Text 9: The gigantic universal form is represented by three, ten and one in the sense that He is the body and the mind and the senses, He is the dynamic force for all movements by ten kinds of life energy, and He is the one heart where life energy is generated.
Text 10: The Supreme Lord is the Supersoul of all the demigods entrusted with the task of constructing the cosmic manifestation. Being thus prayed to [by the demigods], He thought to Himself and thus manifested the gigantic form for their understanding.
Text 11: Maitreya said: You may now hear from me how the Supreme Lord separated Himself into the diverse forms of the demigods after the manifestation of the gigantic universal form.
Text 12: Agni, or heat, separated from His mouth, and all the directors of material affairs entered into it in their respective positions. By that energy the living entity expresses himself in words.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
He elaborates on the meaning of the previous verse. Sādhyātmaḥ means with adhyātma, the senses, and together with that is virāṭ everywhere. || 9 || * To elaborate on the distinction of adhyātma etc., he says: Smaran etc. Vijñāpitam means "As long as I offer oblations to you, O unborn one" etc. By his own tejas, consciousness-power, atapta means he contemplated "I will do this". As the śruti says "Whose tapas is made of knowledge". Vivṛttaye means for gaining various functions. || 10 || * Me means "from me", śṛṇu. || 11 || He states the abodes. With yasyāgniḥ etc. in fourteen verses. Āsyaṃ nirbhinnaṃ means separately produced, padaṃ means own place, svāṃśena means by his own power, he entered with speech, that jīva obtains what is to be spoken, meaning he utters sound. Everywhere, what is separated is the substratum, agni etc. ending in the nominative is adhideva. Vāg etc. sense organs ending in instrumental are adhyātma. What is to be obtained is adhibhūta. || 12 ||
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
Adhidaiva are the deities of the senses, adhibhūta are the substrata and objects, by the heart means by the consciousness limited by the heart, i.e. by the jīva. Prāṇa means in the form of prāṇa. || 9 || He states the function of the Lord who has entered as the inner controller. The śruti means "Whose tapas is of the nature of knowledge". Of these mahat etc. as per the śruti "The eye of the eye and the ear of the ear". The meaning is that the power of the effect arises only by the grace of the cause. || 10 || * Now after the Lord's recollection of explaining the principles, the abodes of that heated collective virāj illuminated by the Supreme Lord became separate for the deities like Agni etc. || 11 || Iti means this. The meaning is that uttering sound itself is expressing what is to be spoken. In all sentences, pratipatavyam means to be obtained, i.e. the object. || 12 ||
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
The meaning of viśvasṛjāṃ from the previous verse is explained as (hṛdayena) in the form of consciousness limited by the heart. || 9 || Of mahat etc., jñānamayam means of the nature of contemplation. || 10 || (Atha) After the Lord's contemplation, abhitaptasya means that which was the object of contemplation. Tasya virājaḥ nirabidyanta means they became separate. || 11 || Svaśaktyā means by the power of fire. Similarly in other places also, the senses should be explained as having the nature of the power of their respective deities. || 12 ||
Śrīmad Vīrarāghava Vyākhyā
Explaining the threefold elevenfold division that was presented, he establishes the collective Puruṣa nature by saying sādhyātma iti. Virāṭ means that which shines in various manifest forms. Although the word virāṭ refers to Aniruddha, here it refers to Caturmukha Brahmā since this is the context of the origin of the individual from the collective Puruṣa. That Brahmā is sādhyātmaḥ, together with adhyātma, meaning together with the collective group of enjoyers within his own body. Ātmani means the jīva existing in the body, which is denoted by the word adhyātma, and that is in an undivided collective state. Sādhibhūtaḥ means together with the objects like sound etc. existing in the elements, which are the undivided objects of enjoyment produced from Brahmā's body. Sādhidaivaḥ means together with the collective sense organs, the group of senses to be presided over by the deities like Āditya etc. situated in places like the solar orb, which are denoted by the word adhidaiva in the collective state. The meaning is that he has the groups of enjoyers, objects of enjoyment and instruments within his own body. Here he elaborates on the adhidaiva aspect by saying prāṇa iti. The word prāṇa refers to the senses, as per the śruti usage "When he departs, all the prāṇas depart after him." It is tenfold in the form of the ear etc., and onefold through the heart, the mind. The non-separation of the senses etc. in the individual body from Brahmā will be stated. || 9 || But that was not done independently, rather due to the Lord's entering, so he says smaran iti. Īśaḥ means the controller, Adhokṣaja, the Lord. Viśvasṛjāṃ means of the principles like mahat etc. Vijñāpitaṃ means what was informed as "As long as I offer oblations to you in time" etc. Remembering