SB 2.1.37-39

Text 37: The virāṭ-puruṣa’s face is the brāhmaṇas, His arms are the kṣatriyas, His thighs are the vaiśyas, and the śūdras are under the protection of His feet. All the worshipable demigods are also overtaken by Him, and it is the duty of everyone to perform sacrifices with feasible goods to appease the Lord.

Text 38: I have thus explained to you the gross material gigantic conception of the Personality of Godhead. One who seriously desires liberation concentrates his mind on this form of the Lord, because there is nothing more than this in the material world.

Text 39: One should concentrate his mind upon the Supreme Personality of Godhead, who alone distributes Himself in so many manifestations just as ordinary persons create thousands of manifestations in dreams. One must concentrate the mind on Him, the only all-blissful Absolute Truth. Otherwise one will be misled and will cause his own degradation.

Thus ends the first adhyāya, named "The Narration of the Virāṭ-rūpa," of the Second Skandha, "The Exposition of the Supreme Lord's Universal Form," in the great Purāṇa Śrīmad-Bhāgavata, the Pāramahaṃsī Saṃhitā.

Śrīdhara Svāmī's Bhāvārthadīpikā Commentary:

The brāhmaṇa is His face, the kṣatriya His arms, the vaiśya His thighs, and the śūdra, dark in complexion and following various vocations, is His feet. The gods with their groups like the Vasus, Rudras, etc. are fit to worship Him. The ritual procedure is the means to propitiate Him, the Object of worship, who has a material form. This is the meaning (of verse 37).

This much is the arrangement of the limbs. With their intellects, the mumukṣus (seekers of liberation) should fix their minds on Him because there is nothing separate from Him.

Śrī Vaṁśīdhara's Bhāvārthadīpikā Prakāśa Commentary:

"Antri-śritaḥ" means stationed at the feet. The dark complexion is of the śūdra due to his predominance of tamas. This is the meaning (of verse 37).

Here is the meaning: Wherever the mind wanders due to its restlessness, one should reflect on that particular limb as belonging to the Lord with one's intellect. Thus, all the mind's natural objects would be included within the meditation on the Lord. Then, negative qualities like envy would not arise. One should meditate that even humans, gandharvas, etc., who are objects of envy and so on, have become part of the Lord (in His cosmic form).

But by such constant practice of meditation on the Lord, won't the consequential fruits like enjoyment and sovereignty inevitably arise? Should the yogi accept them when they naturally come, or not? In the first case, there is the fault of negligence. As stated: "When the mind of the accomplished yogi does not become attached to the powers acquired by yoga, then my path becomes absolute, where there is no fear of death." In the second case, rejecting the pleasures that have appeared is truly difficult. However, everything becomes easy through discrimination.

He (the commentary author) illustrates the means of discrimination: That yogi, by whose intellect and senses - which have experienced (objects) over thousands of previous births - everything has been experienced, be it the state of Indra, kings, enjoyments, sovereignty, etc. Then what is to be repeatedly experienced? There is no permanence even in those (enjoyments), as illustrated: Just as in a dream, the same individual soul experiences the projection of enemies, friends, armies and their respective kingdoms etc. which are its own creation. Therefore, one should resort only to That which is the true permanent treasure of all time and space, the supreme abode of bliss - the Lord, and not to anything else in the form of sense objects which are impermanent sources of misery.

However, among the three (Virāṭ, jīvas, Īśvara), by the reference to the upalakṣaṇa (body, etc.) and the statement "and so on the other" referring to Īśvara, it means that there is no bondage for Īśvara, according to Svāmī Caraṇa.

Thus ends the first adhyāya of Śrī Bhāgavata Bhāvārthadīpikā Prakāśa commentary on the Second Skandha.

Śrī Vīra Rāghava's Commentary:

The brāhmaṇa is brahma (the supreme source), whose face is the great soul vairāja. The kṣatriya is kṣatra-bhuja, whose arms are kṣatra. The vaiśya is viṭ, whose thighs are said to be so. The dark-complexioned śūdra is antari-śrita, stationed at the feet. The dark complexion should be understood as signifying his duality. The various groups like the Abhījas, Rudrās, etc. with different names are said to be fit for the performance of sacrificial rites which are substantive offerings in the form of Havis. This is the meaning (of verse 37).

The arrangement of limbs belonging to the universal form of the Lord (Vairāja-vigraha) as described - this much only is that arrangement. On that very steady cosmic form related to Vairāja, the seekers of liberation should fix their minds through their intellect, because nothing exists outside the body of the Lord - everything is included within His body, this is the meaning (of verse 38).

Now he (the author) explains with an example: "He is seen and also heard" - explaining the meaning of this statement from the scripture. By all the functions of the intellect - all kinds of knowledge like perception, inference, etc. - whatever objects are experienced, both within and without, He is the basis of all those, the one referred to as such. And thus, it is established that all those objects have His body as their basis. He gives an example for that: Just as the same individual soul, while experiencing a dream, experiences happiness and suffering like coronation and decapitation by presiding over the objects created by the Supreme Lord in accordance with his own merits and demerits, which objects last only for the duration of that dream - this example is only about the soul presiding over multiple objects.

Even though the soul is essentially conscious and embodied as seen and heard, he (the author) states that it is untouched by the defects associated with the body by saying "It is the truth." He indicates that the Supreme is the object of spiritual pursuit by saying "the abode of bliss." The suggestion of His nature as bliss itself is from the statement "The knower of Brahman attains the highest bliss" heard in both contexts. One should resort to, or meditate upon, that which is the truth, i.e. the non-material reality. "The abode of bliss" indicates the knower of the field (kṣetrajña). One should not imagine any independent object other than Brahman and become attached to it, because from such attachment comes the fall of the self into samsara, which means the self's downfall. Therefore, one should not (imagine anything else), this is the meaning (of verse 39).

Thus ends the first adhyāya named "The Second Skandha" of the Śrīmad Bhāgavata Candrikā commentary written by the erudite Śrī Vaiṣṇavadāsa, son of the all-knowing master Śrī Śailaguru, who has comprehended his teachings with delight by service at his lotus feet, on the heart of the meaning of the Śrīmad Bhāgavata, by the learned Śrī Vīra Rāghava who is an ocean of the nectar streams flowing from the Vedic milk ocean.

Śrīmad Vijayadhvaja Tirtha-kṛtā Padaratnāvalī Vyākhyā

He who is the creator of the Brahmin class, he who has two arms which give birth to the Kshatriya class, he who has two thighs which generate the Vaishya class, he who has the dark-complexioned Shudra class dependent on him, he whose virile seed generates the oblations for gods and ancestors, he whose central body is the source of haviṣ [sacrificial offerings], he whose means is the Yoga that produces rituals like Agniṣṭoma – his expansion is this Universe. (37)

This is how I have described to you the particular state of being of the form of the Lord known as Vairāja, the embodiment of Hari [Viṣṇu]. Since there is nothing superior or more exalted than this form of the Lord, it is established in the minds of yogis as the highest and supreme embodiment for the purification of the mind. (38)

Thus ends the First Chapter of the commentary on the Second Skandha of the great Purāṇa Śrīmad-Bhāgavata, composed by Vijayādhvaja. (1)

Śrī Jīva Gosvāmī's Krama-sandarbha commentary

After describing the nature of Virāṭ, he now speaks of bhakti alone, setting that [Virāṭ conception] aside, with the words "saḥ sarva" (he who is everything). The meaning is as follows: The yogī, though realizing the truth of the Virāṭ conception through all the functions of the mind, which are the senses, should worship only that Śrī Nārāyaṇa, the indweller of Virāṭ, who is the reservoir of truth and bliss. He should not resort to anything else, nor to the fruits derived through the gateways of Virāṭ anywhere else, for that would lead to his downfall into saṃsāra. An example of his experiencing everything is the individual soul, the witness of dreams - just as it is the single witness of all persons and objects experienced in the dream state. Here, the natural cognition "He perceived that," well-known from the scriptures as not dependent on anything else, establishes this.

Further, he says that creation in the evening is merely māyā since it has the nature of being indistinctly manifested. This implies that just as a dream has its creator, this world of waking experience and so on also has its creator, indicating its distinctiveness. And with the words "truth and so on" (satyādi-dvayena), one should understand that it points to the Supreme Person's nature as the highest pursuit. (39)

Thus ends the First Chapter of Krama-sandarbha by Śrī Jīva Gosvāmī on the Second Skandha of Śrīmad-Bhāgavata. (1)

Śrī Viśvanātha Cakravartī's Sārārtha-darśinī commentary :

Brahmā is the Brahmin; his face is ānana. The Kshatriya, whose arms are bhujas, is Kshatṛ. The Vaiśya, whose thighs are ūrūs, is Viṭ. The dark-complexioned Śūdra, who is dependent (āśritaḥ) on him, is Andhri. The devas, who have various names (nānābhidhāḥ), are inedible (abhojyāḥ) and generated by their groups like Vasus, Rudras, etc. The sacrifice, whose performance is essential for him and which is ritualistic involving materials, is the Vitāna-yoga. (37)

This much expanse (iyān sanniviśaḥ) is the arrangement of limbs. In this form, it is established by yogis through their own intellect acting as the charioteer. The mind is fixed there by yogis, for there is nothing transcendent beyond that. The meaning is: The mind, being naturally fickle, wanders here and there. Wherever it wanders, one should reflect through one's own intellect, "This is such and such limb of Bhagavān." In this way, all the natural objects of the mind would culminate in the thought of Bhagavān. Then, feelings of rivalry, pride, etc. would not arise, since even men, gandharvas and others who are objects of such feelings would be conceived as limbs of Bhagavān and worthy of contemplation. (38)

Question: If the practice of Bhagavān's conception is followed, would not the associated fruits like enjoyment and sovereignty inevitably arise? Should the yogī accept them when they come of their own accord, or not? If he does, there is the fault of laxity in yoga, as stated: "When the mind of even an accomplished yogī does not get attached to the illusory pleasures attained through yoga, then my unwavering progress towards the ultimate state where there is no fear of death can take place."

Secondly, there is the difficulty of rejecting pleasures that have already come.

Response: True, but everything becomes easy through discrimination. He explains the method of discrimination:

That yogī has directly experienced through all the senses, representing thousands of previous births, everything - sovereignty over gods, sovereignty over humans, enjoyments, opulences, etc. What more can be chewed and re-chewed? The example here is the soul (ātmā), which in a dream is the single witness and experiencer of people, friends, armies, kingdoms, enjoyments - all its own creation. Therefore, he should worship only that eternal, all-pervading Bhagavān who is the reservoir of bliss, not the temporary sense objects which are unreal and joyless. (39)

Thus ends the First Chapter of the Hariṇī commentary Sārārtha-darśinī, pleasing to the minds of devotees, on the Second Skandha of the Śrīmad-Bhāgavata. (1)

Śrī Śukadeva's Siddhānta-pradīpa:

Brahma is the Brahmin; his face (ānana) is the mouth. The great soul, the Virāj Purusha, is Kshatrā; the Kshatriya whose arms are bhujas. Viṭ is the Vaiśya whose thighs are ūrūs. And Andhri is the dark-complexioned Śūdra who is dependent on him. The gods who have various names (nānābhidhāḥ) are inedible (abhijyāḥ). Generated from their groups are materials like oblations (havis). That which is to be accomplished through the Vitāna-yoga sacrifice is his (Bhagavān's) worship in the form of action. (37)

The extent of the arrangement of the feet and other limbs of the vigraha of the Lord, in the form of the purusha body, has been described by me to you. Only that much is to be meditated upon with one's own intellect by those desirous of liberation in this vigraha of the Lord, because there is nothing else beyond that. (38)

He: That Bhagavān who has been described as worthy of worship in the gross body has been experienced through all the functions of the senses - the entire moving and non-moving creation. Since He is the self of everything, all of it comes within the scope of His knowledge. As the soul sees in a dream, for the sake of particular enjoyments, people, chariots, elephants, etc. created by the Lord - in the same way, the Vedānta-kaustubha states that the entire dream creation is by the Lord. One should worship that Bhagavān who is the true reservoir of bliss, and not take shelter of any other conception which being limited is not the self. For attachment to it leads to the downfall of the self. (39)

Thus ends the elucidation of the First Chapter of the Second Skandha of the Śrīmad Bhāgavata Siddhānta-pradīpa composed by Śuka, the contemplator of the lotus feet of Bhagavān Nimbārka, the promulgator of the eternal dharma of Sanātana Kumāra's tradition. (1)

Śrī Vallabhācārya's Subodhinī Commentary:

Brāhmaṇya is a certain dharma (quality). When that is present in a person, he is called a Brāhmaṇa. Brāhmaṇya is another name (for that quality). Brāhmaṇya is not a caste, because even when there is individual merit, it can be lost, as the statement "even a Brāhmaṇa degenerates from Brāhmaṇya" implies. There is no authority for imputing any other way of life to it. Nor is there any fixed indicator of it. The fact of being born to a Brāhmaṇa is not universally applicable, as in the case of the four-faced Brahmā and his mind-born sons. The statement "There were eighty-one Brāhmaṇas among the sons of Ṛṣabha" also shows this. Therefore, due to the contradiction of many statements in the scriptures, Brāhmaṇya must be a certain deity. Those in whose bodies that deity is manifested are called Brāhmaṇas. Hence, one can become a Śūdra or even an outcast by a curse, but a Brāhmaṇa by grace. That deity enters the body at the Upanayana (sacred-thread ceremony). Then, many statements become valid. The same applies to Kṣatra. Hence, in the case of Paraśurāma, there was a combination of both (Brāhmaṇya and Kṣatra). "Brahma is his face (ānana)," previously Agni was spoken of as the mouth for the manifestation of speech. Therefore, Agni is the deity of the speech faculty. Indra and others, the enjoyers, were previously called the arms. Here, however, the presiding deity of taste (rasa) is Varuṇa. The enjoyment of taste is Brāhmaṇya, and its protection is Kṣatra. "Viṭ is his thighs (ūrūs)." From "vital" comes the word Ūru, so the Vaiśya status is given to the thighs, as they sustain life like the previous deities. Since activities are fourfold, the plural is used: "Viśas are whose ūrūs." Similarly, "The dark-complexioned (kṛṣṇa-varṇa) who is dependent on them (andhri-śritas)." He who is dark-complexioned and dependent is the Śūdra status, representing those without Vedic knowledge.

