Text 26: Thereupon, for sexual pleasure, begetting offspring and tasting heavenly nectar, the Lord developed the genitals, and thus there is the genital organ and its controlling deity, the Prajāpati. The object of sexual pleasure and the controlling deity are under the control of the genitals of the Lord.
Text 27: Thereafter, when He desired to evacuate the refuse of eatables, the evacuating hole, anus, and the sensory organ thereof developed along with the controlling deity Mitra. The sensory organ and the evacuating substance are both under the shelter of the controlling deity.
Text 28: Thereafter, when He desired to move from one body to another, the navel and the air of departure and death were combinedly created. The navel is the shelter for both, namely death and the separating force.
Text 29: When there was a desire to have food and drink, the abdomen and the intestines and also the arteries became manifested. The rivers and seas are the source of their sustenance and metabolism.
Text 30: When there was a desire to think about the activities of His own energy, then the heart (the seat of the mind), the mind, the moon, determination and all desire became manifested.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
Offspring, pleasure, bliss, sexual enjoyment, immortality, heaven, etc. are desired by those who seek them. The penis is the seat, the genitals are the sense organ, and Prajāpati is the presiding deity. This should be known. The pleasure related to desires depends on both the sense organ and the deity. (26)
For one wishing to expel the waste products of consumed food etc., the anus and excretion are the seat, sense organ, deity and object. It depends on both (organ and deity). (27)
For one wishing to transmigrate from this body to other bodies and go everywhere, the navel is the passage. Separation through the downward moving breath is death. The navel etc. are the seats etc. It is well-known that death occurs when the bond between prāṇa (life breath) and apāna (downward moving air) in the navel is broken. (28)
For one wishing to consume food and drink, the stomach, intestines and channels were created. The stomach is the seat, the intestines are the organ for collecting food, and the channels are for collecting liquids. Their deities are rivers and oceans respectively. Satisfaction is filling the stomach, nourishment is the transformation of essence into bulk. It depends on both causes. For one desiring to collect food, there are four: stomach, intestines, ocean, satisfaction. For one desiring to collect drink: stomach, channels, rivers, nourishment. This is the distinction. (29)
For one wishing to contemplate deeply, desire is the longing, and heart, mind, moon, and thoughts are the seat etc. (30)
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
Here the word ānanda (bliss) refers to women who are its cause. Women are directly objects of enjoyment. The other two (offspring and pleasure) are causes of enjoyment by producing it. Heaven etc. are produced by the duties of household life, women, and offspring. The pleasure of desire depending on both is subject to the sense organ and deity. (26-27)
Next, through the downward path. This indicates that even for one born through the upward path, the navel is the seat, apāna is the organ, death is the deity, and dying is the object. (28-29)
Māyā (illusion) is the illusory object. Saṃkalpa (thought) is contemplation of various things. Kāma (desire) is longing for various objects. The heart is the seat, mind is the organ, moon is the deity, and thought is the object. Here the heart alone is the seat, and consciousness, ego and intellect are the organs. Their deities Vāsudeva, Rudra and Brahmā should be known from the third book. Thus the well-known eighteen sense organs should be known as only eleven. (30)
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
"It depends on both causes" means: Satisfaction depends on intestines and oceans. Nourishment depends on channels and rivers. (29-30)
Śrīmad Vīrarāghava Vyākhyā
He describes the creation of the individual genital organ: "It was separated". Offspring, mere children, sexual pleasure. Since it is the cause of bliss. The nectar-like pleasure from them. Or offspring, pleasure, bliss-like nectar is desired. From Brahmā's collective genital organ, the individual genital organ place was separated, this is the meaning. The mention of penis also indicates the female organ. Penis is the seat, genitals are the organ, Prajāpati is the presiding deity, sexual pleasure is the action, and bliss is the object - though not stated, this is implied. The pleasure related to desires like enjoyment of women depends on both, meaning it depends on the organ and deity. Or "depending on both" means depending on male and female. Or it means depending on the organ and its location. (26)
