tmānaṁ cāsya nirbhinnam
ātmānaṁ cāsya nirbhinnam
abhimāno ’viśat padam
karmaṇāṁśena yenāsau
kartavyaṁ pratipadyate
When the abode of ahaṅkāra in the heart of the universal form became differentiated, the presiding deity Rudra along with his portion the ahaṅkāra entered. By this ahaṅkāra, identifying oneself became manifest.
Abhimānah means he by whom one develops a sense of “I”. This is the deity Rudra. Karmanā means “by the ahaṅkāra.” Kartavyam means “what one identifies with.”
|| 3.6.26 ||
sattvaṁ cāsya vinirbhinnaṁ
mahān dhiṣṇyam upāviśat
cittenāṁśena yenāsau
vijñānaṁ pratipadyate
When the location in the heart of citta became differentiated, the presiding deity Viṣṇu along with his portion citta entered that place. By citta, consciousness appeared.
Sattvam means the location of citta in one part of the heart.[232] Mahān means Viṣṇu. Vijñānam means consciousness.
|| 3.6.27 ||
śīrṣṇo ’sya dyaur dharā padbhyāṁ
khaṁ nābher udapadyata
guṇānāṁ vṛttayo yeṣu
pratīyante surādayaḥ
From the head of the universal form appeared Svarga, from his feet appeared the earth and from his navel area appeared the Bhuvar region. In these places one sees devatās and other beings who are transformations of the guṇas.
This verse describes the creation of the three worlds. Vṛttayaḥ means transformations.
|| 3.6.28 ||
ātyantikena sattvena
divaṁ devāḥ prapedire
dharāṁ rajaḥ-svabhāvena
paṇayo ye ca tān anu
By predominance of sattva, the devatās achieved Svarga. Mankind achieved the earth by rajas along with beings useful for supporting their life.
By excellent (ātyantikena) sattva the devatās attain Svarga. Men (paṇayaḥ), those who carry out transactions, attain the earth, along with those beings who are useful for supporting their lives such as cows.
|| 3.6.29 ||
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