Text 16: As the followers of a king follow their lord, similarly when the total energy is in motion, all other living entities move, and when the total energy stops endeavoring, all other living entities stop sensual activities.
Text 17: The living force, being agitated by the virāṭ-puruṣa, generated hunger and thirst, and when He desired to drink and eat, the mouth opened.
Text 18: From the mouth the palate became manifested, and thereupon the tongue was also generated. After this all the different tastes came into existence so that the tongue can relish them.
Text 19: When the Supreme desired to speak, speeches were vibrated from the mouth. Then the controlling deity Fire was generated from the mouth. But when He was lying in the water, all these functions remained suspended.
Text 20: Thereafter, when the supreme puruṣa desired to smell odors, the nostrils and respiration were generated, the nasal instrument and odors came into existence, and the controlling deity of air, carrying smell, also became manifested.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
It shows importance. The prāṇas (life breaths) and senses follow the one who is breathing and moving, breathing and moving after him. They follow the one who is exhaling and ceasing movement, exhaling and ceasing movement after him, like servants following a king. [16]
By the cause of throwing and moving. "Of the lord" is said for the purpose of meditation on the non-difference between Virāj and the individual soul. It was born. Then "of the one desiring to eat" means "of the one wishing to consume". First it was divided, it became separate. [17]
The tongue sense organ should be known as the seat, various tastes as the object, and Varuṇa as the deity. Similarly everywhere, the fourfold set of seat, sense organ, deity and object should be inferred even when not stated. [18]
For one desiring to speak, from the mouth itself, fire as the deity, speech as the sense organ, and utterance as speech. This shows the dependence of action on the sense organ and deity. [19]
When the prāṇa (breath) in the sky is moving vigorously, and in the nose, air as the deity carries smell thus. By this smell is shown as the object. The nose sense organ is for one desiring to smell, wishing to perceive smell. [20]
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
It shows importance as indicating life. [16] By "of the thirsty one and of the one desiring to eat" only the dormant impressions of the sleeping one are meant. It should be understood similarly later also that whatever is the natural form, it accomplishes that particular action. Mouth - the individual mouth itself is instructed as its mouth-ness, because the collective mouth is only in the form of the cause. Similarly oneness should be understood later also with respect to the group or as indicating one. Inside - in the middle of the belly of the lord Virāj. [17] It elaborates on the previously begun threefold division of the divine etc. From the mouth - meaning immediately after the production of the mouth. There the fourfold division should be seen as threefold everywhere - seat and object as material, sense organ as individual self, deity as divine. There in the palate. Then immediately after the production of the tongue. Which has various tastes. Or "from the mouth" has the suffix tas in the sense of locative - meaning the palate was divided in the mouth. [18] Of the vast one - this is said with respect to non-difference from the Lord. When his, Virāj's, obstruction was produced in water, then without the movement of breath there was no sustenance, so the nostrils which are the path for breath movement came into being - this is the meaning. The connection of those two, fire and speech, their dependence, utterance - this is the meaning. Of action, of utterance - this is the explanation of the word "master". Or, of that utterance. [19-20]
Śrīmad Vīrarāghava Vyākhyā
It states its importance thus - The prāṇas (life breaths), the senses, in all beings follow him who is breathing, making effort, afterwards they breathe, make effort. Following him who is exhaling, ceasing effort, afterwards all the prāṇas exhale, cease effort, like servants following a human king - meaning all the senses have their functions dependent on prāṇa. Or it states that the nature of the individual prāṇas follows the cause: Following that collective prāṇa situated in the four-faced body, the individual prāṇas, endowed with the power of vitality etc., perform the functions of inhalation, exhalation etc. in accordance with its nature - this is the meaning. [16]
