Text 21: By His energies, the all-pervading Personality of Godhead is thus comprehensively the master in the activities of controlling and in devotional service. He is the ultimate master of both nescience and factual knowledge of all situations.
Text 22: From that Personality of Godhead, all the universal globes and the universal form with all material elements, qualities and senses are generated. Yet He is aloof from such material manifestations, like the sun, which is separate from its rays and heat.
Text 23: When I was born from the abdominal lotus flower of the Lord [Mahā-Viṣṇu], the great person, I had no ingredients for sacrificial performances except the bodily limbs of the great Personality of Godhead.
Text 24: For performing sacrificial ceremonies, one requires sacrificial ingredients, such as flowers, leaves and straw, along with the sacrificial altar and a suitable time [spring].
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
Having thus stated the diversity of results for those abiding in virāṭ, he states the meaning of "tasmād virāḍ ajāyata" to show the uniqueness of Īśvara, the cause of that. From which the rod was born, and there the virāṭ consisting of elements, senses, and guṇas was born, that Īśvara has transcended that universe, the virāṭ body, and the aggregate of elements. "Sūrya iva" is the same example as stated earlier. || 21 ||
If it is thus that the puruṣa alone is everything, then, due to the non-difference of the yajña and its means from that, the worship of the puruṣa through yajñas would not be accomplished. Anticipating this objection, he shows the meaning of the mantra "yat puruṣeṇa haviṣā" and so on, by summarizing it with "yad" and so on. "Asya" refers to the indwelling one of the virāṭ, as that alone is the subject under discussion. From the lotus situated in the navel, I did not see the yajña materials, the means such as the animal, the sacrificial post, etc., without the limbs of the puruṣa. || 22 ||
Then, when those materials, the means, existed, the idea is that these materials were procured by the limbs of the puruṣa, as per the fourth case ending. The sacrificial posts are the trees. The sacrificial ground is the place for worshiping the gods. And from the use of the word "idam," it is understood that he is narrating while seated at the place of the yajña. The multi-faceted one is the spring and other seasons. || 23 ||
The objects are the vessels, etc. The herbs are rice, etc. The oils are ghee, etc. The rasas are sweet, etc. The metals are gold, etc. And the clays. The cāturhotra is the action of the hotṛ etc. || 24 ||
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
There, the threefold vibhūti is the play of the inner power of consciousness (cit-śakti), which is of the nature of consciousness (cinmayī). The supreme lord is attached only to that. On the other hand, the quarter vibhūti is the play of the outer power of māyā, which is of the nature of māyā (māyāmayī). The supreme lord is not attached to that at all; he merely assists it. Therefore, it is said: From which puruṣa the egg and virāṭ were born. What kind? That puruṣa, the lord, consisting of elements, senses, and guṇas, transcended the egg, the substance, and virāṭ, the body. Entering them and illuminating them, yet due to non-attachment there, he transcended them. And having gone, he always remains in his inner abode, the threefold vibhūti. This is the idea. Here, the appropriate example is: Like the sun, illuminating the universe with its rays, remains situated in its own orb. || 21 ||
Here, one objects: If puruṣa alone is everything, then, due to the non-distinction of its worshipers and the substances of worship and offerings from it, what is the means of attaining it? What is the nature of its service? It is true. Because there is really no other entity apart from him, and because his service is necessary, just as the worship of the earth is done with earthly substances like sandalwood and flowers, similarly, his worship is accomplished only with substances that are of his nature. His command alone is the authority. Illustrating this with an example, [the text] states "yad āsye..." || 22 || 23 ||
"Sattama" means "since you are a virtuous person, I am telling you this." This is the idea. || 24 || 25 || 26 ||
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
Then, in regard to the phrase "viṣvaṅ" and so on. Then, he expanded in all directions, towards those with food and those without food (4), as per the first half of the verse. Sāyaṇa's commentary is as follows: Then, having come into illusion, he, being manifold in the form of gods, animals, etc., expanded. How? By targeting those with food, i.e., sentient beings endowed with activities such as eating, and those without food, i.e., insentient things like mountains and rivers. In such a way that both of these exist. The meaning is that he himself, having become the mantra, expanded in various forms (4).
