Text 26: Thereafter, when His consciousness separately manifested itself, the total energy, mahat-tattva, entered with His conscious part. Thus the living entity is able to conceive specific knowledge.
Text 27: Thereafter, from the head of the gigantic form, the heavenly planets were manifested, and from His legs the earthly planets and from His abdomen the sky separately manifested themselves. Within them the demigods and others also were manifested in terms of the modes of material nature.
Text 28: The demigods, qualified by the superexcellent quality of the mode of goodness, are situated in the heavenly planets, whereas the human beings, because of their nature in the mode of passion, live on the earth in company with their subordinates.
Text 29: Living entities who are associates of Rudra develop in the third mode of material nature, or ignorance. They are situated in the sky between the earthly planets and the heavenly planets.
Text 30: O chief of the Kuru dynasty, the Vedic wisdom became manifested from the mouth of the virāṭ, the gigantic form. Those who are inclined to this Vedic knowledge are called brāhmaṇas, and they are the natural teachers and spiritual masters of all the orders of society.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
The mention of sattva refers to the non-difference of buddhi and citta. Mahān refers to Brahmā. With citta means with consciousness. || 26 ||
It describes the creation of the three worlds. From the head, etc. Vṛttis means transformations. || 27 ||
This is elaborated in two verses. Those who engage in extremely intense business transactions and rituals are called paṇis (traders), i.e. humans. Following them, their accessories like cows, etc. also descended to earth. || 28 ||
The third is tamas. The space between heaven and earth, the middle sky, is the navel of the Lord. The groups of Rudra's attendants like bhūtas, etc. took shelter there. || 29 ||
Avartata means manifested. Brahma means the Veda. He who became the foremost and first guru of the varṇas due to being from the mouth, i.e. originating from the mouth, also manifested from the mouth - this is to be connected. The Veda is the occupation of the Brahmin through teaching, etc. Thus the Brahmin was born from the mouth along with his occupation - this is the meaning. The same should be understood for the other three varṇas as well. || 30 ||
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
Sattva is the substrate of buddhi and citta, a part of the heart. Mahān indicates the non-difference of Viṣṇu and Brahmā. With consciousness means with intellect, and vijñāna means determination and specific knowledge. Some texts have an additional line here "buddhiṃ cāsye", but that is not accepted by Svāmi, as he quotes only fourteen verses starting with "agnir iti", and explains "sattvaṃ cāsye" as indicating the non-difference of buddhi and citta. || 26 ||
Dyauḥ means the heavenly world. In which heaven etc., according to the Purāṇa: "The three vṛttis of the guṇas are gods, humans, demons, etc." Or, vṛttis means happiness, sorrow and delusion. If the reading is "sukhādayaḥ", it should be understood as including gandharvas etc. || 27 ||
This itself refers to the transformation of the guṇas. || 28 || 29 ||
Just as the mouth is produced first in the creation of the body, similarly the Brahmin is first in the creation of varṇas. The word mukha here indicates the head. He is also the guru because he imparts knowledge of truth and swallows ignorance by giving knowledge of truth. The root gṝ means to swallow. This alludes to the Vedic meaning of guru as "one who swallows sin". This also rejects the idea of other varṇas being gurus. By saying "of the varṇas", it is indicated that those of mixed varṇas are not eligible for the knowledge taught, as it is said "A Brahmin should not make one of mixed varṇa a disciple." We will elaborate on this later. The meaning is that one should not worry about occupation, as it manifests along with birth itself. || 30 ||
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
Brahma indicates the non-difference of Brahma and Vāsudeva. If that verse is accepted, mahān means Vāsudeva or the individual soul, and vijñāna means recollection. || 26 ||
From this Virāj's head, i.e. from the causal portion predominant in sattva which is like the head, heaven was produced. Similarly, from the feet, i.e. the causal portion predominant in rajas which is like the feet, earth was produced. From the navel, i.e. the causal portion predominant in tamas which is like the navel, space or the intermediate world was produced. This is how it should be explained. In which worlds. || 30 ||
