स व नैव रेमे, तस्मादेकाकी न रमते; स द्वितीयमैच्छत् । स हैतावानास यथा स्त्रीपुमांसौ सम्परिष्वक्तौ; स इममेवात्मानं द्वेधापातयत्, ततः पतिश्च पत्नी चाभवताम्; तस्मातिदमर्धबृगलमिव स्वः इति ह स्माह याज्ञवल्क्यः; तस्मादयमाकाशः स्त्रिया पूर्यत एव; तां समभवत्, ततो मनुष्या अजायन्त ॥ ३ ॥
sa va naiva reme, tasmādekākī na ramate; sa dvitīyamaicchat | sa haitāvānāsa yathā strīpumāṃsau sampariṣvaktau; sa imamevātmānaṃ dvedhāpātayat, tataḥ patiśca patnī cābhavatām; tasmātidamardhabṛgalamiva svaḥ iti ha smāha yājñavalkyaḥ; tasmādayamākāśaḥ striyā pūryata eva; tāṃ samabhavat, tato manuṣyā ajāyanta || 3 ||
3. He was not at all happy. Therefore people (still) are not happy when alone. He desired a mate. He became as big as man and wife embracing each other. He parted this very body into two. From that came husband and wife. Therefore, said Yājñavalkya, this (body) is one-half of oneself, like one of the two hálves of a split pea. Therefore this space is indeed filled by the wife. He was united with her. From that men were born.
Here is another reason why the state of Virāj is within the relative world, because he, Virāj, was not at all happy, I.e. was stricken with dissatisfaction, just like us. Because it was so, therefore, on account of loneliness etc., even to-day people are not happy, do not delight, when alone. Delight is a sport due to conjunction with a desired object. A person who is attached to it feels troubled in mind when he is separated from his desired object; this is called dissatisfaction. To remove. that dissatisfaction, he desired a mate, able to take away that dissatisfaction, i. e; a wife. And as he thus longed for a wife, he felt as if he was embraced by his wife. Being of an infallible will, through that idea he became as big—as what ?—as man and wife, in the world, embracing each other to remove their dissatisfaction. He became of that size. He parted this very body, of that size, into two. The emphatic word ‘very’ used after ‘this’ is for distinguishing between the new body and its cause, the original body of Virāj. Virāj did not become of this size by wiping out his former entity, as milk turns into curd by wholly changing its former substance. What then? fíe remained as he was, but being of an infallible resolve, he projected another body of the size of man and wife together. He remained the same Virāj, as we find from the sentence, ‘He became as big as,’ etc., where ‘he’ is co-ordinate with the complement. From that parting came husband (Pati) and wife (Patnī). This is the derivation of terms denoting an ordinary couple. And because the wife is but one-half of oneself separated, therefore this body is one-half, like one of the two halves of a split pea, before one marries a wife. Whose half? Of oneself. Thus said Yājñavalkya, the son of Yajñavalka, lit. the expounder of a sacrifice, i.e. the son of Devarāta. Or it may mean a descendant of Hiraṇyagarbha (who is the expounder). Since one-half of a man is void when he is without a wife representing the other half, therefore this space is indeed again filled by the wife when he marries, as one-half of a split pea gets its complement When again joined to the other half. He, the Virāj called Manu, was united with her, his daughter called Śatarūpā, whom he conceived of as his wife. From that union men were born.