From him, Virāṭ is born, as per the phrase "tasmād virāḍ" and so on. From him, Virāṭ was born, and above Virāj, the Puruṣa. He, being born, then spread, and afterwards, the earth and the worlds (5), as per the meaning of this phrase. Sāyaṇa's commentary is as follows: The expansion mentioned as "viṣvaṅvyatkrāmat" is elaborated here with "tasmād" and so on. From that primordial Puruṣa, Virāṭ, the cosmic body, was born. Virāṭ is that in which various things shine. Above Virāj, taking that very body as a basis, a certain male, the one who identifies with the body of Puruṣa, was born. He is the Supreme Self, known through all the Vedāntas. He himself, having created the cosmic body in the form of the universe through his own māyā, entering there in the form of the individual self, became the deity-self, the individual self who identifies with the universe. The followers of the Atharvaveda clearly state this in the Uttara-Tāpanīya: "He, having created the beings, the senses, Virāj, the deities, and the sheaths, and entering them, remains as if deluded, acting as deluded through māyā." The Virāṭ Puruṣa, being born, spread out, becoming more than, in the form of gods, animals, humans, etc. Afterwards, it is to be supplied: he created the earth from the state of gods and other living beings. Then, after the creation of the earth, he created the bodies in front of those living beings, as they are filled with the seven bodily elements, thus "puraḥ" (5).
Like the sun and so on. Just as the sun in the middle of the orb illuminates both the orb and the universe in all directions with its rays, he surpasses both.
In the mantra beginning with "yat puruṣeṇa haviṣā" and so on. The gods performed the sacrifice with Puruṣa as the oblation. Spring was the clarified butter, summer the fuel, and autumn the offering (6). They consecrated that sacrifice, the Puruṣa born at the beginning, on the sacred grass. With him, the gods, Sādhyas, and the seers performed the sacrifice (7). From that sacrifice, where everything was offered, the clotted butter was collected. He made those animals, both wild and domestic, belonging to Vāyu (8). From that sacrifice, where everything was offered, the Ṛcs and Sāmans were born. The Chandas were born from it, and from it, the Yajus was born (9). From that, the horses were born, and all those that have two rows of teeth. The cows were born from that, and from that, goats and sheep were born (10).
These are also mantras. Sāyaṇa's commentary on them is as follows: When, according to the aforementioned order, the bodies were created, the gods, for the sake of accomplishing the subsequent creation, mentally conceived the form of the puruṣa itself as the oblation due to the unavailability of external substances for offerings. They performed and established the mental sacrifice with the puruṣa, the oblation named puruṣa. At that time, the spring season was the ājya (clarified butter) of this sacrifice. They conceived it as ājya. Similarly, the summer was the fuel. They conceived it as fuel. Likewise, the autumn was the havis (oblation). They conceived it as the oblations such as puroḍāśa. Thus, first, the puruṣa was conceived in a general form as the oblation. Next, it should be understood that the spring and others were conceived in specific forms such as ājya (6).
They sprinkled that puruṣa, who was the means of the sacrifice, on the barhis (sacrificial grass) in the mental sacrifice, conceiving him as a paśu (sacrificial animal). How was he? In response to this, it is said: The puruṣa, who was born before all creation, originated as a puruṣa. This has already been mentioned earlier: "From him, Virāj was born, and from Virāj, the Puruṣa." The gods performed the sacrifice with that puruṣa in the form of a paśu, accomplishing the mental sacrifice. Who were those gods? In response to this, it is said: The Sādhyas, who are capable of accomplishing creation, such as Prajāpati and others, the sages who are favorable to them, and those who exist through mantras, all of them performed the sacrifice (7).
From that aforementioned mental sacrifice, in which the all-encompassing puruṣa is offered, pṛṣadājya, a mixture of curd and clarified butter, was prepared. Curd, clarified butter, and other such enjoyable things were produced. Similarly, he created the vāyavya, the forest animals known to people, which are related to the wind deity. The forest animals are deer and others. He also created the domestic animals such as cows and horses. The association of animals with the wind deity through the intermediate space is mentioned in the Yajur-Brāhmaṇa. It states: "The wind is the presiding deity of the intermediate space, and animals indeed belong to the intermediate space. The wind himself delivers them" (8).
