Text 25: This Śiśumāra is the pivot for the turning of the complete universe, and it is called the navel of Viṣṇu [Garbhodakaśāyī Viṣṇu]. The yogī alone goes beyond this circle of Śiśumāra and attains the planet [Maharloka] where purified saints like Bhṛgu enjoy a duration of life of 4,300,000,000 solar years. This planet is worshipable even for saints who are transcendentally situated.
Text 26: At the time of the final devastation of the complete universe [the end of the duration of Brahmā’s life], a flame of fire emanates from the mouth of Ananta [from the bottom of the universe]. The yogī sees all the planets of the universe burning to ashes, and thus he leaves for Satyaloka by airplanes used by the great purified souls. The duration of life in Satyaloka is calculated to be 15,480,000,000,000 years.
Text 27: In that planet of Satyaloka, there is neither bereavement, nor old age nor death. There is no pain of any kind, and therefore there are no anxieties, save that sometimes, due to consciousness, there is a feeling of compassion for those unaware of the process of devotional service, who are subjected to unsurpassable miseries in the material world.
Text 28: After reaching Satyaloka, the devotee is specifically able to be incorporated fearlessly by the subtle body in an identity similar to that of the gross body, and one after another he gradually attains stages of existence from earthly to watery, fiery, glowing and airy, until he reaches the ethereal stage.
Śrīdharasvāmi's Bhāvārthadīpikā Commentary:
That discus of Viṣṇu is the navel of the universe, serving as the foundation for the sun and others. The word "navel" implies a linga form, not an ordinary meaning. Transcending (atīvartya) and going beyond (atikramya) the realms of the celestial beings, where there is no path, he alone, with his immaculate linga body, attains the world of the great sages, which is revered by others. In that world, the wise ones like Bhṛgu have a great lifespan lasting a kalpa. (25)
Then, at the end of the kalpa, observing the entire triple world burning intensely, and since even there the heat has reached, he proceeds towards that supreme abode which endures for two and a half kalpas. In that abode are the celestial chariots enjoyed by the perfected lords. That most exalted state is indicated by the word "u." (26)
He explains that state further: "Where there is no affliction..." Ārti means suffering, udvega means fear. But whence does that suffering arise, except from the mind? For those unaware of this contemplation of the Lord, the source of endless suffering is birth itself, due to their lack of vision. Out of compassion for them... Or else, citta means mind, and udvega means torment. Whence comes any suffering like sorrow, etc., except from that? For those who have gone to the Brahma-loka, there are three kinds of destinies. Those who went there due to the accumulation of merit become eligible for higher states in the next kalpa, depending on the degree of their merit. Those who went there by the power of meditation on Hiraṇyagarbha are liberated along with Brahmā. But those who are devotees of the Lord, by their own will, pierce through the universe and attain the Supreme Abode of Viṣṇu. (27)
Regarding the devotee of the Lord mentioned here, he describes the process of piercing through the universe, beginning with "tat" (that). The process is as follows: From the Lord-presided Prakṛti, the Mahat-tattva arises through one portion; from its portion, the Ahaṃkāra; from its portion, space through sound; from its portion, air through touch; from its portion, fire through form; from its portion, water through taste; and from its portion, earth through smell. From their combination arises the cosmic body of Virāṭ, consisting of fourteen worlds. For that being of fifty crore yojanas in extent, the first enclosure, described as the egg-shell, extends for a crore yojanas. Some say it extends for fifty crore yojanas. Beyond that, the subsequent coverings increase tenfold from the previous one. However, the eighth covering of Prakṛti is all-pervading. With this arrangement, the process of piercing through the Earth and other coverings is described. Having attained a special state, he achieves the form of the Earth through the linga body – this should be understood similarly for the subsequent stages. Fearless, thinking "How shall I go?", being free from doubt, he swiftly attains the form of Water with that self, enjoying pleasures as he wishes, without fear of cold, burning, etc. Similarly, becoming the form of Fire, after enjoying for a period, he meditates on the great self, the supreme form of the Lord, as instructed. Or, by the very words of the Veda, he realizes that form as the source of valid knowledge. (28)