Action is twofold: natural and artificial. That which is for one's own sake or for others'. Of these, action for others' sake has already been described as the "flow of qualities (guṇa-pravāha)." Here, however, action for one's own sake is described. Vitāna-yoga is the extensive sacrifice. Vitānas are sacrificial enclosures made of seven strands of string. Their combination is what constitutes the sacrifice of Bhagavān for those inferior beings. Its twofold nature is stated: "The groups of deities who have various names (nānā-abhidhāḥ)" are inedible (abhijyāḥ) - meaning the main presiding deities in those groups. And "material oblations (dravyātmaka)" like cakes of rice and barley grains are to be accomplished. The giving up of materials with invocations to the deities is the sacrifice (yāga), wherein the deities are the immaterial part and the materials the material part. (37)

After describing the inclusion of all categories of beings in the body of Bhagavān for the purpose of revealing His true nature, he summarizes - "iyān sāviti". The arrangement (sanniviśa) of the limbs in the vigraha of the Lord, the Virāṭ body, is only to this extent (iyān etāvān eva). The meaning is that there is no greater arrangement than this. "Asau" - This very arrangement, and no other, is described. Or, "asau" means "in this manifest form the arrangement is to this extent." The arrangement of the unmanifest form consisting of bliss will be described later. Here, only the arrangement of the categories has been indicated since that was the topic, not a detailed explanation, as that will be given in the subsequent examination.

He then states the purpose of describing this arrangement - "sandhāryate iti". In this body (vapus), the mind of all yogis is to be fixed in meditation (sandhāryate). This alone is the object of the practice of yoga discipline. "Sthaviṣṭha" means, as before, "the most substantial". Since vapus means body, it is synonymous with deha. So its meaning has already been stated. "With their own intellect (svabuddhyā)" means with the intellect identifying with the Self. Otherwise, the idea of all-pervasiveness, the desire for intense devotion, the attainment of the supreme goal - the transcendence of enjoyment itself - would not arise. If such meditation takes place, doubts may arise as to where to meditate and where not. The reason is given: "Because there is nothing other than this" - since there is nothing different from this form. (38)

For ordinary people, in the case of the five principal subjects of inquiry, listening, contemplating and repeating the Name should be undertaken along with the principal subject matter itself, since uttering the Name is said to be japa. The other subjects should be pursued in relation to the Supreme Lord who is to be worshipped, as He alone remains. He speaks of Him thus: "He who has directly realized the entire universe."

(sarvadhīvṛtty anu​bhūta sarva): He by whose all-perceiving intelligence the entire universe, whatever is to be experienced by anyone, is experienced. Here, the word 'sarva' (all) distinguishes Him as the subject of listening, contemplating etc., for whose elucidation this treatise is being composed. He alone should be resorted to through listening etc. By approaching His presence through listening etc., or by attaining union with Him, one should directly worship Him. Elsewhere, if one is attached to the result or to other means for attaining it, one would fall even from one's own position. This precludes the view that one should first pursue the result and then the means for it.

Now, how can He be the result or the object of worship? To this, he says: (ānandanidhi) - "The abode of bliss." He is the object of worship, which is itself the result, since the means (sādhana) is for the sake of the human being. Though the result is also for the sake of the human being, being the object of human experience or of the nature of experience, still, it is to be resorted to primarily for its quality of rasa (relish). And that is the supreme bliss. But that cannot be obtained by enumeration, since it is unlimited in Brahman. Rather, it is an "abode of bliss." The complete bliss, in which bliss inheres to the utmost degree – that is the Lord Himself, who is to be resorted to. Since the nourishing of bliss has been stated, to remove any apprehension of its diminution, he says: (satyam) - "True."

But if the mind is inclined towards another result, what should be done? Reasoning from the maxim "The desire of one who is intent on something cannot be contradicted," he says: (sarva dhīvṛtty anu​bhūta sarva) - "He by whose all-perceiving intelligence the entire universe is experienced." Whatever result can be enjoyed by anyone through their senses, all that can be experienced through Him alone. Therefore, just as nothing else remains apart from His essential nature, similarly, no result remains to be experienced apart from Him.

Now, how can He be the enjoyer? There are presiding deities over the various senses. To this, he says: (ātmā yathā) - "Just as the self..." Though there are presiding deities over the various senses like sight etc., just as the self experiences everything through all the senses, so also the Lord, without considering that self which has the notion of being a part, experiences everything through those very senses over which He presides.

It may be argued: Since the presiding deities of the self are known, the senses can be considered as belonging to the self, and therefore the self's experience is limited to what is grasped by its own senses. But for the Lord, who has a cosmic form, since there is no such notion in the individual bodies like insects etc., and no sense of ownership over their senses, how can the Lord experience everything through the all-perceiving functions of those senses? To this, he says: (svapnajanaikṣitaiva iti) - "Just as the single witness of dream-born people..."

Just as the single witness of all people born in a dream, though the dream is unreal, the knowledge is not unreal, being of the nature of the self. There is a notion that the people seen in the dream perceive everything. Though the bodies of those people are logically established to be unreal, that notion itself is not unreal. Since there is no other consciousness there, it must be either the consciousness of the self or of the Lord. The self cannot be the witness, since it has no capacity to illumine without the senses, which are like lamps, and since both the dream and the lamps are unreal.

Hence, it is logically established that the Lord alone is the Witness. And in the state of sleep, no division from Him is manifest. Similarly, in other states too, it is logically established from the illustration of the dream that He alone is the Witness. Therefore, whether in the state of an individual self or not, it is ascertained that the Lord alone is the Witness. And He has no need for our set of senses, since the senses of the deities themselves serve as lamps, the objects are the senses, and our senses merge into the objects.

Even on the view of dissolution into the cause, since the impressions exist there, the presence of objects has to be admitted. Though those who have merged into the cause at the time of dissolution can manifest due to their luminosity, accepting dissolution would be problematic. Hence, merger into the objects alone should be accepted. Otherwise, how can there be waking up again from sleep which has no interruption? The ego is merely a superimposition on the self and depends on the senses; it is not the cause of the senses. Otherwise, the senses would not be produced again after creation.

Therefore, the senses that have merged into the objects become merged into the senses of the Lord. Hence, when the witness of the dream is examined, the conclusion is that by pervading all and becoming the self of all, He alone witnesses everything. Similarly, in the waking state too, the senses that have entered into their respective objects become the means of knowledge for the Lord by entering into His senses. Otherwise, in the absence of any object apart from the senses of the Lord, what would He grasp? There, even while grasping the self associated with the senses, since the self is not an object of knowledge, for the senses to be objects of knowledge, it is the senses themselves that become objects of knowledge by the higher senses.

Therefore, there is no need for our set of senses. And He is omnipresent, since there is no means of knowledge to differentiate, as the illustration of the dream invalidates those who would object, being irrefutable. Therefore, since all enjoyments are accomplished by Him alone, no other effort is required for enjoyment. And there is also the possibility of the self falling. However, in the case of beings like insects residing in bodies, their essential nature as the self does not manifest, or due to their being individual selves, this is not contradicted. || 39 ||

Thus ends the first chapter of the second book of the Sribhagavata Subodhini commentary, composed by the illustrious son of Sri Lakshmana Bhatta, Sri Vallabha Dikshita. || 1 ||

Śrīmad-Gosvāmiśrī-Puruṣottama-Caraṇa-Viracitaḥ Śrī-Subodhinī-Prakāśaḥ

On the word "brāhmaṇa" here. It is explained in words like "brāhma-bhāva." But someone may object - the state of being a brāhmaṇa is well-known in the world as a birth status, so why is it accepted as a separate dharma (duty/virtue)? To this, it is said: "Not just birth status." The reason for this is given next - "A distinct individual..." But someone may ask - if the qualification of birth status is abandoned, what is the authority? To this, it is said: "brāhmaṇyād eva" and so on. In the statement "Lying with a śūdrā woman, a brāhmaṇa goes to a lower birth. Having begotten a son from her, he falls from brāhmaṇya itself," the use of the word "eva" (itself) indicates that the falling happens quickly.

However, someone may object that since there are statements like "From that point onwards, they fall away from all dharma," which imply that brāhmaṇas are not entitled to perform brāhmaṇa actions, and in statements like "By whom the brahmā was violently disturbed while being born from himself," the disturbance of brahmā means the loss of entitlement to perform brāhmaṇa actions. Just as this metaphorical understanding of words, the word "brāhmaṇya" in the previous statement also implies entitlement to perform brāhmaṇa actions by itself. Thus, there is a possibility of such a verbal understanding, so there is no scope for the objection raised.

To this, it is said: "vṛtty-antara" and so on. In the instruction "From words denoting qualities like brāhmaṇa, etc., there is an injunction regarding actions," by enjoining the affix ṣyaṃ in the sense of action, even in the case of the quality sense, there is no contradiction in assuming a dharma different from birth status due to the absence of any other means of valid knowledge.

Moreover, in the previously mentioned statement, there is no scope for a secondary sense. Just as in the case of "gaṅgāyāṃ ghoṣa" (the sound in the Ganges purifies), some special result is implied without being explicitly stated. And in cases of conventionally established meaning, just as in lexicons like "kṛtī kuśala" (an able and skilled person), the ability itself is understood, whether this ability is affirmed or denied does not make any difference, as there is no other means of valid knowledge.

Now, someone may argue that since there are instances of change of birth status like Viśvāmitra, by the distinction of being co-extensive or not with birth status, the acceptance of the four-fold or three-fold birth status could be valid here too, just like the acceptance of anāpadi-brāhmaṇya (not born from a brāhmaṇa womb) and avāpi-brāhmaṇya (born from a brāhmaṇa womb). And since the sūtra "brāhmo jātāv iti" (a brāhmaṇa by birth) is cited as an example, is there any fault in accepting a birth status that is not co-extensive?

To this, it is said: "niyata" and so on. If a birth status that is not co-extensive is accepted in cases like Viśvāmitra, then the indicator of that status would be fixed. And since there is no such indicator, a birth status that is not co-extensive cannot be accepted. And one should not raise doubts about qualities like anger, brilliance, etc. being indicators, because there are exceptions in cases like Durvāsā and others. However, the citation "The second birth is from the sacred thread ceremony, after being born from the mother" is based on the smṛti texts and is compatible with the derivation of "birth" from the root "jan" (to be born). So there is no fault in this.

Anticipating the objection of it being a limiting condition, the author refutes it with "brāhmaṇādi." In that case, being born from a brāhmaṇa mother would be too broad, including even caṇḍālas (outcastes), and being born from a brāhmaṇa father would be too narrow, not applicable in the cases mentioned. Therefore, a limiting condition cannot be posited.

Now, someone may say that there is no fault in defining a brāhmaṇa as one having pure parents. To this, it is said: "ṛṣabha" and so on. If that were the case, then there would be no gradation like being a bhāgavata among the nava (nine types), a kṣatriya among the daśa (ten types), and a brāhmaṇa among the eighty-one yavīyas (mixed) types.

Similarly, having a pure mother would be too broad, including cases like puṃścalī (a woman who becomes a man), and having a pure father would be too narrow in cases like uhya (a son born from an unmarried woman). Therefore, the conclusion is stated as "tasmāt" and so on. Up to "ucyante."

Hence, since birth status cannot be defined properly due to the impossibility of positing limiting conditions, and accepting it as birth status would contradict many statements in the śāstra in the manner described, brāhmaṇya should be understood as a divinity.

"Ata eva" means "for this very reason." "Iti" means "as is well-known." Now, someone may ask how divinity can remain unmanifested. To this, it is said: "sā ca" and so on. "Upanayana" here indicates the sacred thread ceremony and the favorable will of the Lord, which is the co-operative cause everywhere and should be understood by all.

This explains that the manifestation of divinity takes the form of the sacred thread ceremony. "Bahūni vākyāni" - there are many statements (supporting this view). By birth one is a śūdra; by saṃskāras one is called a dvija (twice-born). By the study of the Vedas, one becomes a vipra, and by the realization of Brahman, one is regarded as a brāhmaṇa. This is the import of statements like 'janmanā jāyate śūdraḥ saṃskārair dvija ucyate | vedābhyāsād bhave- d vipro brahmajño brāhmaṇaḥ smṛta'. This meaning is clearly expressed in the Puruṣavidha Brāhmaṇa of the Bṛhadāraṇyaka Upaniṣad, starting from 'brahma vā idamagra āsīd' and ending with 'vaiśyena vaiśyaḥ śūdreṇa śūdra'.

