Text 17: When the ears of the gigantic form became manifested, all the controlling deities of the directions entered into them with the hearing principles, by which all the living entities hear and take advantage of sound.
Text 18: When there was a separate manifestation of skin, the controlling deities of sensations and their different parts entered into it, and thus the living entities feel itching and happiness due to touch.
Text 19: When the genitals of the gigantic form separately became manifest, then Prajāpati, the original living creature, entered into them with his partial semen, and thus the living entities can enjoy sex pleasure.
Text 20: The evacuating channel separately became manifest, and the director named Mitra entered into it with partial organs of evacuation. Thus the living entities are able to pass stool and urine.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
The accomplishment of sound is knowledge. || 17 || * * Skin is tvac, herbs are oṣadhīḥ. The sense organ of skin has two objects in different locations - itching and touch. There, this difference of names and deities has been explained in the second canto itself. || 18 || * * Kaḥ is Prajāpati. || 19 || 20 ||
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
Of this virāj, by which ear || 17 || * * There, even in one touch-perceiving sense organ of skin, this twofold difference is obtained. The outer base is the skin sense organ, hair is the deity, herbs are the presiding deities - this is one difference. The inner and outer base is tvak (skin), the sense organ is also tvak, and the deity is air - this is another difference, according to the context. Cakravartī says - Similarly, in the skin base, skin and hair are two sense organs. Herbs are the deities, itching is the object. There, the skin sense organ has air as the deity and touch as the object. || 18 || * * By semen means by the genitals indicated by semen. "For the genitals are the highest bliss of all pleasures" according to śruti. By which genitals || 19 || * * Excretion means discharge of waste etc. || 20 ||
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
With the ear sense organ in the form of a partial power || 17 || There, in the two objects, the difference of names of sense organs characterized by hair and skin is one difference. The inner and outer base tvak, the sense organ also tvak, air as deity, inner and outer touch as object - this fourfold second difference is the distinction. || 18 || * * With the sense organ in the form of the procreative power of Prajāpati as a part || 19 || * * With the anal sense organ in the form of the power of waste excretion as a part || 20 || 21 ||
Śrīmad Vīrarāghava Vyākhyā
The two ears, i.e. the two ears of this Brahman separated, svādhiṣṇya means its own place, directions are the deities, with the ear as a part, i.e. with the ear sense organ, they entered. By which ear one attains the accomplishment of sound, i.e. knowledge. || 17 || * * The skin, i.e. the separated skin of this Brahman, oṣadhīḥ means herbs, their presiding deities, case change is archaic, with hair as a part, i.e. with the sense organ based in hair, they entered. That individual soul, by which hairs it perceives itching. The sense organ of skin itself has two objects in different locations - itching and touch. There, this difference of names and deities has been explained in the second canto itself. || 18 || The penis, i.e. the separated penis of that Brahman, the place of the genital organ, svādhiṣṇya means its own place, kaḥ is Prajāpati, with semen as a part, i.e. with the sense organ based in semen, he entered. By which semen that individual soul knows bliss, i.e. pleasure of sexual enjoyment. || 19 || * * The anus, i.e. the separated anus of the male Brahman, the place of the anal organ, Lokeśa Mitra entered with the anus as a part, i.e. with the anal organ. By which anus one accomplishes excretion, i.e. performs defecation. || 20 ||
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
Oṣadhīḥ means the deities presiding over herbs, of this Hari, with hair as a part. || 18 || Kaḥ is Prajāpati, with semen means with the genital organ, ānanda means pleasure of sexual union. || 19 || * * Visarga means the action of excreting bodily wastes etc. || 20 ||
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
The skin, i.e. even in one touch-perceiving sense, this twofold difference is to be imagined - the outer base is skin, the sense organ, hair is the deity, and herbs are the presiding deities - this is one. The inner and outer base is tvak, the sense organ is also tvak, and the deity is air - this is another difference. || 18-24 ||
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
Accomplishment means knowledge. || 17 || * * Oṣadhīḥ means herbs. Here, in the skin base, skin and hair are two sense organs. There, in the skin sense organ, air is the deity and touch is the object. In the hair sense organ, herbs are the deities and itching is the object. || 18 || * Kaḥ is Prajāpati, with semen means with the genital organ indicated by semen. || 19 || * * Visarga means excretion of feces and urine. || 20 ||
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
The skin sense organ itself has another object, and another deity that assists in grasping it is stated in "tvacam". Tvacam means the produced skin. Oṣadhīḥ means herbs, case change is archaic. The deities mentioned by the word mahīruha in the second canto entered with a part, i.e. with the skin sense organ. That soul, collective and individual, by which part, i.e. skin sense organ, by which hairs, i.e. skin indicated by them, serving as the base, perceives itching. The soul, with herbs as assisting deities, perceives external itching, and with air as the assisting deity perceives internal and external touch. Thus the difference of location, object and deity should be understood here as in the second canto. || 18 || * * Kaḥ is Prajāpati, he entered with a part, i.e. with the genital organ. By which part, i.e. genital organ, with semen one attains ānanda, i.e. genital pleasure. || 19 || 20 ||
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
The ears, i.e. directions are the deities. The ear is the sense organ. Accomplishment of sound means knowledge of sound. The ears are the physical organs. || 17 || * The skin, i.e. the skin is the physical organ. Herbs are the deities. Hairs are the sense organs. Itching is the pleasure of scratching the skin. || 18 || * * The penis is the physical organ. Ka is the deity. Semen is the sense organ. Ānanda is the pleasure of intercourse with a woman. || 19 || The anus is the physical organ. Mitra is the deity. The anus is the sense organ. Visarga is defecation. || 20 ||
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
Thus, the herbs have a portion of water, and the hair has a portion of skin, so his enjoyment in two spheres is accomplished in two forms. It cannot be said that herbs and hair are additional, as the group of twenty-three is already established. || 18 || * In "by the portion of semen" here. The organ denoted by the word upstha (genitals) should be understood by the word retaḥ (semen). || 19 ||
Śrī Giridhara-kṛtā Bāla Prabodhinī
The ears of this Virāj were pierced, and the directions as deities entered their own place with their own portion, the sense of hearing, by which one obtains knowledge of sound through the sense of hearing. || 17 || * * The herbs entered the pierced skin of this Virāj with their portion, the sense organ of hair, by which sense organs of hair this jīva (individual soul) perceives itching. The sense of touch has two objects in different locations: itching and touch. The difference in names and deities for these has been explained in the second skandha. || 18 || The pierced penis, its own place, was entered by Ka, Prajāpati as the deity, with his own portion, semen, characterized by the organ of generation. By this organ of generation, this jīva obtains pleasure, the happiness of sexual union. || 19 || * * The pierced anus, the place of the male Virāj, was entered by Lokeśa Mitra with his portion, the organ of excretion, by which anus this jīva performs excretion, the elimination of feces. || 20 ||
Hindī Anuvāda
When its ear openings appeared, the directions entered them with their portion, the sense of hearing, by which the jīva gains knowledge of sound. || 17 || Then skin was produced in the Virāj body; herbs were established in it with their portion, the hair, by which the jīva experiences itching, etc. || 18 || * * Now its penis was produced. Prajāpati entered this abode with his portion, semen, by which the jīva experiences pleasure. || 19 || * * Then the anus of Virāj Puruṣa appeared; Lokapāla Mitra entered it with his portion, the organ of excretion, by which the jīva eliminates waste. || 20 ||
SB 3.6.17-20
