SB 2.6.9-12

 Text 9: O Nārada, the evacuating outlet of the universal form of the Lord is the abode of the controlling deity of death, Mitra, and the evacuating hole and the rectum of the Lord is the place of envy, misfortune, death, hell, etc.

Text 10: The back of the Lord is the place for all kinds of frustration and ignorance, as well as for immorality. From His veins flow the great rivers and rivulets, and on His bones are stacked the great mountains.

Text 11: The impersonal feature of the Lord is the abode of great oceans, and His belly is the resting place for the materially annihilated living entities. His heart is the abode of the subtle material bodies of living beings. Thus it is known by the intelligent class of men.

Text 12: Also, the consciousness of that great personality is the abode of religious principles — mine, yours, and those of the four bachelors Sanaka, Sanātana, Sanat-kumāra and Sanandana. That consciousness is also the abode of truth and transcendental knowledge.

Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā

His back is the abode of Tamas (ignorance). The conglomeration of bones is the mountains. (9) The undifferentiated Pradhana (Primordial Matter), the essential juice of food and drink, the oceans - their dissolution, their abode, is known by the knowers to be His belly. Of the mind and of our embodied self. (10)

For you and your sons like Sanaka, the Blessed Lord's inner self is the supreme resort. (11)

Thus, the universe originated from the Supreme Lord, yet is not different from Him, just as an earring is not different from gold. But He is the controller of all, the illuminator of all, eternally liberated - this is stated. This is reinforced by explaining the meaning of the Purusha Sukta. There, the meaning of the three verses beginning with "His mouth became the Brahmin" has already been shown in the previous chapter. He shows the meaning of "All this is verily the Purusha" through the three words "I", "you" and "he". Those born first are these - Sanaka and others, and the Marichis. The elephants (are also called) Nagas. (12) (13)

Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā

"Nidhanasya" means "of dissolution". A hint of the explanation is that at that time (of dissolution), everything merges into Him. (11-12)

Śrīmad Vīrarāghava Vyākhyā

His back is the abode of Parabhutha (the non-existent), Alakshmi (inauspiciousness), Adharma (unrighteousness), Tamas (ignorance). The channels of rivers are the nerves there. The conglomeration of bones are the mountains. (9)

The undifferentiated Pradhana (Primordial Matter), the essential juice of food and drink, the oceans - their dissolution, their abode, is known to be His belly. Of the mind, of all embodied beings, of that Principle, of that Supreme Lord - that is His abode. (10)

For you and your sons like Sanaka, of Dharma, of me the four-faced one, of the Blessed Lord Rudra, of divine knowledge, of the great Principle, the Supreme Lord - the inner self is the supreme resort. (11)

Thus, the entire universe originated from the Supreme Self, being His manifestation, not separate from Him as it is His body - this has been stated. He reinforces this by explaining the meaning of the Purusha Sukta. There, the meaning of the half-verse "His mouth became the Brahmin" etc. has been told in the previous chapter. He states the meaning of "All this is verily the Purusha" through the three words "I", "you" and "he". I am the four-faced one, you are Narada, he is Rudra, the firstborn are the sages like Sanaka and others. (12)

Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā

The anus is the abode of violence etc. of the Supreme Person. The back is the abode of Parabhuta (the non-existent), Parajaya (defeat), Alakshmi (inauspiciousness), Adharma (unrighteousness and sin), the one identified with Adharma, Klesha (affliction), and Tamas (ignorance and inertia). (9) The nerves of the Supreme Person are the channels of the rivers like Sona and Ganga, as well as other rivers originating from sound etc. The conglomeration of the mountains, the bones of Lord Hari, is also His abode. Of the Unmanifest (Primordial Matter), of the tastes like sweet etc., of the oceans - the dissolution and annihilation of beings (is His abode). (10)

The belly is known to be the abode of the Supreme Person, the heart of the Supreme, of Dharma (virtuous deeds), of the one identified with Dharma, the deity called Dharma of four faces, myself, of you, of your sons like Sanaka and the other three, of the Blessed Lord Rudra, of Divine Knowledge, of that Principle, and of the one identified with that Principle, Sarasvati. The inner body of the Supreme Person is the supreme resort - Kumara, Brahma, Rudra etc. are the inner ocean of Hari. This is established by statements like "The Self is the support in the body" etc. He explains the total independence of Hari stated as "I create in accordance with my will" through the dialogue of the Purusha Sukta. The "firstborn sages" are Sanaka and others, signified by "I", "you" etc. (11) (12)

Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā

The rectum is the organ of excretion and release of impurities. The anus is the rectum and the excretory passage. Lakshmi (the goddess of fortune) does not preside over these. Death, the presiding deity of the senses, governs them. Although the order of deities would suggest that Mitra (the friend) is the presiding deity here, as Brahma, Indra, and Upendra (Vishnu) come before him, yet the statement to be made later, "the Viraj (the cosmic form) did not preside over the anus with Death," establishes Death itself as the presiding deity by the authority of that statement. The phrase "the rectum is Mitra's" only implies that it is subordinate to or assisted by Mitra. The explanation that the rectum is the organ or sphere of Mitra, the presiding deity, has been rejected as it would violate the order. (9)

The west is the back part of the mountains (representing ignorance). (10)

The Unmanifest is Pradhana (Primal Nature). Rasa is the essence of food, etc. (It is the cause) of the destruction of beings (all living creatures). (11)

For you, O Kumāras (the mind-born sons of Brahma, like Sanaka), the cause of consciousness, the mind, and the self is Bhava (Lord Shiva, the embodiment of the highest reality). (12)

Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ

The back part is the abode of defeat, unrighteousness, falsehood, ignorance, and darkness. The bonding and joining of the channels of rivers and the mountains (representing the bones) is its abode. (9)

The abdomen is known as the abode of the Unmanifest Pradhana, the primordial essence, the oceans, and the dissolution of beings. The heart is the abode of the mind. (10)

The Supreme Self is the soul and mind of the Supreme Lord. For you, O Nārada, the Kumāras (like Sanaka), Bhava (Shiva), and all beings, righteousness, and my four-faced form (Brahma) are the supreme resort of consciousness and the essential nature. (11)

Thus, the universe that has originated from the Lord, though appearing distinct as an effect, is non-different from the cause, due to the absence of independent existence and activity apart from the cause, just as the plants of the earth, though appearing distinct in form, are non-different from the earth. This is what is being affirmed through the explanation of the meaning of the Purusha Sukta. The meaning of the half-verse "His mouth was the Brahman" has been explained in the previous chapter. Now, the meaning of "All this, whatever is born and whatever is yet to be born, is the Purusha alone" is being stated in three and a half verses, beginning with "I". "Those first-born sages" refers to the Kumāras like Sanaka. (12)

Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā

The Unmanifest is Prakriti (Primal Nature). The oceans of salt water, etc., the five great elements like earth, and beings like us - their dissolution and entrance into the final dissolution are His abdomen, as is well known. The Lord's heart is also the abode of our minds. (10)

For you, for righteousness which is born from the breast of Brahma, for me the four-faced speaker, or for your sake which is the form that generates devotion, and for others who are devotees, for the Kumaras like Sanaka, for Shiva the great Lord, and for the knowers of Truth like Shuka, the great principle of consciousness, the Supreme Self is the ultimate resort. (11)

Thus, having spoken of the origin of all limited beings, this has been said to explain that - in the three and a half verses beginning with "I". Brahma and all others are forms of the Lord. The aggregate is the Lord, while some say each one of them is the Lord Himself. Next, to explain the result and the qualified person and the means, it is described in the same way as delineated in the Purusha Sukta, since it has been expounded there. In the statement "All this is verily the Purusha", the three-fold effect is explained in three verses. There, "I" means Brahma, "you" is Narada, "Bhava" is Mahadeva, and the connected ones are also included by the word "and". The word "indeed" indicates there is no doubt that even in their distinct forms, they are the Lord. "These sages" refers to Marichi and others. "Those first-born ones" are the elder brothers like Sanaka. They are born of pure sattva. The gods are born of mixed sattva. The demons of mixed rajas. The serpents and others of mixed tamas. The mountains are serpents. The elephants are serpents. The birds, deer, reptiles - these are of pure tamas. (12)

Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ

Regarding the use of the fourth case (accusative) in expressing a relationship in general, some offer an alternative view beginning with "or". "For your purpose" means the form which generates devotion - this is the explanation of that. (11)

Regarding the appearance of "I" and "you", they say "thus". After stating "what is established" (2.5.25), by way of the verses like "through speech" (2.6.1-9) mentioned later, the origination of all eternally limited beings in the form of their coming together is described. What is the purpose of stating the distribution of their abodes after that? - this is the answer to the question "what" (2.5.2). It is explained that they are forms of the Lord. Another view is stated as "the aggregate" etc. However, there seems to be a contradiction with the seed verse "I alone was this" (2.9.32) from the Padma Purana.

"From there onwards" - After explaining "what is established" (2.5.25), in order to describe the three-fold bliss which is the result, while speaking of the qualified person etc., since these have been described in the Purusha Sukta, it is described in that way. But in the Purusha Sukta, "I" and "you" (2.6.12) have not been described in that way, so how can it be said "in that way"? They explain "The Purusha alone" etc. "This" refers to what was stated by the word "this" heard before. And thus, there is no difference in the way it is described, as this is just an explanation of that. (12)

Śrī Giridhara-kṛtā Bāla Prabodhinī

The back part is the abode of poverty, defeat, unrighteousness, sin, ignorance - and from the word "also", of samsara (the cycle of births and deaths) as well. The rivers like Shona and Bhadra, and rivers like Gomati etc., are the channels (nadis) and abode of Him. The joining and collection of the mountains, which are like bones, is His abode. (9)

The Unmanifest is Pradhana (Primal Matter). The oceans containing salt etc. are the seas of flavors. However, since the tongue is stated in scriptures like "The tongue is the abode of all flavors" to be the abode of mere flavor, it is not elaborated here. The abdomen of the Supreme Being is the abode of dissolution and destruction of all beings - the five great elements like earth and beings like us - as is well-known from scriptures stating "Into whom at the end they enter", so no evidence needs to be cited here. His heart is also the abode of our minds. (10)

For righteousness, for me the four-faced one, for you, for the Kumaras like Sanaka, for Shiva the great Lord, and for consciousness, for the principle of sattva, or in the reading "for the great principle", the inner faculty of the Supreme Lord is the ultimate resort and abode. (11)

Thus, the universe, which has originated from the Supreme Lord, does not become separate from Him, just as an ornament made of gold does not become separate from gold. He is the controller of all, the illuminator of all, eternally liberated and independent - this has already been stated. This is now reinforced by explaining the meaning of the Purusha Sukta. There, the meaning of the three Vedic verses beginning with "The thousand-headed Purusha" and "The Brahmin was His mouth" in the previous chapter is shown. But now, the meaning of "All this is verily the Purusha" is shown in three and a half verses beginning with "I" - "I am Brahma, the revered one is Narada, Bhava is Rudra, and these sages like Marichi etc. are the mindborn sons like Sanaka who are Your sons. The gods are Indra and others, the demons are like Hiranyakashipu, the serpents are elephants, humans are men, the birds are the ones moving in the sky, the deer are the forest dwellers, and the reptiles are scorpions and the like. (12)

Hindī Anuvāda

From their back arose defeat, unrighteousness and ignorance; from their channels arose rivers; and from their bones arose mountains. (9)

In their abdomen resides the primal matter, the essence of flavors, and the oceans; contained within are all beings and their destruction. Their heart is the birthplace of the mind. (10)

Narada! We, you, righteousness, the Kumaras like Sanaka, Shankara, consciousness and the inner faculty - all are dependent on Their mind. (11)

(How far should I count?) I, you, your elder brothers the Kumaras like Sanaka, Shankara, the deities, the demons, humans, serpents, birds, deer, and the crawling creatures. (12)

SB 2.6.5-8

 Text 5: The hairs on His body are the cause of all vegetation, particularly of those trees which are required as ingredients for sacrifice. The hairs on His head and face are reservoirs for the clouds, and His nails are the breeding ground of electricity, stones and iron ores.