Similarly, the status of being a brāhmaṇa also depends solely on marriage, as stated in the statement 'vivāhastu samantrak'. Earlier, being the daughter of a brāhmaṇa was sufficient. In cases of transgression, the gradation of sin and the gradation of penance are to be understood. For this reason, the gradation of impurity also applies in such cases, as correctly stated "many are included".

In this way, statements like "One should take a brāhmaṇa wife for a brāhmaṇa, a rājanī (kṣatriyā) for a kṣatra, a vaiśyā from the maruts, for 'the maruts are indeed the deities of the people'" are also included. They indicate the same elsewhere too. This should be understood as an indicative statement.

If someone argues that since being a śūdra is not a birth (jāti), the word 'śūdra' would be inappropriate without the addition of 'ṭā' (as in 'ajāti'), [the counter-argument is]: No. This is because even in that case, birth is considered, as implied by statements like "By neglecting the study of the Vedic texts, by not going to a brāhmaṇa, and by drinking milk from a mud vessel, a śūdra attains the state of a caṇḍāla." Thus, wherever there is no contradiction, it should be understood as a birth (jāti), not elsewhere.

Therefore, it is due to the union of the two deities. "Both forms" means the two forms of Brahman and Kṣatra deities. By this statement, in the Vana Parva of the Mahābhārata, in the conversation between Ājagarā and the king, when asked "Who is a brāhmaṇa, O king?", it is defined as "One in whom truth, charity, forgiveness, good conduct, compassion, austerity, and disgust (with evil) are seen, is regarded as a brāhmaṇa, O serpent."

After showing that this does not apply excessively by statements like "Truth, charity, forgiveness, good conduct, compassion, austerity, and disgust are the hallmarks of all four varṇas, and truth is found even among śūdras", it is said: "Whatever qualities are found in a śūdra, those are not found in a dvija. A śūdra does not become a śūdra, nor a brāhmaṇa a brāhmaṇa. One in whom these (qualities) are seen is called a brāhmaṇa. One in whom these are not found should be designated a śūdra." Thus, after including and excluding the qualities, it is said: "If, O king, you have examined and found a brāhmaṇa by his conduct, then his birth is in vain, O long-lived one, if he does not possess those qualities."

After accepting the indeterminate nature of birth, it is said: "Birth, O great serpent, in the opinion of the wise, depends on human nature, not on lineage. All men always beget offspring in all classes." Here, after criticizing the mixture of births, by the word 'duṣparīkṣye' it is indicated that birth is not indeterminate, but rather determined.

"This is the authority" and so on, up to "Whom I have previously called a brāhmaṇa, O best of serpents, where charity and conduct are seen to be cultivated" - by these statements, it is said that one becomes a brāhmaṇa by cultivated conduct and charity. And this is not contradictory [to the previous statements].

The meaning of the statements like "With the mouth and so on" up to "action" is: Different statements are made from the point of view of the mouth and other parts, due to the distinction of functions. Just as in the Viśvarūpa chapter it is said "Having numerous arms, mouths, and eyes", here too the statement "thousand-headed" indicates the same, leaving no doubt.

Regarding 'ūruṇa' (thighs): The neuter gender usage should be understood as following common practice, not as a grammatical error. In the dictionary it is said "sakthi kībe pumānūru" (sakthi means thighs, pumān means male), and the form 'sakthi' is given, implying that the word is neuter. From the statement "pumānūruḥ klībe" (ūru means thighs for a male), it is also clear. (37)

Regarding 'iyānasā vita': In the first case, it should be understood that the two topics are 'iyattva' (having gone) and 'adasatva' (not having gone), with reference to the assembly. The result of the second case is stated as "śrānande" and so on. "śrātmarūpatvena" means contemplating the universe as one's own Self and fixing the mind on that.

The question may be raised: What is the purpose of contemplating the universe as the Self? To this, it is answered: "śranyathā" and so on, meaning "Otherwise (if the universe is not contemplated as the Self)". "atikrama" means transcending (overcoming) Caṇḍikā and other (obstacles). Thus, it is said that for the sake of those purposes, contemplation as the Self is prescribed. "Elaborating on that" up to "they would attain" explains the same. (38)

Regarding the statement "sa sarvādhīvṛttyānubhūta sarvāḥ": However, in the Rājā's seven questions in the Saptaka, the answers to the first two questions were given along with rationale, while the remaining ones were criticized. Hence, there is an doubt whether this verse is relevant to prescribing worship. To resolve this, they deliberate on its relevance starting with "sādhāraṇānām".

The meaning is: After praising with one question "varīyān", the parrot spoke four meanings starting from "tasmād bhārate" up to "nāmānukīrtanam". Thus, it is understood that what was common (sādhāraṇya) in the context of listening etc. is avoided, and the singularity in the context of praise is supported as being singular in object. Given this, since the statement "nṛṇāṃ yantriyamāṇānāṃ manuṣyeṣu manīṣiṇā" uses the word "nṛṇām" to indicate commonality, it implies that for those types, the five questions should be answered wholeheartedly. But in the manner stated earlier, since four of them were covered, by the king's question "bhajanīyaṃ vā brūhi", the alternative question of "what is to be worshipped" remains unanswered as a common question. This is what is stated in this verse, indicating its uncommonness. Thus, there is an occasion and context for its relevance here.

Since the words "sa" and "tam" refer back to what was mentioned earlier, and the assembly of the body was already stated, this verse elaborates on one of those two (body or assembly) being the object of worship, from "ya" up to "bhajanīya". And since the word "vapuṣaḥ" is in masculine gender, and is qualified by "sarva" etc., by the principle of "mukhye kārye saṃpratyaya", the word "yaḥ" which was used earlier in "vairājaḥ puruṣo yo 'sau bhagavān dhāraṇāśraya" refers to the same meaning.

"Atra brahmāṇḍe" means in this universe. "Śravaṇādinā" means by listening, chanting, remembering, and the practice of devotion, since these are being discussed. Otherwise, if it were about the object of worship, it would have been stated earlier. "Bhajanīya" means the purport resulting from the verse. Thus, what was asked by "bhajanīyaṃ brūhi" is this.

By this, since the first and second halves state "sarvādhīvṛttyānubhūta sarva", it indicates that the same entity is to be worshipped, establishing the relationship of reason and cause in the form "tam bhajet". The word "eva" aggregates the meaning of the fourth quarter-verse.

"Ata iti" further explains "being of the nature of everything, therefore the result too..." They give an example from "etad" onwards to establish that the experience of everything arises from the activities of consciousness of the all-pervading Lord within the Viraj. Thus, He is the experiencer of everything through the senses presided over by the individual souls like us, since He is the Lord of all the senses controlled by individual souls like us.

That (mentioned principle of the ātman being the witness) is proved by the inference that since the senses are governed by that very deity (ātman), they must be like us in that regard. The meaning is that its (ātman's) nature as the witness is thus established.

"Due to the absence of manifestation" - this refers to the absence of manifestation of our body etc. Thus, the supreme Self is not experienced by the senses governed by us, since our body etc. is devoid of being the witnessing consciousness. Just as insects in the body are devoid of the awareness of our body, we are not that (witnessing consciousness).

Similarly, the supreme Self is not like that, since it is not identified with our body etc. It is not the witnessing consciousness like other bodies, since it does not identify with them. Thus, it is not of that (limited) nature, being the valid counter-example.

"herein" - in this connection, another example is cited, meaning: just as the people seen in a dream are witnessed by oneself in the dream. "The people seen in dreams" - those who are perceived as perceivers in the bodies seen in dreams.

Now, it may be argued that since dreams are illusory, there is a difference between the examples of dreaming and waking, as what is perceived in dreams is also illusory. To refute this, they say: "even though the dream is illusory..."

Even though the dream and creation during sleep are illusory, the knowledge pertaining to it is not illusory. The reason for this is that dream-knowledge has the nature of the self (ātman-rūpatva). In the Jyotir Brahmaṇa, after stating "It is indeed the self that is the light," it teaches that dream-knowledge has the nature of the self by concluding "here this self becomes its own light." By this, even those who hold that dreams have the nature of memory should be understood as refuted.

In this Jyotir Brahmaṇa, since dreams are referred to as a 'place' with the statement "In that intermediate place (dream), standing, it sees both places," the objection that dream-knowledge is not valid since the objects perceived in the illusory dream are themselves illusory, is answered by saying: "In that case..."

In that state of dream-knowledge, there is a perception that 'people are seeing,' just as there is a perception of people etc. An awareness arises with regard to the object of that knowledge residing in those (dream-entities), just as one arrives at a definite understanding. Even though the bodies of the people seen in the dream are established to be illusory by the Nyāya system according to the aphorism "but it is merely illusory, being of an entirely unmanifested nature," still, that perception 'they are seeing' in the Kārikā is not illusory according to the Nyāya as well. For the sūtra states the reason for illusoriness as "being entirely of an unmanifested nature."

And that 'unmanifestedness' applies only to the body etc., while the perception, being of the nature of knowledge, is entirely manifested in that very form, and hence not illusory. And being of the nature of the self, it is also not illusory.

Now, it may be argued that such perception is not cognized as residing in other bodies, and since those (dream bodies) are merely illusory and devoid of consciousness, how can that which has the nature of the self not be illusory? To this, they say: "In that case..."

In the perception 'people are seeing' in the dream, since there is no other consciousness, either the consciousness of the supreme Lord or the consciousness of the individual self must be present, just as there is no other living entity in illusory magical forms; thus, that (perception) has the nature of the self of the Lord or the self of the living entity seen in the dream. Therefore, it is not illusory.

Now, it may be argued that this is possible, but since that (perception) is doubtful and cannot be conclusively stated due to its entirely unmanifested nature, its non-illusoriness cannot be ascertained. To this, they say: Even for the dreamer himself, since there is absence of identification with the dream body, my self (madam ātmā) does not appear as the seer in those dream bodies, because of identification with that [dream] body. For whomever there is non-identification with whatever body, that is not his self - this is the inference, due to the absence of being the seer, like another greatly non-identified self. Nor do the senses themselves perceive, we doubt; because of the senses being devoid of an interior perceiver, they are incapable of manifesting [objects]. From the śruti "The senses have an outward tendency", it follows that when the senses have an inward tendency, due to the absence of various loci, they are incapable of manifesting [objects].

Nor should it be doubted that by the dream, which is hollow, capability is established. Since the dream as well as the hollow [inner perceiver] are false, when they are negated, through reasoning it is concluded that only the Lord sees, but not the individual self and the senses. For that [self] which appears in that way, another individual self does not exist, because of its non-identification with that [body] - this is the inference, like my self. When all individual selves are negated, only the Lord remains, being the self of all, since whatever is not so, is not so - this is ascertained through the reasoning of residual elimination.

indretyādi [Commenting on the statement "indrā hi"]: And when explained in this way, about the seer, there is no disparity in the example, since his entire manifestation is established, because of the absence of his being illusory. But if the Lord were to perceive, then just as in the case of the dream person, how is he not similarly cognized? Therefore, they say "nidrā hi" and so on. Sleep, indeed, is a particular mode of the function of the intellect, arising from the excitation of tamas combined with rajas; due to that, the distinction between him and the Lord does not manifest, just as in a dream, because of the equality of being overpowered by tamas in both cases. And merely due to his non-cognition, his being the seer cannot be stated there; therefore, only the ascertainment of his cognition there is unobstructed - this is the meaning. Here, the being the seer of the individual self is not precluded, by including the previous example as well; rather, it is established that the Lord also is [the seer] - this should be understood.

tatheti [Commenting on the statement "tathā"]: Having thus established the Lord as the seer in one dream, they indicate the same for other [states] as well with the statement "tathā" and so on. The mode of ascertainment has indeed been explained. Summarizing this, they say "tata iti" and so on.

tata iti [Commenting on the statement "tata"]: "Tata" means "from the residue". But it may be asked: granted that he is the seer, still it should be considered whether [he sees] as a witness or through the senses. As for the first, it is not so, because of contradiction with the postulation and lack of relevance to the topic. The second is also not so, because of lack of the means of knowledge; therefore, the topic under consideration is not accomplished by this - with this doubt in mind, they say "tasya cet" and so on.

tasya ceti [Commenting on "tasya cet"]: And so, with statements like "nāsatyad asrau paramasya nāsat prāṇaṁ ca gandham", it is stated that he has no means of knowledge; therefore, there is no contradiction with the postulation, nor lack of relevance to the topic, since he perceives through our senses by virtue of his own means of knowledge, when our senses are conjoined [with him] - this is the meaning.

kāraṇalayeti [Commenting on a hypothetical objection from proponents of dissolution (laya)]: But according to the view of the proponents of dissolution, only dissolution of the senses as causes is accepted, as indicated by the Purāṇic statement "The senses dissolve into their own sources"; and since dissolution is accepted in that way, it would be incongruous to say that he perceives through our senses, because our senses do not dissolve - with this doubt in mind, they say "kāraṇalayeti" and so on.

