Text 21: Thereafter, when the hands of the gigantic form separately became manifested, Indra, the ruler of the heavenly planets, entered into them, and thus the living entity is able to transact business for his livelihood.
Text 22: Thereafter the legs of the gigantic form separately became manifest, and the demigod named Viṣṇu [not the Personality of Godhead] entered with partial movement. This helps the living entity move to his destination.
Text 23: When the intelligence of the gigantic form separately became manifest, Brahmā, the lord of the Vedas, entered into it with the partial power of understanding, and thus an object of understanding is experienced by the living entities.
Text 24: After that, the heart of the gigantic form separately manifested itself, and into it entered the moon demigod with partial mental activity. Thus the living entity can conduct his mental speculations.
Text 25: Thereafter the materialistic ego of the gigantic form separately manifested itself, and into it entered Rudra, the controller of false ego, with his own partial activities, by which the living entity transacts his objective actions.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
Svaḥ patiḥ (lord of heaven) is the lord of svarga (heaven). By vārtā (livelihood), through the power of buying, selling, etc. Vṛtti means livelihood. || 21 || * * By gati (movement), through the foot organ. || 22 || 23 || * * Vikriyā (modification) in the form of resolve, etc. || 24 || * * Ātmānam means ahaṃkāra (ego). Abhimāna (pride) by which one feels pride is Rudra. By karma (action), the activity that "I should do this by my occupation." || 25 ||
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
In the reading 'svarpatiḥ', the repha is due to the rule aharāditvāt. || 21 || * * By gati, through the foot organ which is the means of movement, prāpya means the place to be reached. || 22 || 23 || 24 || * * Ahaṃkāra means the locus of ego, the golaka (subtle sphere), a part of the heart. || 25 ||
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
Viṣṇu is a particular deity who has entered with his part. By gati, the organ, along with prāpya, the sacrificial substance to be obtained by movement, from the second agreement. || 22 || * * Here, in some texts the verse "and his differentiated intellect" is seen, but that is not approved by the master, as the intellect and mind are explained as non-different. Still, a separate number is given as it is seen in books. Vāgīśa (Brahmā), with his part, the organ of comprehension which is the cause of all worldly affairs, [gives] the knowledge, understanding of the object to be known, the thing dealt with. || 23 || With the mind, the organ that is the means of experiencing pleasure, etc. || 24 || * * By ahaṃvṛtti, the function of "I". || 25 ||
Śrīmad Vīrarāghava Vyākhyā
Hastāv iti: The two differentiated hands of this Brahmā. Svarpatiḥ, the lord of heaven, Indra. With vārtā, the part that is the means of livelihood in the form of agriculture etc., the organ of hands, the individual soul entered, by which organ of hands that is the means of livelihood, he obtains the mode of living. Here, by "the two hands" and the dual number in "the two eyes", it is clear these verses are about the individual bodies separated from the four-faced body, not about the origin of hands etc. of that very [Brahmā], as the four-faced one has four arms and eight eyes. || 21 || Pādāv iti: His two differentiated feet. Lokeśa, Viṣṇu, with gati, the part that is the means of movement, along with the foot organ under his control, entered, by which organ of foot that is the means of movement, that soul obtains the prāpya, the place to be reached by going. || 22 || * * Hṛdayam iti: His differentiated heart, the lotus-shaped abode. Candramā (the moon) entered with the part, the mental organ, by which mind that soul obtains vikriyā in the form of imagination and resolve. The modification of the single inner organ should be understood as divided into mind, intellect, ego and consciousness based on the differences in functions of resolve, knowledge, pride and discrimination, with the moon, Vāgīśa, Rudra and Prajāpati as their presiding deities. Here is the division from the cosmic person of the part of the inner organ presided over by the moon, defined by the function of imagination and resolve. || 23 || * * Now he states the division of intellect etc. with "buddhim" etc. The differentiated intellect of Brahmā, the abode, Vāgīśa (Brahmā) entered with bodha, the capacity to generate definitive knowledge, by which bodha there is pratipatti, knowledge of what is to be known, what is to be ascertained. || 24 || Ātmānam iti: The self, ego, his differentiated abode, abhimāna. Abhimāna by which one feels pride, the deity Rudra who causes the feeling of self in non-self, as stated before "the inner organ of all selves is Giritṛ", entered with the part karma, identification with the body, by which karma that soul obtains, feels pride in, what is to be done, the object of pride. || 25 ||