He describes the creation of the individual anus: "For one wishing to expel". The waste product, the impure essence of consumed food etc. For one wishing to expel, the anus, the location of the earthly sense organ, was separated. Then from the anus, the organ of excretion and Mitra the presiding deity were produced. Expulsion is elimination. It depends on both the organ and its location, meaning the elimination of bodily waste. (27)
Having described the creation of both knowledge and action organs, he describes the creation of other individual organs like the navel: "For one wishing to transmigrate". From the body, before other bodies, for Brahmā wishing to transmigrate and go everywhere, the navel passage place was separated. There in the navel passage, the downward moving air is like an organ. From that downward air, death is the presiding deity. Separation is leaving the body. It depends on both prāṇa and apāna, as the separation of prāṇa and apāna breaths causing death is well-known in other Purāṇas. (28)
He describes the creation of the individual stomach, intestines and channels: "For one wishing to consume". For Brahmā wishing to consume and collect food and drink, stomach, intestines and channels were produced. The stomach is the seat, intestines are the instrument for collecting food like an organ, and channels are for collecting liquids. For those two groups of channels and intestines, rivers and oceans are the deities respectively. Satisfaction is the feeling of fullness. Nourishment is bodily growth. It depends on rivers and oceans as they cause crops etc. (29)
He describes the creation of the individual mind: "For one wishing to contemplate". For one wishing to contemplate and examine one's own māyā, the power concealing one's true nature, the lotus-shaped heart was the seat. From that, mind the organ, the moon deity, thought which is the function of mind were produced, this is the meaning. (30)
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
Offspring is progeny. The pleasure related to it produces joy, which is indeed nectar. The tendency to desire it is called prajānandāmṛtārthin (seeker of the joy and nectar of progeny). For that creator, the penis is the seat of the senses. In that penis, the desires find their dear object, attaining pleasure externally. Such a genital organ is the basis for both. The pleasure and joy based on the penis and genitals were the means of enjoyment for desires. (26)
For one wishing to expel the bodily waste called feces, the anus is the exit. From that, in the anus, the organ named vāyu (wind) is there. After that organ, the deity named Mitra is based on both. By this, he reminds of the statement that sometimes for the attainment of Brahmaloka, he created from desire for himself, and from that came into being for all. (27)
He explains the method of entering another body: For one wishing to enter, from the body previously inhabited, into another body, into a specific channel named puri, for the creator wishing to enter, as described earlier for yogis, the navel opening became opened. From that navel opening, the downward moving air, from that death, and based on both, separation and the state of attaining another body arose. Here, death means dying, and apāna (downward moving air) is what leads to it. This should be understood as not for Brahma, but for embodied beings. (28)
For food and drink, for the creator wishing to take them, the stomach and intestines became the place of blood. The intestines are divided into seventy types through channels. In those stomach and intestines, oceans and rivers existed. Satisfaction and nourishment were based on them - satisfaction based in the stomach, nourishment based in the intestines. (29)
For one wishing to meditate on his own māyā (illusion), the glory of Vishnu's creation, etc., the heart became the dwelling place of the mind. From that heart came the mind, and from the mind came the moon as the presiding deity. Resolve and desire, which are specific functions of the mind, came into being. The word 'iti' is for including the unmentioned. (30)
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
The subjects are praja (offspring), ānanda (pleasure), and amṛta (immortality). By the word ānanda, women who are the cause of it are meant. Among these, women are the direct objects of enjoyment, while the other two are objects as causes of enjoyment. Heaven etc. arise from the accessories of offspring and women that are part of householder dharma. 26.
Utsarga means excretion of waste. 27.
"Āsisṛpsoḥ apānataḥ" - The two qualifiers refer to the desire for action and the action itself separately. Pṛthaktva means death related to the sense organ and deity, is the remainder. 28.