What is intended here as the cause of the senses - whether it is the elements (bhūtāni), or just the subtle elements (mātrā), or the source of the elements, i.e., the radiant (taijasa)? Regarding this, if one accepts either of the first two alternatives mentioned in accordance with the use of plural form in Puranic statements, there is no doubt about their dissolution (laya). However, rejecting the plural form, in accepting the third alternative, since the subtle elements do not have a subtle form there, it is so (i.e., there is dissolution).

Thereafter, the fourth (taijasa) alone remains. Even in that case, when dissolution is accepted, since in the physical creation which is a modification (vikāra), the mind is the cause of the senses, and as vikṣepa (the distracting element) in taijasa is born of rajas, and since there is an equal possibility of the rise of vāsanās (latencies), it means that their dissolution is in those (mind and senses) themselves due to the existence of objects through vāsanās there.

Now, if the doubt arises, "What is the proof for their dissolution in the cause itself when accepting dissolution in the cause?", they explain with "kāraṇasya ityādi" (the passage beginning with "kāraṇasya"). Since the cause is the source of vikṣepa, when that (cause) dissolves, the senses which have merged in it can manifest the objects through vikṣepa. And if dissolution is accepted there, due to the necessity of accepting dissolution in both (cause and effect), it should be accepted thus. And so, the direct experience of the absence of manifestation, which is facilitated by the principle of simplicity, is itself the proof for the dissolution of the senses in the objects.

If it is said that this weighty consideration (gaurava) is not a fault due to the support of the scriptures, to that they say "anyathā ityādi" (the passage beginning with "anyathā"). If dissolution of taijasa is accepted there, then since there is no obstructing factor for sleep, how can there be waking again? The tamasa (qualityless) and vaikārika (born of passion) cannot cause vikṣepa since they are inert. In that case, since waking cannot be established otherwise, taijasa does not dissolve. And if it does not dissolve, there will be manifestation of objects, which is undesirable. Therefore, by the principle that the contrary is not possible otherwise, dissolution must be accepted in the objects themselves.

If it is said that since there is no experience of 'I' in deep sleep, the dissolution of the ego is directly experienced, and so the weighty consideration arising from its dissolution is not a fault, they say "ahaṃkāra ityādi" (the passage beginning with "ahaṃkāra"). It is true that its dissolution is experienced directly. However, that ego is different, being a superimposition of the Self. It is not the cause of the senses. Therefore, that experience cannot establish the validity of the weighty consideration.

If it is said that since there is no discriminator, everything appears as 'I' in that experience, and so that experience indicates the dissolution of all egos, and therefore there is no invalidity of that weighty consideration, they say "tathā sati ityādi" (the passage beginning with "tathā sati"). If that (dissolution of vikṣepa) were so, then just as in the state of dissolution, in deep sleep also the senses would not arise again, and there would only be the waking state. Or, in the waking state, there would be no sense knowledge at all. Therefore, in accordance with the knowledge in the waking state, discrimination is necessary. Thus, that weighty consideration of dissolution is indeed invalid.

And it cannot be said that since time is the distressing factor, the re-creation is possible when taijasa streams forth, and therefore its dissolution is not invalid. For if that were so, then due to the general nature of time, there would be a contingency of waking for others also. Therefore, in order to regulate that, its existence is necessary. Keeping this in mind, they say "ato viṣaya ityādi" (the passage beginning with "ato viṣaya").

Since the view of the cause has been censured in the aforementioned way, objects alone are proper. And there is no contradiction with the statement of the Lord that the senses are self-born, since it does not refer to the state of dissolution periodically. By this, the Naiyāyikas, who accept the two-fold relation of cause and effect - that in the waking state the senses are the cause by being connected with the mind, and in dream the unobstructed Self is the cause by being connected with the mind - and thus establish dream while not accepting the dissolution of the senses, are also refuted, as it contradicts the meaning of the statement in the Bṛhadāraṇyaka Upaniṣad: "dṛptabālāki brāhmaṇe tadeṣāṃ prāṇānāṃ vijñānena vijñānamādāya" etc., which indicates that when it is said that "he takes away the knowledge with the knowledge of those prāṇas (senses)", it means they abandon their respective places, and that they dissolve in the red-colored nāḍīs of that form.

They say: "It is established from the Shruti statements like 'dream is same as waking' and so on. Entered means associated with the sense organs." Thus, for the self, which is the substrate of all organs including the cosmic self, everything happens through all activities of the organs of self and others. This is because the self is the underlying reality behind all dream experiences including the body, just as it is for the waking state - this is the meaning established by inference.

Now, in the dream state, it is reasonable for the dreamer to be the seer, since the dream world is the object. However, in the waking state, if the sense organs have entered into the objects, then just as in the dream state there is no presentation of objects due to the non-application of the sense organs, similarly here the aforementioned statement of being the seer does not fit well. If it is said that there is no application of the sense organs due to their dissolution, then in that case, since the sense organs are connected to the objects alone, what knowledge will the Lord have in relation to our sense organs? It will not be our sense organs' function. Therefore, this reasoning is also difficult. To remove this doubt, they say: "Otherwise..."

It is true that if the sense organs are negated and there is no entry, then nothing can be grasped due to the absence of objects, just like in dream. However, in the waking state, since the grasping of objects by them is experienced, it is ascertained that they have not negated their nature as sense organs. So they exist as sense organs themselves. This much is the difference: in dream they grasp through their own nature as sense organs, while in the waking state they grasp through the nature of another's sense organs. Thus, in dream one sees one's own dream creation and the self through one's own sense organs, while in the waking state one sees one's own sense organs and self. However, through one's own sense organs one grasps only objects in the form of another's sense organs, but not one's own self, because the supreme self is knowable only through another's sense organs. This has been stated by the words "through that sense organ" etc.

"The self" means our own self. "Of the sense organ" means the object in the form of another's sense organ. They explain the compound word further by saying "that" and so on. "Like in dream" means just as in dream there is the absence of identification with one's own body etc., similarly, even when identified with particular bodies etc., since everything is non-dual by nature, it acts as a limiting adjunct. "They say it is established from the shruti" means by the very contemplation of non-difference between the individual self and the cosmic self through one's own nature.

Now, if the limiting adjuncts are also non-limiting, then the knowledge born of the sense organs like worms in the body would also belong to us. To remove this doubt, they say "of the body" etc. Thus, when everything has become one self, or when individual existence ceases like that of Vāmadeva's parrot, there will certainly be no disagreement on non-duality due to the appearance of oneness with Brahman. (39)

Thus ends the exposition of the first chapter of the glorious Second Canto Subodhini Commentary.

Śrī Giridhara's Bāla Prabodhinī Commentary:

The brāhmaṇa is the face of Brahman. The twice-born (brāhmaṇa) and the fire are the two faces of the Lord. Here, the fire has already been referred to earlier as 'the kindled mouth'. Therefore, whatever is to be offered to the Lord is offered in both. The kṣatriya is the one whose arms protect, hence called the protector. The vaiśya is the one whose thighs facilitate trade and business. The śūdra, who is supported (aṅga), dark-colored and whose duty is service, is represented by the sacred feet of the great soul, the cosmic self, Virāj. The determination of being a brāhmaṇa and so on will be clearly explained in the seventh canto under the verse 'whosever marks are described'.

Those who are called by various names like Vasus, Rudras, etc., who are to be invoked and worshipped - with the groups of these deities, the substantial sacrifice, which is to be achieved through oblations of ghee, that ritual of sacrifice etc. is referred to as his karma, the object of propitiation.

Such is the manifestation, which is the arrangement of limbs, of the form of the Lord that I have described to you. In this most expanded form, the yogis focus their mind through their intellect. The reason it is called 'most expanded' is clarified - because there is nothing at all beyond the dual form of the Lord.

Therefore, wherever the mind wanders due to its natural restlessness, one should contemplate at that very place 'this is the particular limb of the Lord'. Thus, all the natural objects of the mind should be considered as parts of the Lord, and all thinking would culminate in thinking of the Lord. As a result, mental defects like envy, ignorance, etc. would not arise, since even the humans etc., who are the objects of those defects like envy, would be perceived as limbs of the Lord worthy of contemplation.

With this understanding of the non-difference between the cosmic form, the individual souls and the Lord, the gross contemplation is described. Since the subtle contemplation is difficult for the impure mind initially, he says that after attaining purity and steadiness of mind through this contemplation, the seekers of liberation should resort to the true form of the Lord, which is the embodiment of existence, consciousness and bliss, as the highest goal. One should not become attached to the gross contemplation itself or to other fruits like the supernatural powers of atomization etc. Anticipating the question 'what is the fault in being attached to them?', he says "because...". Because from such non-attachment alone arises the liberation of the self in this world of transmigratory existence.

And there should be no doubt as to how merely the effort and knowledge of the worship of the Lord could lead to the success of that worship by His grace, since He is the witness of all, as indicated by the words "He...". Whose means 'by whom all this experienced through the functioning of everyone's mind is so'. Anticipating the doubt 'how can one being experience everything through various senses?', he gives an example to establish that - "Just as in the dream...". Just as in a dream, one self, the individual soul, is witnessed by the senses of the created people, so is the Lord, is the meaning.

Thus concludes the commentary called Bāla Prabodhinī on the Śrīmad Bhāgavatam, composed by the son of Śrī Vallabhācārya's lineage, Śrī Mukunda, who is authorized to serve at the feet of Śrī Kṛṣṇa, for the attainment of the bliss of devotion. Here, the first chapter describing the gross contemplation is expounded in the context of explaining the contemplation on the truth in the second canto.

Hindi Anuvāda

The brahmin is the mouth, the kṣatriya the arms, the vaiśya the thighs, and the śudra the feet of that Virāj Puruṣa. The great substantial sacrifices performed for various deities are his karmas.

O Parīkṣit! This is indeed the form of the gross body of the all-pervading Lord Viṣṇu that I have described to you. It is in this very form that the seekers of liberation stabilize their mind through the intellect, because there is nothing else beyond this.

Just as the dreamer perceives himself in various forms in the dream state, so too the one inner conscious self, the Supreme Lord, experiences everything through the mental modes of all beings. One should worship that truth, the embodiment of bliss alone, without attachment to anything else, for such attachment is the cause of downfall in life.

Thus ends the first chapter.

SB 2.1.33-36

 Text 33: O King, the rivers are the veins of the gigantic body, the trees are the hairs of His body, and the omnipotent air is His breath. The passing ages are His movements, and His activities are the reactions of the three modes of material nature.

Text 34: O best amongst the Kurus, the clouds which carry water are the hairs on His head, the terminations of days or nights are His dress, and the supreme cause of material creation is His intelligence. His mind is the moon, the reservoir of all changes.

Text 35: The principle of matter [mahat-tattva] is the consciousness of the omnipresent Lord, as asserted by the experts, and Rudradeva is His ego. The horse, mule, camel and elephant are His nails, and wild animals and all quadrupeds are situated in the belt zone of the Lord.

Text 36: Varieties of birds are indications of His masterful artistic sense. Manu, the father of mankind, is the emblem of His standard intelligence, and humanity is His residence. The celestial species of human beings, like the Gandharvas, Vidyādharas, Cāraṇas and angels, all represent His musical rhythm, and the demoniac soldiers are representations of His wonderful prowess.

Śrīdhara Svāmi's Bhāvārthadīpikā commentary:

Time is the movement of Him whose vigor is endless. The flow of qualities is the living beings. Their worldly existence is His play. (33)

The unmanifest Pradhāna is the substratum of the great Lord. The well-known moon is His mind, which is like the repository of all transformations. (34)

The power of knowledge is the intellect (chitta). The great principle is 'Mahat'. The inner instrument is the ego (ahaṃkāra). The mountain is Lord Śiva. The mythical horseUccaihśravā was born from the stallion's belching. (35)

The Sanskrit grammar, as the Śruti states "the one by which names and forms are analyzed," is His skill. As they say: "He who made the swans bright, the parrots green, and painted the peacocks - may He provide for your livelihood." Svāyambhuva Manu is His intention, the Self is the abode, as the Śruti states "the Self is spacious in the state of Puruṣa." The Gandharvas and others are the union of the pairs. The musical notes like Ṣaḍja etc. are the remembrances of those notes. The Lord whose prowess is that of the Asuras is Asurāṇīka. In the reading "svara asurāṇīkā varā," the Gandharvas are the notes, Asura is the superior group, and Prahlāda is the remembrance. (36)

Śrī Vaṃśīdhara's Bhāvārthadīpikā Prakāśa commentary:

The infinite one is Śeṣa, or the vigor is of Him who is like that. Oh best among kings, this contemplation by you, the chief protector of people, must certainly be performed - this is the intended meaning. (33)

Oh best among the Kuru dynasty, since you have taken birth in a pure lineage, I speak to you the form to be contemplated by yogis - this is the intention. (34)

The mountain is Kailāsa. Or time which swallows everything is the mountain. Or the Veda which grasps the truth is the mountain. The one who protects by that or with that is Giritra, the great Lord Śiva. The deer, antelopes, and cows are to be meditated upon in the region of the buttocks - this is the remaining part. (35)

As evidence for His craftsmanship, it is said: "As they say..." The meaning of the Śruti statement is: In the state of being a human, the Supreme Self is fully manifest. This is the second meaning, preceded by "this is the intended meaning." (36)

Śrī Rādhāramaṇa Dāsa Gosvāmī's Dīpanī commentary:

[Some say the nails representing the Ṛk and other Vedas are implied.]
Vaḍavā means a mare, born from her is the meaning. (35-39)