This itself refers to the gods etc. being situated in those respective worlds, and humans etc. being their accessories in the form of possessions. || 28 || 29 ||
Anuṣaṅga means connecting the verb again. Since it is explained as "first like the mouth", the primary meaning of mukha as "first" is not taken here, as that would make the suffix redundant. Thus it means born together with the occupation. || 30 ||
Śrīmad Vīrarāghava Vyākhyā
Sattva means the internal organ called buddhi which is the cause of discriminating between body and self, which has separated from this Brahman. This is mentioned as non-different from buddhi and citta. Dhiṣṇya means abode. Mahān means Prajāpati. He entered with citta, i.e. the aspect of proper contemplation of objects, which is a part of the mind. Through that citta aspect, this individual soul obtains vijñāna, i.e. knowledge regarding the object to be properly accomplished. || 26 ||
Having thus described the division of individual senses, now he describes the division of abodes for gods etc. in "From the head". From this Brahman's head, heaven was produced. From the feet, earth was produced. From his navel, space or the intermediate world was produced. In these heaven, earth and space, the vṛttis or products of the guṇas - sattva, rajas and tamas - i.e. gods, humans etc. are seen to be produced. The word vṛtti indicates the possessor of the vṛtti by jahallakaṣaṇā. || 27 ||
He elaborates on "vṛttis of the guṇas" in two verses. Ātyantika means excessive, or if read as autpattika it means natural. The gods characterized by sattva attained heaven, the world suitable for enjoying the fruits of sāttvika actions. Paṇis means humans who engage in business transactions through exertion etc. Following them, their accessories like cows etc., all characterized by the rajas nature, attained earth, suitable for enjoying the fruits of rājasika actions. The instrumental case indicates causality - due to their sāttvika etc. nature, gods etc. attained heaven, earth etc. || 28 ||
Tārtīya means the third, tamas. By its tāmasa nature, they resorted to the Lord's navel, i.e. the space for supporting the cosmic egg, which is considered as the navel as per statements like "The earth is His feet, space is His navel". Or the Lord's navel means the navel of the Lord's four-faced body, as per the śruti "From the navel arose the intermediate space". The space between heaven and earth, i.e. the intermediate space, is resorted to by the groups of Rudra's attendants like bhūtas, pretas, piśācas etc. || 29 ||
Now he describes the creation of the four varṇas. From the mouth of the cosmic Puruṣa, Brahman which is the occupation of Brahmins like studying etc. was produced. This itself is called the origin of Brahmins from the mouth - that they are dependent on the mouth-activity of teaching etc. The same should be understood for Kṣatriyas etc. as well. O Kurūdvaha Vidura! Because the Brahmin, due to being from the mouth, i.e. originating from the mouth-activity of teaching etc., became the foremost like the mouth and also the guru of the varṇas. || 30 ||
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
The great Brahmā entered the sattva, which is a special nāḍī (channel) and his own abode, with his mind. This Brahmā is the inner controller of Brahman and also Brahmā. As per the śruti "There are one hundred and one nāḍīs of the heart", due to the plurality of nāḍīs, if it is asked what these special ones are called, it is said that to indicate the subordinate nature of the Brahma-nāḍīs, Brahmā is the main presiding deity of these two. As it is said: "The Brahma-nāḍī is twofold - ahaṃ (I) and sattva (pure consciousness). The doer named ahaṃkāra (ego) is situated in the ahaṃ nāḍī. Similarly, the mind and Hara (Śiva) as the presiding deity are in the sattva nāḍī. Brahmā is situated in both the ahaṃ nāḍī and sattva nāḍī." (26)
From the head, earth, and sky - in those beings where the functions of the qualities like sattva etc. characterized by happiness, action and tranquility are naturally seen, in those worlds devas, asuras etc. reside. By the word 'ādi', humans and Rudra's attendants are included. (27)
He elaborates on this with 'autpattikena' (innate). Due to their innate sattva quality, humans engage in transactions of giving and taking. Those who follow such transactional humans also (reside on earth). (28)
With the third tamasic nature, Rudra's attendants reside in the Lord's navel which is the sky, i.e. they reside in the middle space between heaven and earth. (29)
