Text 5: As the Lord, in His plenary portion, entered into the elements of the universal creation, they transformed into the gigantic form in which all the planetary systems and all movable and immovable creations rest.
Text 6: The gigantic virāṭ-puruṣa, known as Hiraṇmaya, lived for one thousand celestial years on the water of the universe, and all the living entities lay with Him.
Text 7: The total energy of the mahat-tattva, in the form of the gigantic virāṭ-rūpa, divided Himself by Himself into the consciousness of the living entities, the life of activity, and self-identification, which are subdivided into one, ten and three respectively.
Text 8: The gigantic universal form of the Supreme Lord is the first incarnation and plenary portion of the Supersoul. He is the Self of an unlimited number of living entities, and in Him rests the aggregate creation, which thus flourishes.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
He describes the creation. By the Supreme Lord. The group of world-creating elements did not transform completely, but only partially, into that in which the worlds are situated. [5]
That puruṣa (puruṣa) called the supreme person, along with all the beings and individual souls, resided in the egg-like shell in the middle of the universe. [6]
The garbha (garbha) is the manifest form, the cosmic form. Divine power is the power of knowledge - by that he divided himself in one way. By the form of consciousness limited to the heart, karma-śakti (karma-śakti) is the power of action - by that he divided himself in ten ways. In the form of prāṇa (prāṇa), there are five prāṇas (prāṇas): "Nāga, Kūrma, Kṛkala, Devadatta and Dhanaṃjaya." Thus the fivefold prāṇa (prāṇa) becomes tenfold due to different functions. Ātma-śakti (ātma-śakti) is the power of the experiencer - by that he divided himself in three ways as adhyātma (adhyātma) etc. [7]
Thus he describes his excellence for the capability of division. He indeed is the self of all beings, as the individual souls are his parts. The mention of him as an avatāra (avatāra) is with reference to the manifestation of Nārāyaṇa (nārāyaṇa) in him. [8]
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
If there was complete transformation of the great elements etc., the dissolution of effects in their respective causes in different places would be inconsistent - this is the idea. Or, by a portion in the form of the puruṣa (puruṣa), in himself - in the group of elements, having attained the state of mutual predominance, he agitated and transformed into the form of the cosmic egg, in which group of elements. [5]
Golden means made of light. He resided in the cosmic egg in the waters, the primordial waters born from the womb of the Supreme Lord. [6]
In the form of consciousness limited to the heart, in the form of the individual soul: prāṇa (prāṇa) moves forward at the tip of the nose, apāna (apāna) moves downward in the anal region etc., samāna (samāna) equalizes eaten and drunk food etc. in the middle of the body, udāna (udāna) moves upward in the throat region, vyāna (vyāna) moves in all directions throughout the entire body, nāga (nāga) causes belching, kūrma (kūrma) causes opening of eyes, kṛkala (kṛkala) causes sneezing, devadatta (devadatta) causes yawning, dhanaṃjaya (dhanaṃjaya) causes nourishment - this is the distinction. [7]
Of that golden puruṣa (puruṣa). In that cosmic form. Where in the cosmic form. This is directly perceived. The group of beings - gods, animals, humans - is conceived, meaning it is seen after attaining existence from him. It should be known that yogis, by meditating on unity with the inner controller within him, know even that puruṣa (puruṣa) as an avatāra (avatāra). [8]
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
In which group, when transformed into the form of the cosmic egg, [the worlds] are situated, dependent on that. [5]
That puruṣa (puruṣa), being the limiting adjunct of the cosmic puruṣa (puruṣa), is denoted by the word puruṣa (puruṣa) - the cosmic body, along with the individual souls qualified by their respective limiting adjuncts. [6]
The cosmic soul, being non-different from its presiding deity due to identifying with it, in the form of consciousness limited to the heart, in the form of the pure knower of the field, the power of the experiencer is the reflection of consciousness conditioned by ego. [7]
Of that cosmic soul, the self is the substratum, like a forest of trees, because the individual souls are its parts, being parts of the totality. In that cosmic form of the soul. [8]
Śrīmad Vīrarāghava Vyākhyā
In response to how he created, he elaborates on that very point with "by the Supreme". By a portion, in the form of the will which is knowledge, entering into himself, the Supreme Lord characterized by or the instrumental case denoting the agent, the group of world-creators, the group that creates the world, the set of 23 principles, in which group the worlds consisting of the movable and immovable, the stationary and mobile, are situated as effects - such a group, having come together mutually, agitated and transformed, meaning it transformed into the form of the cosmic egg containing the cosmic puruṣa (puruṣa). [5]