Text 6: The Lord’s arms are the productive fields for the great demigods and other leaders of the living entities who protect the general mass.

Text 7: Thus the forward steps of the Lord are the shelter for the upper, lower and heavenly planets, as well as for all that we need. His lotus feet serve as protection from all kinds of fear.

Text 8: From the Lord’s genitals originate water, semen, generatives, rains and the procreators. His genitals are the cause of a pleasure that counteracts the distress of begetting.

Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā

His hair is the sphere of the clouds, as stated earlier. His mustache is that of lightning flashes. His feet, hands, and nails are similar to rocks and metals, to be inferred from the similarity. He is the protector of auspicious deeds. (5)

His stride is the stepping place, the abode, for the realms of Bhur and others. Since the words 'Bhur' etc. are indeclinables, 'luk' is added with 'pat' (in declension). 'Kshema' means obtaining protection, shelter from fear. For all desires, and even for the boon of salvation, He is the abode. (6)

The male organ is the seat of virility and semen. The genital is the organ for the delight of procreation, whose purpose is progeny. And the freedom from torment (obtained) through that (delight) is its 'parimoksha' (liberation). (7)

The anus is the organ for the expulsion of impurities, for the removal of inauspiciousness. (8)

NOTE: 1. "Creation occurs in the non-eternal, and the coming together in the limited eternal. In the eternal and the non-eternal limited, there is manifestation" - thus it is threefold. The relationship of the place of origin is explained in the sixth (case). The vision of non-difference from the formless, unmanifest form is the result. "The Vedas are centered on Narayana" - this has been explained. Here, the same is expounded in detail. And what has been determined by the Purusha Sukta is stated here. Even though the effect is non-different from the cause, its greatness is superior - such is the established relationship. Everywhere, the supreme Lord has the same unmanifest form as the effect. Therefore, the non-difference of the effect is established, and it facilitates meditation on the gross and subtle forms - thus says the verse of the revered Vallabhacharya in his Subodhini commentary.

*Gayatri, Trishtubh, Anushtubh, Ushnig, Brihati, Pankti, Jagati - these are the seven meters.

Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā

Or, "moksha" (liberation) is "sharanam" (refuge). From the lexicon - "Moksha is peace, refuge, nirvana, and freedom from bondage." And as stated - "The bird takes refuge at the feet of the tree," even for moksha, the feet are the abode. (5) (6)

From the Shruti - "The male organ is indeed the culmination of all delights." (7)

(The above segment is by) Narada. This statement is merely for the easy understanding of the dull-witted. You bestow knowledge even on the ignorant - this is the intended meaning. Here, although from the sequence "there, those drops, the friend(s)" it appears that Mitra is the presiding deity, yet based on the authoritative upcoming statement "Then the Cosmic Divine did not remain in the anus along with the wind," Death (Mrtyu) itself is intended to be the presiding deity. "The anus is its (Death's) auxiliary" - this is what is meant. However, the interpretation "the anus is the sphere of the auxiliary Mitra" is disregarded due to the break in contextual continuity. (8) (9) (10) (11) (12)

Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā

The word "purvam" (earlier) refers to the fact that the Lord's hair has already been described as the bearers of clouds, as stated in verse 34 of the first chapter of the Skanda Purana: "His hair is known as the bearers of clouds." This is the meaning of "tathokta" (as stated earlier). (5-9)

Śrīmad Vīrarāghava Vyākhyā

For all the plants and trees, by which (trees) the sacrifice is borne and accomplished, their hairs (are) the abode of rocks, metals, lightning, and clouds. The nails (are) the abode of rocks and metals. The body hair and facial hair (are) the abode of clouds and lightning. This is the discrimination. (5)

For the protectors, the guardians of the world like Indra and others, their horses (are) the abode of the three worlds – Bhur, Bhuvas, and Svar (earth, atmosphere, and heaven). Their three-fold stepping (is) the abode of safety, protection, refuge, and warding off of calamities. The feet of the Supreme Lord Hari, who grants all desires and is the best, (are) the resort of all. (6)

The generative organ (is) the abode of the virility, semen, and the creative power of the Lord, the progenitor. The pleasure of procreation, through which (pleasure) there is the cessation of the burning pain of (unfulfilled) desire, has its resort in that generative organ. (7)

The anus (is) the abode of the organs of excretion and passing of urine, stools, etc., and also of the secret sins like violence, etc. The urinary organ has its resort in the anus. (8)

Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā

By the distinctive trees like the palasa etc., the sacrifice is borne and accomplished by the sacrificers, is implied. Of those trees born from the earth, the hairs are the roots of the hairs of Hari. By the earthly sacrifices, a particular act other than the sacrifice is accomplished. The inner parts of the hairs of Hari are an option, as indicated by the word 'or'. But it is understood from the statement "The roots of the hairs of the sacrificers are in the hairs, but the ends are in that (Hari)," that the word 'but' is used to delimit the previously stated meaning. The hairs of this Hari are the abodes of clouds, the facial hairs of lightning, and the nails of rocks and metals. Again, the word 'nakha' means nails, hands, hoofs, and nails of women, as stated by Amara. From the statement, "The clouds have their abode in the facial hairs of Hari, and the rocks and metals have their abode in the nails," (this is clear). (5)

To exclude Brahmanas, Vaishyas, etc., it is generally said, "the three worlds – Bhur, Bhuvas, and Svar." The three worlds are the resort of the stride or the stepping of the feet of this Hari, and also the abode of safety, auspiciousness, attainment of protection, and liberation. (6)

And the feet of Hari, who grants all desires and all that is desired, are the resort as the giver, is implied. Liberation, peace, refuge, and nirvana are also called 'sharanam'. "I seek refuge at the root of the feet, the flag of the lord of birds." From this, it is implied that liberation is also at the feet. "For the gods and others, liberation is prescribed from the root of the feet of Vishnu, as stated in the respective scriptures." So there is no contradiction to what is indicated by the word. (7)

Of the waters, the virility, the semen, the creation, of the rain-bearer Parjanya, the creator Prajapati, and also of the Supreme Being, the male organ is the abode. The earth is Prajapati, the pleasure of procreation is happiness. Associated with them is the cessation (of desire), or the sexual act of Prajapati is the cause, and the cessation is from the happiness thereof. Of that (cessation), the male organ is the resort of Hari. But from the word, the male organ is also the abode of the deity named Mitra, who presides over the organ of excretion and its subject, the passing of stools. And the anus is the abode of the deity named Yama, who is the presiding deity of the male organ. This is explained for the understanding of the dull-witted. (8)

Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā

The word 'vai' (or) is used for aggregation (of multiple meanings). (The meaning is:) By which materials like ghee etc., the sacrifice is borne. Of them, is the sense. The word 'tu' is used for completing the metre. (5)

'Bahavah' is a semi-word. The horses are generally, in abundance, the abode of the protectors of the worlds. (It also means) of other protectors, who are the performers of protective acts. (6)

The word 'vikramah' is used to indicate the non-difference between the Supreme Self and Virāj (the cosmic form). (7)

Of the pleasure of procreation and happiness, that cessation (of desires)... (8) (9) (10) (11) (12)

Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā

For all the plants and trees, by those very trees the sacrifice is borne, not by others. Or (it means) the hairs (are) the abode of clouds, as it was previously stated "The wise know the hairs of the Lord to be the cloud-bearers." The facial hairs too (are the abode) of clouds only, due to the similarity in color. The nails (are the abode) of lightning, white and red rocks and metals, which is reasonable due to the similarity. (5)

Of the protectors, the performers of protective acts. (6)

The stride is the stepping of the feet, by using the locative case with 'bhur', 'bhuvas', 'svar', as these words denoting the worlds are indeclinables. Of safety, of auspiciousness, of the protector, of the best of all desires. (7)

Of virility, of semen, of the rain-bearer Parjanya, (it is) the abode. The male organ. Through the pleasure of procreation for the sake of progeny, the cessation, the remover of the burning pain, of that (pleasure). (8)

Śrīmadeva-kṛta Siddhānta Pradīpaḥ

Of this (Hari), the hairs, facial hairs and nails are the abode of rocks, metals, clouds and lightning. There, the hairs are of the clouds, the facial hairs are of lightning, the toe and finger nails are of rocks and metals - this is the distinction. His horses are generally the abode of the protectors of the worlds like Indra etc., whose main duty is the protection of subjects. Sometimes they do not protect, as said "Indra being disturbed, the world is disturbed." Hence it is said "generally". (5)

The stride of Hari is the stepping of the feet, whose abode are the worlds beginning with Bhur etc., as Bhur etc. are indeclinables, hence the locative case is used. This (stride) is the refuge of attainment and protection from undesirable things, in brief, it is the abode of the best of all desires - worldly and other-worldly, even of liberation. (6)

Of the Supreme Being Viraj, the male organ is the abode. Of the waters, of the virility, of the semen, of creation, of the rain-cloud Parjanya and of Prajapati, it is the abode. But the male organ of the Supreme Being is the abode of the cessation which is the remover of the burning sensation, caused by the enjoyment for the sake of progeny with the pleasure of procreation. (7)