"Āditsoḥ" - Food and drink are the objects, drinks meaning water. Tuṣṭi (satisfaction) and puṣṭi (nourishment) are two separate actions for both. 29.
"Nididhyāsoḥ" - Even before the birth of mind, desire arises based on the causal state of mind. Ātmamāyā means māyā related to the self along with its effects. The object here is ātmamāyā itself. Kāma (desire) and saṅkalpa (resolve) are the desire and action. 30.
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
Prajā means offspring, ānanda means pleasure, amṛta means heaven etc. For one desiring these, the penis is the base, the genitals are the sense organ, and Prajāpati is the presiding deity. The object is the pleasant enjoyment related to sexual union with women, which is the essence of bodily fluids like semen from consumed food. Both of these depend on the sense organ and deity. 26.
For one wishing to excrete waste, the anus is the base, the excretory organ is the sense organ, Mitra is the deity, and excretion is the object. 27.
Āsisṛpsoḥ means desiring to go everywhere. Apānataḥ means through the downward moving air, implying also through the upward moving air, as death is known to occur when prāṇa and apāna separate. The navel is the base, apāna is the sense organ, Death is the deity, and separation or death is the object. 28.
For one desiring to take in food and drink, the stomach and intestines and channels arose. Among these, the stomach is the base for collecting food, while the channels are for collecting liquids, as the sense organ. Rivers and oceans are their respective deities. Satisfaction is filling the stomach, while nourishment is corpulence from the transformation of essence. These are the respective objects. The satisfaction and nourishment depend on the sense organ and deity. 29.
For one wishing to contemplate the self's māyā and illusory objects, the heart is the base, mind is the sense organ, Moon is the deity, and resolve, desire etc. are the objects. Here in the heart as the base, the intellect, ego and consciousness are the sense organs, and their deities Vāsudeva, Rudra and Brahmā should be known from the third canto. Thus, eighteen sense organs are well-known, but only eleven should be understood. 30.
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
"Prajānandāmṛtārthinaḥ" means for one desiring offspring, pleasure and immortality-causing heaven etc. The penis was separated as the base, the genitals as the sense organ, and Prajāpati as the presiding deity should be inferred though not explicitly stated. The pleasant enjoyment related to sexual union with women depends on both the genitals and Prajāpati, or on the penis and genitals. 26.
Dhātumala means the essence of consumed food etc. For one wishing to excrete it, the anus was separated as the base, from which the excretory organ is the sense organ, Mitra the presiding deity. Excretion depends on both the anus and excretory organ. 27.
For one wishing to depart in all directions from the body to other bodies, the navel opening was separated. There, for one departing through apāna, leaving the connection with prāṇa, separation depends on the mutually separated prāṇa and apāna. The separation of the soul from the body is called death. The navel etc. are the base etc. 28.
For one wishing to take in food etc., the stomach etc. arose. There the stomach is the base, the intestines are the instrument for collecting food like a sense organ, while the channels are for collecting liquids. For these intestines and channels, rivers and oceans are the respective deities. Satisfaction is the feeling of fullness after filling the stomach, while nourishment is corpulence from the transformation of essence. It depends on the rivers and oceans. The distinction is: For one desiring food, the stomach, intestines, oceans and nourishment are the base, instrument, deity and object. For one desiring drink, the stomach, channels, rivers and satisfaction are the base, instrument, deity and object. 29.
For one wishing to deeply contemplate ātmamāyā, which is to be experienced in the form of nature, body etc., the heart was separated as the base, from which mind is the sense organ, Moon the deity, and resolve is the object. Kāma means desire. 30.
