Śrīmad-Bhāgavatam 10.40.13-14
Blended reading (Sanskrit + English inline)
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agniḥ mukham
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fire is Your face
Echoes Puruṣa-sūkta (Ṛg-veda 10.90) which Gauḍīyas read as a hymn to Bhagavān, not to impersonal totality. Fire is the Lord's mouth because all offerings enter Him through it.
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nimeṣaṇam rātri-ahanī
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day and night are Your blinking
Compound: nimeṣa (blink) + rātri (night) + ahan (day). Time itself is the rhythm of His eyelids — a directly personalist statement of kāla. Even time has a body and that body is His.
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śiraḥ-ruhāḥ
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the hair on Your head
Compound: śiras (head) + ruh (growing). The clouds are His head-hair — the most ordinary upward glance becomes darśana of His scalp. The verse trains the eye to read the world as Him.
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prajāpatiḥ meḍhraḥ
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Prajāpati is Your genitals
Frank Bhāgavata realism. The principle of generation in the cosmos is His generative organ. Gauḍīyas neither sanitize nor sensationalize — every limb of the cosmos is decently His.
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vṛṣṭiḥ tava vīryam
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rain is Your semen
Rain as His vīrya (potency, generative fluid). Earth is His feet; semen falling on her is rain; crops are the children. The cosmos's fertility cycle is read as His reproductive act.
And all these devatas are your limbs when you assume the vairaja form (a form of brahma for creation of the universe). Therefore worship of the devatas is worship of you. Kham in this verse refers to Siva.
Three verses now explain that he is the Lord of everything, since he is everything (sarva-maya). The first two verses go together. The fire is your mouth. This means that his mouth acts as the basis for all mouths (whose presiding deity is fire). This applies to the other limbs also. Because the Lord is non-different from these elements, the worship of the deities (such as fire) is non-different from worship of the Lord. Parasyāsthi-nakhāni te ’drayaḥ: the mountains are the bones and nails of you, the Supreme (parasya). Here the Lord’s form is differentiated from the forms of the devatās. Thus in non-difference there is also difference.
Two verses now explain that he is the Lord of everything, since he is everything (sarva-maya). Though it is said that fire came from the Lord’s mouth, and thus difference is perceived, it is also said fire is his mouth. The cause and effect are seen as non-different. In this way the Lord is all devatās. It is said they are considered in this way (kalpitam). Though sky (nabhas) and other items are not famous as devatās, by imagining them as limbs of the Lord the Lord’s position as the ultimate controller is made clear. How is this possible? It is because you are the supreme Lord (parasya) or you are different from all of them by your own form. Difference from them is shown along with non-difference.
Akrūra paints the virāṭ-rūpa as devotional cartography: fire is His face, the sun His eye, mountains His bones, rain His semen. The whole cosmos is laid out as a map of His body — not so the worshiper merges into the map but so the worshiper, looking at any feature of the world, remembers the Person whose body it is.
In Gītā 11, at Arjuna's request, Kṛṣṇa unveiled the same virāṭ-rūpa Akrūra now describes — suns for eyes, fires for mouths, mountains in His body. Arjuna trembled and begged for the two-armed form back (Gītā 11.45–46).
Gauḍīyas read both episodes the same way: the universal form is real, awesome, and theologically true, but it is not the form for which the heart aches. Akrūra glances at it in two verses; the next sixteen race toward the Person at its center.
My note
Source: vedabase.io