Text 13: When the palate of the gigantic form was separately manifested, Varuṇa, the director of water in the planetary systems, entered therein, and thus the living entity has the facility to taste everything with his tongue.
Text 14: When the Lord’s two nostrils separately manifested themselves, the dual Aśvinī-kumāras entered them in their proper positions, and because of this the living entities can smell the aromas of everything.
Text 15: Thereafter, the two eyes of the gigantic form of the Lord were separately manifested. The sun, the director of light, entered them with the partial representation of eyesight, and thus the living entities can have vision of forms.
Text 16: When there was a manifestation of skin separated from the gigantic form, Anila, the deity directing the wind, entered with partial touch, and thus the living entities can realize tactile knowledge.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
of Hari virājaḥ (splendor) ॥ 13 ॥ 14 ॥ * * tvaṣṭā (the divine architect) ādityaḥ (sun) ॥ 15 ॥ * * tvagindriyeṇa iti arthaḥ (meaning by the sense of touch); prāṇena iti | prāṇavat dehavyāpinā (by the life-breath, which pervades the body) ॥ 16 ॥
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
The meaning is that Hari should be meditated upon as having the form of Virāj. This should be understood similarly for words like Viṣṇu etc. later on. By which speech. || 13 || The word pada means place. Since it has the nature of subject and predicate, the connection "nāse padam" is not faulty. This has been explained elsewhere. Similarly later on also - by which nose. || 14 || By which eye. || 15 || Carmāṇi means the skin characterized by carm (leather/hide) as explained in the second canto. But here carmāṇi should be understood as the substrata of the sense of touch. || 16 ||
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
The words Hari and Viṣṇu are experienced for the purpose of worship in the form of Virāj. || 13 || With a portion in the form of the power of deities along with the vital force and senses. || 14 || With a portion in the form of the power of the sun along with the eye sense, from which there is perception or knowledge of white, blue, yellow etc. forms through the eye. || 15 || * With a portion in the form of the power of air along with the vital force and skin sense, carmāṇi means the skin characterized by carm. This meaning should be understood from the commentary on the second canto. || 16 ||
Śrīmad Vīrarāghava Vyākhyā
Nirbhinnam means separately divided palate region. The guardian deity Varuṇa entered with his portion, which is the tongue sense organ, by which tongue this individual soul perceives tastes like sour, sweet etc. || 13 || In the separately divided nostrils of Viṣṇu, who is Viṣṇu-natured Brahman, the Aśvins entered with their portion which is the sense of smell, by which there would be perception or knowledge of fragrance, good smell, bad smell etc. || 14 || From the all-pervading Brahman, in the separately divided eye region, the guardian deity Tvaṣṭā, the sun, entered with his portion which is the eye sense, by which eye there would be perception of forms like blue, yellow etc. || 15 || * From this Brahman, the separately divided skins, the guardian deity Anila, the wind, entered with his portion which is the vital force along with the skin sense that pervades the entire body, by which skin sense this individual soul perceives touch - softness, hardness, coolness, warmth etc. || 16 ||
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
Tālu means the root of the tongue. This Hari perceives or knows. || 13 || Nāse means the two nostrils. || 14 || 15 || Carmāṇi means the locations of the skin sense. || 16 || 17 ||
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
Carmāṇīti means the skin characterized by carm, as stated in the commentary on the second canto. But here prāṇena indriyeṇa means in the form of the skin sense. || 16 || 17 ||
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
Of Hari who is to be meditated upon as having the nature of Hari, of Virāj. || 13 || From which vital force. || 14 || Tvaṣṭā is the sun. || 15 || Prāṇena means by the skin sense that pervades the body like the vital force. || 16 ||
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
Tvaṣṭā is the sun. || 15 || * Anila, the wind, entered the skins with his portion which is the sense of touch. The meaning is characterized by the vital force. This soul with the ego of the collective and individual bodies experiences touch through which sense organ. By characterizing with the vital force, it is indicated that the collective-bodied Virāj who is to be worshipped and the individual-bodied inner controller are independent of the touch etc. which are the fruits of karma. || 16 || 17 ||
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