From that aforementioned all-encompassing sacrifice, the Ṛks and Sāmans were born. From that sacrifice, the Chandas such as Gāyatrī were born. From that sacrifice, the Yajus was born. From that aforementioned sacrifice, horses were born. Whatever donkeys and mules exist, possessing teeth in both upper and lower jaws, were also born. Similarly, from that sacrifice, cows were born, and goats and sheep were also born from that sacrifice (10).
Oṃ. Devayajana: The sacrificial ground where the gods are worshiped during the day (24).
Śrīmad Vīrarāghava Vyākhyā
Thus, having described the three paths and their means according to the differences in the qualifications of the seekers, the verse beginning with "tasmād virāṭ jāyate" establishes the distinction of the Lord from the world which is His vibhūti, and His non-association with the defects of transformation and disintegration in the form of the world. It is explained by the word "yasmād". Virāṭ, the cosmic person Aniruddha, who is the cause of the cosmic egg - the fifth case ending is used with the elision of "lya". From whom, having created the cosmic egg from His own body, prakṛti, He Himself is born as the individual living beings consisting of elements, senses, and guṇas such as devas. He did not give up that prakṛti and the cosmic egg, which are all dravya (substance), and He pervaded even outside without being limited. An example is given: like the sun from its abode, a collection of objects like pots and cloth, by its rays. Since the satkāryavāda (the doctrine of the pre-existence of the effect in the cause) is stated in the Vedānta, the creator Virāṭ Himself is born as the individual form. The Lord Himself, having a subtle body of consciousness and matter, is born with a gross body of consciousness and matter. And being born, He Himself, having a body and being endowed with consciousness and the modifications of consciousness, pervades and exists inside and outside of the entire creation, which is His effect. The supreme puruṣa, whose subtle body consists of prakṛti and puruṣa incapable of nāma-rūpa division, is the material cause of the world. Since the material cause is of the nature of the locus of states, the three - prakṛti, puruṣa, and Īśvara - certainly have the locus of states. Among them, the locus of states of the insentient is of the nature of change of the essential nature, while for the sentient, it is of the nature of change of the inherent nature. The locus of states in the state of effect is of the nature of controlling the sentient and insentient. It cannot be said that the control of the sentient and insentient in the state of effect is no different from the control of the sentient and insentient in the state of cause. Moreover, Īśvara certainly has the locus of states through association. Thus, due to the non-mixing of the states and their being fixed to respective loci, like the whiteness etc., belonging to the respective parts of a cloth with white, blue, etc., threads, the attributes residing in the sentient and the insentient, such as ignorance, change, etc., remain there only and do not touch the Supreme Self. The Supreme Self, however, is Himself free from all defects and possesses infinite auspicious qualities. He is the locus and controller of the nāma-rūpas pertaining to the sentient and insentient, which are His body. He remains as the common substratum of all entities, being referred to by words denoting Him in the state of cause and effect, and as having the sentient and insentient as His body. This is the summary of the mantra. The meaning of the Śruti, however, is: from Him, the Supreme causal puruṣa, Virāṭ, the Aniruddha, is born or descended. From Aniruddha, the virāja puruṣa having the cosmic egg as his body is born. And being born, that virāja puruṣa surpasses the earth, the universe, above, below, and in the middle, and distinct from that, he pervades. (21)
If the puruṣa alone is everything, then due to the non-difference of sacrifice and its means, the worship of puruṣa through sacrifices would not be accomplished. Apprehending this objection, in order to resolve it, the meaning of the mantra beginning with "yat puruṣa" is summarized and shown by the word "yad". When I, the four-faced one, came to be from the navel, i.e., the lotus, of this great soul, the Aniruddha called Virāṭ, then I did not find or see any other means of sacrifice apart from the limbs of the puruṣa. (22)