Then, indicating that the origin of the mouth-breath is the cause of the origin of the tongue sense organ with its seat, deity and object, it says "By prāṇa". By prāṇa that is engaged, of the mighty four-faced one, inside in the digestive fire being kindled, hunger and thirst were born - this is the meaning. Then "of the thirsty one" - of one desiring to drink, "of the eating one" - of one desiring to eat, the genitive should be understood in the sense of ablative like in "of the dancer who is listening". First, in the beginning, the mouth was divided, became separate - from the mouth of the four-faced one, the mouths of individual bodies were produced - this is the meaning. [17]
The tongue sense organ should be known as having the palate as its seat, various tastes as its object, and Varuṇa as its deity. Similarly everywhere, the fourfold set of seat, sense organ, deity and object should be inferred even when not stated. The origin of the mouth is stated, but not as the seat, because the origin of the tongue is not possible without the mouth etc. But the seat is indeed the palate. By this the creation of the knower is also implied, for the creation of the knower is indeed the connection of the body of gods etc. which is the aggregate of mouth and other parts that are the locus of the speech and other senses, with the instrument. The root of the palate and tongue was divided - meaning the palate of the individual body was produced. [18]
It states the origin of individual speech thus: Of one desiring to speak, from the mouth of the vast one, fire as the deity, speech as the sense organ, and their function in the form of utterance came into being - this is the meaning. Thus everywhere the division of particular limbs from the collective body of Brahma which is the totality is stated. "Without the mouth etc. parts" means without those parts of which the mouth is the first, like cheeks etc. - this is the meaning. The intention is that the origin of the tongue which is inside is not possible without the totality of mouth, cheeks, jaws etc. And it is not proper to say this is the origin of senses only for the four-faced one, because by stating the origin of two hands later - "two hands grew above" - it is indicated that the four-faced one does not have just two arms, and that the division of pairs of individual hands etc. of the bodies of gods etc. is implied. It states the origin of the individual sense of smell thus: In the throat, meaning for a long time. Of air - this is to be supplied. The obstruction of air was produced - this is the meaning. If the reading is "in water", it should be connected with "in the sky". [19]
When the air in the sky was moving vigorously due to the obstruction, the two nostrils were divided - when the body of Brahma performing the function of air was filled with air, the individual nostrils came into being in Brahma's body due to the steadiness of air - this is the meaning. Of Brahma desiring to smell, wishing to perceive odor, there in the nose, the air carrying smell, bringing smell, the deity presiding over prāṇa, and the sense of smell were divided - this is the connection. [20]
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
He explains the supremacy of prāṇa over all senses. They breathe following it, as it breathes through the piṅgalā nāḍī, and exhale downwards following its exhalation. [16]
He states the result of the prāṇa and apāna activities in iḍā and piṅgalā. By prāṇa and apāna. Of the mighty Virañci.
He elaborates on the manner of origin of adhyātma and others from them, preceded by the description of the origin of the four-faced one's limbs, saying "desiring to drink". At first, the mouth was separated, became manifest. [17]
From the mouth, in the mouth, the palate was separated there by the tongue, the conqueror of senses. [18]
Speech, the organ of speech, then utterance was manifested from those two, fire and speech. When the air inside the body, the wind, was repeatedly shaking, there was obstruction for Virañci existing in water, due to lack of exit for air, which was a particular distress. [19]
Thereafter, when the nostrils, the passages for inhaling and exhaling air, became manifest, even now obstruction is experienced, as stated by "air". For one desiring to smell, in the nose, the nasal prāṇa which is the odor-grasping air, the sense of smell, and its object odor were produced. [20]
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
He says. The prāṇas are the individual airs. Here only the individual prāṇa power by the main prāṇa power is intended. Due to the suggestion of the unintended literal meaning. [16]