Śrī Vaṃśīdhara's Bhāvārthadīpikā Commentary:
Āviṣṭaliṅgatvād means because of the assumed linga form; pāṇḍitvam means being neutered, which is negated here. "In a king supreme, the discus and the foremost Kṣatriya are identified with the male person," says Medinī. (25)
Even in that Mahaloka, the heat causes distress, the lack of cold. Pārameṣṭhyam refers to the seven higher worlds. (26)
He states the same profound nature of the Satyaloka to explain its purport. "Yadvā" means "or." There, in poetic exaggeration, the implication is that the residents of Satyaloka are indeed blessed and greatly compassionate. (27)
"Tatra" refers to the three destinies mentioned earlier. "Ye tu bhagavadupasakah" refers to the devotees of the Lord spoken of previously. "Ityartha" means "this is the meaning." The idea is that the devotee, assuming the form of the Earth, enters into the Earth with his linga body. Similarly, "ityartha" also applies to the subsequent elements like water, etc. The meaning is that he proceeds while enjoying various sense objects like smell, taste, etc., through the senses of smell, taste, and so on. The scriptural statement "One should meditate on space as Brahman" indicates the form of the self. Alternatively, as the Kosha states, "linga" means "indicator" in the context of denoting form, prosperity, and knowledge. So "yadvā" means that through the words of the Veda in the form of the qualified Brahman, he realizes that form as the source of valid knowledge. (28)
Śrī Rādhāramaṇa Dāsa Gosvāmī's Dīpanī Commentary:
Āviṣṭaliṅgatvāt means "because of the non-assumed linga form." (24-27)
Adhikāriṇa - here the reading is also ādhikārikā. In Govindabhāṣya, ādhikārikā means "appointed to eligibility." (28-31)
Tannirantarā means "without interval," i.e., without interspace between the Earth, and so on. (28-31)
Śrīmad Vīrarāghava Vyākhyā
The abode of Vishnu, which is the support of the entire universe, including the stars and planets, is called Vishvanabhi. With his subtle body, the individual soul, devoid of merit and demerit, alone and unassisted, reverentially approached that abode, which is revered by the knowers of Brahman. This is the distinctive characteristic of the child-stage, which transcends that state. By this, the attainment of the lunar world is also established. There, where the deities of limited lifespan enjoy themselves, the individual soul proceeds. (25) Next, the reference is to the situation of the one stationed below, Ananta, whose mouth-fire consumes everything during the dissolution of the world. Here, the expression "Death is established in the head" indicates the state of being endowed with sattva (purity). This vision refers to the direct knowledge of the three periods of time. The idea of residing in the world of living beings during the final eons does not make sense since there is no karma, which is the cause of such a stay, for one who is free from merit and demerit. Therefore, noticing the defect, it is said that during the intervening period (dvaiparārdha), the soul attains the supreme state associated with the four-faced Brahma, where celestial cars abound, as enjoyed by the perfected ones. The attainment of the worlds of Varuna and Indra is also understood. (26)
Regarding the long duration in the world of the four-faced Brahma, compared to the heavenly worlds, it is said: "Where there is no..." Here, the connection is: there, in that world of the four-faced Brahma, even though there are such things as intense suffering, agitation, fear arising from the sight of future suffering, and suffering from sources like cold, heat, wind, and rain, still, for the knowers of Brahman, there is detachment from action, which is the cause of boundless suffering, as indicated by the word "cinta" (thought). This is because of the direct perception of the cause of boundless suffering, which is the cycle of existence. However, this reasoning does not apply to those who do not possess the knowledge of Brahman. For those who do not worship Hiranyagarbha, the abode called the Brahma-loka, which is the state of freedom from suffering, is not attainable through such worship. This is because even the abode of Hiranyagarbha is not a means of freedom from suffering, as evidenced by the well-known story of King Shveta, who, having reached the world of the four-faced Brahma, returned to the earth and had to consume his own corpse daily. Moreover, for the yogis residing in the Brahma-loka, there is no fear of returning to suffering, as it is stated that there is no return from there. If it is argued that there is certainty of liberation even for the yogis on the earth, then what is the difference between them and those seeking liberation in the world of the four-faced Brahma or on the earth? For it is remembered: "The worlds up to the Brahma-loka are subject to return, O Arjuna." And this idea of the intervening period (dvaiparārdha) is indicated here. Therefore, the meaning remains as stated earlier. (27)