"Golden" is an adjective of the cosmic egg. That puruṣa (puruṣa) along with the cosmic puruṣa (puruṣa). Or, golden in the cosmic egg existing in the waters, being golden because covered by a golden cosmic egg, that well-known cosmic puruṣa (puruṣa), the four-faced one, endowed with all beings like gods etc., resided for a thousand years until the maturation of the egg, meaning he dwelt. Here, by "resided in the waters", since the existence of water prior to the production of the cosmic egg is understood, and since it will be said "This universe was then submerged in water", the creation of the covering waters should be understood as prior to the production of the egg. By "endowed with all beings", the cosmic nature of the four-faced one is indicated. Thus, the production of the lotus-like cosmic egg born from the navel of the Lord lying in the covering waters should be understood as established by implication. This is consistent with what will be said: "That lotus-like egg suddenly arose." Thus the principles are said to be the constituents of the body of the cosmic puruṣa (puruṣa). Being the cosmic puruṣa (puruṣa) means having a body composed of the aggregate of elements, closely connected with the aggregate of individual souls, mind, vital force and senses. And the doubt should not be raised that fathers etc. are cosmic puruṣas (puruṣas) because their bodies are the constituents of their sons' bodies etc. [6]
Having thus described the production of the cosmic puruṣa (puruṣa), now about to describe the production of the individual bodies and senses from this body of the cosmic puruṣa (puruṣa), first stating its nature as the cosmic puruṣa (puruṣa), he says it divided itself in three ways as the instruments, experiencer and objects, and divided the instrument portion in eleven ways, done by itself, in "He". The womb of the world-creators, the great principle etc., offspring in the form of gods, the Lord's will, karma and self-power, the power in the form of karma, the power of the selves, the individual souls, as it is said "Ignorance is called karma, the third power is accepted", meaning possessed of that. Or, gods means the Lord's will, karma means the karma of the individual souls, selves means the individual souls, power means the creative power of the aggregate body etc. of the individual souls and the power of consciousness - he possesses these. By this its nature as the cosmic puruṣa (puruṣa) is stated. Being such, he as the cosmic self, the agent, first divided himself threefold as the instruments, experiencer and objects, and then divided the instrument portion elevenfold as the senses up to the mind, meaning he made the closely connected aggregate of individual souls into the experiencer, and parts of the senses etc. into the form of instruments to be enjoyed by it. [7]
He states the capability for such division of this one: "He". This Brahmā (brahmā) is the self, the support, of all beings, all individual entities. This is said from the perspective of the Supreme Self having them as its body. A part of the Supreme Self, being its inseparable qualifying attribute. But this is common to all individual souls, so he says "First". First avatāra (avatāra) of the Supreme Self is to be supplied. The entering avatāra (avatāra) of the Supreme Self is to be understood, as it is said "Then I shall create, entering into you, O Prajāpati". Where in this cosmic puruṣa (puruṣa) who is the Supreme Self, who is the part-avatāra (avatāra) of the Supreme Self, this group of beings, the collection of individual entities, is conceived, is variously produced, therefore he is capable of such division - this is the meaning. [8]
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
He clarifies this very point with "by the Supreme". Agitated means transformed into the form of the cosmic egg, in which egg it was produced. [5]
Desiring to show the entry of Hari into the body in the first moment, and then of the experiencing conscious being, he describes Hari's entry into the egg with "Golden". He by whose impulsion the group of principles produced the egg, that golden one possessing limbs like hands and feet etc. made of knowledge and bliss, called Puruṣa (puruṣa), Hari, resided in the waters in the cosmic egg, in the water within the cosmic egg, on the serpent bed, for a thousand years - this is the construction. He removes the doubt that in dissolution all conscious beings become one with the Supreme Conscious Being, with "all". Endowed with all beings means all individual souls, not become one. By this the doubt "How do bodiless conscious beings exist in dissolution?" is removed, as they can exist in the Supreme Self. [6]
Addressing Parīkṣit's doubt that the creation account is concluded by Hari's long residence in the womb waters, he states a particular feat of Hari within the egg: "He indeed". He who was lying on the serpent bed in the womb waters, he being the inner controller of the world-creating principles that created the cosmic egg within the womb, divine means superior among the gods like Brahmā etc., karma means the unseen potency that is the means for experiencing pleasure and pain, self-power means nature, being always connected with these, possessed of divine karma and self-power, having created Brahmā's body called Virāj and entered it, by himself without instigation from another, by his own will, divided himself as the controller of its heart etc. - this is the construction. By the word "indeed" which indicates this meaning is well-known in other texts, he rejects the misinterpretation that "the womb of the world-creators" means the material form, and he divided himself as the egg form in one way etc., because insentient things are not seen to have the power of being both effect and cause, and because it is not well-known. [7]
