Text 9: O Nārada, the evacuating outlet of the universal form of the Lord is the abode of the controlling deity of death, Mitra, and the evacuating hole and the rectum of the Lord is the place of envy, misfortune, death, hell, etc.
Text 10: The back of the Lord is the place for all kinds of frustration and ignorance, as well as for immorality. From His veins flow the great rivers and rivulets, and on His bones are stacked the great mountains.
Text 11: The impersonal feature of the Lord is the abode of great oceans, and His belly is the resting place for the materially annihilated living entities. His heart is the abode of the subtle material bodies of living beings. Thus it is known by the intelligent class of men.
Text 12: Also, the consciousness of that great personality is the abode of religious principles — mine, yours, and those of the four bachelors Sanaka, Sanātana, Sanat-kumāra and Sanandana. That consciousness is also the abode of truth and transcendental knowledge.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
His back is the abode of Tamas (ignorance). The conglomeration of bones is the mountains. (9) The undifferentiated Pradhana (Primordial Matter), the essential juice of food and drink, the oceans - their dissolution, their abode, is known by the knowers to be His belly. Of the mind and of our embodied self. (10)
For you and your sons like Sanaka, the Blessed Lord's inner self is the supreme resort. (11)
Thus, the universe originated from the Supreme Lord, yet is not different from Him, just as an earring is not different from gold. But He is the controller of all, the illuminator of all, eternally liberated - this is stated. This is reinforced by explaining the meaning of the Purusha Sukta. There, the meaning of the three verses beginning with "His mouth became the Brahmin" has already been shown in the previous chapter. He shows the meaning of "All this is verily the Purusha" through the three words "I", "you" and "he". Those born first are these - Sanaka and others, and the Marichis. The elephants (are also called) Nagas. (12) (13)
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
"Nidhanasya" means "of dissolution". A hint of the explanation is that at that time (of dissolution), everything merges into Him. (11-12)
Śrīmad Vīrarāghava Vyākhyā
His back is the abode of Parabhutha (the non-existent), Alakshmi (inauspiciousness), Adharma (unrighteousness), Tamas (ignorance). The channels of rivers are the nerves there. The conglomeration of bones are the mountains. (9)
The undifferentiated Pradhana (Primordial Matter), the essential juice of food and drink, the oceans - their dissolution, their abode, is known to be His belly. Of the mind, of all embodied beings, of that Principle, of that Supreme Lord - that is His abode. (10)
For you and your sons like Sanaka, of Dharma, of me the four-faced one, of the Blessed Lord Rudra, of divine knowledge, of the great Principle, the Supreme Lord - the inner self is the supreme resort. (11)
Thus, the entire universe originated from the Supreme Self, being His manifestation, not separate from Him as it is His body - this has been stated. He reinforces this by explaining the meaning of the Purusha Sukta. There, the meaning of the half-verse "His mouth became the Brahmin" etc. has been told in the previous chapter. He states the meaning of "All this is verily the Purusha" through the three words "I", "you" and "he". I am the four-faced one, you are Narada, he is Rudra, the firstborn are the sages like Sanaka and others. (12)
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
The anus is the abode of violence etc. of the Supreme Person. The back is the abode of Parabhuta (the non-existent), Parajaya (defeat), Alakshmi (inauspiciousness), Adharma (unrighteousness and sin), the one identified with Adharma, Klesha (affliction), and Tamas (ignorance and inertia). (9) The nerves of the Supreme Person are the channels of the rivers like Sona and Ganga, as well as other rivers originating from sound etc. The conglomeration of the mountains, the bones of Lord Hari, is also His abode. Of the Unmanifest (Primordial Matter), of the tastes like sweet etc., of the oceans - the dissolution and annihilation of beings (is His abode). (10)
The belly is known to be the abode of the Supreme Person, the heart of the Supreme, of Dharma (virtuous deeds), of the one identified with Dharma, the deity called Dharma of four faces, myself, of you, of your sons like Sanaka and the other three, of the Blessed Lord Rudra, of Divine Knowledge, of that Principle, and of the one identified with that Principle, Sarasvati. The inner body of the Supreme Person is the supreme resort - Kumara, Brahma, Rudra etc. are the inner ocean of Hari. This is established by statements like "The Self is the support in the body" etc. He explains the total independence of Hari stated as "I create in accordance with my will" through the dialogue of the Purusha Sukta. The "firstborn sages" are Sanaka and others, signified by "I", "you" etc. (11) (12)
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