Enveloping the distinctive earth-sphere, the soul proceeds further. By this, the Shruti statement "It envelops the earth-sphere" is explained. The word "vishesha" (distinctive) here refers to the earth, as in the usage "mahad ādayo visheshāntāḥ" (the great elements end with the distinctive ones). Or, the connection can be: "it attains the distinctive state," as it will be stated later: "becoming the distinctive one, it became fragrant with pride." Having enveloped the water enclosure, the soul, with that form, is indicated by the word "āpah" (waters). The envelopment of fire is described as "anala-mūrti" (the form of fire), meaning that it envelops the enclosing fire without haste, as there is no fear of burning or scorching. Becoming the luminous air, it becomes the cloud, indicating the connection or union. Here, the word "luminous" qualifies air, referring to the enveloping air. After that, at the appropriate time, having transcended the previous enclosures, the soul, united with the form of air, is indicated by the word "brihat" (great), being greater than its effects like air. Enveloping the space, which is the word-symbol of its own essential nature, it is indicated by the term "ātma-linga" (the symbol of the self). Here, "ātma" means the word referring to one's own essential nature, and "linga" means the indicator, as will be stated: "That is the linga (symbol) by seeing which one lies down." This has been stated with respect to the intermediate enclosures as well, to show the union with the respective entities possessing the specific qualities of earth and other elements. Thus, the meaning of the Shruti statement "It envelops the space" has been explained. (28)
Sri Vijaydhvaja Tirtha's Padaratnavali Commentary
Regarding "Vaishvanara by name", he explains with the word "yo" - The one who, abiding in the digestive fire within beings, cooks the four kinds of food eaten by them, and also illuminates, being situated in the middle of the universe, which is his city - he is the primary fire called Vaishvanara. He is the path for the Munis (sages), the Yogins, and the Karma Yogins to go to the worlds of Brahma, the gods, and the ancestors, because of his ability to be reached. vaiśvānaro...itīrita, "There are three paths - the path of the ancestors, the path of the gods, and the path of Brahman. By going through Vaishvanara, one goes on that path." For those proceeding by the path of the gods, avargiri and others become attainable from Vaishvanara. It should be understood that the attainment of Vaishvanara is mentioned first to indicate that Vaishvanara is reached by all - those going to the worlds of Brahma, the gods, and the ancestors. (25)
Now, regarding "What are they?", he says "Devayanam" - Through the nadi (channel) called Pingala, situated on the right side of the body, by the departure called death after a hundred years, one goes by the path called Devayanam, which is known as the day. Through the nadi called Ida, situated on the left side of the body, by death after a hundred years, one goes by the path of the ancestors called Pitriyanam, which is known as the night. Because of the abundance of deities on the paths of Devayanam and Pitriyanam who are proud of their greatness of time (day and night), the plural "days and nights" is used. vaiśvānaraṃ...prakīrttitā. Or, through the Sushumna nadi, situated in the middle between Pingala and Ida, by distinguished happiness like that of Brahman, one goes by the path called Brahmayanam. "Vishu" means distinguished happiness, and "vat" means possessing that, so "Vishuvat" means possessing distinguished happiness. Since Pingala and others are the givers of distinguished happiness, etc., they are called by the names Devayanam, etc. devayānena...prakīrttitā. Here, the difference between Devayanam and Brahmayanam should be understood as inner and outer. (26)