Objection: Surely the womb of the world-creators would be the egg-shell itself, for this is considered the self of all beings as it supports all living creatures and was created for that purpose. To this he says "For this" (eṣa hi). This is not a reference to the egg-shell, but rather to the person (puruṣa) who became the self and deposited his seed. The one called Hari who is referred to as puruṣa and who is full of virility - it is he who is being referred to here, since it was stated that he is a portion of the Supreme Self, and since he is specified by the word "avatāra" as being the first incarnation. Nowhere has it been seen or heard that the egg-shell is described as an incarnation of Hari. Thus the literal meaning is: He who created the principles like mahat etc., and revealing their lack of independence in creating the egg, having himself praised by them, for their benefit entering in the form of the creator along with Ramā, joining and agitating them, creating the egg with their portions, entering it, dwelling in the waters for a thousand years, then creating the cosmic body of Brahmā, and manifesting as the controller of its body, senses etc. This is the self and controller of all beings, a portion of the Supreme Self's own nature, the first incarnation with such greatness - this is the remainder. To the question "Who is he?", in order to generate exceptional faith he restates what was said before with "Where" (yatra). Where, in which first incarnation named Puruṣa, the multitude of beings obtains existence and is seen - this is the meaning. The word "hi" indicates that this meaning is well-known in statements like "The first incarnation of Viṣṇu is declared to be named Puruṣa" etc. (8)
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
The golden egg (hiraṇmaya brahmāṇḍa), in which is situated the golden embryo (hiraṇyagarbha). "In the waters" (apsu) because previously it was filled with water inside. (6) "He indeed" (sa vai) means endowed with divine power, karmic power and self-power - that is, endowed with divine power, karmic power and self-power. (7-8)
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
He describes the method of creation: The group of world-creators, the principles, being entered into by the Supreme Lord with a portion, coming together, obtaining the state of pradhāna and the guṇas, were agitated and transformed into the form of an embryo. (5) He, the collective Virāṭ, golden, consisting of the fourteen worlds, in the egg-shell, in the waters which are the embryonic waters, or rather in the waters in which is the egg-shell, expanded along with all the beings, the dormant souls. (6) Now to establish his mouth and other limbs, he first states his possession of three powers: The embryo of the world-creators, mahat etc., the effect form, endowed with divine, karmic and self power, endowed with the powers of the soul, life-breath, spiritual etc., divided himself by himself alone - divided into one by the soul power, into three by the spiritual and other powers. (7) To purify the minds of those who worship the Supreme Self, he states that this one alone should be worshipped first with "For this" (eṣa hi). The self of all beings, all creatures, because they are his portions; portion means the individual soul; incarnation, because for yogis there is a state of unity with his inner controller; the multitude of beings means the collection of gods, humans etc. (8)
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
That Puruṣa, situated within the seven coverings, the Virāṭ body, in the egg-shell made of the seven coverings, in the middle of the universe, along with all the beings, the following souls, dwelt in the waters, the embryonic waters. Although that Virāṭ body is material, it should be understood that the non-material body of Lord Puruṣāvatāra who entered it is indicated by the adjective "golden" (hiraṇmaya). (5) He, the embryo of the world-creators, mahat etc., the effect form called Virāṭ; divine means the controller, the Lord; karma means the cause of experiencing karma; self means the collective and individual soul group; power means the ability given by the Lord - he possessing those divided himself, who is the instrumental cause, into three as the material cause, with the divisions of adhyātma etc., into one as the form of the heart, into ten as the form of the prāṇa. (6-7)
He states the seed-mantra for his being the non-different instrumental and material cause for the threefold effect with "For this" (eṣa). This embryo of the world-creators is a portion of the Supreme Self, the supreme cause, because it is a transformation of the supreme power, meaning it is an effect of the Supreme Self. Or, because it is the body of the collective soul called four-faced Brahmā who is a portion of the Supreme Self, it is denoted by the word "portion" which denotes that. The first incarnation means the first, the supreme cause, an incarnation of the Supreme Self; or it means the body called Virāṭ which is controlled by the controller Vairāja who is an incarnation of the Supreme Self Puruṣa. Thus it is denoted by the word "incarnation". Because of having such power, he divided himself into three - this is the idea. Therefore he is the portion-self of all beings, individual creatures. Therefore where he, the multitude of beings, the group of individual creatures, is variously produced. (8)