Among those parts of a man, the means of sacrifice were there - this is the implied meaning. He speaks of them as paśavas. The sacrificial posts and other things made of wood, the place of worship of the gods where the gods are worshipped is called devayajana, the sacrificial ground. From the statement "idaṃ vai", it is understood that he is seated in a place suitable for sacrifice and speaks. The highly qualified time is the spring season and so on. (23)
The substances such as the sacrificial cake and others, the herbs such as rice and others for that purpose, the oil such as clarified butter and others, the juice such as the Soma juice and others, the metal such as gold and others, the clay such as the sacrificial pot and others, and the cāturhotra, the mantra denoted by the word caturhotṛ, the action to be revealed, O sattama, the best among the good people. (24)
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
Due to the association with these qualities, he became superior to the Parameṣṭhins. With this understanding, it is said "tadravyam". When the universe, starting with Śarva, was born from the universe, that substance became superior to the cows, characterized by qualities such as devotion and knowledge. How? Just as the sun transcends the support of the sky and other things with its rays resting at the horizon, so is the connection. It is said that Brahmā, the grandfather of the worlds, was born with a dual nature, and so on. Even for Viriñci, who has the first form, it is said that this very person is the primary basis of Hari, who is referred to as the Vairāja Puruṣa. The defective characteristic "yasya iha avayavaiḥ" is possible in the four-faced one. To dismiss that, it is said "yada". When I was born from his navel in the form of a lotus as a second form, by saying "from the great soul", it suggests that one's own greatness is extremely insignificant compared to his greatness. || 22 ||
Then, with devotion, desiring to worship him, except for the limbs of the Puruṣa, since the universe has the form of a Puruṣa, and because the materials for the sacrifice of the worlds and so on are said to be his limbs in the stated manner, and because they are contained within his limbs and depend on them, I did not find or obtain the materials for the sacrifice of the worlds, etc., apart from the limbs of the Puruṣa. By this, it is said that for a person with a pure mind, who is engaged in the act of sacrifice related to Bhagavān, there is an abundance of grace due to devotion, knowledge, and so on arising from that. Again, wondering what the Brāhmaṇas did, reflecting that due to being for his sake, being created by him, and being in his special presence, Hari is pleased by worshiping Hari, the method of collecting the materials for the sacrifice is stated in "teṣu". Among those limbs of the Puruṣa, the materials for the sacrifice depending on him were collected by me. || 23 ||
The sacrifices are Agniṣṭoma and others, the animals are goats and others, the plants are Aśvattha and others, gold and other things are made with them.
The place of worshiping the gods is the sacrificial ground, the time is the spring season and others, its qualities are dharma and others, the wealth is gold and others, the plants are rice and others, the oils are ghee and others, the juices are milk and jaggery, the metals are iron and others, the clays are anthill soil, bricks, and others, and the water is from the Ganges and other sources. || 24 ||
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
Therefore, the śruti says that in both ways, [the Supreme] Person is four-footed. The all-pervading (viśvaṅ) Supreme Person (puruṣa) has stepped (vikrame) to assume (ākramya) the two paths (sṛtī) leading to the destinations (gatī) of the living entity, characterized as follows. How are they? Accompanied by eating and not eating, i.e. enjoying the fruits of karma etc. and transcending them. He alone is the successive cause of those two. The living entity's ignorance (avidyā) is the shelter of māyā in one case, and knowledge (vidyā), or the spiritual potency, is the shelter in the other case. But the Supreme Person is the shelter of both of these. This will be stated later, beginning with "From whom the universe was born." Therefore, the purport is that [the Lord] is four-footed by His absolute sovereignty and by sovereignty in part. (21)
From whom (yasmād), i.e. from the aforementioned Supreme Person. (22) oṁ From Him, this [universe] having the form of the amniotic fluid and water. Since at that time, the parts of animals, etc. are not yet produced from the limbs of the Supreme Person. (23-24)