Now, he explains the method of the path leading upwards from the world of the infant soul. "Tat" means - Having attained that form of Vishnu, which is the support of the universe, the navel of the universe, nirviśeṣaṃ rūpaṃ, by taking permission indicated by the word "tu," with the subtle form of the self, free from passion, etc., every knower of Brahman goes to that world and attains it, where the long-lived gods revel at the end of their long lives - that is the meaning. virājena...ramaṃte. What is the distinguished form? Saluted by the collective knowers of Brahman, it is the one, the primary, or the sole. brahmavidāṃ...kevalam, "The celestial beings live for the duration of a Manvantara, the great sages live for the duration of a Kalpa." Having departed through Pingala by the path of the gods, at the end, one is going to attain Brahman. There, in the world of great sages, one possesses the eight lordly powers and lives as a master of mystic powers. Some live in the world of men, some in the world of austerities, according to the maturity of their knowledge. By the command of Hari, those who have gone by the path of the infant soul, having attained the unobstructed Pradyumna, Sankarshana, and other deities, and through them, having attained the lord of the day (Vayu), are made to attain the operative Brahman by him. Having received his instruction, the worshippers with distinctions reside there. But others are made to attain the supreme Brahman by that Vayu and reside in that world. Such and other distinctions are indicated by the word "tu." (27)
He explains the means of attaining the state of Brahma (four-faced divine being) for those wandering in the higher worlds and for the maturation of knowledge and other means, starting with 'atha' (now). The knower-group, while residing in the higher worlds, will attain liberation along with Brahma at the end of two parardhas (ages) after the dissolution of Brahma. The knowledge born of perception is being referred to by the phrase "from somewhere" because of the fear [of originating from somewhere]. "From somewhere" means from cold, heat, wind, rain, etc. Even in the four-faced world, he mentions the aversion of the knowers of Brahman with "yacchitta" (by the mind). "Yad" means "because". For the knowers of Brahman, this visible world designated by words is different from the supreme Brahman. By action (karma), which is the cause, because of the observation of the origin of endless suffering. Endless means unfathomable; its origin is the cause of suffering, i.e., the cycle of existence (samsara), the observation (anudarshana) of which leads to the thought of endless suffering. Even in the four-faced world, the knowers of Brahman contemplate the endless suffering caused by karma with their minds. The meaning is that one should understand the specific cause of that [suffering], as will be explained later. Accepting an alternative meaning is not proper due to the abundance of illustrations. For Hiranyagarbha (the golden womb or Brahma), the abode attained by his upasaka (worshippers) through contemplation is being referred to. When it is said "attained by the upasaka", it means that for those without the upasaka of Hiranyagarbha, because of the observation of the origin of endless suffering, only the upasaka attain the abode called Brahmaloka, which is the cessation of suffering. This is not proper because the abode of Hiranyagarbha is also not the cause of the cessation of suffering. It is well-known that the king named Shveta, who attained the four-faced world, returned to this world and ate his own corpse every day. And there is no fear of the suffering of rebirth for the yogis residing in Brahmaloka, as it is stated. If it is argued that there is certainty of liberation there, then even for the yogis on the earth-plane, there should be no fear of rebirth due to the certainty of liberation. What is the difference then for the seekers of liberation between the earth and the four-faced world? For it is remembered: "The worlds up to Brahma's realm are subject to rebirth, O Arjuna." And this is indicated by the phrase "of the two parardhas". Therefore, the meaning is as stated before. 27
"Vishesha" means "pervading the earth-globe", as per the explanation of the Shruti "pervades the earth-globe". The word "vishesha" denotes the earth, based on the usage "the great entities end with vishesha". Here too, "vishesha" will be explained later as "becoming fragrant after swelling with pride". So the connection is "attaining the vishesha, he departs". Or it connects with the later phrase "he goes up". With that self (essence), he attains the encompassing waters, as indicated. He pervades the encompassing fire-form without haste, as there is no fear of burning, etc. Becoming luminous air, he merges with the cloud, suggesting the connection. The word "luminous" refers to the encompassing air. After transcending the previous coverings in due course, with the air-form connected to the great (brihat) and its effects, compared to the air, etc. Taking the form of "himself" (atmalinga), he attains the encompassing space. Here, "atmalinga" means the criterion (linga) of one's own (atma) inherent word. It will be explained as "that by which the immovable and the movable are known". This has been stated regarding the successive coverings like earth, etc., to show their connection with the respective qualities like smell, etc. Thus, the meaning of the Shruti "he pierces the space" has been explained. (28)