With adhyātma etc. he elaborates on "one, ten, three": Virāṭ is adhyātma, the group of senses along with that; adhidaiva is the group of deities along with that; adhibhūta is the sense objects like sound etc. along with that; prāṇa is the tenfold vital air - prāṇa, apāna, samāna, vyāna, udāna, nāga, kūrma, kṛkala, devadatta and dhanaṃjaya - along with that. This is the meaning. (8)
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
Having thus described the creation of the universe and established the second Puruṣa, in order to introduce the third, he states the action there again with "By the supreme entering" (pareṇa viśatā). The group of world-creators was agitated in itself, with the Supreme Lord as the cause by entering. The Supreme entered with a portion, a part, situated inside, otherwise the universe would break. It is said "entering into itself" only for the purpose of internal action, otherwise he would say it was agitated by the Lord's entrance. Thus there was no agitation by the entrance. That one universe was produced. When again that same group was touched by him in the form of the controller, or in a separate form, then it was agitated being split a thousand ways in the middle, otherwise the individual cities would not be created. He states the result of the agitation with "coming together" (anyonyam āsādya). For that group of world-creators is the creation of the universe, its own effect. Therefore even in one individual, for the accomplishment of the effect of all principles, coming together it was agitated. In even one there is the entrance of twenty-two principles. Thus in the elaboration there is infinity by the maxim of the receptacle being greater than its contents. Therefore the coming together is only for that purpose. What was produced from that he states - in which group that was agitated preceded by mutual coming together, the worlds are indeed the moving and non-moving. (5)
Having thus stated the production of the collective and individual bodies, for the purpose of the Lord's entrance into all of them, the souls do not enter, the principles also accomplish all the materials for the purpose of the Lord's entrance while remaining - he states this with "Golden" (hiraṇmaya). For he, the self of the universe, is golden, made of gold. What is produced by earth, water and fire having equal portions, without mutual overpowering, that is called gold. With excess of water it is silver, with excess of earth it is other metals, with the entrance of both causes it is clay products. With extreme heating of clay by fire it is sand, with medium heating it is stone, with little heating it is bricks. By connection with souls the differences of stationary bones etc. are wood etc. There that Virāṭ Puruṣa is golden, like a golden image. That same Puruṣa in the form of a body, or along with Puruṣa, for a thousand years remained separate from the egg itself, like a coconut, in that same egg-shell in the embryonic water below, in the water naturally flowing from the body, or in self-created water, he made his bed - he states this with "He dwelt in the waters" (uvāsāpsu). For the individuals also there was sleeping at that time - he states this with "expanded with all beings" (sarvasattvopabṛṃhita). All the beings, the bodies with souls, because of being portions of existence are called beings. Expanded means connected with those. All beings are situated in Nārāyaṇa's belly - this is the meaning. In this view he did not remain without a soul for some time, because of the Lord's prior entrance. But in the view of creating and then entering, there is existence without a soul. Therefore here it is said "that Puruṣa" (sa puruṣaḥ). But here for a thousand years he did not perform any action inside, he merely remained expanded with the beings for the purpose of contemplating the method of action. (6)
Then he performed action - he states this with "He indeed the embryo of the world-creators" (sa vai viśvasṛjāṃ garbham). The embryo of the world-creators, the principles, is the child, or the form of internal capacity; he became possessed of three types of karma. Due to the entrance of the Lord in the form of activity, he became endowed with the power of karma. Due to the entrance of time which impels karma, he became endowed with divine power. Due to the innate capacity of the world-creators, thus possessed of three powers he divided himself alone. Some were made dependent on the self - they are adhyātmika. Some were made dependent on the gods - they are ādhidaivika, meaning dependent on time. Some were made dependent on action - they are ādhibhautika. Thus due to the entrance of the Lord in the form of action, by action means by the Lord's action; if done by another there is clear fault. He states this with "He divided" (vibabhāja). After this no other cause is required for him - he states this with "himself by himself" (ātmanātmānam). There stating the threefold subsidiary divisions he says "Into one" (ekadhā). In the first division, in the divine sāttvika, there is only one division. In the second rājasika there are ten divisions. In the third tāmasika there are three divisions. (7)
