His horses are generally the abode of the protectors of the worlds like Indra etc., whose main duty is the protection of subjects. Sometimes they do not protect, as said "Indra being disturbed, the world is disturbed." Hence it is said "generally". (5)
The stride of Hari is the stepping of the feet, whose abode are the worlds beginning with Bhur etc., as Bhur etc. are indeclinables, hence the locative case is used. This (stride) is the refuge of attainment and protection from undesirable things, in brief, it is the abode of the best of all desires - worldly and other-worldly, even of liberation. (6)
Of the Supreme Being Viraj, the male organ is the abode. Of the waters, of the virility, of the semen, of creation, of the rain-cloud Parjanya and of Prajapati, it is the abode. But the male organ of the Supreme Being is the abode of the cessation which is the remover of the burning sensation, caused by the enjoyment for the sake of progeny with the pleasure of procreation. (7)
O Narada, the anus which is the organ of excretion, of Yama, of Mitra, and of passing of stools, is the abode. Of that (Supreme Being), the anus which is the place of the organ of excretion, is the abode of violence etc. (8)
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
There, the body hairs are the abodes of the plants beginning with the sprouts. "Udbhij" means sprouting upwards, and those born from the sprout like trees etc. are called "udbhijas". Their species - the different kinds like dhava, khadira etc. - all trees, as many as there are. Or, he says "yaiveti" - those very ones by which the sacrifice is borne like the palasha tree etc., not the others like the vibhitaka tree etc. which are sin-bearing trees. The hairs, facial hairs and nails of the Lord are the abodes of rocks, metals, clouds and lightning. There - the nails of rocks and of metals, the hairs of clouds, the facial hairs of lightning, having golden facial hair. The Lord's arms are the gods like Indra etc. who are the protectors in the form of senses, their abodes. Even of others who are the performers of dharma, the Lord's nature is the abode, since He protects the world, as per the statement "The earth is sustained by the seven (gods)". The word "prayashah" (generally) is used to exclude those desirous of dharma. (5)
The stride of the Lord is the stepping of the feet, which is the abode of the worlds beginning with Bhur etc. The words Bhur etc. are indeclinables, hence they have this very form even in the locative case ending in "su". It is the abode of the word "kshema" which means the state of having attained protection, of the word "sharana" which means the form of having resorted to protection, and also of surrender and devotion due to the word "ca" (and). Though the feet alone are the abode, since the action is associated with them, the term "vikrama" (stride) is used. It is the abode of the best of all desires and of the One who grants boons signifying divine grace; and due to the word "api" (even), it is the abode of qualities like atomicity and of liberation as well. (6)
Of the waters, of the virility, of creation, of the rain-cloud Parjanya, of Prajapati the speaker - his male organ is the abode. Here "mama" (of me) is not said due to the absence currently of engaging in creation. The male organ is called "shishna". "Upastha" means the organ. The word "tu" conveys either resumption of the previous topic or continuity of the well-known meaning. The pleasure born of union with one's wife during her season, that pleasure caused by Prajapati - the cessation of that desire and of this pleasure; or - "prajati" means offspring, "ananda" means the touch giving rise to passion - the cessation of that passion (kama). Of these three, the Lord's male organ is the abode. (7)
The Lord's anus is the abode of Yama and others. Yama is the king of manes, Mitra is the presiding deity of the anus, and of the function of that organ defined as passing of stools. The address "O Narada" is to indicate that it is the abode of those who cause quarrels as well. Or, Narada is the destroyer of disturbances, by generating and then destroying quarrels, thus preventing them. Of violence which is killing of living beings, of Nirrti in the form of the regents of directions, of death personified as the destroyer, of hell - the Lord's anus is the abode. Afraid of stating the improper, he does not say directly but says "it is remembered thus". Thus, in the scripture, the anus and male organ are described as organs. (8)
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
In the phrase "lomanyu-dbhija-jatīnām" (of the species of plants born from sprouts), the word "jāti" (species) is used in the conventional sense. To explain this from the context, they say "jātayaḥ" (species). (5)
Now, though that (male organ) is indeed the abode during the engagement of creation, since there is no such engagement currently, it is not stated. This is the meaning of "idānīm" (now/currently).
The alternative "loka-prasiddha-vyāvṛttya-artho vā" (or it conveys the well-known meaning) is stated because the previous topic can be resumed merely by using the word "upastha" (male organ). Since another abode is mentioned for Nārada, they state the other view – "athavā nārada ity-ādi" (or, the passage beginning with "O Nārada"). (7) (8)
Śrī Giridhara-kṛtā Bāla Prabodhinī
The body hairs are the abode of those trees born as sprouts by which the sacrifice is borne and accomplished. His (the Lord's) hairs, facial hair and nails are the abode of rocks, metals, clouds and lightning. There, the hairs are the abode of the clouds, as it was previously stated "They know the hairs (to be) the cloud-bearers of the Lord." The facial hairs are the abode of lightning, since they are golden facial hairs. The nails of the feet and hands are the abode of rocks and metals - this is the distinction. (5)
His arms are the abode of the protectors of the world like Indra and others. There, he states the explanation - "Those who are generally the protectors of auspicious deeds." Since destruction of insects etc. can also occur by rain etc., the word "prayashah" (generally) is used. Since the word "bhur" etc. ends in the plural "bhis", being indeclinables, it takes the "aluk" affix. His stride spread in three directions is the abode of the three worlds beginning with Bhur. His feet are the resort of peace which is attained protection, of refuge which is warding off undesirable things, of the best of all desired objects, and also of acceptance (by the Lord). (6)
His male organ "shishna" is the abode of the waters, virility, semen, creation, Parjanya the rain-god, and of Prajapati the Virāṭ Purusha. That male organ is the resort of the pleasure of progeny arising from union and the cessation which is the removal of that passion. (7)
The address "O Narada" indicates attentiveness in hearing. His anus is the abode of Yama, Mitra, the passing of stools which is release, and of violence which is tormenting living beings. It is also the abode of Nirṛti in the form of demons, of Death the destroyer deity, and of hell - thus is it remembered by the knowers of truth, meaning stated. (8)
Hindī Anuvāda
From His hair, beard, mustache and nails have manifested the clouds, lightning, rocks and metals etc. From His arms have manifested the protectors of the world who generally protect the universe. (5)
His walking is the abode of the three worlds - Bhu, Bhuva and Swah. His lotus feet protect the attained and dispel fears, and the fulfillment of all desires comes from Him alone. (6)
The male organ of the Virat Purusha is the support of water, semen, creation, rain and Prajapati. And His generative organ is the abode of the bliss arising from sexual union. (7)
O Narada! The male organ of the Virat Purusha is the origin of Yama, Mitra and defecation. And His anus is the origin of violence, Nirrti, Death and hell. (8)
SB 2.6.5-8