The four priests (hotrā), indicated by the udgātṛ, brahma, and ṛtvij priests, are the four-fold priests. Their work is the cāturhotra. (25-27)
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
The living entity alone attains the opulences of one-fourth and three-fourths, as described. The living entity (jīva) moves (cakrame) on the two paths (sṛtī) of one-fourth and three-fourths opulence. What kind of paths? Accompanied by eating and not eating, which are the means of attaining enjoyment and liberation. He describes the qualification for that. Ignorance (avidyā) and knowledge (vidyā) belong to the living entity alone. In the state of ignorance he attains one-fourth opulence, and in the state of knowledge three-fourths opulence, but only by one-pointed devotion obtained in the absence of knowledge, as stated by the Lord, "I am attainable only by one-pointed devotion." The Supreme Person (Puruṣa), however, is the shelter of māyā, which has the functions of both ignorance and knowledge. The two paths are dependent on Him because He is their master. This is the purport. Thus, the meaning of the passage "Therefore, the all-pervading one, stepping on the two paths accompanied by eating and not eating" has been explained. (21)
In that regard, the three-fourths opulence is the pastime of the internal spiritual potency. Being attached only to that spiritual [potency], the one-fourth opulence is the pastime of the external potency of māyā. Being unattached to that [māyā], the Supreme Person only assists it. From which Person the universe and the virāṭ were born. Of what nature? Consisting of elements, senses, and qualities. That Person, the Lord, entered that universe, the object, and the body of the virāṭ. Although illuminating it by entering it, He transcended it and went on because of being unattached to it. The purport is that He always remains situated in His three-fourths opulence, which is His internal abode. A suitable example for this is given. Like the sun illuminating the universe with its rays while staying situated in its orbit. (22)
[Objection:] If the Supreme Person alone exists in this way, then, since there is no separate existence of the objects used for His worship or the ingredients of worship, how can serving Him, which is the means of attaining Him, be possible? [Reply:] True. Since the existence of an object separate from Him is impossible, and since serving Him is necessary, worshiping Him with objects that are part of Him, such as fragrant flowers made of earth, would be successful, just like worshiping the earth with earthen objects. In this regard, His order alone is the evidence. Illustrating this with his own example, [the sage] says: When from His navel the lotus was produced... (23)
The fourth case [locative absolute] is in the sense: "These ingredients were procured by the limbs of the Supreme Person when the ingredients to be used [in sacrifice] were present." The sacrificial posts are trees. The sacrificial arena is the place for worshiping the demigods. By the use of the word idam (this), it is understood that [the sage] was sitting in a place suitable for sacrifice and speaking. The [suitable] time endowed with many qualities is spring, etc. (24)
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
The living entity's reliance on knowledge and ignorance, as well as his role as a worshiper, is indicated by his attainment of enjoyment and liberation. The Supreme Lord, the abode of all causal qualities, is indicated as the object of worship due to His ability to bestow enjoyment and liberation. Explaining the meaning of "tato virāḍajāyata," it is said that from the Supreme Lord, the universe, the brahmāṇḍa, was born. That very universe is the body of the Virāṭ-puruṣa, consisting of the elements, senses, and guṇas. The Supreme Lord transcended all of that substance. An example is given: just as the sun, shining from its abode, also shines externally, similarly... (20)
Demonstrating that He alone is also my father and is to be served by us and others, the meaning of the mantra beginning with "yat puruṣeṇa haviṣā" is summarized and shown with the words "yad..." and so on. From the navel of this great soul, the Virāṭ-puruṣa, who identifies with the body, from that lotus, I, the four-faced one, was born when I did not find the ingredients, the means, of the sacrifice in the parts of the puruṣa. (21)