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
The meaning of 'Vaiśvānara' is then explained by the phrase "who". He who, dwelling in the digestive fire within beings, cooks the fourfold food eaten by them, and also heats and illuminates his own city, the Universe in the middle - that principal fire is called Vaiśvānara. It is declared as the path for those going to the worlds of Brahma, the gods, and the manes, as well as for ascetics and those practicing Karma Yoga, since they can reach it. "There are three paths - the path of the manes, the path of the gods, and the path of Brahma. Going by the Vaiśvānara, one attains that path." For those going by the path of the gods, the Avāntara and other deities become attainable from Vaiśvānara. It should be understood that the attainment of Vaiśvānara is mentioned first to indicate that Vaiśvānara is attained by all, whether going to the worlds of Brahma, the gods, or the manes. (25)
Then, the text explains the paths of the gods and the manes by saying "Devayānam". Through the Pingalā nāḍī located on the right side of the body, by the departure called death after a hundred years, one goes by the path called Devayāna, known as the day. Through the Iḍā nāḍī located on the left side of the body, by death after a hundred years, one goes by the path of the manes called Pitṛyāna, known as the night. Since the deities presiding over the paths of the gods and the manes have an abundance of days and nights due to their great pride in time, the plural forms 'ahas' (days) and 'rātris' (nights) are used. "The Pingalā nāḍīs are said to be on the right side, the Iḍās on the left, and the middle one is called Suṣumnā by those who have realized the Vedas." Or, "Those who travel the path of the gods are called by the word 'ahas' (day), and those who travel the path of the manes are called by the word 'rātri' (night)." Through the Suṣumnā nāḍī, located in the middle of the Pingalā and Iḍā, after a hundred years, one goes by the path called Viṣuvat, the path of Brahma, because of the extraordinary happiness it brings. Viṣuvat means "that which has extraordinary happiness (viśiṣṭaṃ sukham)." The word Viṣuvatā denotes that state, either by the addition of the affix 'tā' after undergoing the modification of 'rabha' to 'ri', or by the change of 's' to 'ṣ' after adding the upasarga 'vi'. "Viṣuvatā is the path of Brahma, which brings extraordinary happiness." Since the Pingalā and others are the givers of the happiness described as rāga, etc., they are called by the words Devayāna and others, as it is said: "The Pingalā is the Devayāna, for it gives the happiness called Linga. The Iḍā is said to be the path of the manes because it gives them food." Here, the distinction between Devayāna and Brahmayāna should be understood. (26)
Now, the text explains the method of the higher path from the world of children (Śiśumāra loka). "Tad" refers to the form of Viṣṇu, known as Viśvanābhi, the support of the Universe. Attaining that form and taking permission indicated by the word "tu", a knower of Brahman goes to that world with a more subtle form, free from passion and other faults, called Virāja. He penetrates that world where the gods, whose life span is a Kalpa, sport and play. What is that distinguished form? It is the one worshipped by the assembly of knowers of Brahman, or the only principal one. "Those who have gone by the Devayāna path, ascending through the Pingalā nāḍī, are said to attain eight types of sovereignty in the world of great sages (Maharloka) before proceeding to Brahman." Some dwell in the world of people, some in the world of austerities, and some, purified by knowledge, dwell in the world of truth by the command of Hari. Those who have gone by the path of Brahma, whether with or without a symbol (pratīkā), reaching the divine beings like Aniruddha, Pradyumna, Saṅkarṣaṇa, and others, attaining the wind-god, and being led by him to the operative Brahman, dwell there after attaining that instruction. The others are led by that wind-god to the supreme Brahman and dwell in that world. Such details are indicated by the word "tu". (27)