By "desiring to drink, desiring to eat" only the dormant impressions of those are stated, which being the natural form, accomplish those respective functions. This should be understood similarly in what follows. "Mouth" refers to the individual mouth itself, being instructed as that mouth, because that mouth is merely the cause of their aggregation. Similarly for what follows. Singularity here should be understood as with reference to the group or as indicative of one. [17]
Explaining the three-fold nature, he also shows the four-fold nature through that indication saying "from the mouth". But "then various tastes were born" is a property of the totality alone. [18]
Half verse meaning "of one desiring to speak". [19]
One and a half verses starting with "or in water". [20-21]
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
He shows its importance as the manifester of life saying "He". The prāṇas are the senses. They breathe, act, following him who breathes, acts. They exhale following him who exhales, ceases action, like servants following a king. [16]
By moving, shaking, hunger, thirst, etc. were produced. "Of the Lord" - for the sake of worship, the Supreme Lord is superimposed there in the totality. Then "desiring to eat" means desiring to consume. "At first" means first it was separated, became distinct. [17]
He elaborates on the previously begun three-fold nature of adhideva, etc. "From the mouth" means after the production of the mouth. The palate is the substrate, the tongue is the sense organ, various tastes are the object, and Varuṇa should be known as the deity. There the substrate and object are adhibhūta, the sense organ is adhyātma, the deity is adhidaiva - thus even in the four-fold division, only the three-fold division should be seen everywhere. [18]
In the mouth as the substrate, fire is the deity, speech is the sense organ, utterance is the object. Meaning under the control of those two - the sense organ and deity. [19]
When obstruction occurred for Virāj in water, then without breath movement there was no sustenance, so in the nostrils which are the pathway for breath, the substrate, when the air carrying prāṇa was strongly moving, the air deity, carrying scent - by this the object scent is shown. The sense of smell, for one desiring to smell, grasp scent. [20]
Śrīmadeva-kṛta Siddhānta Pradīpaḥ
He shows its prominence: Like attendants following a human king, in all beings the senses breathe, act, following that chief prāṇa which breathes, acts, afterwards. They exhale, cease action, following it as it exhales, ceases action. [16]
By the moving, active prāṇa as the cause, inside the body of the mighty one, hunger and thirst were produced. Then for one desiring to drink, desiring to eat, first the mouth was separated, became distinct. Know the production of people etc. by the produced mouth etc. limbs of the person, and the mouth etc. limbs of the person from people etc. - thus the non-contradictory method asked about in the 8th is also indicated. [17]
From the mouth, in the mouth the palate as the substrate was separated, became distinct. There in the palate the tongue as the sense organ was produced. Then taste as the object with various distinctions of bitter, sour, sweet etc., and Varuṇa as the deity should be known. Thus everywhere the substrate, sense organ, deity, and object - even when unstated, this four-fold division should be inferred. [18]
Of the mighty one desiring to speak, from the mouth itself fire as the deity presiding over speech, the organ of speech, and utterance as the activity of those two, speech and fire, were produced - this is the meaning. Its utterance was obstructed in water. [19]
When the air carrying prāṇa was strongly performing its function, the two nostrils were separated. There in the nose, air as the deity carries scent, thus scent as the object is shown. For one desiring to smell, grasp scent, the sense of smell was produced. [20]
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
By the mere will of the Lord, the powers of the senses and the prāṇas (vital airs) were born. The greatness of that prāṇa is described: "They breathe following it." Previously, the origin of the prāṇas etc. from the rajasic ego was mentioned. Those are in their cosmic forms. These are in their individual forms. The senses function following the prāṇa as it breathes. Even there, they do not follow its intrinsic nature, but follow it as it breathes. The dependence of one action on another action is indicated. Then its universal nature is stated: "In all beings." From Brahmā down to blades of grass. The senses also depart following the apāna (downward moving air) as it departs. Its indicative nature is prevented by the example: "Like attendants following a king." Like servants following a king. (16)