O Narada, the anus which is the organ of excretion, of Yama, of Mitra, and of passing of stools, is the abode. Of that (Supreme Being), the anus which is the place of the organ of excretion, is the abode of violence etc. (8)

Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā

There, the body hairs are the abodes of the plants beginning with the sprouts. "Udbhij" means sprouting upwards, and those born from the sprout like trees etc. are called "udbhijas". Their species - the different kinds like dhava, khadira etc. - all trees, as many as there are. Or, he says "yaiveti" - those very ones by which the sacrifice is borne like the palasha tree etc., not the others like the vibhitaka tree etc. which are sin-bearing trees. The hairs, facial hairs and nails of the Lord are the abodes of rocks, metals, clouds and lightning. There - the nails of rocks and of metals, the hairs of clouds, the facial hairs of lightning, having golden facial hair. The Lord's arms are the gods like Indra etc. who are the protectors in the form of senses, their abodes. Even of others who are the performers of dharma, the Lord's nature is the abode, since He protects the world, as per the statement "The earth is sustained by the seven (gods)". The word "prayashah" (generally) is used to exclude those desirous of dharma. (5)

The stride of the Lord is the stepping of the feet, which is the abode of the worlds beginning with Bhur etc. The words Bhur etc. are indeclinables, hence they have this very form even in the locative case ending in "su". It is the abode of the word "kshema" which means the state of having attained protection, of the word "sharana" which means the form of having resorted to protection, and also of surrender and devotion due to the word "ca" (and). Though the feet alone are the abode, since the action is associated with them, the term "vikrama" (stride) is used. It is the abode of the best of all desires and of the One who grants boons signifying divine grace; and due to the word "api" (even), it is the abode of qualities like atomicity and of liberation as well. (6)

Of the waters, of the virility, of creation, of the rain-cloud Parjanya, of Prajapati the speaker - his male organ is the abode. Here "mama" (of me) is not said due to the absence currently of engaging in creation. The male organ is called "shishna". "Upastha" means the organ. The word "tu" conveys either resumption of the previous topic or continuity of the well-known meaning. The pleasure born of union with one's wife during her season, that pleasure caused by Prajapati - the cessation of that desire and of this pleasure; or - "prajati" means offspring, "ananda" means the touch giving rise to passion - the cessation of that passion (kama). Of these three, the Lord's male organ is the abode. (7)

The Lord's anus is the abode of Yama and others. Yama is the king of manes, Mitra is the presiding deity of the anus, and of the function of that organ defined as passing of stools. The address "O Narada" is to indicate that it is the abode of those who cause quarrels as well. Or, Narada is the destroyer of disturbances, by generating and then destroying quarrels, thus preventing them. Of violence which is killing of living beings, of Nirrti in the form of the regents of directions, of death personified as the destroyer, of hell - the Lord's anus is the abode. Afraid of stating the improper, he does not say directly but says "it is remembered thus". Thus, in the scripture, the anus and male organ are described as organs. (8)

Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ

In the phrase "lomanyu-dbhija-jatīnām" (of the species of plants born from sprouts), the word "jāti" (species) is used in the conventional sense. To explain this from the context, they say "jātayaḥ" (species). (5)

Now, though that (male organ) is indeed the abode during the engagement of creation, since there is no such engagement currently, it is not stated. This is the meaning of "idānīm" (now/currently).

The alternative "loka-prasiddha-vyāvṛttya-artho vā" (or it conveys the well-known meaning) is stated because the previous topic can be resumed merely by using the word "upastha" (male organ). Since another abode is mentioned for Nārada, they state the other view – "athavā nārada ity-ādi" (or, the passage beginning with "O Nārada"). (7) (8)

Śrī Giridhara-kṛtā Bāla Prabodhinī

The body hairs are the abode of those trees born as sprouts by which the sacrifice is borne and accomplished. His (the Lord's) hairs, facial hair and nails are the abode of rocks, metals, clouds and lightning. There, the hairs are the abode of the clouds, as it was previously stated "They know the hairs (to be) the cloud-bearers of the Lord." The facial hairs are the abode of lightning, since they are golden facial hairs. The nails of the feet and hands are the abode of rocks and metals - this is the distinction. (5)

His arms are the abode of the protectors of the world like Indra and others. There, he states the explanation - "Those who are generally the protectors of auspicious deeds." Since destruction of insects etc. can also occur by rain etc., the word "prayashah" (generally) is used. Since the word "bhur" etc. ends in the plural "bhis", being indeclinables, it takes the "aluk" affix. His stride spread in three directions is the abode of the three worlds beginning with Bhur. His feet are the resort of peace which is attained protection, of refuge which is warding off undesirable things, of the best of all desired objects, and also of acceptance (by the Lord). (6)

His male organ "shishna" is the abode of the waters, virility, semen, creation, Parjanya the rain-god, and of Prajapati the Virāṭ Purusha. That male organ is the resort of the pleasure of progeny arising from union and the cessation which is the removal of that passion. (7)

The address "O Narada" indicates attentiveness in hearing. His anus is the abode of Yama, Mitra, the passing of stools which is release, and of violence which is tormenting living beings. It is also the abode of Nirṛti in the form of demons, of Death the destroyer deity, and of hell - thus is it remembered by the knowers of truth, meaning stated. (8)

Hindī Anuvāda

From His hair, beard, mustache and nails have manifested the clouds, lightning, rocks and metals etc. From His arms have manifested the protectors of the world who generally protect the universe. (5)

His walking is the abode of the three worlds - Bhu, Bhuva and Swah. His lotus feet protect the attained and dispel fears, and the fulfillment of all desires comes from Him alone. (6)

The male organ of the Virat Purusha is the support of water, semen, creation, rain and Prajapati. And His generative organ is the abode of the bliss arising from sexual union. (7)

O Narada! The male organ of the Virat Purusha is the origin of Yama, Mitra and defecation. And His anus is the origin of violence, Nirrti, Death and hell. (8)

SB 2.6.1-4

 Text 1: Lord Brahmā said: The mouth of the virāṭ-puruṣa [the universal form of the Lord] is the generating center of the voice, and the controlling deity is Fire. His skin and six other layers are the generating centers of the Vedic hymns, and His tongue is the productive center of different foodstuffs and delicacies for offering to the demigods, the forefathers and the general mass of people.

Text 2: His two nostrils are the generating centers of our breathing and of all other airs, His smelling powers generate the Aśvinī-kumāra demigods and all kinds of medicinal herbs, and His breathing energies produce different kinds of fragrance.

Text 3: His eyes are the generating centers of all kinds of forms, and they glitter and illuminate. His eyeballs are like the sun and the heavenly planets. His ears hear from all sides and are receptacles for all the Vedas, and His sense of hearing is the generating center of the sky and of all kinds of sound.

Text 4: His bodily surface is the breeding ground for the active principles of everything and for all kinds of auspicious opportunities. His skin, like the moving air, is the generating center for all kinds of sense of touch and is the place for performing all kinds of sacrifice.

Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā

And now the glory of the Viraj, along with its manifest form, is being described. For us and other perceivers like us, speech is the mouth and the source of utterance of the controller of the faculty of speech. The seven meter-forms like Gayatri are the seven sources like skin etc. for him. The oblation is the food for the gods, the offering is the food for the ancestors, and the remnant of both is the food for humans. Similarly, for the six kinds of tastes like sweet etc., the tongue is the field and source for the controller of the faculty of taste, which is us etc. The same should be understood everywhere as not explicitly mentioned. (1)

For all our breath controllers, the two nostrils are the supreme pathway, the supreme field of smell, the sense of smell, for both the generic and specific odors of delight and satisfaction. (2)

The eyes are the instruments of sight for forms and lights which reveal forms. Everywhere they roam should be understood as the primal field of vision. The two ears are the abode of the auditory faculty, the sense of hearing. The body is the abode of the essential objects. (3)

This refers to touch and air. He is the tree of all clouds, of the sacrifice, and of all plants born. Or rather, it is those very trees by which the sacrifice is duly performed. (4)

Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā

The Purusha Sukta is a section of the Vedas consisting of (16) mantras, beginning with "Sahasrashirsha" (The Thousand-Headed). Since this chapter is in the form of an exposition, there is no distinction between the exposition and the explanation, and the statement is merely a convention. (1)

Thus, it is established that the collective Viraj (the cosmic form) arises from the Supreme Lord along with His Maya Shakti (the divine power of illusion). There, as stated by the Akrura verse, "The earth, water, fire, air, ether, the great elements, the unmanifest, the senses, all sense objects, the gods, and all causes are born from the collective beings." Anticipating the question from which particular part of the Lord the Viraj originated, the text says, "From the speech..." (1)

Even though the speech, mind, etc., appearing in the seventh verse through the word "Hareh" (of the Lord) are effects born from Prakriti (primal matter) and Ahamkara (ego), they are manifestations of the different organs like the mouth, etc., of the Lord, who is of the nature of Existence-Consciousness-Bliss. This is because Maya (the divine power of illusion) is His Shakti (power), and there is no difference between Shakti (power) and Shaktiman (the possessor of the power), and the effect belongs to the possessor of the power, just as the power of fire is burning, and the fire is said to have burned what is burned by it. The speech, mind, etc., residing in Vaikuntha (the divine abode) are but eternal aspects of consciousness, being manifestations of the Lord's divine play. However, the speech, mind, etc., existing in the world are temporary manifestations of Maya (illusion). Such is the arrangement. Of this Lord... (1)

The sense of smell is the principal function of the air element, hence the masculine gender "ghrana" is used in the Amarakosha: "The nose that carries the smell is called ghrana and nasika." (2)

The word "tirtha" refers to sacred places like Pushkara and scriptural texts, as per the definition: "Tirtha means a sacred text, a teacher, or a holy water body." (3)

The air associated with the sense of touch is called "sparsha-vayu" (the air of touch). Although it is correct to elide the final vowel due to the proximity of the word "arpa" (to be obtained), there is a preference for retaining it. Here, the air presiding over the sense of touch should be understood. Earlier, the general air was mentioned, so there is no repetition. The trees like the Palasha are meant for making sacrificial ladles and other implements, facilitating the performance of sacrifices. This implies that only these trees that aid in sacrifices are considered "kshetra" (sacred), not other trees. The origin of other trees should be understood based on the principle of "varna-sankara" (intermixture of qualities). Alternatively, according to the statement by Vijaya Dhvaja, "Those born from sacrificial acts, residing in the roots of hair and the ends of hair..." – the trees born from the roots of hair are meant for sacrifices, while other trees originate from the ends of hair. The word "va" (or) here is used to indicate an alternative explanation, as mentioned earlier. The verse "Ishosya keshaan vidurambuvahaan" (They know the hairs of the Lord as carrying water) refers to those who perform auspicious deeds for the welfare of all. (4)

Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā

"Gayatry-adinam" (Beginning with Gayatri) - The word "adi" includes Ushnikh, Trishtubh, Jagati, Pankti and Brihati meters. Their specific details will be discussed in the third skandha (canto), twelfth adhyaya (chapter). (1)

"Tvag-adayah" (Skin and others) - The word "adi" here includes skin, flesh, blood, fat, marrow and bones, as mentioned in the tenth adhyaya. (2)

"Madhura-adeh" (Beginning with sweet) - The word "adi" here includes bitter, pungent, astringent, sour and salty tastes. (1) (2)

"Diva" (By day) - This means the light of the sun. (3) (4)

Śrīmad Vīrarāghava Vyākhyā

Thus, establishing that the entire manifested world, created in the order of Mahat and others, is a manifestation of Viraj, and further strengthening it through the Purusha Sukta dialogue, the text says "vacha" (speech) etc.  