Śrīmad Vīrarāghava Vyākhyā

The rivers like the Ganga and Yamuna are His channels; the tiny hairs are the trees; the great trees are the limbs of the Cosmic Form. O king of men! The breath of the Infinite-energied One is the life-breath (prāṇa), the wind (Mātariśvan); Its movement is Time; the flow of Its modes—sattva, rajas and tamas—is the course of phenomena, the worldly existence of beings. || 33 ||

The clouds are known as the braided locks of the Lord; the garment of the Great One is day and night; His heart is said to be the Unmanifest (Pradhāna), the primordial matter. He is the well-known receptacle of all transformations, the cause of all herbs. The moon is His mind, the abode of all transformations. || 34 ||

They meditate upon the Great Principle (mahat-tattva) as the power of knowledge and the power of action. The Girir (Rudra), the internal organ (ahaṃkāra), is of the nature of the self of all, the Inner Controller. Hence it was said in the Viśvarūpa, "And I became Rudra in your midst." Ahaṃkāra, being the cause of the sense of 'I', naturally becomes 'the deluder' (mohakaḥ girir). The horses, camels, and elephants born from the churning of the ocean are His nails. All deer and cattle should be contemplated in that region, not physically searched for. || 35 ||

The birds are the Vedic hymns that are His wings. Grammar is His speech, as the Śruti says, "Nama-rūpe vyākaravāṇī" (speech is the expressor of names and forms). Skill is His craft; Manu is His mantra; human beings are His attendants; the dwelling of Gandharvas and others is their composite unity. His musical notes are the ṣaḍja and others, for it is apt that those arise from their singing and such sequences. The foremost of the Asuras is Prahlāda, who is His memory. || 36 ||

Śrīmad-vijayadvajatīrthakṛtā padaratnāvalīvyākhyā:

He whose form exists in all objects is Viśvatanu; or he whose image (form) exists is so called. Virya means semen, the enjoyment of beings. Gati means movement, hence āyu means the life-span of beings characterized by their existence. Karma-vyāpāra arises from that, the process of the manifestation of the guṇas like sattva. || 33 ||

The two sandhyās (morning and evening twilight) are the two unmanifest (avyakta) primal matter (mūlaprakṛti). Since the moon is the abode of various transformations like desire, it is metaphorically called the mind born of the mind. || 34 ||

Vijñāna (knowledge) is called the śakti (power); virici is called Giri or Kailāsa. He whose breath is "trayate" is called Girir or Vāyu. Or, Girir is Rudra, the internal organ ahaṃkāra of the Lord of all. From Him were born the nails, meaning the nine elephants born from the churning of the milk ocean. The horses, camels, etc., born from the churning are situated in the region of Sragvidesa and were born from Him. || 35 ||

The various words, worldly and Vedic, are His utterance (vyāharaṇa). The knowledge (dependent on words) is His grammar. Manu is Vāyu (wind), His intellect (manīṣā). Or the intellect of Manu Svāyambhuva, since it arises from the power of deliberation on the Lord. The mind is His dwelling since it gives rise to activities. He whose memory is music notes like ṣaḍja is so called. The power that produces the Asuras is His virya (semen). || 36 ||

Śrīmad-viśvanāthacakravartikṛtā sārārthadarśinīvyākhyā:

He whose virya (prowess) is infinite is Ananta (Śeṣa). Vaya means time, His gati is movement. The flow of guṇas is the worldly existence of beings, their karma is play. || 33 ||

Of the Great Lord (vibhu). The Unmanifest (avyakta) is Pradhāna, His heart is intellect (buddhi). He is the well-known moon, His mind is the abode of all transformations, like a repository. || 34 ||

Vijñāna-śakti is consciousness (cit). Mahi is the great principle (mahat-tattva). The internal organ is ahaṃkāra. Girir is Rudra. The horses, camels, etc., born from the churning of the ocean. || 35 ||

The birds are His wings. His grammar is speech expressing names and forms, as the Śruti says. Skill in craft, as they say: "By whom the swans were made white, the parrots green, and the peacocks painted—He will provide for your livelihood." Manu Svāyambhuva's manīṣā is the deliberating intellect. Manuja is the person, as the Śruti says: "The self is indeed this Person." The gandharvas and others are their composite unity. Svara is the notes ṣaḍja and others. Prahlāda is the foremost of the Asuras, the memory. In the reading "svarasmrtīr asurānīka vīrya"—the memories are the svaras, and the virya is of the Asura chiefs. || 36 ||

Śrīmac-chukadeva-krita Siddhānta Dīpa:

The body hairs are romāṇi. He of infinite virya (prowess) is Mahābala, the cosmic wind Mātariśvā. Breath is prāṇa, vaya means time, His gati is movement. The flow of the guṇas like sattva is where gods, humans, etc., flow like straws in a river stream—that is His karma-krīḍā (playful activity). || 33 ||

The thick cloudy showers are called the tresses of the Lord, the controller of all. The abode, vāsa, of the Great Lord (vibhu) is called sandhyā (twilight). The Unmanifest (avyakta) is Pradhāna, the heart is said to be the heart-lotus. He is the well-known repository of all transformations, the cause of the growth of all herbs—the moon, to be known as the mind. || 34 ||

Oṃ, the vijñāna-śakti, the consciousness, of the Self of all, of the fourteen worlds, is called Mahat-tattva. His internal organ, ahaṃkāra, is called Giritri. The horses, camels, elephants—these are His nails, to be meditated upon by the knowers. All the deer, cattle—these are to be known as His in the region of Śroṇidesa. || 35 ||

The birds are His wings. His grammar is skill in craft. Manu Svāyambhuva is His intellect (manīṣā). Manuja is the human being, His dwelling place. The gandharvas and others like vidyādharas, cāraṇas, apsaras—these form His composite unity. His svara is the group of seven musical notes starting from ṣaḍja, to be realized by the knowers. Prahlāda is the foremost of the Asuras, His memory. || 36 ||

Śrīmad-vallabhācāryakṛtā subodhinīvyākhyā:

Deeks (rivers) are the Ganges, etc. Of this Lord, the nāḍīs (channels). Body hairs are the tanūruhāṇi. Now, this is for the arrangement of the conscious creation. Or the rājasas are the worlds of tamas. The gods and others are at the end, they are sāttvika. Plants are the mahīruhās, of six kinds, even they are body hairs of the Lord, as indicated by "of the Universal Body". By this, their being of universal form is established, because of their nature as food and clothing. The addressing as "nṛpendra" (chief of men) is for the purpose of dialogue, as even by cutting one tree, there is distress like cutting body hair for a great king in his kingdom. || 33 ||

The breath of the infinite-virya Lord is the air in the nostrils. This air is Mātariśvā. The Lord's gati (movement) is vaya (time). The Lord's karma is the flow of guṇas—the creation of gods, animals, humans, etc., in the form of sattva, rajas, and tamas. || 34 ||

Of the Lord in the form of Īśa. The cloud-bearers are the clouds, as previously validated. The vāsa is the yellow garment. In the sandhyā is the pair of sandhyās, with the word "tu" implying a negation of association with Māyā. Of the Great (Bhūmna), i.e., of Time. The addressing as "kuruvaryā" is to indicate the greatness of the Lord. The Unmanifest is Prakṛti, the Lord's heart, as previously. And that moon is the form related to the presiding deity, the Lord's mind which is the repository of all transformations—all transformations arise in its unfolding. || 35 ||

The consciousness-power is the power of knowledge. Mahī is the Mahat-tattva. The internal organ is Ahaṃkāra. Giritri is Mahādeva. By "of the Self of all", the presence of Ahaṃkāra everywhere is stated. The four beginning with horses are the four sets of limbs as nails. Of those, the first two are the nails of the hands. The usage of the front left hand nails is for women, called "aśvatarī". All deer and cattle, though not actually parts of the Lord, exist in the region of the śroṇi (hip). Or the deer and cattle are the two śroṇi regions. || 36 ||

The birds are His wings, the Lord's vyākaraṇa, from the statement "by whom the peacocks were painted". Manu is Svāyambhuva and others. Manīṣā is the will. Manuja is the human being. Nivāsa is the home. The gandharvas and others up to the apsarās have attained a unified existence. Svara is the specific rāga melody created by the Lord. The foremost of the demons is Prahlāda, the memory or memories. In another reading, the apsarās and others up to Prahlāda are the music and memory—the first is music, the second is memory. In the reading "vīrya", those previously stated music and memories themselves, with "of the chief of the demons" being in apposition. || 36 ||

Śrīgiridhara's Vālaprabodhinī:

The rivers like the Ganges are His nāḍīs (channels). Now, in the same way, the plants—the trees—are the tanūruhāṇi (body hairs) of the Viśvatanu (Universal Body). Indicating that this astonishing form of the Lord should be meditated upon carefully, he addresses: "O Nṛpendra (chief of men)!" The breath of the infinite-virya Lord is the air, Mātariśvā. His movement is time, vaya. His karma is the flow of the guṇas—the continuous creation of gods, animals, humans, etc., of sattva, rajas and tamas. || 33 ||

Of that Īśa, that Virāj Lord, they know the clouds as the bearers of His hair. To indicate respect for the king who has engaged in listening to the Lord's stories, he addresses: "O Kuruvarya!" Of that Bhūmna (the Greatest), the Lord's vāsa (garment) is indeed the pair of sandhyās (morning and evening twilight). They say His heart is the Unmanifest, Pradhāna. That well-known moon, the repository of all transformations, the cause of transformations of all herbs, etc., is His mind. || 34 ||

Of that All-Self, they speak of the consciousness-power as the power of resolve, the Mahī (Mahat-tattva). They speak of Giritri (Śrī Rudra) as the internal organ, Ahaṃkāra. The Aśvatarī was produced from the churning of the ocean. The sets beginning with horses are His nails. All deer and cattle are to be meditated upon in His śroṇi region—this is the meaning. || 35 ||

The vayāṃsi are the multiform birds, His multiform vyākaraṇa (analytical skill) as stated in the Śruti: "He who analyzes names and forms." As stated: "By whom the swans were made white, the parrots green, the peacocks painted—may He ordain your means of livelihood." Manu is Svāyambhuva and others. Manīṣā is the intellect. Manuja is the class of human beings. Nivāsa is the dwelling place, from the Śruti: "In the person, the Self is described as dwelling without particulars." The gandharvas and others up to the apsarās have attained a unified existence. Svara is the specific rāga melody created by the Lord, like Ṣaḍja, etc. The foremost of the demon hosts is Prahlāda, his memory. In the reading "smṛtayaḥ", it means "memories". In the reading "svarasmṛtīr asuranīkavīrya", it means the gandharvas and others are His musical varieties, with "of the chief of the demons" being in apposition. || 36 ||

Hindi Anuvāda

The rivers are the nāḍīs (channels) of the Virāṭ Puruṣa, the Universal Form. The trees are His hair. The extremely powerful wind is His breath. Time is His gait, and the rotation of the guṇas is His karma. || 33 ||

O Parīkṣit! The clouds are considered His hair. The twilights are the garments of that Infinite One. The sages have described the Unmanifest (Mūlaprakṛti) as His heart, and the repository of all transformations, the moon, as His mind. || 34 ||

NOTES:
Here is a prose, grammatically correct, and fluent translation of the entire text into English, without adding or skipping any words, divided into paragraphs. Sanskrit words within the English translation are written using IAST:

1. The meaning is that the word apsaras being a collective noun (samāhāra-dvandva), it is in the neuter gender.
2. The meaning is: those gandharvas and others are His svaras (musical notes).  
3. In the book reading "smṛtīr" in the second case plural form, the meaning is "smṛtayaḥ" (memories). According to the grammar rule of "savarna-dīrgha" (lengthening of similar vowels), the meaning of "smṛtīr" is "smṛti" (memory).
4. In the construction of the "uddeśya" (the subject matter to be explained) and "vidheya" (that which describes the subject matter), the "dharmin" (substantive) is the uddeśya, and the "dharma" (quality) which is to be explained about the dharmin is the vidheya. For example, with "asuranīka" as the dharmin, the quality of being the "vīrya" (valor) of the Lord is to be explained, so "asuranīka" is the uddeśya and "Bhagavad-vīryatva" (being the Lord's valor) is the vidheya. By this construction, the meaning "His valor is asuranīka" (belonging to the chief of the demons) is established.

SB 2.1.29-32

Text 29: His arms are the demigods headed by Indra, the ten directional sides are His ears, and physical sound is His sense of hearing. His nostrils are the two Aśvinī-kumāras, and material fragrance is His sense of smell. His mouth is the blazing fire.

Text 30: The sphere of outer space constitutes His eyepits, and the eyeball is the sun as the power of seeing. His eyelids are both the day and night, and in the movements of His eyebrows, Brahmā and similar supreme personalities reside. His palate is the director of water, Varuṇa, and the juice or essence of everything is His tongue.

Text 31: They say that the Vedic hymns are the cerebral passage of the Lord, and His jaws of teeth are Yama, god of death, who punishes the sinners. The art of affection is His set of teeth, and the most alluring illusory material energy is His smile. This great ocean of material creation is but the casting of His glance over us.

Text 32: Modesty is the upper portion of His lips, hankering is His chin, religion is the breast of the Lord, and irreligion is His back. Brahmājī, who generates all living beings in the material world, is His genitals, and the Mitrā-varuṇas are His two testicles. The ocean is His waist, and the hills and mountains are the stacks of His bones.