He states another location - Nirbhinnaṃ tālv iti. There itself in the mouth is the space equal to the mouth, there Agni is the deity, speech is the sense organ. There itself again is the palate, called jihvā (tongue) in the world, which is divided. Varuṇa the deity entered that divided palate. Lokapāla is as before. Vibhoḥ means of Virāj. He indeed makes one experience various tastes by heating them up. Therefore Varuṇa has great enjoyment there, as he exists in the place of enjoyment of the Lord. Jihvayāṃśeneti - The tongue is also a portion of Varuṇa as a sense organ, by which tongue this Virāj perceives taste. || 13 || He states two other apertures - Vinirbhinne'śvināv iti. The two Aśvins entered the divided nostrils. The two nostrils are the sense organs. Of Viṣṇu means of Virāj. Ghrāṇa is the sense organ. Perception of smell, i.e. knowledge of fragrance, good smell, bad smell etc. happens to the Lord due to the two causes - the nose deity and sense organ. Everywhere the aperture or sense organ is the location of the deity, the deity impels the sense organ, and the sense organ is its portion. The one with the ego experiences the objects through the sense organ and deity. || 14 || He describes the object of another sense organ, the eye - Nirbhinne akṣiṇī iti. Akṣiṇī means the two eyeballs. Tvaṣṭā is the sun. Mentioning the presiding deity of the eye is to declare its divine nature. Cakṣuḥ is the sense organ. || 15 || * Nirbhinnāny asya carmāṇīti. The plural is due to the countless pores of hair follicles. This is in the form of skin. By the word tvak, the subtle portion ahead is indicated. Therefore there are two sense organs here. The subtle portion above the skin is tvak, as per the sequence "svak carma". There Anila is the deity in the skin, prāṇa is the sense organ called tvak in the world. It is called by that word due to being the supporter of speech. || 16 ||
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
In nirbhinnaṃ tālv ityatra. Pūrvavad iti - Just as Agni is the guardian of the southeast direction, this one is the guardian of the western direction. || 13 || In vinirbhinne'śvināv ityatra. Although their being lokapālas is not stated here, it should be understood that they are the guardians of the northern direction due to the general sequence of recitation and the collective nature of the instruction, as they are healers who remove faults due to the calmness of the north. This is stated in the Sarvanirṇaya as "The Aśvins in the north". || 14 || In nirbhinne akṣiṇī ityatra. Abhimānina ityādi - It is understood thus because he is engaged in making the bodies of demons thin by destroying them, and because the root takṣ means to make thin, the word tvaṣṭṛ is derived from that. This is established in the śruti stating he is the guardian of the eastern direction. || 15 || In nirbhinnānītyatra. In the second canto, "The ears, skin, nose, eyes, tongue, speech, arms, genitals, anus, feet" - skin is listed among the ten external senses, so what is meant by the word carma here? To remove this doubt they say Eṣā tvagrūpeti. This deity mentioned by the word carma is in the form of the skin mentioned in the second canto. They state its nature - Tvakśabdenety ādi. Due to the division of parts ahead, there are two sense organs in the skin here - prāṇa and roma, in the twofold globule of tvak and carma in sequence. Why is the reverse sequence not stated since skin is described later? To this they say Tvak carma iti kramād iti. In the second canto "Skin, hide, flesh, blood, fat, marrow, bone are the seven elements made of earth, water and fire" - since the sequence is stated taking from above, the reverse order is not stated. Why is what is denoted by the word tvak referred to by the word prāṇa? To this they say Prāṇasyetyādi. In the second canto "Prāṇa is by space, water and air" - since its threefold nature as pervading the whole body, nourishing, and being in the form of air is stated there, its all-pervading nature in the body is supported by this, hence it is referred to thus. || 16 |
Śrī Giridhara-kṛtā Bāla Prabodhinī
Hareḥ (of Hari) the worshippable one's virāj's separated, distinctly divided palate region, the world guardian Varuṇa, the western direction guardian, entered with his portion, his presiding faculty, the tongue, by which tongue this jīva (living being) perceives and experiences sweet and other tastes. || 13 ||
Viṣṇor virāj's (of Viṣṇu's cosmic form) nostrils, which are the seat, being separated, that place, with his portion, his presiding faculty, the sense of smell, the Aśvins entered, from which, by which sense of smell, the perception, knowledge of scent, fragrant and foul etc., would occur. || 14 ||
Vibhor virāj's (of the all-pervading one's cosmic form) eyes, the place being separated, the world guardian Tvaṣṭā, Āditya, entered with his portion, his presiding faculty, the sense of sight, from which, by which sense of sight, the perception, knowledge of blue, yellow and other forms would occur. || 15 ||
This virāj's separated skins, the world guardian Anila, the wind, entered with his own portion, prāṇa (vital air), which like prāṇa pervades the entire body, along with the sense of touch, by which sense of touch this jīva (living being) perceives contact, the knowledge of softness, hardness, cold, heat, etc. || 16 ||
Hindī Anuvāda
Then the palate of the Virāṭ Puruṣa was produced; the guardian deity Varuṇa entered it with his portion the tongue sense, by which the soul thereafter perceives taste. || 13 || The nostrils of that Virāṭ Puruṣa appeared; the two Aśvins entered them in the same way with their portion the sense of smell, by which the soul perceives smell. || 14 || When eyes appeared in that body, the lord of worlds Sun entered them with his portion the eye sense, by which eye sense a person gains knowledge of various forms. || 15 || * Then skin was produced in that Virāṭ form. Air became situated in it with its portion the skin sense, by which skin sense the soul experiences touch. || 16 ||
SB 3.6.13-16