The mouth of the Lord is the abode of speech (the faculty of speech) and Agni (the presiding deity). The seven meters - Gayatri, Ushnikh, Brihati, Pankti, Jagati, Trishtubh, and Anushtubh - are the seven constituents. The organs like skin etc., existing in the body of the Lord, are the abodes. The offerings are the food for the gods, the ritual is the immortal drink for the ancestors, and the remainder is the food for humans, comprising all tastes from sweet onwards, for which the tongue and its presiding deity Varuna are the field (abode). Thus, the unstated should be culled everywhere. (1)

For all our breath controllers like Prana and Vayu, the nostrils are the supreme field, the abode of the Ashvins who represent vitality and joy. Modah refers to the particular joy derived from perceiving pleasant objects, while pramodah is the special joy arising from the notion of ownership of pleasant objects - this is the distinction. (2)

For forms like white and others, and for the light that illuminates forms, the eye is the abode and the sun's rays are the field. Everywhere, what is stated first should be understood as the field for what is stated later in the respective group. For the directions and sacred places, the two ears are the abode of space and sound. (3)

For the essences of objects and their auspiciousness, the body is the abode, the skin is the abode of touch and the entire sacrifice. (4)

Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā

This chapter establishes the origin of the universe, which has the form of the individual self, deities, and elements, from the mouth and other parts (of the Supreme Being). It also establishes the universe's distinctness from Him, His transcendence, and His essential nature as the primordial form. There, it first explains the origin of all objects - the senses, their deities, etc. - from His limbs, through the statement "vacha" (speech) and others.

The mouth is the field (source/abode) of speech (the faculty of speech), its object (that which is to be spoken), its presiding deity Brahma, and the deity Agni. The seven meters - Gayatri, Ushnikh, Anushtubh, Brihati, Pankti, Trishtubh, and Jagati - originate from the seven constituents of His body described as skin, flesh, blood, fat, marrow, and bones. The field (abode) of all foods and the self-controlled person who has mastered all tastes from sweet onwards is His tongue. (1)

The two nostrils are the supreme field and abode of all breaths, the chief Vayu (wind god), the sense of smell and its objects (fragrances), the presiding deities of smell - the Ashvins and others like Brahma. (2)

The eye is the field of the sense of sight and its objects - forms, light and luminaries. The solar orbs are the field of the eyes of the Supreme Lord. The two ears are the field of the directions, sacred places, and scriptures. The auditory sense and its object sound, and the deity Akasha (space) have the ears (of the Lord) as their source. (3)

The essences of objects, their excellent aspects, their powers, and auspiciousness originate from His body, which is their receptacle. The sense of touch, the quality of touch, its presiding deity Vayu, and the all-knowing (knower of all sacrifices) have the sense of touch (the skin) as their field. (4)

Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā

"Sukham" (Happiness) refers to the collective form of the sāttvika (pure) and rājasa (passionate) aspects of ahaṅkāra (ego). Due to its predominance, it is designated as the "mouth." This should be applied similarly in the subsequent cases. (1) (2)

"Tīrthānām" (Of sacred places) refers to the scriptures. (3)

Since Vāyu (the wind god) is the predominant leader, the sense of touch (skin) becomes the principal guide in the realm presided over by Vāyu. Therefore, it (the skin) is also the abode of the sacrifice, which is the leader of that world. (4)

Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā

It is stated that from the Lord endowed with His divine power of Māyā, the collective Virāṭ (cosmic form) was born. There, it is described how the elements like earth, water, fire, ether and others; the great principles starting from Mahat; the senses; all sense objects; and the deities - all these, being the limbs of the universe, originated from which particular limb of the Lord.

It is asked: from which limb of the Lord did the faculty of speech of the collective Virāṭ and the individual beings originate? It is stated with the verse "vāchaṁ samāṣhṭi-virāḍo..." (7th verse, connected with "hareḥ") that the mouth is the source of the faculty of speech, its presiding deity Vāch, etc. Though created by the Lord's power of Māyā in the form of egoism, the faculties like speech, fire, Brahmā, etc. are indeed manifestations of the Lord's real limbs like the mouth, as He is the embodiment of existence, consciousness and bliss. Since Māyā is His own power and there is no difference between the power and the possessor of power, the product of the power belongs to the possessor as well, by established reasoning. The eternal speech, fire, etc. residing in Vaikuṇṭha are directly conscious aspects of the Lord, while the speech, fire, etc. existing in the material world are their temporary, material manifestations.

The seven meters like Gāyatrī originate from His seven constituents like skin, etc. Similarly, in every case, the "first" is the source from which the "last" has originated - this should be understood along with their explanations. Havya is the food of deities, kavya of ancestors, and amṛta is the remnant for humans. The tongue is the source of all these foods and the six tastes like sweet, etc. From this, the pallet is the abode of the deity Varuṇa who presides over the tongue faculty. (1)

Those two nostrils are the abode of the two Ashvins and the herbs, with the formation already mentioned before. The general and specific fragrances of joy and sorrow originate from His olfactory sense faculty. (2)

The eye is His visual sense faculty. The two eyes are the two pupils. The two ears are the abodes of His auditory faculty. The auditory faculty is His sense of hearing. (3)

The abode of the tactile sense has also been described in the Tantras, in the order of touch, Vāyu, strength, auspiciousness, and the essences of objects (their energies). (4)

Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ

Thus, the origination of the collective body of the Virāṭ, consisting of the fourteen worlds along with the elements, has been previously described. That very same collective body will be spoken of again in the tenth chapter, describing the process of origination from His mouth and other limbs. Here, however, (the text) speaks of the manifestation of the individual faculties like speech and others originating from His mouth, etc., with the statement "vāchām" (of speeches).

The mouth is the source from which our individual faculty of speech, its presiding deity Vāch, and others have originated. The seven fundamental constituents like skin and others are the sources of the seven meters - Gāyatrī, Uṣhṇik, Vṛhatī, Paṅkti, Jagatī, Triṣhṭup and Anuṣhṭup. The foods that negate hunger - havya for the deities, kavya for the ancestors, and the remnant amṛta for humans - all these foods, along with the six tastes starting from sweet, originate from the tongue which is the source of our individual sense of taste and its presiding deity Varuṇa. This should be similarly understood everywhere. (1)

For all our vital airs like prāṇa, apāna, etc., and for Vāyu himself, the nostrils which are the excellent abodes are the sources. They are also the sources of the two Ashvins, the herbs, and the general and specific fragrances of joy and sorrow. The vital air (prāṇa) is the source faculty. (2)

The eye is the source faculty for all forms, colors like white and others, luminaries and their light. The pupils are the sources of the sun dwelling in the sky. The apertures of the ears are the sources of the directions and sacred places. The auditory faculty is the source of ether and sound. His body is the source of the essences of all objects and their auspicious nature to be aspired for. (3)

For this Virāṭ, the skin, touch, Vāyu, all medicinal herbs, and the entire sacrifice are the sources. His bodily hairs are the sources of all plants and trees with which the sacrifice is properly accomplished or by which it is nourished. (4)

Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā

Birth is impermanent, association is transient, and manifestation in non-distinct and indistinct forms is the threefold (principle). (1)

The origination in the form of association with the abode is described in the sixth (chapter). The vision of non-difference from the formless, unmanifest form is the result for the gross (manifest form). (2)

"The Vedas are centered on Narayana" – this has been explained in a general way. Here, it is expounded in detail. (3)

And what has been determined by the statement in human language is indicated here – even though the manifested effect is non-different (from the cause), its glories are superior. (4)

The unmanifest form, the state of conformity, always exists in Hari. By that, the non-difference of the manifested is established, and the gross form as well as meditation become accomplished. (5)

In the previous chapter, the origin and manifestation of the gross forms that were previously mentioned have been explained. The divinity of the unmentioned entities like time has also been clearly stated. Now, the relationship of the unmanifested souls with the manifested form will be explained. Even those like the devas, who were previously said to have originated, are said to have originated in a specific way. Here, the unmanifested form will be separately explained, and its connection with the gross form of the Lord, who is unmanifested and has entered into all forms, will be described. Since this is the section on souls, the means and the goal must be explained through their origin. The greatness of the Lord is said to be unmanifested. Where this is explained, four categories must be elaborated: their similarity with the unmanifested, which is explained in one chapter.

First, it is explained that the subtle bodies of all souls are connected to the subtle body of the Lord—the field or location of our speech organs and those of others is the Lord's mouth in the form of an aperture. For the Lord has two kinds of mouths—one in the form of senses and the other spherical. The spherical form has been previously explained as having the nature of the Brahman, for the purpose of explaining the origination of elements. Similarly, the origin of the nether worlds, etc. from the limbs of the Lord, and their existence in Him has also been explained, meaning that the Lord has the form of the nether worlds, etc. But here, the opposite is stated—the world is attributed divinity with reference to the Lord. There, however, the world is said to be divine with reference to the Lord. And it will be explained as the support, that the unmanifested Vedic meters, which are parts of the Lord's body and are super-divine, are the locations of the meters. Hence, it says, "The meters..." (Gayatri, Jagati, Usnik, Tristup, Anushtup, Pankti, and Brihati). The seven vital airs—blood, flesh, marrow, bone, fat, and their respective deities—have forms.