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
To negate that the word Indra refers to someone other than Purandara, it is said svarpati. By vārtā, with the hand organ as a part, vṛtti means the action of taking. || 21 || * By gati, the foot organ which is the means of movement. || 22 || 23 || Hṛdaya is the mind, the abode. With the mental organ, vikriyā in the form of resolve and imagination. || 24 || * * Ātmānam means a particular nerve of the self that has arisen. Vācaspati Bṛhaspati entered with buddhi as his part, by which intellect that Hari-controlled Brahmā obtains certainty. As it is said "In the self-nerve is the intellect, and Bṛhaspati is situated there", therefore the word ātman here refers to the nerve itself. || 25 ||
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
Ātmānam, the locus of ego-sense. By karma, with the organ of ego-sense. || 25
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
By vārtā, the power of buying, selling etc. Vārtā means livelihood expressed by words like strength, skill etc. Vṛtti means livelihood. || 21 || 22 || * * Buddhi means the locus of intellect, the subtle sphere, a part of the heart. Vāgīśa is Brahmā, by bodha means by intellect. This verse is not accepted by all. || 23 || Vikriyā in the form of resolve etc. || 24 || * * Ātmānam means the locus of ego, the subtle sphere, a part of the heart. Abhimāna by which one feels pride is Rudra. By karma means by ego-sense. Kartavya means what is to be identified with. || 25 ||
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
That soul obtains vṛtti, livelihood, through the action of taking etc. Similarly, svarpati, the lord of heaven Indra, entered with the part inferred by vārtā, the hand organ. || 21 || * * By which he obtains prāpya, the place to be reached, with that gati inferred, with his own part under his control, the foot organ, he entered. || 22 || * * Now the entry of Brahmā into the divisions of the single inner organ - intellect, mind, ego and consciousness - through the functions of knowledge, modification, pride and discrimination is stated in four verses starting with "buddhim". Because of Vāgīśa who became the helper. || 23 || * Hṛdaya is the mind. With that part which is the cause of vikriyā consisting of mind, by which organ of his own, that soul [obtains] vikriyā in the form of resolve etc. || 24 || The ātman (self) considers itself as ahaṃkāra (ego). By this, abhimāna (pride) is Rudra. Through the portion of karma (action), saying "I am a god, I am a human, this is mine", through the skill of speech and other actions, it attains the sense of "I" and "mine" in the body, house, etc. that is to be done. || 25 ||
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
The hands are the organ. Indra is the deity. Svapati means the world protector. Vārtā means action, the capacity of the instrument, that is, strength, the sense organ. Vṛtti is the function of the hands. || 21 || * The feet are the organ. Viṣṇu is the deity. Gati is the sense organ. Prāpya is the action of the feet, that is, connection with villages etc. || 22 || * * The heart is the single organ of the fourfold inner faculties. That itself is called by the terms buddhi etc. due to division of parts. Buddhi is the organ. Vāgīśa Brahmā is the deity. Bodha is the sense organ. The cognition of what is to be known, like a pot etc., is the function of the sense organ. || 23 || * The heart is the organ. The moon is the deity. Mana is the sense organ. Vikriyā means various actions in the form of resolve and doubt, which is the function of the sense organ. || 24 || * * Ātmā is ahaṃkāra, a part of the inner faculty. Abhimāna is the deity. Some say it is of the nature of Rudra. Being a new creation, they are indeed denoted by that term as of that nature. Karma is abhimati, the sense of "I" in the body etc. is the sense organ. Kartavya is the function of ahaṃkāra. || 25 ||
