FolioCorpusŚrīmad-Bhāgavatam

Śrīmad-Bhāgavatam 2.10.18

मुखतस्तालु निर्भिन्नं जिह्वा तत्रोपजायते । ततो नानारसो जज्ञे जिह्वया योऽधिगम्यते ॥ १८ ॥
mukhatas tālu nirbhinnaṁ
[mukhatas taalu nirbhinnam]
jihvā tatropajāyate
[jihvaa tatropajaayate]
tato nānā-raso jajñe
[tato naanaa-raso jajne]
jihvayā yo ’dhigamyate
[jihvayaa yo ’dhigamyate]
Word-for-word
mukhataḥ — from the mouth tālu — the palate nirbhinnam — being generated jihvā — the tongue tatra — thereupon upajāyate — becomes manifested tataḥ — thereupon nānā-rasaḥ — various tastes jajñe — became manifested jihvayā — by the tongue yaḥ — which adhigamyate — become relished.
Blended reading (Sanskrit + English inline)
mukhatas tālu nirbhinnaṁ
mukhataḥ
from the mouth
tālu
the palate
nirbhinnam
being generated
jihvā tatropajāyate
jihvā
the tongue
tatra
thereupon
upajāyate
becomes manifested
tato nānā-raso jajñe
tataḥ
thereupon
nānā-rasaḥ
various tastes
jajñe
became manifested
jihvayā yo ’dhigamyate
jihvayā
by the tongue
yaḥ
which
adhigamyate
become relished.
From the mouth the palate became manifested, and thereupon the tongue was also generated. After this all the different tastes came into existence so that the tongue can relish them.
Purport

This gradual process of evolution suggests the explanation of the controlling deities ( adhidaiva ) because Varuṇa is the controlling deity for all relishable juices. Therefore the mouth becomes the resting place for the tongue, which tastes all the different juices, of which the controlling deity is Varuṇa. This suggests, therefore, that Varuṇa was also generated along with the development of the tongue. The tongue and the palate, being instrumental, are adhibhūtam, or forms of matter, but the functioning deity, who is a living entity, is adhidaiva, whereas the person undergoing the function is adhyātma. Thus the three categories are also explained as to their birth after the opening of the mouth of the virāṭ-puruṣa. The four principles mentioned in this verse serve to explain the three main principles, namely the adhyātma, adhidaiva and adhibhutam, as explained before.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
After the appearance of the mouth, the palate became differentiated, and on the palate the tongue appeared. From that various tastes which are experienced by the tongue were generated.
Commentary

This verse elaborates on the adhidaiva, adhibhūta and adhyātma mentioned in verse 13. After the mouth appeared (mukhataḥ), the location of the sense organ, the palate (gross organ), became differentiated. In the palate, the subtle sense organ called the tongue appeared. From that, various tastes, the sense objects for the tongue, appeared. Also the presiding deity of the tongue, Varuṇa should be understood to have appeared. In this description, the gross palate and the sense object are the adhibhūta aspect. The subtle sense organ is adhyātma, and Varuṇa, the presiding deity, is the adhidaiva aspect. Though there are four elements (gross form, sense object, subtle sense organ and deity), they are classified as three in the above manner.

Related lectures
Personal Guidance
From the mouth came palate and tongue, then all relishable tastes — under Varuṇa's control. Even the pleasure of taste is administered by a deity. Eat with the awareness that you eat under sanction.
Reflection Questions
  • Do I eat as if taste were mine alone, or with awareness of administration?
  • What would a single meal eaten in awareness of sanction feel like?
📝 My note

Source: vedabase.io

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