Having thus explained the connection of all objects of words and meanings associated with speech in the Lord's mouth, since the tongue exists there, it (the text) states the connection of things related to it, saying "havya" (oblation). Havya is the food of the devas. It is this very food that is designated as havya by the mantra. Then, the worldly oblations like purodasha become havya. Similarly, kavya is the food of ancestors, amrita is the food of adhyatma (related to the self), or that which is obtained without asking and is the cause of a vow, or the remnants of a Brahmin's food, or the means of knowledge through prana, etc. The tongue of the Lord is superior to these. And it is the location of the six kinds of tastes, which exist everywhere in food, etc. The word "ca" (and) indicates that it is also the location of our tongue and its presiding deity. By this, it is clarified that tastes other than those in food, etc. do not have their location in the Lord's tongue. At the end (of the verse), the statement "by the use of all words" implies that they do have (their location in the Lord's tongue). (1)

Similarly, for all our pranas and their presiding deity Vayu—by the word "ca," it is connected to all things related to Vayu—the two nostrils, which are super-divine locations, are described as "parama" (supreme) because of their super-divine nature. The two holes are also the location for all. There, the sense of smell is the location for the Ashvins and the herbs in the form of rice, etc., as per the Shruti "From them are born the outward breaths." Since grass is similar (to herbs), it is (located) in the Lord's nose. Though it should be said "in the nose," by including the inner sense of smell as well, it says "in the nose." Moda and pramoda are particular fragrances. Moda is the fragrance that wafts from a distance, while pramoda is the fragrance that overwhelms all other fragrances. (2)

Of the various forms, of the brilliant ones like the stars, etc., the Lord's eye is spherical in form. Of heaven, the sun, and things related to them—by the word "ca," it is connected to the related entities. The pupils are as before. By the distinction of the spherical form, there is a division into parts of the sense organs. The two ears are spherical in form, the location of the directions, the deities of our sense of hearing and other senses—by the word "ca," it is connected to the senses. Of the holy places like the Ganges, etc., the ears are the location. The sense of hearing is the sense organ for sound and space. Since sounds originate in space due to the vibration of the ears, the Lord's sense organ is the location of the object and the substrate. Of objects, those that are essential, like gold, etc., or the deities that are of the highest form, of beauty and loveliness, and of things related to them, the Lord's body is the location, the receptacle. It is always the location, even in the state of worldly existence. His skin is the location of touch, etc. Of purity, the purity of all exists in the Lord's skin. In the world, purification happens through water, which has the form of the Lord's perspiration. Therefore, there should be no doubt that the skin is the abode of purity. By the word "ca," those possessing purity are included. And by the word "eva," it is stated that only the skin is the location, not anything else. The word "hi" indicates the reasoning. (3, 4)

Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ

Now, we shall expound the sixth chapter, explaining the interconnection between the preceding and subsequent chapters that govern the subject matter, by analyzing the genesis of the topic and its essence. They state this with the half-verse beginning with "śrṛṇītya" and so on. Since the coming together (of the subject matter) is dependent on the place, its production is considered the subsidiary of that coming together. Therefore, after first explaining that, the relationship of the places with the coming together will be expounded here. This is the meaning of "the subsidiary and the principal" governing the preceding and subsequent (topics).

But it was said earlier that the production of the place was expounded after seventeen verses, while here, the relationship (with the place) will be explained only in nine verses, not everywhere. How then can the production and the coming together be the subject matter of the chapter? They say: "In a general way..." with the half-verse and so on. Thus, by explaining the remainder of the subject matter of the chapter through deliberation in the form of ascertaining the result, its completeness is made clear. Therefore, since they serve that purpose everywhere, their status as the subject matter of the chapter is undisputed. (1) (2) (3)

Anticipating the question "How is it expounded?", they clarify the manner by saying "pauruṣeṇa" and so on. The word "para" indicates that the reference is primarily to the state of being, rather than the mere mention. Thus, it means that it is expounded in accordance with the manner determined by all the Vedantic deliberations. (4)

Now, since the mere exposition of the non-difference of the entity is necessarily relevant to the topic, while the glory (of the entity) is not necessarily relevant as it is unasked for, the doubt may arise: "What is the point of mentioning it?" In response to this, they say: "amūrtta" and so on. In all the entities related to Hari that are being expounded here, the great similarity in the form of being non-material proves their non-difference from the entity. Thus, it is expounded by Brahma as leading to that (non-difference), and by Śuka for the purpose of facilitating meditation on the gross form. Therefore, this too is necessary.

After explaining the connection and so on in this way, they proceed to distinguish the material and non-material entities by saying "pūrve" and so on. The word "viśiṣṭa" means distinguished by the body and so on. "Pṛthakkṛtya" means separating from the body. "Sambandha" refers to the relationship of being superimposed. By this, materiality means having a limited dimension while being non-eternal, not merely having a limited transformation. And non-materiality means being limited while being eternal. This establishes the similarity between the material and non-material forms of Brahman. Where they mention "the soul" and so on, that is the context of the discussion on the soul. "Sādhana" means the nature of the qualified person. "Phala" means the four-fold happiness. "Māhātmya" means the glory in the form of being the abode of contradictory attributes. "Four" indicates the connection: the means, the result, the glory, and so on.

In the phrase "vācām" here, "pūrvam" refers to the previous chapter in the statement "The face of the person is Brahman." "Vidhīyate" means it is prescribed by the three half-verses beginning with "ahaṃ bhavāni" (2.6.12). "Vihitam" means it is enjoined by the verse "The person consisting of the worlds" (2.6.41). "Iti" means "in this way," because of being the abode of contradictory attributes. "Devatārūpā" means having the form of the deities for our tradition. "Mukham upakramya" means beginning with the face, as the seven elements are mentioned here. They state the meaning indicated by this with "evam" and so on. "Āropya" means invoking and establishing, not actually being superimposed. "Prāṇādi-dvāra" and so on refer to the Vedic statement "Therefore, offering food, one offers all these" and so on. Although there is no superimposition through mantras in offerings other than havis and kavya, it should be understood through context. "Anya" means that if other tastes were also accepted as being in that position, then by the same reasoning, ordinary food would also have to be accepted as being in that position, which would lead to undesirable consequences of redundancy. Therefore, it is not proper to limit the meaning of the word "all" here. The seed and the juice should be understood. (1)

Since the divine nature is not clearly stated, they clarify it by saying "paramatvam" and so on. "Auṣadhīnām" means "of the herbs" – here too, only those that have undergone the sprinkling ritual should be understood. (2)

"Pūrva-vat" means that the dual number is used by placing the self within, as before. Stating another alternative due to the difficulty, they say "golaka" and so on, meaning "of those associated with the beautiful ones." (3)

Śrī Giridhara-kṛtā Bāla Prabodhinī

Having spoken of the creation of beings, the coming together of fire and others is explained in the sixth (6th) chapter in the aforesaid manner. (1)

The creation takes place in the non-eternal, and the coming together in the limited eternal. Due to the threefold distinction of the eternal, the non-eternal, and the limited eternal, and because the coming together depends on place, after describing the creation of beings according to the order of Mahat and others in the previous chapter, their coming together in that place, namely of fire and others, is explained in this chapter – this being denoted by the phrase "of words."

The sphere of words, i.e., of our speech organs and their presiding deity, is the mouth-globe of that Lord. The sphere of the meters – Gayatri, Ushnig, Brihati, Pankti, Trishtubh, Jagati, and Anushtubh – which are seven in number, is His seven bodily elements: skin, flesh, blood, fat, marrow, bones, and semen. Havya is the food of the gods, Kavya the food of the ancestors, and Amrita the remaining portion is the food of humans. The tongue, the organ of taste, along with its presiding deity Varuna, is the sphere of all these foods consisting of the six tastes: sweet, sour, pungent, bitter, astringent, and saline. Thus, everything not mentioned should also be understood in this way. (1)

Of all our breath organs and their presiding deity, the wind god, His two nostrils and the supreme region are the excellent sphere. Of the two Ashvins, the Ashvini Kumars, of medicinal herbs, of fragrance and its special and general types, the sense of smell is the sphere. (2)

Aum. Of forms, of bright, yellow, green, and other colors, of light which illuminates forms, the eye is the sphere. Of heaven, of the sun, its two eyes are the spheres. Of the directions, of holy places like the Ganges, the two ears are the spheres. But of space and sound, the auditory sense is the sphere. Thus, everywhere, the first case ending should be understood as the sphere of what is stated with the sixth case ending. (3)

Of objects, gold and other essential substances are the sphere of beauty and grace, namely the body. Of touch, of wind, and of the entire sacrifice, the skin is the sphere, the skin alone and nothing else, as indicated by the word "eva." That the sacrifice is Vishnu is well-established from the Shruti, which is pointed out by the word "hi." (4)

Hindī Anuvāda
Description of the Glories of the Cosmic Form

Brahma says - From the mouth of that very Cosmic Divine Purusha emerged speech and its presiding deity Agni. The seven (7) meters issued from His seven bodily elements. The ambrosial food fit for consumption by humans, ancestors, and deities, all kinds of tastes, the sense of taste, and its presiding deity Varuna, originated from the tongue of the Cosmic Purusha. (1)

From His nostrils emerged the five vital airs - Prana, Apana, Vyana, Udana, and Samana - the wind god, and the sense of smell, as well as the two Ashvini Kumars, all herbs, and general and specific fragrances. (2)

His eyes are the birthplace of form and splendor, while His eye-globes are the source of heaven and the sun. All directions and sanctifying holy places emerged from His ears, while space and sound originated from His auditory sense. His body is the quintessence of all objects in the universe and the abode of beauty. (3)

All sacrifices, touch, and wind emerged from His skin; His hairs are the birthplace of all herbs, or only of those required for sacrifices. (4)

SB 2.5.37-42

 Text 37: The brāhmaṇas represent His mouth, the kṣatriyas His arms, the vaiśyas His thighs, and the śūdras are born of His legs.

Text 38: The lower planetary systems, up to the limit of the earthly stratum, are said to be situated in His legs. The middle planetary systems, beginning from Bhuvarloka, are situated in His navel. And the still higher planetary systems, occupied by the demigods and highly cultured sages and saints, are situated in the chest of the Supreme Lord.

Text 39: From the forefront of the chest up to the neck of the universal form of the Lord are situated the planetary systems named Janaloka and Tapoloka, whereas Satyaloka, the topmost planetary system, is situated on the head of the form. The spiritual planets, however, are eternal.

Texts 40-41: My dear son Nārada, know from me that there are seven lower planetary systems out of the total fourteen. The first planetary system, known as Atala, is situated on the waist; the second, Vitala, is situated on the thighs; the third, Sutala, on the knees; the fourth, Talātala, on the shanks; the fifth, Mahātala, on the ankles; the sixth, Rasātala, on the upper portion of the feet; and the seventh, Pātāla, on the soles of the feet. Thus the virāṭ form of the Lord is full of all planetary systems.