The rectum is the organ of excretion and release of impurities. The anus is the rectum and the excretory passage. Lakshmi (the goddess of fortune) does not preside over these. Death, the presiding deity of the senses, governs them. Although the order of deities would suggest that Mitra (the friend) is the presiding deity here, as Brahma, Indra, and Upendra (Vishnu) come before him, yet the statement to be made later, "the Viraj (the cosmic form) did not preside over the anus with Death," establishes Death itself as the presiding deity by the authority of that statement. The phrase "the rectum is Mitra's" only implies that it is subordinate to or assisted by Mitra. The explanation that the rectum is the organ or sphere of Mitra, the presiding deity, has been rejected as it would violate the order. (9)
The west is the back part of the mountains (representing ignorance). (10)
The Unmanifest is Pradhana (Primal Nature). Rasa is the essence of food, etc. (It is the cause) of the destruction of beings (all living creatures). (11)
For you, O Kumāras (the mind-born sons of Brahma, like Sanaka), the cause of consciousness, the mind, and the self is Bhava (Lord Shiva, the embodiment of the highest reality). (12)
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
The back part is the abode of defeat, unrighteousness, falsehood, ignorance, and darkness. The bonding and joining of the channels of rivers and the mountains (representing the bones) is its abode. (9)
The abdomen is known as the abode of the Unmanifest Pradhana, the primordial essence, the oceans, and the dissolution of beings. The heart is the abode of the mind. (10)
The Supreme Self is the soul and mind of the Supreme Lord. For you, O Nārada, the Kumāras (like Sanaka), Bhava (Shiva), and all beings, righteousness, and my four-faced form (Brahma) are the supreme resort of consciousness and the essential nature. (11)
Thus, the universe that has originated from the Lord, though appearing distinct as an effect, is non-different from the cause, due to the absence of independent existence and activity apart from the cause, just as the plants of the earth, though appearing distinct in form, are non-different from the earth. This is what is being affirmed through the explanation of the meaning of the Purusha Sukta. The meaning of the half-verse "His mouth was the Brahman" has been explained in the previous chapter. Now, the meaning of "All this, whatever is born and whatever is yet to be born, is the Purusha alone" is being stated in three and a half verses, beginning with "I". "Those first-born sages" refers to the Kumāras like Sanaka. (12)
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
The Unmanifest is Prakriti (Primal Nature). The oceans of salt water, etc., the five great elements like earth, and beings like us - their dissolution and entrance into the final dissolution are His abdomen, as is well known. The Lord's heart is also the abode of our minds. (10)
For you, for righteousness which is born from the breast of Brahma, for me the four-faced speaker, or for your sake which is the form that generates devotion, and for others who are devotees, for the Kumaras like Sanaka, for Shiva the great Lord, and for the knowers of Truth like Shuka, the great principle of consciousness, the Supreme Self is the ultimate resort. (11)
Thus, having spoken of the origin of all limited beings, this has been said to explain that - in the three and a half verses beginning with "I". Brahma and all others are forms of the Lord. The aggregate is the Lord, while some say each one of them is the Lord Himself. Next, to explain the result and the qualified person and the means, it is described in the same way as delineated in the Purusha Sukta, since it has been expounded there. In the statement "All this is verily the Purusha", the three-fold effect is explained in three verses. There, "I" means Brahma, "you" is Narada, "Bhava" is Mahadeva, and the connected ones are also included by the word "and". The word "indeed" indicates there is no doubt that even in their distinct forms, they are the Lord. "These sages" refers to Marichi and others. "Those first-born ones" are the elder brothers like Sanaka. They are born of pure sattva. The gods are born of mixed sattva. The demons of mixed rajas. The serpents and others of mixed tamas. The mountains are serpents. The elephants are serpents. The birds, deer, reptiles - these are of pure tamas. (12)
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
Regarding the use of the fourth case (accusative) in expressing a relationship in general, some offer an alternative view beginning with "or". "For your purpose" means the form which generates devotion - this is the explanation of that. (11)
Regarding the appearance of "I" and "you", they say "thus". After stating "what is established" (2.5.25), by way of the verses like "through speech" (2.6.1-9) mentioned later, the origination of all eternally limited beings in the form of their coming together is described. What is the purpose of stating the distribution of their abodes after that? - this is the answer to the question "what" (2.5.2). It is explained that they are forms of the Lord. Another view is stated as "the aggregate" etc. However, there seems to be a contradiction with the seed verse "I alone was this" (2.9.32) from the Padma Purana.