Bhāvarthadīpikā Vyākhyā by Śrīdhara Svāmī

The devas are said to be those with radiant bodies. The deities presiding over the directions are our auditory faculties and the like. The ears are the seat of the auditory sense, and sound is its object. The auditory sense is called śrotra. Similarly, in the case of the nose and other organs, the two Ashvins are the deities presiding over the two nostrils; Iddha, the brilliant one. (29)

The sky is the space; the eyeballs are the visual organs; the sun is the eye; day and night are the eyelids; the eyelashes are the pataṃgas. The supreme abode, the state of Brahman, is the point between the eyebrows; the palate is the presiding deity, and the tongue is the sense organ. (30)

The Vedas are the chhands; the brahmarandhra is the head; the traces of affection for children etc. are the snehakalās; the teeth are the dvijas; the cavity of the mouth is the ārṣam. That which is referred to as the boundless source is the sidelong glance. (31)

The path of unrighteousness is its back; Prajāpati is who; Mitra and Varuṇa are the two friends. (32)

Śrīvaṃśīdhara Kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā

Although there is a division into the individual (vyaṣṭi) and the collective (samaṣṭi) forms of Virāj, yet the collective Virāj is to be meditated upon as the Supreme Lord by the yogins who are the worshippers of Hiranyagarbha. For the Supreme Lord, the objects of the senses become the Virāj itself. The senses, their presiding deities, and the sense objects arise from the respective sense organs of His. Due to the non-difference between cause and effect, the collective Virāj, being meditated upon as the Supreme Lord, is conceived through the terms like directions, sound, etc., beginning with the ears and the auditory sense. (29)

The sky is the space; the sun and the eyeballs are there. Or, the sun is indicated by the word 'dyu' as it illuminates the pavilions. The form of the visual organ is called 'patanga'. Here, the word 'patanga' refers to the brilliant form, not the sun itself. The sun and the day are the eyes. This is the human form. The earth is the feet; the sky is the head; the space is the navel; the sun is the eyes; the wind is the nostrils; the directions are the ears. Since it is said 'prabhor' in the preceding statement, 'ahi' refers to both day and night, following the maxim 'a neuter by a neuter'. By the principle of co-existence of gender, the word 'āhā' also includes the night. The waters are Varuna. (30)

Saṃḍhatva means impotence. (31) The right breast is Dharma, as it is said, "Dharma is on the right breast." The penis is Shina. (32)

Dīpanī commentary by Śrī Rādhāramaṇadāsa Gosvāmī:

Daṃṣṭrā means a specific kind of sharp-edged tooth. Hemacandra (explains it as) 'dādā'. (31-34)

Śrīmad Vīrarāghava Vyākhyā

The devas like Indra are said to be his arms (bāhavah). His ears, being the abode of the auditory sense organ, are the directions; the auditory sense organ itself is sound, which is of the nature of dhvani and varna. Similarly, in the case of the supreme one who is devoid of any other abiding place, the two Ashvins in the form of the two nostrils are the presiding deities over smell, which is of various kinds like fragrant, pungent, etc., and that is the olfactory sense organ. Iddha, the brilliant one, is fire, whose mouth is this (world). (29)

The sky is the world; the eyeballs are the visual organs there. Patanga is the sun, the Viraj of Vishnu. The two days and nights are its eyelids. The arching of its eyebrows, the movement of its eyebrows, is the supreme abode of the four-faced Brahma. Its palate is the waters, whose presiding deity is Varuna. Its tongue is taste. (30)

The Vedic meters sing the praises of the head of the infinite one who is devoid of the three kinds of limitations. Yamadeva is the teeth (damshrā). The teeth are the dvijas. The impotence is the ārsham. The traces of affection are the affectionate portions of ours towards the Viraj, meaning his teeth. His laughter is the amazing power, the māyā, which causes delusion. The word 'māyā' everywhere signifies the amazing cause of activity, and that (māyā) is of the nature of being astonishing, and since it can produce various effects, it is called the boundless source from whose sight comes liberation. (31)

The upper lip is play (trīdā); the lower lip is bashfulness. Greed is Dharma; the breast is Adharma. The back part of him, the Viraj, is the path of unrighteousness. His navel is Prajāpati. The two testicles are Mitra and Varuna. The ocean is his belly, and the mountains are the clusters of his bones. (32)

Padaratnāvalī Commentary by Śrīmad Vijayādhvaja Tīrtha:

The Lokapālas like Indra are said to be His arms. The directions are His ears, situated in the spheres. The auditory sense organ of that Hari is sound. The two Ashvins, the Nāsatyas, are the two nostrils; smell is the quality of the earth. They speak of the olfactory sense organ as the producer of smell. Iddha means brilliant. (29)

Om, the world is dyau. The eyeballs are the sun, patanga. The days for humans and the days for devas like Indra are both the eyelids of Vishnu. Arising from that and dependent on that is the supreme abode of Brahmā. The tastes like sweet are (His tongue). (30)

The Vedic meters like Gāyatrī sing His praises. The two jaws are the sun and moon, remaining from "born from the two jaws." Since He has many forms, it is repeated. Bangatva means multitude, as per the statement. The stars are the dvijas, the teeth. Here, the absence of the name to be taken and gender deviation are meant to indicate uniqueness. The delusive power is His laughter, expressed through that laughter. From the aphorism "the first among the seven," the boundless creation is the unending universal manifestation. (31)

Vridā is bashfulness; the lower lip is adhara. The word 'eva' separates the preceding from the subsequent. Who is the Prajāpati? The penis is the Medhā organ. The two testicles are the two seeds, indicated by Mitra and also Varuna. (32)

Kramasandarbha Commentary by Śrī Jīva Gosvāmī:

Regarding "Indra and others," in this commentary, the mention of the nose and other faculties is merely illustrative, since there is a deviation in the case of the eyes, for there the sun itself is described as being situated in the eyeballs. Thus, no reasoning should be sought here; rather, it is solely for the purpose of meditation, as commanded by the scriptures. All is reconciled in this way. (29) The waters, whose presiding deity is Varuna. (30-38)

Sārārthadarśinī Commentary by Śrī Viśvanātha Cakravartī:

The devas like Indra are called His arms. The directions, whose presiding deities are the controllers of our auditory sense, are His ears, the seat of hearing. Sound, the object of our auditory sense, is His auditory organ. The same arrangement applies everywhere. Here, although the categories of the individual soul, the collective soul, and the universal form are essentially the same in terms of the divisions like adhyātma (related to the individual), etc., for the worshipers of Hiranyagarbha (the collective soul) and for the yogis, the universal form becomes the object of the senses, while the senses arise from the presiding deities of that universal form. Due to the non-difference between cause and effect, by the figurative identification, the collective soul and the universal form are to be meditated upon as the supreme Lord, whose ears and other senses are conceived as the directions, etc. The two Aśvins are the two nostrils. Iddha means brilliant. (29)

Dyau is the atmospheric region, where the sun resides in the eyeballs. Or, by the principle of using dyau to denote "shining," the sun is indicated. Patanga is the form, the visual organ. Here, patanga denotes the luminous form, not the sun itself, as it would contradict previous statements like "The sun and the moon are the two eyes of the Lord, the earth is His feet, the sky is His head, the navel is the sun, the nostrils are the winds, and the directions are His ears." Ahan means both day and night, by the principle of gender association with pairs. Parameṣṭhi-dhiṣṇya is the abode of Brahmā. The waters are Varuna, the presiding deity of the tongue, the sense organ. (30)

The Vedic meters are the Vedas. The head is Brahmarandhra. Snehakala refers to the traces of affection like that for one's children. Dvijas are the teeth, their set of six is ārṣa. Durantasarga is the boundless cycle of rebirth. (31)

Dharma is the right breast, as stated "Dharma is to the right of the breast." Who is the Prajāpati? Medhra is the penis. The two testicles are Mitra and Varuna. (32)

Śrī Śukadeva's Siddhāntapadīpa Commentary:

The eight Vasus, devas like Indra, are said to be His arms. The directions, whose presiding deities are the controllers of our auditory sense, are the apertures that serve as the seat of His faculty of hearing. Similarly, the sound itself is His auditory organ. Likewise, the presiding deities of our senses are the respective seats and objects of those senses. This should be understood to refer to our senses. The two Aśvins are situated at the two nostrils of the Supreme Lord who is to be worshiped. The brilliant speech is His faculty of speech, though this is not explicitly stated. (29)

The atmospheric region is His eyes. The sun became His visual organ in the eyeballs. Both day and night are the eyelids of Viṣṇu. The arching of the brows is the abode of the Supreme Lord Brahmā. The waters, whose presiding deity is Varuṇa, are the seat of His palate. The tongue is His faculty of taste. (30)

The Vedic meters chant the Brahmarandhra, the head of the Infinite, devoid of any limitations. Yama is His teeth. The traces of affection in the body, home, etc., are His teeth. The teeth are feminine (napuṃsakatvam is for ārṣam). The māyā that deludes people is His bewitching nature directed towards actions. The boundless creation is His glance of liberation. (31)

Bashfulness is His upper lip. The path of adharma is His back region. Who is the Prajāpati? Mitra and Varuṇa are His testicles. The belly is His abdomen. (32)

Śrīmad Vallabhācārya.kṛtā Subodhinī Vyākhyā

After describing the abodes of the worlds, he speaks of the abodes of the individual souls within them, beginning with the words "indrādayaḥ" - Although it may be said that those whose position is indicated dwell there, still the positions of the souls with no fixed abode are being defined. For the devas roam through all the worlds. Or, it is separately defined so that the physical organs of the Lord may not be mistaken. Those deities are superintending deities. Others described in that context are also to be understood as such. The devas like Indra are ushras, bestowers of the fruits of karma. Those capable of bearing burdens are called ushras, meaning "those who rise up." This is established in the statement "ushrāvaitam̐ ghuruṣā 'hāvi." And the Lord's arms are also bestowers of fruits. The directions in the brahmāṇḍa are the ears of the Lord. That which is sound is His auditory faculty. The two Ashvins are situated at the nostrils of the Supreme Lord. The two nostrils are of the Supreme Sacrifice. The sacrifice itself, due to the benefits conferred by it. The controllers of our senses are the spheres corresponding to the Lord's sense organs. The object is the sense organ itself. Smell is His sense of smell. The kindled fire is iddha. Therefore, that which is kindled in the Lord's mouth should be considered as food. (29)

The celestial region, the abode of children, is the heaven. The eyeballs are akṣhiṇī. The sun is the visual organ, called pataṅga, meaning "that which flies." The eye too belongs to the Lord, with the meaning that it moves and flies in its own sphere. The four eyelids that open and close the eyes are His eyelashes. "Of Viṣṇu" means either of the Lord in His form as Time or as the Sacrifice. Both day and night together form the pair of eyelids, with the application to gods and humans respectively, and also to manes and Brahmā by the word "ca." The Supreme Lord's abode, the region of Truth (Satyaloka), is parameṣṭhidhiṣhṇyam. Towards that, He extends His brows with satisfaction and makes one sit on the seat of Brahmā. The waters, in the form of the wives of Varuṇa, are His palate in the form of a spherical surface. The tongue is His faculty of taste, excluding liquids indicated by "eva." (30)

The Vedic meters like Gāyatrī, which number a thousand, all chant His glory. Yama is His teeth. The traces of attachment etc. are His teeth, which are considered feminine. Laughter that infatuates creatures is verily His māyā, and by the word "ca," devotion that does not infatuate is also suggested. Māyā has already been described. The boundless creation in the form of an eternal flow is duranta-sarga. Liberation through His glance is apāṅga-mokṣha. (31)

Bashfulness is His upper lip. The greed is for the lower ones only, as indicated by "eva." Dharma, the son of Brahmā and father of Nara-Nārāyaṇa, or the four-footed Dharma, is His right teat. The left one is Adharma. And the path of Adharma is the back portion of the Lord. Who is the Prajāpati? The sense organs (?) (meaning unclear). Mitra and Varuṇa are the two testicles or friends. The abdomen is His belly. All the oceans too are the Lord's abdomen. The mountains are the masses of His bones, the rivers are His curved lines. (32)

Śrī Purushottama's Subodhinī Prakāśa commentary

On the phrase "indrādayaḥ" - Since it cannot be said that they are organs merely because they roam about in the absence of a fixed position, he presents an alternative view with the words "athavā." By quoting "ushrāvaitam," etc., it is indicated that the Jaimini's view of deities being mantras is inconsistent. On the phrase "nāsatyadatrau" - By saying "of the sacrifice," the non-difference between the sacrifice and the Puruṣha is indicated. This will become clear later in verse 226/27 - "That very sacrifice, that Puruṣha, by that very one ruled the Lord sacrificed."

The phrase "śiśhumārasthānabhūtaḥ" indicates that heaven has contradictory attributes. On "pakṣhmāṇi viṣhṇoḥ" - Here "of the form of Time" indicates the non-difference from the Puruṣha, as stated in the Gītā: "Time I am, the world-destroying." The term "pūrvvammuktā" refers to what was said earlier in the first skanda in the verse "apaśyatpuruṣham̐ pūrṇam" - that Māyā was described as dependent on the Lord.