Then, while those very parts of the puruṣa were visible, with those very parts of the puruṣa, these ingredients were procured by me. This is the connection with the fourth case. The plants are the sacrificial posts. The demigods are visible to the eyes. The place where the sacrifice is performed is the devayajana, the sacrificial arena. Time is the day of the sacrifice, such as spring and so on. (22)
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
Thus, having described the difference in results based on the difference in enjoyers and the difference in paths, in order to say that Virāṭ Puruṣa is different from Puruṣa and others, [the text] states his origin from that [Puruṣa] - "tasmā-" and so on. From that supreme puruṣa, Nārāyaṇa, the cosmic egg, brahmaṇḍa, was born. The meaning is: from that presiding deity and others, this microcosmic egg related to the self was born. From that egg, the universe was born, which consists of elements, senses, and guṇas. Elements are the adhibhūta, the substance. Senses are the adhyātma. Guṇas are the adhidaiva. Alternatively, [it can mean:] the mahābhūtas (great elements), the senses, and the objects such as sound and so on. The meaning is: [the universe] experiences objects through the body and senses. It is said that he too, like a father, made an effort - "tad dravyam atyagād" and so on. He transcended that universal substance in the form of the cosmic egg, his own body. The meaning is: he remained beyond [it] by the span of ten fingers. It is said that [he is] not only unlimited and equal but also self-illuminating - "gobhiḥ sūrya ivā 'tapan". Just as the sun illuminates its own abode and also the outside with its rays, similarly, he too illuminated his own body and also the outside. (21)
Thus, having explained the twofold universe and established the two puruṣas for the purpose of [showing] the relationship between the controlled and the controller, and having stated the coming together of the formless [entities], since all things are heard to be connected to the Lord in the form of sacrifice, if the things that are the means of that [sacrifice] were different from the Lord, it would contradict the previously mentioned all-pervasiveness [of the Lord]. Suspecting this, [the text] says that even the things belonging to him have the Lord alone as their essence - "yadā'sya nābhyān na linād" and so on.
When this [universe] is not obstructed, then according to the principle established by Jaimini, the statements expressing the previously described nature of the Lord would become arthavādas (explanatory passages) in the context of [describing] things. Therefore, even what was determined with great difficulty would become undetermined. Hence, [the text] explains that the things used in sacrifice are parts of the Lord's body.
In that regard, Brahmā himself says - "When I [originated] from the lotus, the navel of this [Lord], then I pondered: 'He is to be worshipped.' Because he is great. He whose essential nature or internal organ is great. For he, when worshipped, will grant a great result." Then, upon the desire to know by what means he is to be worshipped, I saw the sacrifice through yogic dharma. Upon the desire to know how it is to be performed, it was understood through the study of the Vedas that it should be done with materials such as animals, rice cakes, etc.
Then, upon the desire to know what those animals, rice cakes, etc. are, [Brahmā] says what he learned through yogic dharma - "nā 'vidaṁ yajña-sambhārān". I did not find, I did not know, the materials of the sacrifice apart from the parts of the puruṣa. Then, that very puruṣa manifested in the form of the sacrifice. By this, it is said that he [manifests] in the form of the means [of sacrifice]. (22)
Upon the desire to know in which parts [of the Lord] which materials [of sacrifice] were seen, [the text] says - "teṣv" and so on. Among those parts, the animals related to the sacrifice such as goats, etc. Savanaspatayaḥ - along with herbs, along with sacrificial posts. Or, savanaspatayaḥ can be in the sense of kuśa grasses. Then, vanaspatayaḥ are holy fig trees, etc. Kuśa grasses are in the form of sacrificial grass. And this is the devayajana, the place of sacrifice where devas are worshipped. "Idam" - pointed out with a finger. By this, it is indicated that [Brahmā] is narrating the Bhāgavata while situated in the place of sacrifice. From the use of "ca", [it also refers to] another place of sacrifice. Kāla is the [auspicious] time such as spring, etc. From the use of "ca", [it also refers to] a special occasional yoga. Uruguṇānvita - if at that time [the nakṣatra] Svāti is not visible - if the moon rises in