Text 25: Religion was manifested from the breast of Brahmā, wherein is seated the Supreme Personality of Godhead Nārāyaṇa, and irreligion appeared from his back, where horrible death takes place for the living entity.
Text 26: Lust and desire became manifested from the heart of Brahmā, anger from between his eyebrows, greed from between his lips, the power of speaking from his mouth, the ocean from his penis, and low and abominable activities from his anus, the source of all sins.
Text 27: Sage Kardama, husband of the great Devahūti, was manifested from the shadow of Brahmā. Thus all became manifested from either the body or the mind of Brahmā.
Text 28: O Vidura, we have heard that Brahmā had a daughter named Vāk who was born from his body and who attracted his mind toward sex, although she was not sexually inclined towards him.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
From the lower lip and lower lip. || 26 || 27 || * To explain the creation done by another body, he states the reason for abandoning that body. With "vācam" etc. || 28 ||
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
He states the origin of dharma from the performance and non-performance of prescribed bhakti yoga and karma yoga - dharma arises from the breast, etc. Adharma also arises from not doing what is prescribed and doing what is forbidden, even from the highest place of the heart which is the most excellent location - adharma, he says. From the back, an inferior place, not very dear. From which adharma, death is the deity that causes separation from the body. "Yatra" has the meaning of the fifth case. Therefore, from which dharma, Nārāyaṇa himself is Krishna, this is the meaning. As stated in the Tantra: "Krishna is Nārāyaṇa himself". || 25 || * * He explains how adharma arises by stating the origin of its instigators like desire etc. - in the heart, he says. In the heart means in the mind, as stated in the Amara: "The mind is called svānta, hṛd, mānasa". Since the mind is not under a person's control, it indicates that uprooting desire which originates from it is difficult. It should be understood that anger etc. which also arise from the mind only have manifestation places like the brow etc. To show that even with desire, anger etc., knowledge-based scholarship can still exist, he states the origin of Sarasvatī - from the mouth, he says. From the anus, the excretory organ. Nikṛti is a specific deity presiding over hell or the deity presiding over the southwestern intermediate direction. The abode or lord of sins, sufferings, or demons. || 26 || * * To show that even those who always have rajasic and tamasic natures sometimes have a slight rise of sattvic qualities, he says - from the shadow's beauty, as stated in the Amara: "Shadow, beauty, luster, complexion". Prabhu means one capable through the power of yoga. || 27 || * * Moreover, here Brahmā, considering that even the deluding of demons must be done as it is a subject of scripture for those who know the greatness of the Lord, describes the mocking of lustful people - he speaks instructive words, meaning human speech, as stated in the Nirukta: "Speech is on the tongue, in Sarasvatī, in sound, and in speech". Daughter means one who is milked or prayed to by men, from "dud" meaning to harm, where milking means praying or afflicting. As stated: "The wise call a daughter suta for a noble lady and a cow". Or it may be the form with iṭ of duh meaning to fill, being purposive. Thus, the slender one who yields the rasa of love, not desiring, not wicked. Kāma (lust) desires everything, so akāmā means different from that, not lustful. Being lustful, afflicted by desire - thus we have only heard this story, O Kṣatta, but it is not true, this is the meaning. If it were true, it would contradict his statement "My senses do not fall on the wrong path". And she is indeed his wife, as will be stated later in "Thus the Lord unexpectedly". Even in drinking, Sarasvatī herself is referred to by the word svarā. Since Sāvitrī is mentioned separately there, mutual curses etc. between them are also heard there. In determining the recitation of the Saptaśatī stotra, Nāgojibhaṭṭa states that Sarasvatī is naturally Brahmā's wife, Lakṣmī is Viṣṇu's, and Gaurī is Rudra's. And as stated in the Prādhānikarahasya: "Uniting with Svarā, Viriñca produced the egg". The śruti "Prajāpati approached his own daughter" should also be explained in this way. But Viśvanātha says - To teach that even the most learned and discriminating cannot conquer lust, so one should not dwell in private even with daughters, sisters etc., he says "vācam" etc. By "Thus we have heard", it is indicated that though unfit to speak of it, I speak without fault only out of fear of offense, for the sake of knowledge to conquer that. From the perspective of fault, a terrible downfall like that of Marīci's sons should be understood. Also, by saying "Thus we have heard", it is implied that this deed pertaining to a previous kalpa is spoken of now, as it may not have been seen by some born in this kalpa. Because it occurred after receiving the instruction of the four-verse Bhāgavata. As the Lord said "Established in this view through highest samādhi, you will never be deluded in any kalpa or vikalpa" - thus he explained. || 28 ||