"From there onwards" - After explaining "what is established" (2.5.25), in order to describe the three-fold bliss which is the result, while speaking of the qualified person etc., since these have been described in the Purusha Sukta, it is described in that way. But in the Purusha Sukta, "I" and "you" (2.6.12) have not been described in that way, so how can it be said "in that way"? They explain "The Purusha alone" etc. "This" refers to what was stated by the word "this" heard before. And thus, there is no difference in the way it is described, as this is just an explanation of that. (12)
Śrī Giridhara-kṛtā Bāla Prabodhinī
The back part is the abode of poverty, defeat, unrighteousness, sin, ignorance - and from the word "also", of samsara (the cycle of births and deaths) as well. The rivers like Shona and Bhadra, and rivers like Gomati etc., are the channels (nadis) and abode of Him. The joining and collection of the mountains, which are like bones, is His abode. (9)
The Unmanifest is Pradhana (Primal Matter). The oceans containing salt etc. are the seas of flavors. However, since the tongue is stated in scriptures like "The tongue is the abode of all flavors" to be the abode of mere flavor, it is not elaborated here. The abdomen of the Supreme Being is the abode of dissolution and destruction of all beings - the five great elements like earth and beings like us - as is well-known from scriptures stating "Into whom at the end they enter", so no evidence needs to be cited here. His heart is also the abode of our minds. (10)
For righteousness, for me the four-faced one, for you, for the Kumaras like Sanaka, for Shiva the great Lord, and for consciousness, for the principle of sattva, or in the reading "for the great principle", the inner faculty of the Supreme Lord is the ultimate resort and abode. (11)
Thus, the universe, which has originated from the Supreme Lord, does not become separate from Him, just as an ornament made of gold does not become separate from gold. He is the controller of all, the illuminator of all, eternally liberated and independent - this has already been stated. This is now reinforced by explaining the meaning of the Purusha Sukta. There, the meaning of the three Vedic verses beginning with "The thousand-headed Purusha" and "The Brahmin was His mouth" in the previous chapter is shown. But now, the meaning of "All this is verily the Purusha" is shown in three and a half verses beginning with "I" - "I am Brahma, the revered one is Narada, Bhava is Rudra, and these sages like Marichi etc. are the mindborn sons like Sanaka who are Your sons. The gods are Indra and others, the demons are like Hiranyakashipu, the serpents are elephants, humans are men, the birds are the ones moving in the sky, the deer are the forest dwellers, and the reptiles are scorpions and the like. (12)
Hindī Anuvāda
From their back arose defeat, unrighteousness and ignorance; from their channels arose rivers; and from their bones arose mountains. (9)
In their abdomen resides the primal matter, the essence of flavors, and the oceans; contained within are all beings and their destruction. Their heart is the birthplace of the mind. (10)
Narada! We, you, righteousness, the Kumaras like Sanaka, Shankara, consciousness and the inner faculty - all are dependent on Their mind. (11)
(How far should I count?) I, you, your elder brothers the Kumaras like Sanaka, Shankara, the deities, the demons, humans, serpents, birds, deer, and the crawling creatures. (12)
SB 2.6.9-12