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
Regarding "by the portion of vārtā" here. Since the word vārtā is well-known in the sense of the livelihood of vaiśyas and in the sense of news, neither of those is intended here. Rather, since it was previously stated "but Indra is powerful among those two" and later it will be said "Indra with strength alone in the hands etc.", the intention here is strength itself through the co-occurrence of the well-known term, with this idea they say - "vārtā means action" etc. Thus here the enjoyment etc. of the ten external sense organs in eleven places has been stated. || 21 || * After this, mahat, ahaṃkāra and manas are to be stated. Here, although not stated, in the second skandha in the section on resolution, buddhi and prāṇa which are stated as divisions of ahaṃkāra in "buddhi, and prāṇa is taijasa" are to be stated. To state that, they explain the division into one which was promised along with the statement of subsidiary divisions in the division of instruments, by means of the word "ca" in "and in one way through the heart" among the great threefold division stated in the verse "with the self, with beings" - "The fourfold inner faculty" etc. By "that itself" the rajasic buddhi is excluded. That is stated later by the term bodha in "by the portion of bodha". || 23 || Some say it is of the nature of Rudra - Since it will be said later "Rudra with abhimati in the heart", due to similarity of context, some say this, that is the meaning. Pointing out the inappropriateness there, they say "Being new" etc. There it will be said "the heart with citta is caitya", but here the difference of deity is stated in "The great one entered the abode. With the portion of citta". Therefore here too a different one of that nature should be stated, that is the meaning. They explain the word karma in accordance with the sentence "Rudra with abhimati" - "karma means abhimati". || 25 ||
Śrī Giridhara-kṛtā Bāla Prabodhinī
The two hands of this [cosmic form] were manifested, Svarpati, the lord of heaven Indra, entered with vārtā, the power of buying and selling, as the portion of the sense organ, by which power a person, the jīva, attains vṛtti, accomplishes livelihood. || 21 || The two feet of this [cosmic form] were manifested, the lord of the world Viṣṇu entered with gati, the sense organ called movement, by which power called movement a person attains prāpya, reaches another place. || 22 || And the buddhi of this Virāj was manifested, Vāgīśa entered that abode with bodha, the power of generating decisive knowledge, by which bodha there is pratipatti, decisive knowledge, of what is to be known. || 23 || * * The lotus-shaped heart of this [cosmic form] was manifested, the moon entered that abode with manas as the portion of the sense organ, by which manas this jīva attains vikriyā in the form of resolve and doubt. || 24 || * * The ātman, the ahaṃkāra, the abode of this Virāj was manifested, Abhimāna, by which one considers oneself, Rudra entered with karma, the function of considering the body etc. as "I", by which karma this jīva attains kartavya, the object of ego regarding the body etc., thinking "I" and performs various actions - this is the meaning. || 25 ||
Hindī Anuvāda
After that, its hands appeared, into which Indra, the king of gods, entered with his power of grasping and releasing. With this power, the living being obtains its livelihood. || 21 ||
When its feet were produced, then Viṣṇu (visnu), the lord of the worlds, entered them with his power of movement. By this power of movement, the living being reaches its destination. || 22 ||
Then its intellect was born; into this place of his, Brahmā (brahma), the lord of speech, entered with his portion of intellectual power; with this power of intellect, the living being can know the subjects to be known. || 23 ||
Then the heart manifested in it; the Moon established itself there with its portion of mind. Through this power of mind, the living being experiences modifications in the form of will, doubt, etc. || 24 ||
Thereafter, ego arose in the Virāṭ Puruṣa (virat purusa); into this abode of his, Abhimāna (abhimana) (Rudra) entered with the power of action. Through this, the living being accepts its duty. || 25 ||
SB 3.6.21-25