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
At first, one organ of action, speech, was described. Now the hands and feet have been described. The remaining ones are described in two verses. The genital organ is a globular structure. Due to its unchanging form, to remove doubt about its existence, the word "vai" is used to affirm it. If it did not exist in the cause, how could it exist in the effect - in men and others? Therefore, there should be no doubt about its existence. The joy which is in the form of progeny is either the pleasure of sexual union or that which produces offspring. Progeny and joy, or immortality. As per the Vedic text: "They are born again through progeny, that is your mortal immortality." Or immortality means liberation, achieved by discharging the three debts. As it is said: "There is no world for one without a son." Statements like "Eighty-eight thousand..." are in praise of celibates. For Vedic scholars, the Veda alone is authoritative. Therefore, immortality means liberation. The organ emerged for one desiring the three (progeny, joy, immortality). The sexual organ is the sense organ. The pleasure related to desires, especially sexual union with women, has both the deity and sense organ as its locus. Alternatively, it means that was previously stated to be the abode of desires. Desire is the deity. Some say it is the presiding deity. The main conclusion is that desire itself is the deity. In its absence, the experience of pleasure through the mere sense organ is established by direct perception. [26]
The remaining one is described: "Of one desiring to excrete." The waste products of the bodily elements. The elements are the skin and others up to bone marrow. They are constantly digested by time etc. Food etc. are nourishing. Therefore, when nourishment is done by food etc., the non-essential portion that remains when the essence enters there is waste, not of food, since it serves its purpose. Thus it is the waste of the bodily elements. The anus is a particular flesh in the anal region. It becomes visible when it prolapses due to disease etc. After that is the anus, which is the sense organ there. Mitra is the deity. Indeed, there could be no such deity in its entirety other than Mitra. Excretion is the action. It has both (deity and organ) as its locus as before. [27]
Thus nine apertures have been described. Among the ten sense organs, three do not have apertures. Both (deity and organ) are together in one case. Three have two each. Thus the number of sense organs and apertures is not equal. Therefore, another aperture is mentioned for regulating the prāṇa (prāṇa) (vital air) etc.: "Of one desiring to be born." There are two types of waste - that produced daily and that produced in a lifetime. The anus is for eliminating daily waste. The navel is the aperture for eliminating the waste in the form of the body produced in a full lifetime. Pura means bodies. For one desiring to exit from the body (purī), the navel became the aperture. This is the connection. Just as one kills till death. Therefore that aperture arose from the apāna (apāna) (downward moving air). There apāna (apāna) is the sense organ, death is the deity. Separation is the dissociation of prāṇa (prāṇa) and apāna (apāna), which is death. It has both as its locus as before. The body exits through the navel aperture. Or one forcibly abandons this body like waste through the navel aperture. Just as this body remains for a long time and generates its nourishment etc., food and drink etc. also remain for some time and generate nourishment of the bodily elements. Thus the Lord was born desiring to receive and retain food and drink. Then his stomach and intestinal tubes came into being. There the stomach is the globular inner space of the abdomen. The intestines are sense organs for retaining food. The tubes are for drink. Rivers and oceans are their deities. Rivers are for the tubes. Oceans are for the intestines and stomach. Hence the word "ca" (and) is for both. As per the statement: "The tubes are rivers with blood." And "The stomach is an ocean for hunger and thirst." Satisfaction is gratification. Nourishment is growth of the body from food. Satisfaction and nourishment have both (sense organ and deity) as their locus. The Self's illusion which creates the world. What is this, how will I become its replica - such contemplation on the Self's illusion. Then the heart, which is globular, split open. From that arose the mind as the sense organ. The moon is the deity. Resolve is in the form of knowledge. Desire is in the form of action. The mind has both natures, so both functions are specified. Desire is the effect of resolve, as knowledge is the cause of action. Hence the word "eva" is for emphasis. The word "ca" (and) is for agreement with the sense organ. [28, 29, 30]
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
nirabhidyate is used here because there is no other form for it, as virāj (cosmic person) has no feminine characteristic form. In the world, prajānanda (joy of progeny) is seen in many ways, so to indicate its existence at the root, they say "prajā" (progeny) etc. in many ways. Here there are four options. In the first two options, there is a compound with elision of the latter word, "prajānandena amṛtam" (immortality through the joy of progeny), which is a tatpuruṣa compound with instrumental case. In the third, it is a dvandva compound. In "amṛtaṃ vā" it is just a simple dvandva. In the first three of these four options, since ānanda (joy) is worldly pleasure, the word amṛta (immortality) refers to superior procreation in the form of sons, grandsons, etc. To indicate this, they say "prajām anvi" etc. In the fourth option, they state a different meaning of amṛta, saying "amṛtam" etc.