Now, anticipating the doubt "How will all the work be accomplished with just these divisions?", he says - eṣa hi. This is the self of all beings. Indeed, this meaning is appropriate. As the seed is, so will the effect be. Since he is the self of all, if he has become threefold in this way, then all beings will become so, and thus all work will be accomplished. Moreover, what is the use of this one alone? The Lord has crores of such parts. Therefore, intending to say that the Lord will also have many divisions, he says - paramātmano'ṃśa. This garbha is a part of Puruṣottama, a part even of crores of parts. To say that this is the supreme bliss part, he says - ādyo'vatāra. The conscious parts are the jīvas. This is the first avatāra of all avatāras within the universe. For that Lord existing beyond the akṣara first descended into this virāj, then into the middle. This itself is the descent. The connection is like fire, as stated before. Intending to say that there is no deviation from the essential nature of this avatāra in any part, he says - yatrāsau bhūtagrāmo vibhāvyata. Being the substratum of the manifest world is itself divinity, so this Nārāyaṇa is the Lord due to being the support of the world. This visible multitude of beings is specially conceived in that puruṣa, meaning it exists in a variegated form. (8)
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
In pareṇa. Tṛtīyam means the third among the individual and collective puruṣa-named divisions of jīvas. Anyathā etc. means if there was agitation in all parts separately, due to their multiplicity there would be multiple universes. Tada means agitation in one's own part. By the logic of the ākṛtyadhikaraṇa. This adhikaraṇa is in the smṛti section of the previous tantra. There, due to the infinity and distinctness of individuals, the connection of a word in one place does not produce knowledge of others. Therefore, the connection is accepted in one undifferentiated form everywhere. Just as that connects to all individuals through the form, similarly here the entry of twenty-two in each one connects the twenty-third principle to infinite individuals by the stated logic. (5)
In hiraṇmaya. Pṛthivyaptejas etc. By this, the fiery nature of gold is not intended in the original, as it is stated after the mutual combination. In the causal entry of the two means in the entry of water and fire as causes in the form of a pot. This is stated by the sūtra "due to the experience of selfhood". Then how are there various divisions of earth? To this they say - mṛda etc. Here, from the gross to the subtle production up to pīlu in extreme heat, but not combination again after that. So in the middle ones, only the baking of the pot should be understood. (6)
Śrī Giridhara-kṛtā Bāla Prabodhinī
To show how he generated in response to "how did he generate?", he says - pareṇa. By a portion entering into himself, with the supreme Lord as the cause, in which the worlds consisting of movable and immovable are situated as effects, that group of twenty-three principles of world creation, mutually combining with each other, was agitated by a portion and transformed into the form of the universe - this is the connection. If the Lord entered with all parts, where there are crores of egg-masses, it would contradict statements like "Pervading this entire universe, I remain with one part". If the group beginning with mahat transformed with all parts, the dissolution of effects in their respective causes stated in various places would be contradicted. So mātraya should be connected in both places. (5)
Hiraṇmaya existing in the water, in the egg-shell universe, that well-known collective puruṣa, golden due to being covered by a golden egg-shell, accompanied by all beings like gods and animals, dwelt for a thousand years - this is the connection. Here, by "dwelt in the waters", since the existence of water before the production of the egg-shell is understood, and it will be said "this universe was flooded with water then", the creation of the covering waters should be understood as before the production of the egg. (6)
Having thus described the origin of the collective puruṣa, about to describe the origin of individual bodies, senses etc., he states their division - sa. Divine power is the conscious power which is a part of the Lord, karma power, action power, time, self power, the power in the form of jīva - possessing these, that well-known womb of world creators, the effect form virāj, by himself divided himself into one, ten and three - this is the connection. (7)
He states the reason for the capability of this division - eṣa. Hi means because this virāj is the self of all beings, of all individual jīvas, due to being their collective form, a part of the supreme Self. To negate equality with jīvas despite being a part, he says - ādya, the first avatāra of the supreme Self, the Lord. Where in this virāj body, this multitude of beings, the universe consisting of movable and immovable is perceived, is seen - this is the meaning. (8)
Hindī Anuvāda
That is, when the Lord entered that body in the form of a part, then that aggregate of mahat-tattva etc., which creates the universe, merged with each other and underwent transformation. This transformation of the elements is indeed the Virat Purusha, in which the animate and inanimate world exists. || 5 ||
The golden Virat Purusha dwelt within that egg-shaped abode in the water, along with all the living beings, for one thousand divine years. || 6 ||
It was the womb (effect) of the elements that create the universe and was endowed with knowledge, action and self-power. With these powers, it divided itself gradually into one (heart-like), ten (prāṇa (life-breath)-like) and three (ādhyātmika (spiritual), ādhidaivika (divine), ādhibhautika (physical)) parts. || 7 ||
This Virat Purusha, being the first living being, is the soul of all beings, being in the form of a jīva (individual soul) is a part of the Supreme Soul, and being the first manifested is the primal avatar of the Lord. All the elements manifest in this very form. || 8 ||
SB 3.6.5-8