The reading "meḍhra artha indriyam" seems to be "indriyam eva." On "vaṅkrayaḥ" - meaning the side bones. The intention is to indicate their greatness, like that of a king, by virtue of their power etc. On "gandharva" - It is said thus because the original word "smr̥tiḥ" can have both masculine and feminine genders by convention. (29)

Śrī Giridhara's Bālaprabodhinī commentary

After explaining the worship of the fourteen limbs as the divine form of the Lord, he now states that the individual souls (jīvas) are also forms of those divinities - "indrādayaḥ iti." The Indras and other devas are said to be the arms of that supreme, undifferentiated Virāj. The quarters are the presiding deities of the sense of hearing, which is his ears. The object of hearing, sound, is his sense of hearing itself. Similarly for the nose and other senses. For the supreme, undifferentiated Virāj, the two Aśvins, the Nāsatyas, are the two nostrils, and smell is his sense of smell. The kindled fire is his mouth. (29)

The two worlds are his two eyes. The sun, which pervades, was the eye of the all-pervading Virāj. The two days and nights are his eyelashes. The raised brows are the abode of the four-faced supreme Lord. His palate is the waters, and its lord is Varuṇa. His tongue is taste. (30) The Vedic meters like Gāyatrī etc. chant the head of the endless, unlimitedViṣṇu by space, time and object. Here the term "head" refers to the upper part called Brahmarandhra, as established by the usage "śīrṣāgīti." There is another reading "chant his glory." His fangs are Yama. The tender affections like that for a son are his thin teeth, the cruelty being a bit excessive. His laughter, which maddens people, is the deluding Māyā. That from which creation arises is his sidelong glance of grace, for by that mere glance creation began, as established in the Śruti "sa aikṣata bahuṣyāma" etc. (31)

His upper lip is Modesty. His lower lip is Greed, which is an ever-increasing desire for objects even after attaining them. Dharma is his chest; the wrong path is his back. His penis is Prajāpati. The two Mitras are his two testicles. The oceans are his belly. The mountains are his masses of bones. (32)

Hindi Anuvāda

The devas like Indra are His arms. The quarters are His ears and sound is His sense of hearing. The two Ashvins are the holes of His nostrils; smell is His sense of smell. And the blazing fire is His mouth. (29)

The worlds are the eyes of Lord Viṣṇu, with the sun being the power of sight in them. The two eyelids are the day and night. His raising of the brows is Brahmaloka. The palate is water and the tongue is taste. (30)

The Vedas are called the brahmarandhra of the Lord, and Yama is His fangs. All kinds of affections are His teeth, and His bewitching Maya is described as His smile. This infinite creation is merely the playful glance of that Maya. (31)

Mitra and Varuna are the upper lip of modesty and the lower lip of greed respectively. Dharma is the chest and adharma is the back. Prajāpati is His genitals, the testicles are His seeds, the oceans are His womb, and the great mountains are His bones. (32)

SB 2.1.25-28

 Text 25: The gigantic universal form of the Personality of Godhead, within the body of the universal shell, which is covered by sevenfold material elements, is the subject for the virāṭ conception.

Text 26: Persons who have realized it have studied that the planets known as Pātāla constitute the bottoms of the feet of the universal Lord, and the heels and the toes are the Rasātala planets. The ankles are the Mahātala planets, and His shanks constitute the Talātala planets.

Text 27: The knees of the universal form are the planetary system of the name Sutala, and the two thighs are the Vitala and Atala planetary systems. The hips are Mahītala, and outer space is the depression of His navel.

Text 28: The chest of the Original Personality of the gigantic form is the luminary planetary system, His neck is the Mahar planets, His mouth is the Janas planets, and His forehead is the Tapas planetary system. The topmost planetary system, known as Satyaloka, is the head of He who has one thousand heads.

Śrīdharasvāmikr̥tā Bhāvārthadīpikāvyākhyā

Though this (the Virāṭ form) is indicative (of the subject matter), in reality, the all-pervading controller of beings, the Lord Himself, is the subject. He says, "Within the shell of the cosmic egg are the seven coverings: the earth, water, fire, air, space, the mahat-tattva, and the praṇava [oṅkāra]." [25]

With the intention of saying that the non-difference between the Virāṭ body, the individual souls, and the indwelling Lord should be contemplated upon, he speaks (thus): "The nether region is the base of the foot; the lower part of the foot is considered to be the nether regions. Beginning from below, he recites the seven subterranean realms, as evidenced by statements like 'he recounts,' etc. The front and back of the foot are said to be the two hands and two feet." [26]

The lower part of the two thighs is to be known as Vitala, and the upper part as Atala. The navel is the ocean. [27] He recounts heaven, the world of light, as "śrī"; the center of the forehead as Tapola; and the world of truth as Satya. [28]

Vaṃśīdharakr̥tā Bhāvārthadīpikā Prakāśavyākhyā

And within this cosmic egg-like shell is the earth, having the shape of a vault, where the universe is situated – that itself is the earth-covering, not anything other than that. Along with it, the seven (coverings) beginning with water, etc., are to be understood. This is the meaning. The body of Hiraṇyagarbha (Virāṭ) is the Lord, and the indweller within Hiraṇyagarbha, the dweller in the womb. The second Puruṣa, being worshipped as His counterpart, Virāṭ is also referred to by the word "Bhagavān" (the Lord). [25]

He recites the Vedas, i.e., "I do not merely say this myself" – this is the presentation of evidence. [26]

The earth is the ground; its navel is the surface of the earth. "Lord of the earth" – this is to be particularly contemplated upon by you. Since it is unfathomable and the source of the lotus from which Brahma was born, it is called the "navel of the ocean." [27] [28]

Śrīrādhāramaṇadāsa Gosvāmiviraсitā Dīpanīvyākhyā

The navel means the region below the navel. [27-30]

Śrīmadvīrarāghavavyākhyā

He states that the limited aspect in the form of this body is the subject matter, with the words "āṇḍakoṣa" etc. Within the shell known as the āṇḍakoṣa, which has seven coverings - earth, water, fire, air, space, ahaṅkāra and mahat-tattva - is the Virāṭ, the unlimited aspect of that limited aspect, known as Vairāja. Vairāja is not the four-faced Brahma. Since it is understood that he is the worshipped form which was formerly the support of the sustaining power, being of that nature, that Vairāja Puruṣa is Bhagavān, the abode and object of the sustaining power. [25]

And having spoken generally of the fourteen worlds constituting the āṇḍakoṣa as his body, he divides the entities within the āṇḍakoṣa and instructs their contemplation as the limbs beginning with the feet, with the words "pātālam." The base of the foot, the lower part of the foot, is called pātāla and is to be contemplated upon as the sole of the foot. Similarly, the two sides and front are the two hands and front part of the foot respectively. This is the meaning. The two ankles of the creator of the universe are Mahātala. The two shanks are Talātala. [26] The two knees of the cosmic form are Sutala and Vitala and Atala are the two thighs. The earth realm is Mahītala. The front part of the loins and hips is the atmospheric realm, Bhuvar-loka. The navel itself is to be contemplated upon as the ocean, as stated by the knowers of truth. [27]

The region of the chest of this Vairāja is the sphere of light, Jyotir-aṇīka, contemplated as the neck. The world of great sages, Mahar-loka, is his face. The primordial being's forehead is known as Tapola, the realm of austerities. The thousand-headed one's thousand heads are known as Satya, the realm of truth. [28]

Śrīmadvijayādhvajatīrthakṛtā padaratnāvalīvyākhyā

Covered externally by seven coverings - the five elements beginning with earth, ahaṅkāra and mahat-tattva - which serve as armors, in that body known as the āṇḍakoṣa, which is being decayed. That Puruṣa who dwells within this āṇḍakoṣa, called Vairāja because of his special effulgence, and who is the best of all due to granting the fruits of numerous karmas, is Puruṣa - one who grants numerous fruits of actions. That same Puruṣa is Bhagavān, the abode of the sustaining power; by being its object, the sustaining power removes the impurities of the mind - this is the connection. The āṇḍakoṣa is said to be Virāṭ due to his special effulgence. Vairāja is within that - from "vairajāstata" and so on. [25]

He instructs the method of meditation on the form already described, beginning with the words "pātālam." The realms from Pātāla up to Satya-loka are the limbs beginning with the feet of the image called the āṇḍa. However, they are not the actual limbs of that Hari who resides in the āṇḍa. Rather, they are produced from or dependent on his feet and other limbs. Therefore, there should be no doubt about their being non-different from Bhagavān, who is of the nature of Consciousness and Bliss. The statements like "his foot is Pātāla" are to be reconciled like the statement "the face of Brahman is the Brahmin," etc. Similarly, the statements about the different limbs like those of Indra and other deities are intended to convey their production from or dependence on those limbs, not to indicate their identity in essence. Since they are different from Him in essence, in relation to the image, Bhūr and other realms are treated as limbs, but in reality... [and so on].

Therefore, the construction of the sentence is: "They recite that the base of the foot of Hari, who dwells within the āṇḍa, is Pātāla." The connection is that it is produced from or dependent on the foot, which is of the nature of Consciousness and Bliss - the knowers of truth teach this to qualified students. If they are instructed to meditate in this way, it should be contemplated in the same manner there as well. The word "hi" indicates the well-known evidence for the stated meaning.

"The hands and the front part are the hands and front part of the foot" - the hand is the back part of the foot, the front part is the front part of the foot. The one by whom the universe is created is called Viśvasṛj; his ankles are called Mahātala, the knots of auspicious marks. The previous connection applies here as well. [26]

The lower part is called Vitala, and the upper part is Atala - this is the division. Jaghana means the region of the hips, addressed as "Mahīpati" with the intention of indicating its profundity and being the source of the lotus from which Brahma was born. The navel region is called Bhuvar-loka, the atmospheric realm. [27]

Jyotir-aṇīka is the sphere of light, the celestial realm. Mahar-loka is his neck, as people call it Jana-loka. Tapas is Tapola, the realm of austerities. The forehead is Rārāṭi. [28]

Śrīmajjīva Gosvāmi-kṛtā Krama Sandarbha vyākhyā

In the commentary on the phrase "uraḥsthalam," it is appropriate for the learned ones to inquire further into the meaning of "gṛṇanti." [28]

Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha Darśinī Vyākhyā

He explains what particular distinction is meant and where: Within the āṇḍakoṣa, the brahmāṇḍa measuring fifty crore yojanas, surrounded by seven coverings - earth, fire, air, space, ahaṅkāra, and mahattattva. Vairāja is the body of Hiraṇyagarbha. Bhagavān is the indweller of Hiraṇyagarbha, the second Puruṣa residing in the womb. Although worshipped as a representation of Him, Vairāja is also called Bhagavān's portion. [25]

What aspects should be meditated upon as His feet and so on? He says: The base of the foot is the lower part of the foot. "Pāṇiprapade" means the front and back parts of the foot. [26]

The two thighs are to be known as Vitala in the lower part and Atala in the upper part. [27]

The chest region is Svarga, the neck is Mahar-loka, the face is Jana-loka, the forehead is Tapola, and the heads are Satya-loka. [28]

Śrīmacchukadeva Siddhānta Pradīpaḥ

Within the āṇḍakoṣa, the shell of the brahmāṇḍa, surrounded by seven coverings called earth, fire, air, space, ahaṅkāra, and mahattattva. Externally, in the shape of a wood-apple fruit, with internal limbs like feet, etc., in the form of a tortoise, with four faces, considering itself the field of experience and the knower of the field, shining extraordinarily - thus named Virāṭ. Worshipped in that form is Vairāja, the Puruṣa, the abode of the sustaining power, the object of sustenance. [25]

The sages recite that the Pātāla realm is the base of the feet of this Puruṣa, who has a body of fourteen realms from the covered Pātāla up to Satya, instructing that Pātāla should be meditated upon as the sole of the Puruṣa's foot. The same should be understood for the rest as well. They recite that the "hands and front part" are the sole of the foot and the sub-nether region. The two ankles are Mahātala, the two calves are Talātala, as recited by those who experience the entire universe. [26]

The two knees in the cosmic form are Sutala. Vitala and Atala are the two thighs. The hip region is Mahītala, the Bhūrloka. The loins are Nabhaḥsthala, the atmospheric region, also called Nābhisara. [27]

They call the chest region of this Vairāja Puruṣa the celestial realm, the abode of lights. His neck should be known as Mahar-loka. His face should be known as Jana-loka by the meditators, it is implied. The former meditators knew his forehead as Tapas, the realm of austerities, and his heads as Satya-loka, the realm of truth. [28]

Śrīmad Vallabhācārya-kṛtā Subodhinī Vyākhyā

But how can the insentient be an object of meditation? Since the meditation must necessarily yield fruit for the meditator. Just as in other activities, meditation does not produce results through unseen means. For the direct realization of the object of meditation itself is seen. Even though the object is related to the Lord, why should not the Lord Himself be the object of meditation, by the principle "of the primary and secondary, the primary is the object of activity"? To this, he says - āṇḍakośa iti. This is not stated as the object of meditation, but rather as its support. By this, "as it is to be meditated upon" is also clarified. The Lord is directly the object, while the āṇḍakośa is its support. Although it is indeed appropriate for the soul to have the self as its support, an alternative view will be stated in the next chapter. Nonetheless, since the Lord dwelling outside must be brought within, in order to establish greater affection, to establish the greatness of the self, and for the successful effort, the Lord is stated as the object residing in the support of the cosmic egg, devoid of the defect of being a means to an accomplished end in comparison to the self-established form of the Lord, and being merely the object of recollection. āṇḍa means related to the egg. That itself is the kośa, in the form of an unfolded lotus. That itself is the body. From the statement "when with the five elements created by Himself," it is understood that the Lord has made this body for Himself. Therefore, here what is created is for His enjoyment. The body being the abode of enjoyment. Therefore, in relation to the self also, this is indeed the object of meditation as its support. Since it is in the form of a sheath, the defect of having apertures like other bodies is avoided here. And the drinking of nectar is also there. Stating the protection of this body, he mentions the inclusion of the entire collection of principles other than the Lord - sapta-āvaraṇa-saṃyukta iti. Joined by the seven sheaths. The compound word avoids a gap in the middle. The seven sheaths are the forms of the principles from water onwards. There, the virāṭ-puruṣa, the second person, who is well-known in all scriptures and also established by experience, the very same virāṭ has entered the virāṭ body, and not some specific individual soul. He says so - bhagavān iti. That very virāṭ-puruṣa who was mentioned is the Lord, established by the direct experience of yogis. Therefore, there is an explicit statement of being directly perceived due to intense practice. He is the support for sustenance. The kośa is His support, just as fire in an iron ball, or a bee in a lotus, or a king in a palace. The word "support" implies that the one who has resorted to Him becomes completely subservient.