Now, if this is so, what is the fate of the statements prescribing lifelong celibacy etc.? In expectation of this question, they say "śraṣṭāśīti" etc. But if there is no result, even praise is futile - to address this they say "traividye" etc. For those solely devoted to the path of activity, like Dakṣa and others, only the earlier section is authoritative, so due to the dullness arising from faith in just that much, they speak thus. This does not mean other statements are purposeless.
This shows that for those solely devoted to the path of activity, the attainment of immortality in the world of truth mentioned in the statement "abhayaṃ kṣemam amṛtam" is like that of those who perform a thousand horse sacrifices, not the attainment of true immortality. "Living in a pure place with family, studying the Vedas, performing righteous acts, establishing all senses in the self, not harming any beings except at holy places, one who lives thus for the full lifespan attains the world of Brahman and does not return" - following this concluding statement for householders, they state another option. In "śruto mokṣo vāmṛtam," a fifth tatpuruṣa compound should be understood. In this view, the two actions in "nirabhidyatāsīd" are not very purposeful.
If desire is not considered the ego of the senses, there is contradiction with direct perception. Disliking this, they state another option with "athavā" etc. Here, by mentioning two deities, the three functions of the reproductive organ - progeny, immortality, and pleasure - are indicated as the work of desire. All three, being impossible without a woman, also indicate the creation of woman, like the creation of food etc. with various tastes - this implication should be understood. (26)
In "utsisṛkṣoḥ" - Now, since excretion of waste is also seen through that opening, the word dhātu (element) seems meaningless. Addressing this doubt, they explain the meaningfulness of dhātu in virāj who lacks waste, saying "dhātavaḥ" etc. The śruti says "Food eaten becomes threefold; its grossest part becomes feces" - since this indicates dhātu status for a part of food, food itself is even more so a dhātu. How is this enumeration appropriate? Addressing this doubt, they say "annādi." Thus, since dhātu status is established by sustaining and nourishing alone, and since medical texts say "Men's strength depends on waste," dhātu status is possible only for the food portion, not for food itself merely by nourishing.
Now, even if this is so, what is the purpose of mentioning digestion? To address this, they say "śruta" etc. When there is depletion due to digestion, nourishment becomes necessary. "Tan malam" refers to the waste of the dhātus that nourish skin etc., as stated in medical texts: "Sweat, nails, hair, ear wax, and eye discharge are the wastes of the dhātus in order." "Ataḥ" - because there is no non-essential portion in extraordinary food like oblations. Thus the word dhātu is indeed meaningful. This waste is expelled by the cosmic person through the anus, not through ears etc. Since it is said "That body is the receptacle of material essences and beauty," and beauty would be lost if associated with waste, it should be known that it is expelled only through that opening, as stated "The anus is known as the place of defeat, unrighteousness, and hell." (27)
In "āsisṛkṣoḥ" - "trayāṇām" refers to skin, hands and feet. "ubhayam" means speech and tongue. "trayāṇām" refers to eyes, nose and ears. For the remaining two, anus and genitals, one each should be understood. "māraka" is different from the ten senses, from observing the vows of prāṇa. "tac charīram" means the subtle body. (28)
In "āditsoh" - Earlier, thirst and hunger were mentioned, and since they have the form of desire for food and drink, what is the purpose of mentioning desire for food and drink again here? To address this expectation and explain its nature, they say "yathā" etc. "tasya" refers to the subtle body. "iti" indicates reason - for nourishing the gross body. "pānārtham" means for storing drink. Hence the word "ca" (and) serves both purposes. Due to the difference in senses, "samudrasca" - the word "ca" is to indicate they perform separate functions. "tuṣṭiḥ āpyāyanam" refers to drink (implied). (29)