The text then describes the means of attaining the four-faced condition for those dwelling in the worlds of great sages, etc., and for those residing there for the maturation of knowledge, etc. That assembly of knowers, dwelling in the worlds of great sages, etc., at the end of the two Parārdhas, will attain liberation along with Brahma. They are joined by the perfected beings like Sanaka and others, and attain the abode of the four-faced being, whose life span is measured in hundreds of divine years called Cāturmukha-āyus, related to the two Parārdhas. Transcending the state of being the ruler of that world called Maharloka, etc., they attain the world of truth. The reason for this is given as "of the Endless one" - by observing the world being repeatedly burned by the fire emanating from the mouth of the Endless Lord, along with the sound emanating from the mouth of Saṅkarṣaṇa, which is the cause of the dissolution of the world, they attain Brahmaloka and attain liberation along with Him. Thus, the meaning of the statement "he pierces the space" is explained. (28)
Śrīmaj Jīva Gosvāmi-kṛtā Kramasandarbhavyākhyā
Then, with the body assumed for sporting, after enjoying [those sports]. [26-27]
Tatho viśeṣam iti (Then the particulars): In this commentary, only the view of a single brahmāṇḍa (universe) is incorporated. The view of multiple brahmāṇḍas is as follows: The brahmāṇḍas, arranged in a circle one above the other, exist together. Each of them has its own earth casing. However, the water casing outside them is a single entity, ten times larger than the previous casing. Above it lies the cause of all brahmāṇḍas, the causal ocean, in which the Supreme Lord resides. Any water that enters within the circle is not called a casing due to its unspecified nature. In this way, the encasements of ego, etc., can be seen as coverings for all beings. Realizing this specific point, [the Lord] enters the subtle body, just as [one does] in the previous gross body. And then, with that very self in the form of the subtle body known as the liṅgadeha (transcendental body), he attains the water casing, just as [one does] in the previous gross body, by the process of gradual ascension. And then, as before, [the verses] "of fiery form," "eternal," etc., should be conjoined. In those various worlds, enjoyments through the sport-body (līlā-śarīra) should also be understood. [28]
Śrīmadviśvanāthacakravartikṛtā Sārārthadarśinī Vyākhyā
Tataś ca tat viṣṇoś cakram (And then, that wheel of Viṣṇu): Having transcended (atikramya), transcended what? The navel (nābhi) of the universe, the place of the Cosmic Person. Aṇīyasā (with the most subtle): Being endowed with the perfections like aṇimā, [the Lord] attains the pure, stainless, transcendental body (liṅga-śarīra). Tathaḥ param (Then, beyond that): Since there is no other place accessible to his associates, he, the only one worshipped by the knowers of Brahman, reaches the Maharloka, where the long-lived celestial beings delight and play. [25]
Ato anantaram (Thereafter): If he wishes to stay there out of curiosity until the end of the kalpa, then, at the dissolution of the universe, the three worlds, emerging from the heated Maharloka, he proceeds towards the supreme Satyaloka, which endures for two parārdhas (the period of a life of Brahmā). There, the celestial cars (vimānas) enjoyed by the perfected beings reside. [26]
Na yatra (Where there is not): He describes the glory of Satyaloka. Ārti (misery), udvega (fear) – but from what cause does that misery arise? He says: "Except for that (i.e., misery), what else or how else can there be?" For those ignorant of this Vaiṣṇava wisdom, the origin of the unbearable miseries of the world of transmigration is their non-perception of it. By that [non-perception], they are truly objects of great compassion for those compassionate residents of Satyaloka. [27]
Atha (Then): If he wishes to stay there until the end of the great kalpa, then he is liberated along with Brahmā. However, if he desires liberation before that, then, after piercing through the seven coverings, he enters Brahman. He explains that process: Tatho viśeṣam (Then the specifics): Having attained the earth, the first casing of the brahmāṇḍa measuring fifty crore yojanas in extent, in that very form of earth, being free from fear, [as he is] devoid of the anxiety of pain, burning, etc., due to his identification with each of those forms. Then, having attained the waters, ten times larger than the earth... Then, having attained the fire-principle, ten times larger than water... Enjoying various objects of experience like smells, tastes, etc., through the senses of smell, taste, etc., in those different places like earth, water, etc. Then, having attained the air-principle, ten times larger than the fire-principle, through the self in the form of air... The ether, ten times larger than air... The great self, fit for worship as the transcendental form of the Supreme Lord, or the Vedic sound which reveals that [transcendental form]. [28]
The Siddhāntapradīpa, composed by the venerable Śukadeva.