that, for the vivṛddhaye, expansion in individual form, of these senses etc., by his own tejas, knowledge, he heated, i.e. contemplated on, virājaṃ, Brahmā. Tapas means contemplation. The meaning is that he willed that he (Brahmā) should become capable of the division of the individual body and senses. || 10 || He introduces the statement of the separation of the individual body and senses from Brahmā by saying atha iti. Atha means after the contemplation. Abhitaptasya means of him who was the object of the said will. Tasya means from that Brahmā. Here the genitive expresses the general relation intended to be expressed by the ablative, like in "Listen from the actor". Devānāṃ means of the individual senses. Kati ca āyatanāni means how many abodes. Nirabidyanta means arose. Listen to those abodes being stated by me, is the meaning. || 11 || He states the division in fourteen verses starting with tasya. Here in each verse, the collective Puruṣa who is of the nature of the Lord, four-faced Brahmā, is referred to by the genitives like tasya etc. Nirbhinnaṃ from that Lord-natured four-faced one means separated, i.e. produced. The mouth, which is the abode, the place of the produced individual beings, was entered by Agni, the world-protector, along with speech, the speech organ which is his presided part. How was the speech? By which speech that individual jīva obtains, i.e. utters, vaktavyam, what is to be spoken, sound. The meaning is that Agni separated from the collective Puruṣa entered the separated mouth of the individual jīva separated from him, along with the separated speech organ. This should be understood similarly in the following verses also. Everywhere, asau in the nominative indicates adhyātma, vācā etc. in the instrumental indicates adhidaiva, and vaktavyam etc. to be obtained indicates adhibhūta. || 12 ||
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
He elaborates on what was said starting with eka by sādhyātmam iti. The change in order is to show prominence. Since the threefold nature of adhyātma etc. is eternal, since the tenfold nature of the senses stated in "They say there are twelve senses" is general, since the heart is one when knowledge is meant and fourfold when the inner organ is meant, it should be connected as "existing in the form of being together with adhyātma" etc. Virāṭ means specially shining, due to having excellent activity. Prāṇa is the name of Brahmā, the inner controller of Brahmā. Brahmā is tenfold by being situated in the ten senses up to the heart, and onefold in the form situated in Brahmā's heart. The word ca is appropriate to show the numerical difference of Hari in the three - adhyātma etc., in the senses like the ear, and in the heart, as it is established by śruti "Having created that, he then entered into that very thing". This shows that the ten prāṇas starting with prāṇa and ending with nāga should also be known as threefold through the distinction of adhyātma etc. As stated: "The group of five starting with prāṇa, and the group of five starting with nāga - thus the ten prāṇas are all threefold as adhyātma etc." Adhibhūta is also twofold as the principal air and the division of skin etc. As stated: "The firstborn prāṇa which is called the principal air, and its sons starting with the skin - adhibhūta is said to be twofold." This is stated incidentally. || 9 || Now he states the manner of doing what was said as "Please give us the power to create abodes for the principles". Smaran iti. Adhokṣaja, having entered the body of Brahmā, virāj, in the form of the inner controller, by his own tejas made that body named vairāja an abode for these deities like Agni etc. for their expansion, i.e. made space, is the connection. || 10 || He states the effect of the heating by atha iti. The abodes of the deities became separated, expanded, from that heated body. Now listen to those being stated by me, is the connection. Kati ca is one word, ca being a synonym of cit. "Having extracted that person from the waters, he made him unconscious. He heated him. From that heated one, the mouth separated" etc. indicates the well-known account. || 11 || To show the prominence of the mouth part among the body parts, he states its production and the production of its presiding deity's pride by tasya iti. Tasya means of Hari who has entered Brahmā as the inner controller and desires to speak. Āsye means in the abode named mouth, yan nirbhinnaṃ means what was produced, tat padaṃ means that place, the world-protector Agni entered along with vācā, the part named the speech organ, is the connection. The śruti says "Agni became speech and entered the mouth". Yathā vācā means by which speech organ the Hari situated in Brahmā's body would obtain vaktavyaṃ, the object of the speech organ named conversation, i.e. knows and converses, is the connection. The following texts should be explained in the same way. || 12 ||
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
Here, devasya means of the Lord, the consciousness-power in the form of the jīva, by that situated in the heart, in one way. || 9 || If the virāṭ puruṣa has such power, then what is the need for the Lord's entrance - to address this he says smaran iti. Adhokṣajāṃśaḥ means the Puruṣa. The meaning is that the power of the effect arises only by the grace of the cause. Therefore, immediately after this "He indeed of the universal creators" etc. should be understood. Atapat means he desired to illuminate by his own light. || 10-12 ||