In "nididhyāsoḥ" - nididhyāsana means specific knowledge through contemplation. Now, later it is said "What arises from will is desire" - this indicates desire is the effect of will. So how are both mentioned equally here? To address this, they say "śruta eva" etc. Thus, since will is an activity, the restriction is stated here. "indriyānurodhaḥ" means compliance with the external senses. (30)
Śrī Giridhara-kṛtā Bāla Prabodhinī
Offspring, pleasure of sexual union with women, and immortality. According to the saying "Having discharged the three debts, one should direct the mind towards liberation", liberation is achieved by discharging the three debts. For one desiring that, the genital organ was formed as the seat. There, the upastha (sexual organ) was the sense organ, and Prajāpati should be known as the presiding deity. The pleasure of sexual union with women, which is dear to those desiring desires, depends on both the sense organ and the deity. (26)
For one wishing to expel the impure essence of consumed food etc., the anus was formed as the seat. Then the pāyu (anus) became the sense organ there. Then Mitra became its presiding deity. Excretion in the form of eliminating waste is the object. It depends on both the deity and sense organ. (27)
For one wishing to depart from the body to other bodies, the navel-shaped door was formed from the apāna (downward-moving) breath. There the apāna became the sense organ. Then Death became its presiding deity. Separation in the form of dissociation of prāṇa (life-breath) and apāna, which is death, depends on both the sense organ and deity. (28)
For one wishing to consume food and drink, the stomach is the seat, the intestines and channels are the sense organs, and rivers and oceans are respectively their deities. Satisfaction is filling the stomach, while nourishment is the transformation into essence and increase in bulk, both depending on that. Thus for one desiring to consume food, there is the set of four: stomach, intestines, ocean, and satisfaction. For one desiring to consume drink, there is the set of four: stomach, channels, rivers, and nourishment. This is the distinction. (29)
For one wishing to deeply contemplate the illusion of the self in the form of the effects of prakṛti (primordial nature), the lotus-shaped heart was formed as the seat. Then the mind was born there as the sense organ. The moon is its presiding deity. Then saṅkalpa (volition) is the contemplation of various objects. From that alone arises kāma (desire), which is longing for those objects. (30)
Hindī Anuvāda
When there was a desire for offspring, sexual pleasure, and enjoyment of heaven, the liṅga (penis) originated in the body of the Virāṭ Puruṣa (Cosmic Being). In it, the upastha indriya (genital organ) and Prajāpati deity, as well as kāmasukha (sexual pleasure) residing in both of these, appeared. [26]
When they desired to excrete waste, the anal opening appeared. Subsequently, the pāyu indriya (anus) and Mitra deity were produced in it. It is through these two that the act of excretion is accomplished. [27]
When there was a desire to pass from one body to another through the apāna mārga (downward-moving air passage), the navel opening appeared. From it, the apāna (downward-moving air) and Mṛtyu (Death) deity emerged. It is through the support of these two that the separation of prāṇa (life-breath) and apāna, meaning death, occurs. [28]
When the Virāṭ Puruṣa desired to consume food and water, the stomach, eyes, and blood vessels were produced. Along with them, the deity of the belly, Samudra (ocean), the deities of the blood vessels, Nadīs (rivers), and Tuṣṭi (contentment) and Puṣṭi (nourishment) - these two as their dependent objects - were created. [29]
When they wished to contemplate their māyā (illusion), the heart was produced. From it emerged the mind as an organ, and from the mind its deity, the Moon, as well as the objects of desire and saṅkalpa (resolve). [30]
SB 2.10.26-30