the east - there will be an abundance of crops. Many other qualities of [auspicious] time are also mentioned in the Veda. That time endowed with great qualities. Vastūni are implements such as vessels. Oṣadhayaḥ are rice, barley, etc. Snehāḥ are ghee and other [oils]. Rasāḥ are curd, honey, etc. Lohāḥ are svadhiti and other [metals] for the purpose of mahāvīra, etc. Jalam is vasatīvarī and other [waters]. Ṛcaḥ, yajūṁṣi, sāmāni are the mantras of the three Vedas. Cāturhotra is the karma to be accomplished by the four types of priests beginning with hotṛ. Or it is the source of the four types of priests. Here, "sattama" is a form of address to instill confidence in what has been said. (23-24)
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
Therefore, here, "āha iti" [he said thus]. While explaining the Ṛc "tasmād virāḍ ajāyata" [from him Virāj was born], he said "iti" [thus], this is the meaning. "Tasmād aṇḍam iti" [from him the egg]. By this, the meaning of the Śruti such as Sucāla is also included. Because there it is heard that "What was that? To him he said: not being, not non-being, not being-non-being. From that, darkness is born; from darkness, the element of bhūta; from the element of bhūta, ākāśa; from ākāśa, vāyu; from vāyu, agni; from agni, water; from water, earth; that egg came into existence." And because it is heard in the middle "puruṣo divyaḥ sahasraśīrpe" [the divine Puruṣa with a thousand heads] etc., the guṇas are the gods such as the directions. The enjoyership of the fruits of action by the Lord through the paths of eating and movement should be stated. In anticipation of the question "In what form?", that form is stated here. With the intention of explaining this, they say "athavā" [or else] etc. "So'pi" [he too] means the Virāj Puruṣa too. (21)
In "yadāsya" [of him], there are two types: in the form of an egg and in the form of Virāj. Two Puruṣas: in the form of Virāj and different from it. "Amūrtānām" [of the formless ones] means of the nitya-paricchinna [eternally limited] ādhidaivika [presiding deities] vāgādi-abhimāni-jīvas [individual souls identifying with speech etc.]. "Yajñarūpasya" [of the form of sacrifice] etc. The meaning is: because the sacrifice is to be accomplished by materials etc., and those saṁskāras [refinements] and mantras which are reminders of it, without the vyatireka [difference] of prokṣaṇa [sprinkling] etc. and the vyatireka of the respective mantras etc., would not be stated if it [the sacrifice] were accomplished without them, therefore it is known that an atīndriya [extra-sensory] object is somehow accomplished by them. And if that were produced, like before, according to the Mīmāṁsakas, then the sacrifice accomplished by it would also be produced, and because of "yajño vai viṣṇur" [the sacrifice is indeed Viṣṇu], his Lordship would not be stated. Therefore, by implication of the Viṣṇu-nature heard of, the eternality of it [the sacrifice] and of those which accomplish it, and the mere manifestation of the sacrifice in that way, should be said. And if those objects were different from the aforementioned Puruṣa, then the all-pervasiveness of the Puruṣa previously heard of in "puruṣa evedam sarvam" [this all is indeed the Puruṣa] would be contradicted. Anticipating this, he says that even the objects of the sacrifice, which are made present by the prokṣaṇa-mantras etc., are verily the Lord himself in an assumed, not external, form. They elaborate on this very point in "yadetad" [this which] etc. Here, by "aham āsam" [I was], it is hinted that the sacrificer is a part of the Lord. Therefore, it is indeed heard without interruption "ya evāsmi sa sanyaja" [he who I am, he is the true sacrifice]. This should be understood everywhere ahead in the same way. They explain the greatness in "mahān ātmā" [the great Self] etc. "Sa eva" [he himself] means: The original Puruṣa of "sahasraśīrṣā" [of a thousand heads] himself became visible in the form of the sacrifice. (22)
In those of the sacrifice, "bahurūpāḥ" [having many forms] in "teṣu yajñasya" [in those of the sacrifice] etc. means unrefined forms, because it is established as such in the location of the barhis and ājya. "Mahāvīrādyarthāḥ" [for the sake of the mahāvīra etc.] - mahāvīra is the vessel of dharma. By the word "ādi" [etc.], it means for the sake of the droṇa-kalaśa etc. "Vasatīvarī" is the water used for a particular prokṣaṇa. "Cātuhotṛnidānakam" [having the four-hotṛ as cause] - the set of four mantras beginning with "pṛthivī hota" and ending with "om pavayan", because it is heard in the Brāhmaṇa that "the sacrifice is formed from the four hotṛs". Therefore, it means thus. (23)