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
He explains in reverse order what was stated in the previous verse as "once, tenfold, threefold". Adhyātma means the senses along with the soul. Adhidaiva means the deities of the senses. Adhibhūta means the sense objects and bases. "Prāṇa, apāna, samāna, udāna, vyāna, nāga, kūrma, kṛkara, devadatta, dhanaṃjaya" - thus the prāṇa is tenfold due to different functions. By this tenfold division, virāṭ itself becomes tenfold. Among these, prāṇa moves forward and is located at the tip of the nose. Apāna moves downward and is located in the anus etc. Samāna equalizes eaten and drunk food etc. and is located in the middle of the body. Udāna moves upward and is located in the throat. Vyāna moves in all directions and is located throughout the entire body. Nāga causes belching. Kūrma causes opening of the eyes. Kṛkara causes hunger. Devadatta causes yawning. Dhanaṃjaya causes nourishment. With the heart, meaning with the consciousness limited by the heart, with the soul. (9)
To elaborate on the division of adhyātma etc., he states "remembering" to describe some activity of the Lord who has entered as the inner controller. He illuminated with His own splendor, His conscious energy, for the expansion of these universal creators, for their attainment of various functions. The meaning is that the causal energy itself manifests in the effects, as per the śruti "The eye of the eye, the ear of the ear" etc. (10)
The abodes, meaning the different locations, of that collective virāṭ illuminated by the Supreme Lord, became separated from Me. (11)
The mouth, which was separated and became distinct, was entered by Agni (fire) with his own portion along with speech, by which speech this soul, virāṭ, apprehends what is to be spoken, meaning utters sound. Similarly everywhere, what is separated and in the accusative case is the adhibhūta, the base. What is in the nominative case like Agni etc. is the adhidaiva. What is in the instrumental case like speech etc. is the adhyātma. What is again in the accusative case or sometimes in the genitive case is the adhibhūta, the sense object. (12)
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
Now he describes the division of adhyātma etc. in sixteen verses starting with "remembering", indicating that the Lord Himself made this division. He contemplated with His power of deliberation. (9)
Of that contemplated one, from Me. (10)
The mouth became separated, meaning arose. The abode means its own place. The presiding deity of the collective and individual speech faculty entered with his own portion, his own presided-over sense organ, along with speech, by which this soul identifying with the collective body apprehends what is to be spoken, the object called sound. In the collective body it is the collective soul, in the individual body it is the individual soul - this is the distinction. The Supreme Soul is only to be worshipped - to indicate this it is said "he apprehends". What is separated is the base. What is in the nominative case like Agni etc. is the adhidaiva. The sense organ like speech etc. in the instrumental case is the adhyātma. What is to be spoken is the adhibhūta. The soul denoted by the word "he" is distinct from all insentient things. Adhokṣaja has a nature distinct from all sentient and insentient beings, is independent, the doer, and controller of all. This division of abodes etc. was done by the Lord Himself in His own collective body, as this is the context, and because of usages like "Adhokṣaja, the mighty Hari" etc. stated before and to be stated later. In accordance with this, the creation of the individual bodies etc. was done by the four-faced one [Brahmā] who is under the Lord's control, as he said "I create, appointed by Him". (11)
The palate of Hari, the divine Virāṭ, became separated, meaning by His contemplation itself the palate was produced in His own body Virāṭ. (12-13)
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
He enumerates the previously mentioned divisions - "adhyātma" etc. Otherwise one would describe it differently from another. He first describes the threefold nature of this universe, due to the predominance of tamas. Meaning due to the predominance of the body. Among these, one division is adhyātma. What exists in relation to the self is adhyātma - the body, or the soul residing in it, or the portion of the Lord. The portion of the Virāṭ body along with that adhyātma becomes sādhyātma. Similarly sādhidaiva. The devas are the inner controllers like the directions etc. What exists in relation to them is the group of senses, the souls identifying with them, or the portions of the Lord - these are the adhidevas, or the Indra etc. The upper portion of the Virāṭ body along with them becomes sādhidaiva. Similarly adhibhūta. Here the word "ca" is for including the intermediate divisions of ādhyātmika etc. Sādhibhūta is the lower portion of Virāṭ. In this way it is threefold. This indeed is the threefold enumeration.