Now he speaks about the origin of varṇas and their presiding deities with 'mukhataḥ' (from the mouth). From the mouth of the Puruṣa who is the inner controller of Brahman, the Brahman class was born. Here the word 'brahma' refers to the brāhmaṇa class. To indicate that the born brāhmaṇas are the presiding deities of that class, it is stated as 'brahma'. The same should be understood for the following also. But Bhṛgu was born as the presiding deity of Brahman from Brahmā's mouth. Manu was born as the presiding deity of kṣatriyas from Brahmā's arms, etc. To prevent this exception, it is said that the brāhmaṇa became the foremost guru of the three varṇas due to being oriented towards Hari. By giving knowledge of the truth and removing faults like ignorance, he became the guru of that Puruṣa. The root 'gṛ' in guru means 'to swallow'. (30)
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
Sattva is the abode of consciousness, the golaka (sphere). Consciousness should be generally known as cognition through the sense organ. That is also indicative of intellect. Sometimes there is also a separate verse mentioning intellect after this. (26)
'Śīrṣṇaḥ' - From the head portion which is the cause of the heavenly world of this Virāj. The same should be understood for other parts also. Bhuvarloka (27-32)
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
Sattva is the abode of consciousness, a part of the heart. The great one is Viṣṇu. Consciousness is cetanā (sentience). (26)
He describes the origin of the three worlds with 'śīrṣṇaḥ'. Vṛttayaḥ means transformations. (27)
Ātyantikena means with great intensity. Paṇayaḥ means humans who transact through sacrifices etc. Those who follow them, like cows etc. which are their accessories, also descended to earth. (28)
Tṛtīyaṃ means tamas. Those groups of Rudra's attendants like bhūtas etc. took shelter of the Lord Virāj's navel. What is that navel? He says - the space (ākāśa) which is the middle between heaven and earth, i.e. Bhuvarloka. (29)
He describes the origin of the four varṇas: Brahman i.e. the Vedas emerged from the mouth of the Puruṣa who is non-different from the Supreme Lord. The brāhmaṇa who became the foremost guru of the varṇas due to being oriented towards the Vedas, also emerged from the mouth - this should be connected. (30)
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
Sattva is the mind. The great one is the knower of the field. Consciousness is discrimination through a portion of the mind. (26)
He describes the origin of the three worlds from the Lord's body with 'śīrṣṇaḥ'. In these heaven etc. of this Vairāja Lord, the functions of the qualities like sattva are perceived. (27)
He elaborates on "functions of the qualities" with two verses starting with 'ātyantikena'. Ātyantikena means with great intensity. Paṇayaḥ means humans etc. who transact through sacrifices etc. Those who follow them like cows etc. which are accessories to humans, they also descended to earth. (28)
Tārttīyena means with the tamasic quality. They took shelter of the Lord's navel which is the sky, the space in between heaven and earth. (29)
From the mouth of the Puruṣa i.e. the Lord, emerged Brahman i.e. the Vedas which are the cause of brāhmaṇa duties. The brāhmaṇa who became the foremost and guru of the varṇas due to being born from the mouth, he also emerged from the mouth - this should be connected. (30)
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
Sattva is the sphere. The great one is the deity. Mind is the sense organ. Consciousness is sentience, the functioning of the senses. Thus in the products of sāttvika ahaṃkāra like the mind, desiring to express the unity of mahat-tattva, ahaṃkāra and intellect, conceiving them also as sense organs, the differences of deities etc. are stated there. (26)
Now he describes the creation of the worlds through the limbs in the middle - 'śīrṣṇo'sya'. From the head of this Virāj, heaven was produced. From the navel, space was produced. From the feet, the earth was produced. The reason for the reverse description should be stated.
If it is asked - what is the purpose of this description? The creation of distress has been informed, and the creation of places for the enjoyment of the tattvas has been stated. What is the use of creating the earth etc.? To address this doubt, he says "guṇānām" (of the qualities). Previously the qualities of ahaṃkāra or māyā were described. The place of functioning for each of those should be stated. The functions are the modes of manifestation for the enjoyment of the presiding deities. "In which" refers to heaven etc.
