vijñāpitam adhokṣajaḥ

smaran viśva-sṛjām īśo

vijñāpitam adhokṣajaḥ

virājam atapat svena

tejasaiṣāṁ vivṛttaye

The Supreme Lord, bhagavān, remembering the prayers of the personified elements, decided to create this universal form by his cit-śakti so that the elements could perform their functions.

What was the purpose of the Lord in entering as the antaryāmi to manifest the three, ten and one śaktis? He remembered the prayers such asyāvad baliṁ te ’ja harāme (SB 3.5.49). By his cit-śakti (svena tejasā) he manifested (atapat) this universal form so that the elements could perform their functions. Śruti says cakṣuṣaś cakṣur uta śrotrasya śrotram: I am the power in the eye and the power in the ear. (Kena Upaniṣad) This means that the karaṇa-śakti (power of producing results) manifests in the effect.

|| 3.6.11 ||

atha tasyābhitaptasya

katidhāyatanāni ha

nirabhidyanta devānāṁ

tāni me gadataḥ śṛṇu

 

In this universal form which had appeared, places arose for the various devatās. Hear about these from me as I speak.

 

Various abodes for the devatās became differentiated in this form manifested (abhitaptasya) by the Lord. Hear from me (me).

 

 

|| 3.6.12 ||

tasyāgnir āsyaṁ nirbhinnaṁ

loka-pālo ’viśat padam

vācā svāṁśena vaktavyaṁ

yayāsau pratipadyate

When the mouth became differentiated, Agni, the presiding deity, entered that place along with the gross sense organ called voice, its portion, by which the universal form could utter words.

Agni entered the mouth, its abode (padam), which became differentiated in that fetus along with its portion, the voice, by which the universal form could utter words. In this and the following verses the object differentiated in the accusative case (in this verse mouth) refers to adhiṣṭhāna, the adhibhūta aspect, the gross location in which the subtle sense resides. Agni and others in the nominative case are the presiding deities, the adhidaiva aspect of the universal form. The voice in the instrumental case, in this case voice (vacā), adhyātma aspect, the sense organ. The sense object or action of the organ, also adhibhūta, is in the accusative or genitive case.[230]  (In this verse it is speech).

|| 3.6.13 ||