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
Where in dharma, from which adharma. || 25 || * * In the heart, from the heart. From the mouth, from the cavity inside the mouth. || 26 || * * Of the world-creator Brahmā. || 28 || * * By saying "we have heard" regarding the abandoning of that adulterous body, it is indicated that this occurred in a previous kalpa, not the current one, due to lack of direct observation. Otherwise, engaging in such misconduct after receiving the instruction of the four verses would be unfitting, as per the Lord's statement "You will never be deluded in any kalpa or vikalpa". This narration should be understood as meant to frighten those inclined towards Vedānta, and to destroy those averse to the Vedas through acting like Brahmā or disregarding the Vedas. || 28 ||
Śrīmad Vīrarāghava Vyākhyā
Dharma, etc. Again, while meditating on creation, the connection is: From the right breast dharma was born. Of what kind? Where in that dharma, Nārāyaṇa himself is situated as its presiding deity, this is the meaning. Since it is said "Acyuta is the lord of dharma". From the back was born - of what kind? Where in that adharma, terrifying death for people resides, meaning death is the deity of adharma. || 25 || * * In the heart, from the heart desire. From between the eyebrows, anger. From the lower lip, greed. From the mouth, speech, the presiding deity of speech. From the penis, the oceans. From the anus, the abode of sins, the presiding deity over sins, Nirṛti. || 26 || * * From the shadow, the body's shadow, Kardama. Of what kind? The husband of Devahūti, daughter of Svāyambhuva Manu. Prabhu means one who has conquered the senses. He concludes to begin a subsidiary story. From the mind, etc. Thus in the stated manner, from the world-creator Brahmā's mind, the world was born. || 27 || * * On the occasion of speech, he begins a subsidiary story. With "vācam", etc. With the text ending in "the directions seized", Svayambhū Brahmā himself, being lustful, desired his own daughter Speech, the presiding deity of speech, who was slender, captivating the mind, herself not desiring - thus we have heard. || 28 ||
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
In this [verse], the meaning is that Nārāyaṇa himself, Hari, was born with the names Nara-Nārāyaṇa and Kṛṣṇa in the house of dharma, from which [comes] adharma [and] death characterized by separation from the body. ॥ 25॥ * * After origination, not remaining after speaking of one's own cause, thus from the heart, from the lower lip, from the mouth, from the anus, to introduce another story, he concludes - from the mind. Thus, this world was born from the mind and body of Brahmā, the creator of the universe, this is the connection. ॥ 27 ॥ * * To speak of creation done by another body, he states the reason for abandoning that body - with "vācam" etc. We have heard that Svayambhū Brahmā, being desirous, desired his own daughter Vāc even though she was not desirous - this is the connection. Suggesting the unspeakability of the great offense, he says as if uncertain - "we have heard". Then, in expectation of how you say this, with the intention of "due to affection for you", he addresses - "O Kṣattṛ". In expectation of why he desired the unwilling one, he says - "captivating the mind". How that happened, he says about that - "tanvīm", meaning extremely beautiful. ॥ 28 ॥
Hindī Anuvāda
Then from his right breast dharma was born, from whose wife Nārāyaṇa himself incarnated, and from his back adharma was born, and from that death, which frightens the world, was produced. ॥ 25 ॥ Similarly, from Brahmā's heart desire was born, from the eyebrows anger, from the lower lip greed, from the mouth the presiding goddess of speech Sarasvatī, from the penis the ocean, from the anus the abode of sin (lord of demons) Nirṛti. ॥ 26 ॥ * * From the shadow, Lord Kardama, husband of Devahūti, was born. In this way, this entire world was born from the body and mind of Brahmā, the creator of the world. ॥ 27 ॥ * * Vidura! Brahmā's daughter Sarasvatī was very delicate and charming. We have heard - once upon seeing her, Brahmā became infatuated with desire, although she herself was without desire. ॥ 28 ॥
SB 3.12.25-28