If it is asked - what are the functions of the qualities? Manifestation is for conscious beings. To address this doubt, he says "in which devas etc. are perceived". "In which are perceived" should be connected again. Suras means devas. The word 'ādi' includes humans and beings. (27)
He explains it further by dividing - ātyantikena. Ātyantika means untouched by other guṇas, or predominance of sattva. The previously mentioned devas and others. The ādhidaivika ones were described earlier, and the other thirty-three. All of them being highly sāttvika, attained heaven, the abode of sattva's manifestation. Stating the reason for the opposite description, he explains in reverse order - dharām. The order here is the order of guṇas, not of components. Due to their rajasic nature, the trading humans attain the earth. They trade through action, giving action and taking the fruit. Since their dealings are only through action, humans are traders. Following them, those like cows, though tamasic, due to their usefulness to humans, take refuge on earth. (28)
He states the reason for the third place - tātyena. Tātya means third. "By nature" is said because of the guṇa nature of prakṛti. The atmosphere is Lord's navel. The reason for placing the tamasic in the middle is stated - ubhayor antaraṁ vyoma. The sky, being empty, is their abode. The Rudras are destructive and without abode. Hence, though third, due to the emptiness of the middle region, that place was taken by the Rudras. Being stronger than the contained and container, the middle itself is the place. He indicates those situated there - ye rudrapārṣadā. Suitable for Rudra's assembly. Sometimes Sanaka and other devas come to Rudra's assembly, so "gaṇas" is said to distinguish them. Those who are Mahādeva's gaṇas and attendants stay in the middle. Thus in the individual creation, the divisions of places by guṇas are described. (29)
He describes those born from the limbs for the purpose of service, as the divisions of varṇas are also by guṇas - "mukhatovartata" in four verses: From the Lord's mouth, brahman in the form of a deity, a transformation of pure sattva, by whose foundation brāhmaṇas come into being, was born. Avartata means: What already existed became manifest from the mouth. Of the Puruṣa, Lord Nārāyaṇa. "Kurūdvaha" is said for confidence, or to indicate eligibility to hear this. He who became the chief among varṇas, the brāhmaṇa, oriented towards brahman, became the guru. The word "tu" negates the brāhmaṇa's inherent oral nature. Brāhmaṇa is one established in brahman. The suffix "aṇ" is used in the sense of "existing there" or "belonging to that". The chief varṇa oriented upwards becomes the first to engage. One whose face is upward. For the purpose of instruction etc., the face of the first becomes upward. Brahmā is also upward-facing, as it was born upward from the Lord's mouth. "By which the face is upward" means: The Lord's mouth became upward only for the purpose of producing Brahmā.
Thus in the collective and individual creations, being the chief in the mouth, born first in the mouth, the brāhmaṇa was born. Hence he is the guru. Indeed the Lord himself is the guru, for he instructs through the mouth. Then for the purpose of instruction alone, the material brahman emerged. The adhyātmika brahman is the Veda, while the adhidaivika is the imperishable. Thus due to the manifestation of the material Brahmā, by similarity of upward orientation, that brahman enters the first varṇa, so the brāhmaṇa alone becomes the instructor of the second brahman, the adhyātmika Veda, for the knowledge of the third brahman, and thus is the guru. (30)
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
Cetana means: Consciousness pervading the entire body. Here, to indicate the distinction from the previous, they say - evaṁ sāttvika etc. Teṣām means: Of those intended for awareness. This should be understood here. When cognizing through the external senses, the senses themselves are primary, the devas are secondary. But in the inner sense, the two deities called mahat and ahaṁkāra are primary, while buddhi is just another form of the taijasa. The unmentioned moon is the product of the vaikārika itself, being associated with the mind. The physical organ is singular due to its grossness. If there were no unity among these, then residence and functioning would not be possible, so this is stated here for that purpose. Thus, Vāyu's lordship over the airy realm, the directions' lordship over the south, Ka's lordship over a subdivision, Mitra's lordship over the southwest, and Viṣṇu, Candra, Abhimāni Brahmā's lordship over the lower, middle, upper regions respectively should be understood. Since prāṇa is also a division of taijasa, its main organ is the heart alone. For its divisions, various organs are stated as "prāṇa in the heart, apāna in the anus" etc. Thus here the division of places etc. for thirteen is stated. So five tanmātras and five elements remain. Since the tanmātras are produced only for enjoyment, they are nourished by enjoyment alone, like women. Since the elements are produced only as abodes, they are nourished by residence alone, like houses. Only inhabited houses endure, not abandoned ones. It is said in the Second Canto: "For receiving food and drink, there were vessels and channels. Rivers and oceans were their satisfaction and nourishment in that abode." It will be said: "Channels are rivers with blood" and "The belly with hunger and thirst is the ocean." Thus the water element's status as deity and sense in the form of rivers and blood, hunger and thirst as fire-natured senses, and the ocean as the water-natured deity. Similarly for earth, space and air. (26)