He states the tenfold division - "The prāṇa of Virāṭ is tenfold". The prāṇa of Virāṭ which is in the form of āsanya. Due to the genitive case, it means the āsanya incarnation of Virāṭ. The action potency portion of the mahat-tattva itself is the sūtrātmā, that itself is Virāṭ. The five beginning with prāṇa, and the five beginning with nāga. As per the statement "nāga, kūrma, kṛkala, devadatta, dhanaṃjaya". Their functions in the body are fixed - "coughing, sneezing, hiccup, yawning, and emaciation". One type of that is by the heart. Stating "by the heart" instead of "the heart" in the instrumental case is for describing the intermediate divisions - mind, intellect, ego and consciousness. By the word "ca", its adhibhūta etc. divisions are included. The heart, mind etc. and their deities. (9)
Thus having stated the nature of that Virāṭ and those within it in one way, and having accomplished the task of the universal creators by His own entrance, if He did not give the powers of knowledge and action as was requested "as we eat food where", then there would be destruction or distress of the principles. So He did this on their request - this is stated in "remembering the universal creators". By saying "universal creators" their greatness and benefit is indicated. The reason for giving is "as requested". But He did not do it for His own sake - this is stated by "Adhokṣaja". Because He is Adhokṣaja. Whatever knowledge or action is produced by the senses turns back without reaching the Lord. So due to lack of use for Himself, and because it would oppose devotion if used for both, He did it only for their benefit. What did He do? To this expectation he states - "He heated Virāṭ". For He is all-capable. Even though the effect was accomplished, He again heated that effect with His own splendor for their use. Because it was heated by His own splendor, there was no useless destruction, but for the various functions of these principles, for establishing their locations. Just as holes and locations are made in the middle for their stability, so He heated it. (10)
He describes the holes for their own use in a different sequence - "Then". Of that Virāṭ. How many abodes of that Virāṭ heated by the Lord's splendor were separated? If you know them then they need not be stated, if you don't know then they should be stated - with this intention "how many" is said. By the word "ca", divisions for the sake of the souls and for His own sake are included. He removes the doubt of destruction due to separation - "abodes". Though separated, they became like houses for the principles. "He" expresses wonder. Because they are locations for the deities, there is no defect of missing limbs. If you don't know them, listen as I tell. As I tell for your sake. Thus there is no fault in revealing the secrets of the deities, but I am glorifying the nature of the deities' abodes, and you should listen. Without permission it would be theft. (11)
He describes those abodes - "Its mouth". The separated mouth, the face of that Virāṭ was entered by Agni. The enjoyment produced in speech belongs to Agni. The qualification "world-protector" is for indicating the principle nature of Agni for the success of the request. Protectorship of the worlds in the southeastern direction was given, and location was given in the mouth - that is the abode. But his worlds are only to be protected, not to be enjoyed - enjoyment is only through speech. "With speech, with his own portion" - the speech faculty is the adhyātmic form of Agni. Agni with the fault of attachment is called speech. [Therefore speech is a portion of Agni. By this sacrificial Agni is excluded.] What by that speech? [To this he says -] By which speech this Virāṭ Puruṣa apprehends what is to be spoken, meaning utters sound, through the sense organ presided over by that deity. (12)
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
In "Then" - For his own sake means for the sake of the Virāṭ Puruṣa. (11)