Śrī Giridhara-kṛtā Bāla Prabodhinī
Having thus stated the diversity of the results for the living beings existing within Virāṭ, he shows the distinction of the Supreme Lord who is the cause of that. "From Him Virāṭ was born." He explains the meaning of this by saying 'because'. Because the egg was born, and in it the beings - the five great elements starting with earth, the eleven senses starting with speech, and the guṇas - the five starting with sound, Virāṭ consisting of them was born. Although that Īśvara entered it, He surpassed the substance consisting of that Virāṭ body. The meaning is - having gone beyond, He pervaded outside of it as well. He states the same example mentioned earlier: "the universe", etc. Just as the sun illuminates its own orb by heating it, in the same way the Lord, while illuminating the universe consisting of the Virāṭ body, illuminates outside of it as well. (21)
If it is thus that the Puruṣa alone is everything, then, due to the absence of distinction between the sacrifice and its means, worship of the Puruṣa through sacrifices would not be accomplished. To remove that doubt, he shows the meaning of the mantra "yat puruṣeṇa haviṣā" etc. by summarizing it. Just as worship of the earth is done with earthly substances like sandalwood paste, flowers, etc., worship of the Puruṣa is accomplished with the very means of sacrifice etc. that are of the nature of Puruṣa. We are the performers of that. He says this starting with "when".
When I came to be from the navel, meaning the lotus, of this great soul, meaning the Lord Nārāyaṇa who is the indwelling controller of Virāṭ, whose nature is the mind, I reflected: "Since He is of a great nature, when worshipped He will surely give a great result. Hence He must definitely be worshipped." Then, when there was a desire to know by what means He should be worshipped, I saw through yoga the sacrifice and its means. When there was a wish to know how that is to be accomplished, I understood through a study of the Veda that it is by means such as animals, cakes, etc. When there was a desire to know what those animals, cakes, etc. are, I did not know, meaning I did not recognize, the means of sacrifice apart from a part, meaning a limb, of the Puruṣa, the sacrificial Puruṣa, the Lord. (22)
Then, although those means had to be necessarily accomplished among the materials of the sacrifice, I procured, meaning accomplished, those materials only with the limbs of the Puruṣa. This is the connection with the fourth case. In response to the expectation as to what those materials are, he shows them: Animals such as goats, etc. Plants such as khadira useful for the sacrificial post, etc. along with kuśa grass, etc. A place of worship, meaning a sacrificial altar, where gods are worshipped. And it is understood from the words "this here" that he is seated right there and speaking. And a highly qualified time such as spring, etc. (23)
Articles such as vessels, etc., herbs such as rice, barley, etc., oils such as ghee, etc., tastes such as sweet, etc., metals for the axe, etc., clays for the pots, etc., and water. Mantras stated in the three Vedas: Ṛks, Yajuses and Sāmans. The rite to be performed with the four [ṛtviks] beginning with the hotṛ. By addressing him as "O best one," he suggests that only the best one, who possesses devotion etc., has faith in this true path, and "You are the best one, hence it should be believed by you." (24)
Hindī Anuvāda
Just as the sun illuminates everything with its rays yet remains distinct from all, similarly, the Supreme Soul, from whom this universe, the pañcabhūta (five elements), the eleven senses, and the guṇamaya virāṭ (cosmic form consisting of qualities) have originated - that Lord, although residing within and as all these entities, remains completely transcendent from them. || 21 ||
At the time of my birth from the navel lotus of this virāṭ puruṣa (cosmic being), I found no other materials for the sacrifice except the limbs of this being. || 22 ||
Then, I envisioned the sacrificial animals, the yūpa (sacrificial post), kuśa grass, this sacrificial ground, and the most auspicious time suitable for the sacrifice within his limbs. || 23 ||
O best of sages! The necessary vessels and other items for the sacrifice, barley, rice and other herbs, ghee and other oily substances, the six flavors, iron, clay, water, ṛk, yajuḥ, sāma, cāturhotra. || 24 ||
SB 2.6.21-24
