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Srimad Bhagvata Mahapurana: Book 3: Chapter 6: Verses 18-34
Appearance of the Cosmic Body
Then appeared on His body the skin[1] (the seat of the hair), the abode of the deities presiding over the annual plants or herbs (that die after they have ripened), who entered it along with their power in the shape of the hair, by means of which the Jiva feels the itching sensation. Next appeared on His body a penis, the abode of Prajapati himself (the god presiding over creation), who entered it along with his power, the capacity to procreate, by means of which the Jiva experiences the joy of copulation. Now appeared in (the body of) the Cosmic Being an anus: the god Mitra (one of the twelve sons of Aditi who preside over the sun by rotation for one month), a protector of the world, entered it along with his power, the organ of defecation, by means of which the diva evacuates his bowels. Again appeared on His body a pair of hands (arms): the god Indra, the lord of paradise, entered them along with his power, the capacity to hold and let go an object, by means of which the diva makes his living. Further appeared on His person a pair of feet (legs): Lord Visnu, the (supreme) protector of the world, entered them along with His Power, the faculty of locomotion, by means of which the diva reaches the place he intends to visit. Subsequently appeared in Him the intellect, the abode of Brahma (the lord of Saraswati, the goddess presiding over speech), who entered it along with his power, the faculty of understanding, the means of apprehending that which is to be known. Thereafter appeared in Him a heart, the abode of the moon-god, who entered it along with his power, the mind, by means of which the Jiva indulges in thoughts of various kinds. Subsequent to this appeared in Him the ego, the abode of the god Rudra (the deity presiding over the ego), who entered it along with his power, the feeling of egotism, by means of which the Jiva entertains the sense of duty.
Then appeared in Him a Citta (the seat of intellection), the abode of Brahma (the deity presiding over the Mahat-tattva or the principle of cosmic intelligence), who entered it along with his power, the faculty of intellection, by means of which the Jiva distinguishes between right and wrong etc. From His head emanated the heavenly world, the earth from His feet and the sky (the space between heaven and earth) from His navel. In these regions are found the gods and other beings (such as men and ghosts etc.) , the evolutes of Sattva, Rajas and Tamas respectively. Out of these, the gods through the predominance of Sattva (the quality of goodness) found their abode in heaven; human beings and other creatures that are useful to the latter obtained their residence on earth because of their Rajasika temperament; while the hosts of Rudra's attendants (spirits, ghosts etc.), took up their residence in the sky between heaven and earth, which represents the navel of the Cosmic Being. From the mouth of the Cosmic Being emanated the Vedas, O Vidura (ornament of the Kurus), as well as the Brahmana who came to be the foremost of all the Varnas (grades of society) as well as their teacher only because he sprang from the mouth of the Cosmic Being. From the arms (of the Cosmic Being) emanated the vocation of a Ksatriya (viz., the protection and governance of the people) as well as the Ksatriya himself, who is devoted to that profession and who, being a ray of Lord Visnu (the Protector of the universe), is born to protect the other Varnas (classes) against the ravages of thieves and robbers. From the thighs of that almighty Lord (the Cosmic Being) proceeded agriculture and other occupations of a Vaisya---which provide subsistence (in the shape of food and other necessaries of life) to the whole world-as also the Vaisya himself, who (by his own pursuit) procures a living for all mankind. From the Lord's feet was evolved the calling of service, which is essential for the (proper) discharge of all sacred duties; and (from those very feet) for carrying on this pursuit was produced of yore the Sudra, whose very occupation secures the pleasure [2]of the Lord. For the purification of their heart all these four classes of a Ksatriya has enjoyment for its objective; that reverently adore by means of their respective duties their own Father, Sri Hari, from whom they all sprang up along with their several occupations.
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