Text 42: Others may divide the whole planetary system into three divisions, namely the lower planetary systems on the legs [up to the earth], the middle planetary systems on the navel, and the upper planetary systems [Svarloka] from the chest to the head of the Supreme Personality.

Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā

What does that indicate the origin of the Varnas (classes)? "The Brahmin was the mouth of the Purusha (Cosmic Being)," it is said, expressing the non-difference between the cause and the effect. And "the Kshatriya was his arms." (37)

Now, showing the differences among the divisions of the worlds for the purpose of meditation, he speaks of the theory of the seven worlds in two verses. The terrestrial world extends from the nether region (Patala) up to the two sources (thighs). (38)

There is no fault in the contrary description of "above" and "below" for the purpose of meditation on the two breasts. Or, the meaning is "from the two breasts" – referring to the two lips. The Brahma-loka, called Vaikuntha, is eternal, not created within the mundane existence. (39) *

Now he shows the theory of the fourteen worlds. There, the seven worlds beginning with Bhu, already mentioned, are represented by the parts from the loins downwards. He speaks of the seven nether worlds with the two verses beginning "Of what nature?"– being pure as the abode of the devotees of Vishnu. (40) (41) *

He states the theory of the three worlds: The terrestrial world along with the nether regions. (42)

Thus ends the fifth chapter of the commentary on the second book of the Shri Bhagavata Mahapurana. (5)

Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā

"The Brahmin was His mouth, the Kshatriya was His arms" - this is merely the declaration of the Shruti (scripture), implying no real difference. (37) (38)

It is stated thus: "Even though" etc. The meaning is that even though (Brahma-loka) exists in the midst of the mundane existence, it is still eternal like the Supreme Lord Himself.It is the world of Brahma, the Supreme Lord, or the world in the form of Brahma. (39)

There, in the theory of the fourteen worlds, (the worlds) are pure because they are the abodes of the devotees of Hari like Prahlada and Bali, as it has been said: "Wherever my devotees dwell, that place is the most exalted position." (40)

Here, the celestial world up to Brahma-loka should also be understood (to be included). (41)

Thus ends the fifth chapter of the Bhagavata Bhavartha Dipika commentary on the second book. (5)

Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā

[With the words "the Brahmin was His mouth" etc., the meaning of the single Vedic verse "The Brahmin was His mouth" is stated.] (37)

"The terrestrial world" - Bhuva is an indeclinable word, the name of the atmospheric world. (38-41)

[With the words "the terrestrial world" etc., the meaning of the single verse "The atmospheric region arose from His navel" is stated.] (42)

Śrīmad Vīrarāghava Vyākhyā

To show the origin of the varnas (classes) from His manifestations, he assumed the four-faced form and states: "the Brahmin was His mouth" etc."The Brahmin was His mouth" - this is said with the intention of denying any difference between the cause and the effect. "And the Kshatriya was His arms." (37)

Now, in order to show the divisions of the worlds for the purpose of meditation, he speaks of the theory of the fourteen worlds in four verses beginning with "Bhu" etc. The terrestrial world is conceived as extending from the nether region up to the two thighs. The atmospheric world (Bhuvar-loka) extends from the navel up to the two breasts; the upper region shaped like a lotus constitutes the Brahma-loka, which is eternal. The quality of being eternal is mentioned as a distinguishing feature of the Satya-loka in relation to Bhu and other lokas. Or, the eternal Brahma-loka called Vaikuntha is not included within the mundane existence. (38) (39) (40) (41)

Now, he concisely states the conception of the three worlds: "The terrestrial world is conceived" etc. The terrestrial world extends from the soles of the feet up to the navel; the atmospheric world from the navel up to the head; the celestial world is conceived as existing above the head, since the nether worlds like Atala are included within Bhu and other worlds. (42)

Thus ends the fifth chapter of the commentary by Vira Raghava on the second book of the great Purana, the Shrimad Bhagavata. (5)

Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā

Now he states the origin of the classes like Brahmins etc. from the various limbs of the Purusha (Cosmic Being): "The Brahmin was his mouth" - Since it is said that the Brahmin was born from the mouth, there is no need to seek another evidence for interpreting the case-ending "mouth" etc. in the locative sense. He says this with the idea that just as the classes like Brahmins originated from the various limbs of the Purusha named Hari, in the same way, the creation of the worlds also emerged from His limbs and not otherwise. (37)

He elaborates on that very creation: "The terrestrial world" - "Bhuh" is another name in the indeclinable form for the earth; "the terrestrial world arose from the two thighs" - it should be understood as "conceived". There is no contradiction with the statement "from the loins etc." due to the proximity of the loins and feet to "Bhuva", the indeclinable name for the atmospheric world. (38) (39)

There is no contradiction of this statement "from the loins etc." with the previous ones, as the loins are included within the thighs due to proximity. (40)

He concludes thus: Since Hari is the creator of the worlds, the support of the worlds, all-pervading in the worlds, and the supreme among the worlds, therefore, Vairaja, the all-pervading Vishnu, should be meditated upon as consisting of the worlds - this is the intended meaning. (41)

He states another way of describing the creation of the worlds from the limbs of the Purusha: "The terrestrial world" etc. Here, it should be understood that the mention of the three worlds implies the inclusion of the nether worlds like Atala within the earth, and the worlds like Mahar within the celestial world, as there is no contradiction with what was stated before. The purport stated here is: the theory of fourteen worlds is one, the theory of seven worlds is another, and the theory of three worlds is yet another - these are conceived for the purpose of meditation due to differences in authority (scripture); hence, this variation is logically sustainable. (42)

Thus ends the fifth chapter of the commentary by Vijaya on the second book of Shrimad Bhagavata. (5)

Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā

Beginning from the two breasts up to the neck region are, respectively, the Jana-loka and Tapo-loka - this is the meaning. Or, "the world of Brahma" means the world which is of the nature of Brahman (the Supreme Lord). (39)
"The two thighs" is a dual form. (40) (41)
"From the two feet" means from the two thighs up to the navel region. "From the head" means from the heart region up to the head. (42)

Thus ends the fifth chapter of the Krama Sandarbha commentary by Sri Jiva Gosvami on the second book of Shrimad Bhagavata. (5)

Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā

He incidentally mentions the origin of the varnas (classes) from the Supreme Lord. "The Brahmin was His mouth" - this is said with the intention of denying any difference between the cause and the effect. "And the Kshatriya was His arms" - from the Shruti "The Brahmin was born from His mouth, the Rajanya (Kshatriya) was created from His arms." (37)

Now, in order to show the divisions of the worlds for the purpose of meditation, he speaks of the theory of seven worlds with two verses. The terrestrial world extending from the nether region up to the two thighs. (38)

"From the two breasts" - since this is for the purpose of meditation, there is no fault in the upward and downward orientation being reversed. Or, the meaning is "from the two lips which make the sound 'stan'." The Satya-loka is the seventh. Above that is the world of Brahma, the Supreme Lord, which is Vaikuntha. However, it should not be meditated upon as a part of Virat's body, since it is eternal; even though situated within the universe, the Lord is eternal like Bhagavan. (39)

He presents the theory of fourteen worlds. There, the seven worlds already mentioned as Bhu and others are said to extend "from the loins and above". He states the seven lower worlds by the two words "the two thighs and below". Pure, as it is the abode of great devotees of Hari like Prahlada and Bali. (40) (41)

He states the theory of three worlds: "The terrestrial world" includes the nether regions. (42)

Thus ends the fifth chapter of the Sarartha Darshini commentary, delightful for the minds of devotees and agreeable to the virtuous, on the second book. (5)

Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ

Now he speaks of the origin of the varnas (classes) with the words "Of the Purusha". The Brahmin is from the mouth of the Purusha, born from the mouth. The Kshatriya is from the arms, born from the arms. The two statements "The Brahmin is from Brahman" etc. are logically appropriate as they express the non-difference between the cause and effect. Accordingly, the Shruti states "The Brahmin was born from His mouth" etc. (37)

Next, in order to show the varieties of the conception of the worlds for the purpose of meditation, he states the theory of seven worlds in two verses "The terrestrial world" etc. The terrestrial world is conceived to extend from the nether region up to the two thighs. (38)

The Jana-loka from the two breasts, the Tapo-loka in the neck region - the sequence of words is stronger than the sequence of meaning for the seven worlds. The eternity of the seven worlds should be understood in contrast to the worlds like Bhu etc. Although the world of Vaikuntha is eternal, it is not included here as it cannot be enumerated among the material worlds. (39)

Then he presents the theory of fourteen worlds: There, the seven worlds like Bhu etc., which were shown earlier, are from "the loins and above". He shows the seven lower worlds by the two words "the two thighs and below". Pure, as it is the abode of the devotees of Hari. (40)

Thus, the Purusha consisting of the worlds, the Person comprising the fourteen worlds - the statement of the Person's nature of consisting of the worlds is logically appropriate from the perspective of non-difference between the body and the embodied. (41)

Next, he states the theory of the three worlds: The terrestrial world including the nether regions is conceived from the two feet. The atmospheric world (Bhuvar-loka) from the navel region. The celestial world (Khar-loka) extending up to Satya-loka is conceived from the head. (42)

Thus ends the elucidation of the fifth chapter of the second Skandha of the Bhagavata Siddhanta Pradipa. (5)

Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā

After stating the general introduction, he establishes the primacy of the mouth etc., which are the limbs of the Lord, by saying - "The Brahmin is from the mouth of the Purusha." The specification by "Urvor" (from the higher one) is to prevent the misconception of the Lord's nature. This is for denying liberation to the Vaishyas and Shudras. The Shudra is from the feet, as indicated by "from the feet." These Brahmins etc. are the qualified persons, representing the presiding deities of their respective classes. (37)

Now he describes the conception of the worlds - "The terrestrial world" etc. The theory of seven worlds is stated by "from the two feet." The terrestrial world extends from the feet up to the thighs. The Bhuvar-loka is from the navel of this (Purusha). The heart is the location of the pit. The chest region is the higher location. "For the great souls" - from there onwards is the abode of the knowers of Brahman. "Where the great Selves reside" - from the two breasts, from the two nostrils, by the derivation of the word "stana" (breast). The Satya-loka is from the heads. The word "tu" (but) refutes other worlds mentioned in other theories. (38) (39)

Now he is about to state the theory of fourteen worlds. The worlds already mentioned are the upper ones. He states the seven lower worlds by "From the two thighs and below." It is said that the upper worlds originate from the Lord's limbs due to their excellence. However, for the nether world, being the abode of Maya's sons, only the status of being the support of the Lord's limb is stated, as it was already discarded earlier due to its tamasic nature and unsuitability for meditation. He speaks of the Lord's greatness by "Vibhaarati" as the great Lord Shiva resides there. The meaning is that He is the bestower of happiness even to Lord Shiva. "Sutalam" is pure, as the Lord is present there. It is called "consisting of the worlds" as the discarded worlds are also present there. "Puran" is not stated for the purpose of meditation, but the Purusha Himself is of such a nature. (40) (41)

He states the theory of the three worlds - "The terrestrial world" etc. From the two feet up to the thighs. From the navel up to the neck region starting from the heart. From the head up to the Brahma-randhra region starting from the neck. Or, the conception of the worlds is threefold - based on gunas, knowledge, and sacrifice. The system is according to eligibility - the fourteen world theory for the sattvikas, the seven world theory for the rajasas, and the three world theory for the tamasas. (42)

Thus ends the fifth chapter of the second Skandha of Shri Bhagavata Subodhini, composed by Shri Vallabha Dikshita, son of Shri Lakshmana Mahatmaja.

Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ

In the statement "The terrestrial world from the feet," etc., this very verse indicates the theory of the seven worlds. The meaning is that even though the three theories are hypothetical conceptions, knowledge of the true nature should not be denied by anyone. This is prevented by the statement "Puman" etc. (38)

In the statement "or the conception of the worlds," gunas are three, vidyas are fourteen, and sacrifices have seven constituents. Hence, the meaning is "accordingly." (42)

Thus ends the elucidation of the fifth chapter in Shri Dvitiya Skandha Subodhiniprakasha. (5)

Śrī Giridhara-kṛtā Bāla Prabodhinī

He now states the origin of the classes - "The Brahmin is from the mouth of the Purusha." By the non-difference between cause and effect, there is co-reference. The meaning is that the Brahmin is born from the mouth. Here, the Kshatriya is born from the arms of this Purusha, meaning born from the arms. The Vaishya is born from the thighs. From the feet of the Lord, the Shudra is born. (37)

Now, showing the different conceptions of the worlds for the purpose of meditation, he states the theory of the seven worlds in two verses - "The terrestrial world," etc. The terrestrial world, starting from the nether regions up to the thighs, is conceived from the two feet. Similarly, the Bhuvar-loka is conceived from the navel of this gross Purusha, the Svar-loka from the heart, and the Mahar-loka from the chest region - this is the sequence. (38) And the Jana-loka is conceived in the neck of this (Purusha), making the sound of the word "stana" (breast); the Tapo-loka from that pair which is the pair of lips; and the Satya-loka is conceived from the heads. By implication, the sequence is understood. However, the abode of the Lord, known as Vaikuntha, is eternal and not subject to creation and dissolution. (39)

Now he shows the theory of the fourteen worlds. In that, the seven worlds like Bhu, etc., already mentioned, should be understood from the thighs, etc. He states the seven lower worlds from the flanks, etc., in two verses - "I shall describe those." The sequence is "Of that Lord in the form of Purusha, in which..." The rest is easy. "Suddham" means pure, as it is the abode of the Lord's devotees like Bali, etc. (40)

Thus, the Purusha, who consists of the worlds, is to be meditated upon as consisting of the worlds. (41)

He states the theory of the three worlds - "The terrestrial world," etc. The terrestrial world, including the nether regions, is conceived from the two feet up to the thighs of this Purusha. The Bhuvar-loka is conceived from the navel. And the Svar-loka, extending up to the Brahma-loka, is conceived from the head. Or, the conception of the worlds should be understood accordingly. (42)

Thus, by the servant at the feet of Shri Mukunda, son of Goswami Shri Vallabhacharya's lineage, for the attainment of the bliss of devotion, this commentary called Balaprabodhini on Shri Bhagavata is composed. (1) (2) Here, in the elucidation of the second Skandha, the fifth chapter, which explains creation, is expounded. (3)

Hindī Anuvāda

The Brahmins are the mouth of this Virat Purusha, the arms are the Kshatriyas, the Vaishyas are born from the thighs, and the Shudras from the feet. (37) From the feet up to the waist, the conception of the seven nether worlds as well as the terrestrial world is made. In the navel is the conception of the Bhuvar-loka, in the heart the Svar-loka, and in the chest region of the Supreme Being is the conception of the Mahar-loka. (38) In His neck is the Jana-loka, in the two breasts is the Tapo-loka, and in the head is the eternal abode of Brahma, the Satya-loka. (39) In the waist of that Virat Purusha is the conception of Atala, in the thighs Vitala, in the knees Sutala, and in the shanks Talatala. (40) Above the buttocks is the 'knot consisting of all worlds' Mahatala, in the toes and heels is Rasatala, and in the soles should be understood as Patala. Thus is the Virat Purusha. (41) The following conception of the worlds in the limbs of the Virat Lord is also made: in His feet is the earth, in the navel the Bhuvar-loka, and in the head the Svar-loka. (42)

The fifth chapter is concluded in five parts.

SB 2.5.33-36

 Text 33: Thus when all these became assembled by force of the energy of the Supreme Personality of Godhead, this universe certainly came into being by accepting both the primary and secondary causes of creation.

Text 34: Thus all the universes remained thousands of aeons within the water [the Causal Ocean], and the Lord of living beings, entering in each of them, caused them to be fully animated.

Text 35: The Lord [Mahā-Viṣṇu], although lying in the Causal Ocean, came out of it, and dividing Himself as Hiraṇyagarbha, He entered into each universe and assumed the virāṭ-rūpa, with thousands of legs, arms, mouths, heads, etc.

Text 36: Great philosophers imagine that the complete planetary systems in the universe are displays of the different upper and lower limbs of the universal body of the Lord.

Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā

The primacy and secondarity of existence and non-existence, the body called Brahmāṇḍa, the collective (samaṣṭi) as the individual jīva (vyaṣṭi), were all prompted by the power of that first Puruṣa who has entered the categories of principles of the Lord, being a part of the Lord. Or else, it is indicated that by accepting the state of being less or more, the space etc. took half of their own portion, while the other four elements took one-eighth portion each - this is the process of Pañcīkaraṇa (quintuplication). (33)

A thousand of such periods (of dissolution) is called a 'thousand years'. The jīva is called 'hiranṇyagarbhā' because it causes life (jīvayati), being an indweller in the unmanifest body which is insentient. (34)

It is that very hiranṇyagarbhā, the indweller Puruṣa - by elision of 'that' it becomes the fifth case (ablative). Having entered that Hiranṇyagarbha, he resided in the egg. Then, he came out fearlessly and stayed outside it - this is the idea. 'In this way', is the meaning. When there is an expectation of 'what is he like?', his own nature in the state of the causal ocean is described: 'Having a thousand' - from another Shruti text 'sahasra-shīrṣā' (having a thousand heads). (35)

Here, within the Brahmāṇḍa, he whose forms are constituted of the guṇas (qualities), with his limbs they create the worlds - that puruṣa who consists of the worlds is Virāṭ, the cosmic person. This connects the six verses. 'Kaṭi' means the posterior part of the hips, 'jaghana' the anterior part. (36)

Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā

By 'sahasra-ṛghri-akṣa' (having a thousand feet and eyes), the difficult meaning of 'sahasra-shīrṣā' (having a thousand heads) is stated. (35) (36)

Śrīmad Vīrarāghava Vyākhyā

Then, prompted by the Lord's power, having combined together as per the process of pañcīkaraṇa described, accepting existence and non-existence as principles, non-existence as subtlety, and not both as the intermediate state, along with the aforementioned time, action and nature, they created the Brahmāṇḍa. Or else, from the word 'anubhayam' onwards, it qualifies the Brahmāṇḍa as 'anubhayam' - not associated with either the cause or effect state - they created that Brahmāṇḍa which is the cause as well as the effect. For the effect, the egg, is neither a different reality like space is a product of air, nor is it the originator of another reality. Therefore, it is neither an effect requiring another cause, nor is it a cause. This has been explained as the four-faced one's creation etc., which will be elaborated elsewhere. Here too, that meaning should be inferred. (33)

At the end of the dissolution period lasting a thousand year-cycles (varṣa-pūgas), is the meaning. Otherwise, there would be a contradiction that the expanded waters did not gradually increase. The jīva, the supreme Puruṣa known as Hiraṇyagarbha, the collective person, the body of the jīvas like devas, being based on time, action and nature, animates that insentient watery egg-like Brahmāṇḍa. Here, by 'lying in the waters', the creation commencing with the womb etc. before the egg-creation, is to be inferred. The implicit indication is towards the four-faced Brahma's conformity. (34)

That very Puruṣa, the Supreme Lord, appeared in the four-faced form. Having pierced through the egg, he came out from it, obtaining space due to the breaking of the egg, and could move about freely - this is the meaning. To show the identity of the four-faced one with the Lord, he says 'sahasra' etc. Abiding as the body of the four-faced one, he is that very Puruṣa with a thousand heads, a thousand eyes, a thousand feet. Having hands, feet etc. everywhere, having eyes, heads and faces everywhere - as described in the Sruti 'His hands and feet are everywhere' etc. - he is the Supreme Lord, the agent of all actions like extending hands and feet everywhere. (35)

With the limbs of that Virāṭ Puruṣa who is the agent of actions like extending hands and feet everywhere, the worshippers create the worlds from the soles of the feet and other limbs - that is, they construct the worlds by contemplating on those very limbs. Since the worlds originate from his limbs, it is proper to meditate on them as those very limbs. He states the creation of the worlds by those limbs as 'kaṭi' etc. 'Kaṭi' is the posterior part of the hips, 'jaghana' the anterior part. (They create) the seven lower worlds like the nether regions from the lower limbs, and the seven upper worlds like the earth etc. from the upper limbs - this is the connection. (36)

Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā

Then, taking refuge in the Lord, and as the Lord entered that group in his Will-form, being pleased with their prayers, prompted by his power, they combined and united existence and non-existence (the manifest and unmanifest categories like earth etc., and space and air), taking them as the material cause, (saying) "Let us not create the Brahmāṇḍa which is the source of fear from our transmigratory existence." 'Na ubhayam' means that which is different from existence and non-existence, for existence is established by valid means like perception. And the word 'hi' suggests that the Brahmāṇḍa is not the cause of transmigratory existence or the source of fear therein, and hence it is said that the Brahmāṇḍa is the cause of fear for the jīvas. Space and air are appropriate to be called the unmanifest, while the others are manifest within the egg. (33)

