hastāv asya vinirbhinnāv
hastāv asya vinirbhinnāv
indraḥ svar-patir āviśat
vārtayāṁśena puruṣo
yayā vṛttiṁ prapadyate
When the two gross hands (adhibhūta) of the universal form manifested, the presiding deity Indra (adhidaiva) along with his portion, the sense organ called the hands, which perform buying and selling (adhyātma), entered the universal form. By the hands means of livelihood (adhibhūta) appeared.
Vārtayā means the śakti of buying and selling, of receiving and giving. Vārttā means ability to make things. (This refers to the hands.) Vṛttim means livelihood.
|| 3.6.22 ||
pādāv asya vinirbhinnau
lokeśo viṣṇur āviśat
gatyā svāṁśena puruṣo
yayā prāpyaṁ prapadyate
When the gross feet (adhibhūta) of the universal form became differentiated, the presiding deity Viṣṇu (adhidaiva) along with his portion, the subtle organ called feet (adhyātma) which cause motion entered that form. By the sense organ of the feet, attaining a destination (adhibhūta) appeared.
|| 3.6.23 ||
buddhiṁ cāsya vinirbhinnāṁ
vāg-īśo dhiṣṇyam āviśat
bodhenāṁśena boddhavyam
pratipattir yato bhavet
When the section of heart for intelligence (adhibhūta) of the universal form became differentiated, the presiding deity Brahmā (adhidaiva) along with his portion the sense organ of intelligence (adhyātma) entered. By intelligence understanding (adhibhūta) appeared.
Buddhi in the verse means the place where intelligence resides, one part of the heart. Vāg-īśaḥ is Brahmā. Bodhena means “by intelligence.” This verse is not accepted by all.
|| 3.6.24 ||
hṛdayaṁ cāsya nirbhinnaṁ
candramā dhiṣṇyam āviśat
manasāṁśena yenāsau
vikriyāṁ pratipadyate
When the section of heart (adhibhūta) for mind became differentiated, also the presiding deity, the moon (adhidaiva), along with his portion the mind (adhyātma) entered. By the mind, mental actions (adhibhūta) appeared.
Vikriyām means actions of the mind such as determination.
|| 3.6.25 ||
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