Having thus described its greatness, the creation is then described: "By the prāṇa throwing..." Prāṇa is the instrument. "Throwing" means with a throwing motion. Throwing internal substances like waste products here and there. Some say kṣuttṛṭ refers to specific fires. Others say it is death. Some say it is a specific heat. The Lord Himself in the form of Vaiśvānara has the dual nature of hunger and thirst. In the middle, inside the stomach. From that, thirst and desire to eat arose. Then external objects in the form of water and food. For one desiring to drink and eat. In front, in the anterior part. Directions are indeed divided by a person. The mouth, having the nature of an opening, was split open. Yet it was not as if burst open, but like a door. Right there in the mouth which has the nature of an opening. From that very mouth which was the cause. The palate, which is known in the world as the tongue, emerged in the middle. The gods unified in part above and below emerged in the form of the palate for the purpose of giving, meaning the objects emerged as the palate. There the tongue organ was produced, meaning it became manifest. Then from that sense organ as the instrumental cause, or after that. Various tastes like sweet etc. were born. Every object is born there due to being the cause. Or the taste is born outside due to one's desire for it. By this, the same arrangement is indicated even for food etc. Even in the view of internal existence, hunger and thirst are satisfied only through the function of the palate via the palate, hence the formation of the mouth etc. Like the ant-eater (?) and elephant etc. In the view of external objects, there is no doubt. To exclude the aesthetic sentiments etc. which are also called rasa, it is said: "Which is perceived by the tongue." Perceived means known, or accepted as an object. (17-18)
Then in that same place another sense organ was born, as stated: "Of one desiring to speak." Desiring to speak speech in the form of the Vedas. From the mouth which was the cause, having the nature of an opening. Of the all-pervading one who has the nature of space. This qualifies "from the mouth." Since sound occurs only in space. Just as the tongue resides in the palate, similarly the speech organ resides in the space which is in the middle of the mouth - this is the meaning. There first the deity fire is described, as speech in female form does not go out without a husband. Then the speech organ. This indicates that for others also, first the deity and then the sense organ should be understood. "Uttered by those two" - Belonging to those two, uttered means the function of speech is accomplished by the sense organ presided over by the deity, not by itself alone. The same applies elsewhere too. Then by moving, the internal air arose. And that being full inside produces agitation, so to relieve that the two nostrils were split open. Though it is not necessary for grasping external objects, the internal air alone is the cause, as stated: "When the sky-goer (wind) blows violently." When the sky-goer, the air, is shaking excessively. Or the air itself in the nose has the form of a globe with a moving nature. There air is the deity. "Carrying scent" refers to the air carrying scent or to the nose. Between the two, the qualifier indicates smell is the object. Smell is the sense organ. "In the nose of one desiring to smell" - The nose is like a globe or the support for the globe. Of the Lord desiring to smell, to inhale scent. "Was split open" means emerged, was born. "To grasp" - the appropriate action should be supplied. (19-20)
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
In "They breathe following it", "These are in their individual forms" - This indicates the physical nature of "prāṇa, vital energy, vigor, strength" mentioned in the verse. "Everywhere" refers to individuals. (16)
In "By the prāṇa..." it says "In front, in the anterior part" etc. This resolves the contradiction between the number and arrangement of directions and ears implied by statements like "As time is inferred", "The directions are indeed divided by the sun", "Where it rises is the east", "For all years Mount Meru is situated in the north" etc., which suggest multiple directions and fixed arrangements. This being so, since the enumeration and arrangement of directions made by the sun are for the sake of practical usage like the eastern direction in the midst of worshipped and worshipper, there is no fault.