In "Its" - For the success of the request means for the success of the result of the request that "the worlds offer tribute". To be protected only means not to be enjoyed, nor to be the substratum. This should be understood everywhere here. The result of the request "where we eat food" is the abode like the mouth etc. The result of "as we eat food" is along with speech etc. Speech etc. are the wives of those deities. But food is the life-essence of all, and that should be understood later in the state of being produced by speech. Offering tribute means apprehending what is to be spoken etc. for Virāṭ, and performing praise etc. for the Lord. But for the worlds, the southeastern etc. directions and bodies are the abodes. The manner is the combination of all deities, senses and spheres. But food is what is seen and obtained in those respective places, as stated before. Offering tribute should be understood as worship etc. of those respective deities and of the Lord. With the fault of attachment means with the fault in the form of contact with the sphere. Because of attachment itself it exists in relation to the body, hence it is adhyātmic. The unattached state is divinity. Attachment is due to rajas, non-attachment is due to sattva. In reality both have the nature of ego, hence they are portions. Therefore they say - "Therefore" etc. A portion means to be identified with. Thus, what is passionate is given by the Lord to be identified with by what is sattvic - that is its portion. By this means by stating identification with speech. (12)
Śrī Giridhara-kṛtā Bāla Prabodhinī
It shows the division mentioned as "one, ten, three" - sādhyātma iti. That which pertains to the self is adhyātma, the senses along with that is sādhyātma. That which pertains to the elements is adhibhūta, the individual bodies along with that is sādhibhūta. The group of deities like Āditya etc. is adhideva, along with that is sādhidaiva. Thus Virāṭ is threefold. "prāṇo'pānaḥ samānaśca udāno vyāna eva ca | nāgaḥ kūrmaśca kṛkaro devadatto dhañjayaḥ" - thus the Virāṭ prāṇa is tenfold due to different functions. Among these, prāṇa moves forward and resides at the tip of the nose, apāna moves downward and resides in places like the anus, samāna equalizes eaten and drunk food etc. and resides in the middle of the body, udāna moves upward, resides in the throat and causes death, vyāna moves in all directions, pervades the entire body and causes contraction and expansion of hands, feet etc. "uṅgāre nāga ākhyātaḥ kūrma unmīlane sthitaḥ | kṛkaraḥ śoṣaṇe jñeyo devadatto vijṛmbhaṇe || na jahāti mṛtaṃ cāpi sarvavyāpī dhañjayaḥ" - thus the location and function of prāṇa etc. should be known. And one through the heart, the inner organ. || 9 ||
Īśa, the controller of all, Adhokṣaja, beyond the scope of all sense activities, the Lord, remembering what was requested by the creators of the universe like Mahat etc. as "yāvadvaliṃ te'ja harāma-" etc., for their expansion, for gaining various functions, illuminated (atapat) Virāj with his own radiance, the power of consciousness. The meaning is that he contemplated "I will do this". As per the śruti "yasya jñānamayaṃ tapaḥ". || 10 ||
Then after contemplation, how many abodes of deities like Āditya etc. were manifested in the body of that illuminated, contemplated Virāj - listen to me explaining those. He (interj.) is in wonder. || 11 ||
Showing those abodes, he elaborates on the adhyātmika etc. division in the next fourteen verses starting with tasya. Of that collective and individual jīva, the divided mouth, the abode in the form of face, along with its part, the speech organ which is to be presided over by it, was entered by the world-protector Agni in the southeastern direction. He states the purpose of Agni's entry along with speech - vaktavyam iti, by which speech this jīva utters words, that is, produces sound. Similarly everywhere, what is divided and in accusative case is adhibhūta, the substratum. What is in nominative case like Agni etc. is adhidaiva. What is in instrumental case like vāk etc. is adhyātma. What is again in accusative case and sometimes in genitive case to be understood is also adhibhūta, the object. || 12 ||
Hindī Anuvāda
This is threefold as adhyātma, adhibhūta and adhidaiva, tenfold as prāṇa, and onefold as the heart. || 9 || Then Lord Bhagavān, the master of Mahat etc. who create the universe, remembering their prayer, illuminated that Virāṭ Puruṣa with his conscious radiance to awaken their functions, awakened him. || 10 || How many abodes for deities manifested when he became heated - I am telling this, listen. || 11 || First the mouth of Virāṭ Puruṣa manifested; the world-protector Agni entered it along with his part the speech organ, by which this jīva speaks. || 12 ||
SB 3.6.9-12