Now, to state the inclusion of all subtle and common entities there, he establishes the idea of their being parts by the phrases pātālam ityādibhiḥ - the fourteen worlds attain the status of being part of the object of meditation, being arranged in fourteen divisions. But they do not attain the status of being parts of the Lord's body. If that were so, then due to the inferior status of the highest, it would only be an object of meditation. He says: Pātāla is the lowest world; pādamūla is the root of the foot. Thus, serpents like Vāsuki would attain a linear form. He gives the authority here - paṭhanto iti. This is well-known from the utterances of Vedavadanas. Of this body. In the case of the Lord, since Brahman with form pervades there, it attains that state. Pāṇi and caraṇa mean the posterior part. Prapada is the tip of the foot, and the middle part is pratyāhāra. Rasātala is the world above that. Gulphau are the ankles in the form of knots. Mahātala is the world above Rasātala. Similarly, in the following, the world above the previously described one is stated, thus mentioning five in total. He gives the reason for using the term "mahā" for Mahātala - viśvasṛja iti. Starting from there, due to the predominance of creation. The word "atha" is used to describe its distinctness. By this, the five-fold person is described. There, the two worlds are one part. Then, in a different way: Gulphau. The three guṇas also have five divisions mentioned - pure tamas, rajo-tamas, rajas, rajo-sattva, and sattva. Of those, pure tamas is described as Mahā.

From the soles to the palms is the second section. There, the sole of the foot is called tala. For a human being, it is a tuft of hair. Jambhe refers to the two shanks. Since they are a pair of limbs, the dual form pada-dvaya (two words) is used. Or it could be because they serve as a support. Sutala refers to the two knees. Since the dual janunī already conveys the two knees, the repetition in the form of two words is to indicate its dual form in common usage. Therefore, later on, it will be said as "the pure sutala." It is the common place as well as the place of one's own stay. Where the oblation remains, that is called śuddha (pure). Hence, it reminds of the viśva-rūpa (universal form) shown - "viśvam ūtter."

Vitala and atala are the two thighs. One is atala, and the other is vitala. Some consider both as a pair due to the presence or absence of the preceding syllable 'a'. Even though this dual form is possible based on common usage, in the fifth case, since there is no mention of "tato 'dhas tādi" (lower than that), it should be considered. Here, the presence of two consonants 'ca' could indicate their duality, or it could be an internal division. The region of Mahādeva's play and the region of the son of Maya (Mayāputra) is the celestial form. Mahītala is the Earth, which is the loins of the Lord. This arrangement is similar to that of a standing human figure and a celestial sphere. However, the object of meditation is the same as "mahopater," described here in the form of a king, which is the position of the Lord. Nabhas-tala is the atmospheric region. The statement "in the navel is the water" refers to the presence of water in the atmosphere. Despite the apparent contradiction, it is affirmed based on Vedic authority by saying "gṛṇanti" (they declare). This is based on the Shruti: "The water existed in the middle, separating the stars from the non-stars." Here, since there is no physical form of the Lord and it is the abode of Rudra, the description is done by Sarasvatī herself, as the navel-lotus cannot arise spontaneously. Uras is the chest region. Jyotir-anīka is the luminous sphere extending from the Sun and other celestial bodies. It belongs to Him (the Lord). It is said that no one else resides there, as the child Kumāra is also considered divine. The heart is also the abode of the Jīva (individual soul). Therefore, in the luminous sphere (jyotir-anīka) of the child Kumāra, the Lord should be meditated upon. Grīvā is the great world (Mahar-loka). Vadana is the world of beings (Jana-loka), extending from the chin to the eyebrows. This also solely belongs to the Lord, being the abode of eternal bliss, as we shall describe later. Tapo-loka is the forehead (lalāṭa), the void region. The use of the feminine word "rārāṭī" is to indicate its status as the base of erotic love, as per the grammatical rule "śrādi-puṃsi." This is because austerity (tapas) is attained there. But in reality, they are the multiple heads. The plural form "śīrṣāṇi" is used because of the statement "sahasra-śīrṣā" (thousand-headed), emphasizing its Vedic origin. There, since there are many worlds like Brahma and others, the plural "śīrṣāṇi" is used to establish the supremacy of all those worlds, as they reach (yanti) the head (mūrdhānam). (26-28)

Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ

The text refers to the Āṇḍakoṣa as "the abode for meditation". It is said to be the āśraya (support) for dhyāna (meditation). The doubt may arise - if the Lord Himself is the object of meditation, then why mention the body? And if it is in the sense of being a support, then the individual soul itself should be accepted as such. To this doubt, the text says: "Even though..." and explains.

It is reasonable, but for the sake of developing greater attachment, love and affection towards the Lord, the individual soul in the form of a minuscule entity located in the heart region of the body is accepted as the object of meditation. By meditating on this, the individual can eventually attain the state of the Supreme Lord, which is the ultimate goal of meditation. To facilitate this process, the body, which is external, is prescribed as the initial object of meditation. This is done based on the principle that greater attachment and love develops when the object of meditation is nearby.

The text then quotes a statement from the eleventh chapter of the Yogeśvara: "The akṣara-rūpa (immutable form) is realized by the bhutas (elements)." Here, the phrase "akṣara-rūpa" refers to the second purușa (the supreme being). The statement "yo vairāja" etc. indicates the non-difference between the akṣara-purușa and the Purușottama (the Supreme Lord). The three examples given further clarify that according to one's qualification, meditation should be performed on Vairāja, Purușa, or Bhagavān.

Now, the text explains how the body can be considered the most substantial (sthavișțha) entity. After describing the two worlds (loka-dvaya), it elaborates on the five-fold nature of the body by stating "they clarify..." The second part refers to the divisions within the body, just as there are divisions in an ordinary human body. This establishes that the three lower regions are vitala, atala and mahyādi-jyotir, the fourth is maharādi-satya-loka, and the fifth is the head.

The terms "ubhayāvayavatva" etc. indicate that just as the calf is lower than the knee and higher than the ankle, making it a part of both, similarly the two words "loka" are used to denote the regions above and below. The phrase "āṅpraśleṣe āsamantāt talam" provides an alternative interpretation, which is also considered for its strength. The reason for accepting vitala as pure is given as "ata eva" (for this very reason).

Regarding the terms "vitalam ca talam ca", two perspectives are presented - one based on the anterior-posterior division, and another view which is accepted to avoid contradicting the five-fold division of the body. This alternative view is explained by "atra" etc. The statement "tathātvam" refers to the anterior-posterior division, which is considered reasonable. To address the objection that there is no special significance in such a division, the text states "atra antara-bhedo" etc., justifying the division based on linguistic conventions and usage.

The text further divides vitala and atala, stating that vitala is the place of Mahādeva's play, and atala is the world resembling heaven, the abode of Mayāputra (the son of Māyā).

Regarding the Earth realm, the text connects the word "tasya" with "bhinna-suluk" etc., to indicate that it is derived from a different aphorism with the sixth case-ending omitted. The statement "evam vyavasthe" conveys that the methodology of the five-fold division of the body is now understood.

Although the Śroṇi-loka (realm of animals) is not explicitly mentioned here, it is implied later when it states "all deer and animals reside in the Śroṇi-deśa". Since animals dwell on the earth, the Śroṇi region should also be understood as part of the Bhūrloka. Similarly, the statement "nirayasya gudaḥ smṛta" (the nether region is called guda) and the subsequent description of naraka (hell) in the fifth skandha as being "below the earth and above the waters", establish that hell is also situated within the Bhūrloka.

The text asserts that the luminous realms (jyotir-anīka) are also well-established based on the Sarasvatī river. This refutes the notion of these realms being without a support or foundation. The statement "parābhūter adharmāsya tamasā cāpi paścima" indicates that the western direction, associated with irreligion (adharma) and darkness (tamas), is also connected to the terrestrial realms up to Maharloka through mountains and other entities.

In the description of the positioning of the worlds in the fifth skandha, it is stated: "The stars, the pole star, and the luminous worlds cannot bear to go beyond the path of the sun." This implies that the realm of parābhūti is adjacent to the inter-regional space, the realm of adharma is adjacent to the sun's path, and the realm of tamas is adjacent to the pole star (dhruva). This passage also accommodates the statement "na dhruvopari tad gati" from scripture, which states that ritualistic performers do not proceed beyond the Satyaloka.

The term "grīvā mahariti" suggests that the neck region is also associated with Maharloka due to the similarity of being called "gala" (throat). The phrase "yanti" means "they attain" through ritualistic actions. By establishing the multiplicity of realms, this resolves any potential contradiction with statements like "brahmalokamakarmakaḥ" (those without karma do not attain the Brahmaloka). (25-28)

Śrī Giridhara-kṛtā-Bālaprabodhinī

Indeed, leaving aside the Lord, why is the body composed of Prakriti said to be the basis for sustaining? Anticipating this doubt, it is stated with the intention that the non-difference between the Virat body, the Jiva within it, and the Antaryami should be superimposed and meditated upon. But in reality, the Lord alone, who controls the Virat, is the object of sustenance, as stated - "In the egg-like sheath, the body." [25]

The earth, water, fire, air, space, ego, and mahat-tattva - these seven sheaths, each ten times greater than the previous, comprise the egg-like sheath called the body. The embodied being called Vairaja Purusha is the basis, the object of sustenance. Why is he the object of sustenance? He says - "The Lord." [25]

Thus, after stating that the egg-like cosmos comprising the fourteen worlds is generally the body of the Lord, when there is an expectation of what is to be meditated upon as His feet and other limbs, he divides the entities within the egg-shell and teaches meditation on them as feet and other limbs, starting with "Patalam" (the nether region). The knowers of the Vedas call the root of the feet, the lower part of the feet, as Patalam (the nether region), meaning it should be meditated upon as the sole of the feet. He indicates that there should be no doubt here by saying "hi" (indeed). Similarly, in what follows, there should be a connection with the same verb. They call the back part of the feet as Prapadam (the seven nether regions), and the fore part of the feet as Rasatalam (the subterranean region). [26]

Moreover, they call the ankles of the Lord, the creator of the universe, as Mahatalam (the great region). They call both the shanks as Talatalam (the region of many planes). [26]

They extol the two knees of the Lord, whose form is the universe, as Sutalam (the region of virtuous beings). They extol His two thighs as Vitalam and Atalam, where the lower part of the thighs is Vitalam, and the upper part is Atalam. Addressing with reverence for the sake of the universe, he says, "O Lord of the Earth!" They extol His loins, the front part of the waist, as Mahitalam (the earthly region). They extol His navel as Svastalam (the heavenly region), Nabhas (the aerial region). [27]

They extol the chest region of this Vairaja as Jyotiranīkam (the luminous region), the abode of light or Svargalokam (the celestial region). They meditate on His neck as Maharlokam (the region of great sages). They extol His face as Janalokam (the region of people), to be meditated upon as such. The sages know His forehead, the forehead of this primal being, as Tapolokam (the region of austerities). The thousands of heads of this thousand-headed one, they know as Satyalokam (the region of truth). [28]

Hindi Anuvāda

Surrounded by the seven sheaths of water (jala), fire (agni), air (vāyu), space (ākāśa), ego (ahaṃkāra), mahat-tattva, and prakriti, the Virāṭ Puruṣha, the Lord, within this cosmic body, is the basis for sustenance; He alone is sustained. [25]

The knowers of truth describe Him thus: The soles are Pātāla of the Virāṭ Puruṣha; His heels and toes are Rasātala; His two ankles, the knots above the shanks, are Mahātala; the calves of His legs are Talātala. [26]

The two knees of the Lord, whose form is the universe, are Sutala; His two thighs are Vitala and Atala; His loins are Bhūtala; and they call His navel-lake Nabhas (the Sky region). [27]

They call the chest of the Primal Puruṣha, the Supreme Self, as Svargaloka; His neck as Maharloka; His face as Janaloka; and His forehead as Tapoloka. The multitude of heads of that Thousand-Headed Lord is itself Satyaloka. [28]