In "From the mouth", "The gods above and below" refers to Varuṇa and the deities of the udāna and other vital airs. "There" means in the cosmic body. "Even of food etc." refers to those mentioned in the sixth chapter. If it be asked - in the view of various tastes originating internally, the formation of the mouth becomes pointless, so that view is not tenable - to address this concern, they explain the consistency of that view also: "Internally" etc. Since in the sixth chapter under the topic of "field" it is stated "The tongue for sacrificial offerings, food offerings, nectar, all food and all tastes", indicating tastes etc. reside in the tongue itself, even in that view, since the cause of hunger and thirst arises when food etc. enter the stomach, and that depends on the function of the palate, and that function depends on an opening, the formation of the mouth as an opening is appropriate through the function of the palate via the palate for satisfying hunger etc. - this is the meaning. For internal formation, they give an example: "Like the ant-eater" etc. Upadīkā is a type of insect known as udehī. (18)
In "Of one desiring to speak", "having the nature of space" means having the nature of existence. Though all-pervading, since it is not the cause of sound production in general, it should be understood as explained thus. (19)
In "The two nostrils were split open", "cause" means the cause of the nostrils splitting open. Having said "When the sky-goer blows violently" and then mentioning air again suggests another view is possible, so they state: "Or" etc. "Having a moving nature" is indicated by "blows". To indicate the Aśvins are not deities here, they say "Air is the deity". They support both views with "In the nose" etc. Thus, if the sky-goer is not accepted as a globe, the word "nose" would be rather pointless, so that air should be understood as the globe, and the nose as the container of that globe - this is the meaning. (20)
Śrī Giridhara-kṛtā Bāla Prabodhinī
He clarifies its importance - anupraṇanti (they breathe after). In all beings, in all living creatures, the prāṇas (vital breaths) and the senses breathe after, i.e. move, following him who breathes or moves. They exhale after him who exhales, i.e. they cease movement when he ceases. He gives an example for this - like followers of a king. Just as servants follow the king when he goes and stand when he stands, so it is with the senses. || 16 ||
By the prāṇa (vital breath) engaged in moving within the stomach of the mighty Vairāja, hunger and thirst were produced. Then, for the one desiring to drink and eat, first the mouth was formed. || 17 ||
From the mouth, in the form of an opening, the palate, the seat of the sense organ, was formed. There, in the palate, the sense of taste was produced internally. Then, the six types of tastes - bitter, sour, sweet, pungent, astringent, and salty - were produced as external objects. Varuṇa should be understood as the presiding deity, though not explicitly mentioned. Similarly, in all cases, the four factors - the seat, the sense organ, the deity, and the object - should be inferred even when not explicitly stated. To distinguish from various other rasas (aesthetic experiences) like śṛṅgāra (love), etc., it is specified - that which is perceived by the tongue as a sense organ. Or it means that which is accepted as an object. || 18 ||
"Of the all-pervading" should be understood as stated for the purpose of meditation on the non-difference between Virāj and the individual soul. For one desiring to speak, in the mouth itself as the seat, fire is the deity, the organ of speech is the sense, and speech as the action of these two - the sense and its presiding deity - came into being. Moreover, in the throat (or "in water" in an alternative reading), there was a prolonged restraint of air. || 19 ||
For him desiring to smell, when the prāṇa (vital air) was moving vigorously, the nostrils as the seat were formed. There, in the nose, the air that carries smell became the deity. By this, smell as the object is also indicated. The sense of smell came into being. || 20 ||
Hindī Anuvāda
Just as servants follow their master the king, in the same way all the senses remain strong in everyone's body only when prāṇa (life force) is strong, and when it becomes sluggish, all the senses also become sluggish. ॥ 16 ॥
When prāṇa (life force) began to move forcefully, then the virāṭ puruṣa (cosmic being) experienced hunger and thirst. As soon as the desire to eat and drink arose, first of all, a mouth appeared in their body. ॥ 17 ॥
From the mouth, the palate appeared, and from the palate, the rasanendriya (tongue) appeared. After this, various types of rasa (tastes) were produced, which the tongue perceives. ॥ 18 ॥
When they had the desire to speak, then the vāk indriya (speech organ), its presiding deity Agni (fire), and their subject of speech - these three appeared. After this, they remained in that water for many days. ॥ 19 ॥
The nostrils appeared due to the force of breath. When they had the desire to smell, then their nose became the ghrāṇendriya (sense of smell) and its deity, the air god who spreads fragrance, appeared. ॥ 20 ॥
SB 2.10.16-20