Now they say - idānīm etc. After describing the fruit-giving of Agni etc. up to mahat, in order to state the fruit-giving of the tanmātras, elements and devas, he speaks thus. In śīrṇam: Vaktavyam means: To be stated in the next verse. Thus it is known that the enjoyment etc. of the three nirguṇa tanmātras and elements is stated only through the individual. (27)
In mukhataḥ: Reminding of the nature of Brahmā born from the mouth as explained in the Second Canto, they say - devatārūpam etc. Vārayati means: Stating the reason for the brāhmaṇa's brāhmaṇa-hood, he ascertains that the oral nature indicated in "The brāhmaṇa was his mouth" is not inherent, but only due to orientation towards brahman. They state that orientation in three ways - brahmaṇi etc. By the first, through practice; by the second, through refinement; by the third, from birth alone. Thus through connection with three, two or one, brāhmaṇa-hood becomes manifold in superior, middling and inferior forms, as indicated. Thus the causality of upward orientation for brāhmaṇa-hood is explained. Explaining its causality for guru-hood, they say - mukhya etc. Explaining its causality for being chief, they say - brahmāpi etc. Ūrdhvaṁ jātam etc. means: Born above all. They state the reason for that through compound - ūrdhvaṁ mukhaṁ yena. They state the result of indicating causality in all three: ata etc. Samaṣṭivyaṣṭyoḥ means: Of Brahmā and the brāhmaṇa. (30)
Śrī Giridhara-kṛtā Bāla Prabodhinī
The sattva (and in brackets the English translation of this word) of this virāj (cosmic form) became the mind, and the great consciousness entered into the abode along with a portion of the mind, through which the jīva (individual soul) attains consciousness with a portion of the mind. || 26 ||
After describing the division of individual senses, now he speaks of the division of the abodes of enjoyment for the gods - From the head. From the head of this virāj, heaven arose. From the feet, the earth arose. From the navel, the sky or intermediary world arose. He states their purpose - of the guṇas (qualities). The word vṛtti implies the possessor of the quality by non-exclusive indication. In these worlds known as earth etc., the possessors of the qualities sattva, rajas and tamas, namely gods, humans and others, are perceived to be born - this is the connection. || 27 ||
He elaborates on this with two verses - With the extreme. With the extreme means with the intense. If the reading is autpattikena, it means natural. Due to sattva (purity), which is their nature and cause, the gods attained heaven, which is suitable for enjoying the fruits produced by the performance of sattvic actions. Paṇayaḥ - from paṇa meaning transaction - those who transact through sacrifices etc., desiring the fruits after offering sacrificial acts etc. are called paṇayaḥ or humans. Following them, those who serve as their instruments like cows etc., all of them attained the earth which is favorable for enjoying the fruits of rajasic actions, due to rajas - this is the connection. || 28 ||
With the third, meaning the third tamas, with that tamasic nature, the space in between heaven and earth, the sky or atmosphere, which is indeed the navel of the divine virāj, the hosts of Rudra's attendants like bhūtas, pretas, piśācas etc. are situated there. || 29 ||
Thus, after describing the creation of the three worlds, he now speaks of the creation of the four varṇas (social classes) - From the mouth. Addressing Vidura to indicate his eligibility to hear, he says - O descendant of Kuru. Brahman meaning the Vedas, and the livelihood of Brahmins through teaching, performing sacrifices etc. arose from the mouth of the cosmic puruṣa virāj. And the Brahmin, who is the foremost among the varṇas due to being upward-facing and born from the mouth, who is the guru and instructor of the righteous path, he too arose from the mouth. || 30 ||
Hindī Anuvāda
Now in this, citta (mind) became manifest. In it, mahattattva (Brahma) was established with cittaśakti; through this cittaśakti, the jīva attains vijñāna (consciousness). || 26 ||
From the head of this virāṭ puruṣa (cosmic being) arose svargaloka (heaven), from the feet pṛthvī (earth), and from the navel antarikṣa (ākāśa) (sky). In these are seen respectively the devas, humans, and pretas (spirits) etc., as transformations of the three guṇas - sattva, rajas, and tamas. || 27 ||
Among these, the devas reside in svargaloka due to the predominance of sattva guṇa, humans and their useful animals like cows etc. reside on earth due to the predominance of rajo guṇa, and the attendants of Rudra (bhūtas, pretas etc.), being of tamo guṇa nature, reside in the Lord's navel-like antarikṣaloka between the two. || 28-29 ||
Vidura! The Vedas and brāhmaṇas manifested from the Lord's mouth. Because of manifesting from the mouth, the brāhmaṇa is the best among all varṇas and the guru of all. || 30 ||
SB 3.6.26-30