To describe the creation within the Brahmāṇḍa, he states the mode of the Lord's manifestation there as 'varṣa-pūga' etc. The jīva, the supreme Lord different from transmigratory existence, being established in time, action and nature which reveal time etc., lying for a thousand years in the enveloping waters within that egg, when he manifested his Self from within that egg after entering it along with those principles, then turning around, he revealed his Self as the living being there. The word 'ajīva' is compounded as 'a-jīva' meaning 'not the living being,' as described in "The one who always sustains life is the jīva." (34) As the supreme Person Vāsudeva, who is established in time, action and nature, created the egg as the cause for his Self-manifestation, according to the statement. Or else, the Paramātmā who sustains life is the jīva, and he revealed his own Self of that form as the living being there. Since he sustains life, he is called the jīva or the supreme Lord. And being superior even to the jīva due to his abundant effulgence, he is called 'ajīva' while also being the cause of the universe of living beings, hence he is the 'jīva' – this dual reasoning is appropriate. Or else, from the statement "That by which the universe lives," the supreme Lord, being 'ajīva' or of immense effulgence, created Brahmā the primary living being of all, within that egg, thereby sustaining life as his own Self. For Virinchi's (Brahmā's) creation within the cosmic egg called Virāṭ is indeed intended here, as stated: "When born in the egg, those two Puruṣas, Hari and Brahmā, indeed..." (34)

He expounds the same further as 'sa eṣa' – This is that very Puruṣa who, having created the great principle etc., and entering within, fashioned the egg from them as the material cause and entered into that egg. Named as Puruṣa due to his limbs like hands, feet etc., Hari pierced through and expanded the egg, and came out from that egg, though being Puruṣa, yet distinct from the ordinary beings – with this idea, he distinguishes him as 'sahasra' etc. Here, the meaning of 'sahasra' should be stated as is possible. (35)

He states that the fourteen worlds are created from the very limbs of Viṣṇu called Puruṣa, and not from others, by saying 'yasya' – For, in this Brahmāṇḍa measuring fifty crore yojanas across, the one who has descended as that vast blissful form different from the fourteen worlds of the egg, the supreme Lord called Puruṣa, with his limbs as the efficient causes, the sages conceptualize the fourteen worlds created. From the fact that the creation is directly perceived by the wise, the idea is that the creation is not from elsewhere. And the doubt "Are the worlds created from the limbs of Hari or are they mere imaginations?" is addressed by stating the method of that conceptualization as 'ūrvādibhiḥ' etc. With the lower limbs starting from the feet, the seven nether worlds up to the nether regions are created. With the middle limbs like the thighs, the seven upper worlds starting from the earth are created. (36)

Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā

Then (he describes) with 'varṣa' etc. That egg was the unmanifest living being, since it was not manifested as a living being before. The same Puruṣa, who formerly existed as the agent of creation, established in time, action and nature, entered that egg as the living being, the cause of life, revealing the aggregate of living beings through his portion, (and thus) made (it) a living being. (34)

That Puruṣa alone did that action. Piercing through the egg, he came out from it - this means he pervaded inside and outside of it, remaining there. His own form is described as 'sahasra' etc. According to another Śruti "The thousand-headed Puruṣa desired," (it refers to) Nārāyaṇa the Puruṣa. (35)

He describes the form conceived (as follows) with 'yasya' etc. (36) (37) (38)

Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā

Then, impelled by the power of the Lord who had entered into them, and accepting the primary and secondary aspects of existence and non-existence, they fashioned the undivided egg-form body, combining the collective and individual forms. (33)

'Varṣa' means years, 'pūgaiḥ' means groups, so 'varṣa-pūgaiḥ' means 'at the end of thousands of years'. The living being (jīva) is the inner controller, the Puruṣa, who enlivens, as derived from the root 'jīv'. According to the Śruti "That whose body this is", the non-living egg was made alive by the Supreme Lord, as stated earlier. (34)

Since he is all-pervading, (the text) states his non-difference: That very same inner controller, the Puruṣa Hiraṇyagarbha, entered that (egg) - with elision of 'tasmāt', it is in the ablative case. Residing within Hiraṇyagarbha, he came out piercing through the egg, existing outside it. Anticipating (the question) "Of what sort?", it describes his own formless nature using 'sahasra' etc. (35)

Here, within the universe, the verse connects with "That Puruṣa, whose portions are the constituents of the world of manifestation, is the cosmic Puruṣa Virāṭ." 'Kaṭi' means the backside portion of the hips. 'Jaghana' means the front portion. 'Adhaḥ' (means) the seven lower worlds beginning with Atala. 'Ūrdhvam' (means) the worlds above like Bhūr and others. (36)

Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ

Then, impelled by the Lord's power, united together in the manner of pentadic combination, accepting the state of existence and non-existence, the gross and subtle forms, from that very (state) they created the universal cosmic egg, comprising both the gross and subtle forms. (33)

The Supreme Self, established as the controller of time etc., is called the 'Jīva' because he enlivens the non-living, inanimate (world). (34)

That very same Puruṣa, the enlivener of the cosmic egg, came out from it after piercing through, existing separately. He reveals his own non-material body as "the thousand-headed, thousand-eyed, thousand-footed." The Śruti also states: "The Puruṣa with thousands of heads, thousands of eyes, thousands of feet." (35)

It then describes that very (Puruṣa) whose portions are the constituents of the cosmic form, using the words 'katādibhiḥ' etc. 'Kati' means the backside portion of the hips. 'Jaghana' means the front portion. With 'katādibhiḥ' (it denotes) the seven lower worlds like Atala. With 'jaghanādibhiḥ' (it denotes) the seven higher worlds like Bhūr. (36)

Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā

United together, without resorting to the guṇas (qualities) due to the word 'ca'. Impelled by the Lord's power, which is the power of His command. 'Existence and non-existence' means the higher and lower states, or the state of cause and effect. 'Existence' is Brahman. 'Non-existence' is the world. Or, it means the states of manifestation and non-manifestation. Due to 'ca', it also includes other living beings who are either observed by Him or transformed by Him. 'Both the collective and individual forms' means either the gross and subtle bodies. 'That' refers to the well-known (cosmic egg). For this is a logical explanation. An elaboration of this will be given in the third canto. (33)

By them the egg was created. To explain its nature as the abode of the Lord, it should be stated that the Lord entered into it. Anticipating the question "For what reason?", (the text) says 'at the end of thousands of year-cycles'. A thousand sets of the five types of years. At the end of those thousands (of years), there existed only water in the form of an non-living egg. No living being had entered into it as an enjoyer. For this very purpose, the Lord delayed. Therefore, thinking that the non-living (principle) merged in water would continue to exist, the Lord, distinct from the non-living, made the non-living (egg) a living being by entering into it and also infusing life-airs into it. Then, with the Lord's life-breath, the Virāṭ Puruṣa, denoted by the word 'Puruṣa', manifested. It was then that very same Puruṣa, for that very reason, or from the water, pierced through the egg. Some say he broke through the outer shell. Others say he came out separately creating an opening, separating his body from the egg-shell. In fact, it is reasonable that abandoning the egg-form, he transformed into the Puruṣa at will. He describes that form of his as 'sahasroru' etc. - one who has thousands of thighs, arms and eyes, thousands of faces on his head - this is the meaning of the Vedic verse "The thousand-headed Puruṣa." (34) (35)

He speaks of his being the support of all with 'yasya iha' etc. By this, two things are answered - from what he was created, and what his form is. 'Whose portions' means his limbs like feet etc. 'Worlds' means the nether worlds like Pātāla etc. 'The wise ones' - this conception is for the purpose of meditation. With 'kaṭyādibhiḥ' it refers to the backside portions, the 'adhaḥ' or lower portion, the seven worlds like Atala etc. With 'jaghanādibhiḥ' it begins from the front portion. The 'lower portion' is distinct from the 'upper portion'. Hence there is no contradiction between 'kaṭi' and 'jaghana'. (36)

Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ

Regarding the statement 'that very same Purusha' here, some explain an alternative view with the word 'jalād' due to the redundancy of 'tasmāt'. In the first view, the use of the remote case 'Purusha' is like 'nighantu' etc. In the second view, it is an established usage. Here, regarding the two views mentioned earlier - 'egg' etc., by the first view there is the conception of the dissolution of the egg in water etc., while in the second view, which identifies the Purusha as Narayana, there is the problem of contradicting the previous statement 'not seeking an abode for himself'. Therefore, preferring the third view, they say 'in fact' etc. (35)

With regard to 'whose' here, the meaning is that the answer to what the Purusha's form was created for, which was previously stated by the contextual reference beginning with 'yadvā iti' and ending with 'āyatanārtham', is being given. (36)

Śrī Giridhara-kṛtā Bāla Prabodhinī

Then, impelled by the Lord's will in the form of His power, accepting the state of Existence and Non-existence which are the primal gunas, uniting together in the way described earlier as fusion, they indeed created this well-known collective and individual form, called the Brahma-egg body - this is the sequence. (33)

That previously described egg-body, called the Brahma-egg, was non-living, devoid of consciousness. Therefore, at the end of thousands of cycles of the five types of years like samvatsara etc., which are divisions of time, the Lord who controls the nature of actions, being the living principle that enlivens, made the non-living (egg) into a living being. (34)

That very same Virat Purusha, having pierced the egg, came out of it, abandoning the egg-form and remaining in the Purusha-form. He describes that Purusha-form as 'sahasra' etc. - one who has thousands of heads, feet, arms and eyes, countless faces. (35)

To illustrate His being the support of all, he conceives of the worlds through His limbs, with 'yasya' etc. 'Whose portions' means that in this world, the wise ones of pure intellects conceive of the worlds through His bodily limbs, for the purpose of meditation - this is the sequence. He clarifies the very conception - with 'katyādibhiḥ' etc. They conceive of the seven worlds situated in the nether regions called Atala, Vitala, Sutala, Talātala, Mahātala, Rasātala and Pātāla through His hip, thighs, knees, calves, ankles, heels and feet. Similarly, they conceive of the seven worlds situated in the upper regions called Bhūr, Bhuvaḥ, Svar, Mahar, Janas, Tapas and Satya through His private parts, navel, chest, neck, mouth, forehead and head. (36)

Hindī Anuvāda

When the Lord impelled them with His power, then these principles united with one another and having accepted the relation of cause and effect among themselves, they created both the individual form and the collective form of the Brahma-egg. (33)

That Brahma-egg form remained in the water in a non-living state for a thousand years; then the Lord, who accepts Time, Action and Nature, made it alive. (34)

Having pierced that egg, that very same Virat Purusha emerged from it, whose calves, feet, arms, eyes, faces and heads are in thousands. (35)

The wise ones conceive of all the worlds and the objects residing in them within His very limbs (for the purpose of meditation). In His limbs below the waist, the conception of the seven nether worlds is made, and in His limbs above the navel, the conception of the seven celestial worlds is made. (36)