Having transcended the sphere of the dual, the support of all, including the sun, planets, stars, etc., with the extremely subtle, pure, and blemishless soul in the form of the linga-śarīra, the wise one attains the resplendent realmwhich is revered by the Brahma-knowers like Bhrigu, where the gods revel for an entire kalpa. (25)
Then, at the end of the kalpa, when the universe is being consumed by the fire emanating from the mouth of the infinite Śeṣa, that wise one, witnessing this, proceeds towards the supreme abode where the celestial planes occupied by the perfected beings like Varuṇa and Indra are situated, there to enjoy the experience without any apprehension due to the absence of material objects for enjoyment. (26)
Where the knowers of Brahman go, they do not return to this path again. This is the path of those who know this (Brahman). For others, apart from those who know, there is the path of returning, as their misery has its source in rebirth, which arises out of compassion. Without this (compassion), there is no sorrow. However, the return is as stated: "Having enjoyed the lordship and supreme state born of their actions, they return to the sphere of alternating guṇas", and as the Lord has said, "The worlds, beginning from the world of Brahman, are subject to rebirth, O Arjuna." (27)
Next, he explains the method of penetrating the coverings, saying "tat" (that). "There are ten successively multiplied by seven coverings, known as the maitreya." According to other Purāṇas, starting from the earth, there are seven coverings, each ten times larger than the previous one. The first covering is called Aṇḍakaṭāha and measures a billion yojanas . "The Kaṭāha is established as measuring a billion yojanas," according to another Purāṇa. The great (primordial) one is established as the principal. Since it is said that there is no end to the Infinite, the eighth covering is the prakriti (primal matter). Being fearless in penetrating the coverings, with that soul in the form of the linga-śarīra, he attains the particular earth-formed spherical Aṇḍakaṭāha; having attained that state, he successively assumes the forms of water, fire, wind, ether, and then what? (He assumes) a form larger than the wind. Again, what is the nature of that soul in the linga-śarīra? It is sound itself, which is the intrinsic quality of the soul and an indicator (of Brahman), but it is not perceptible to the senses like the eye, etc. (28)
Śrīmad Vallabhācārya Viracitā Ssubodhinī Vyākhyā
That is the central position of the entire Universe. After that, there are the four worlds. The word 'tad' (that) indicates a change from the previous form to another form. After that, the second is in Dhruva. 'Of Vishnu' is connected with both. There he describes the body fit for going - "With the subtler one, by the stainless self." Subtler than the previous one, due to the predominance of wind. Meaning, with loose limbs. Even there, it is stainless. The wind has a connection only with the three worlds of impurity. Or, the previous body was left in the world of ignorance. After that, the second was left in Dhruva. It is said to be 'stainless' because there is an absence of ignorance and passion, being either purely composed of goodness or mixed with goodness. It is purely composed of goodness because the division of the Universe will be described later. "By the self" means by the body accepted as the self, like before, as one. There, in the world of the great sages, which is not saluted by others due to the lack of assistance of the celestial chariots, being solitary, fit only for the abode of the knowers of Brahman, where the long-lived ones, whose life lasts till the end of a Brahma-kalpa, specifically the wise ones like Bhrigu, delight in the remembrance of the glories of the Lord or in knowledge in the form of samadhi. He too stays there till the end of the Brahma-kalpa. Then, when the Lord lies down, seeing the three worlds being entirely consumed by the fire from the mouth of the infinite Sankarshana, he comes out from there along with Bhrigu and others. The word 'atha' is used because there is a long intervening period for going. Where the accomplished ones stay in the world of penance, that is the highest position, the world of truth. That too is served by the accomplished ones, like before. (25-26)
There he states the happiness of liberation - "Where there is no..." Where, in the Brahma-loka, there is no sorrow which is the product of ignorance. Nor the bodily affliction of old age. Nor death, the seizing of life. Nor ādhi, mental affliction. Absence of the qualities of the inner organ. Some say it means the nature of death, being the seizer of the life-breath. Agitation of the intellect. Or intolerance. Though intolerance and agitation do exist there, still, not from any other source, but from itself. He says this - "Except from somewhere." Except from another source, but from itself. He clarifies what it is from itself - "And whatever arises from the mind." What arises from the mind, the cause, is directly known from one's own experience, so it is said that it cannot be specifically described. There he states the subject matter - "For those who do not know this place..." Those who do not know this state, this means of knowledge, or the way of the path, in that manner. "Unbearable suffering" - where there is the sight afterwards, in the world, of the source of that suffering which is unbearable. Even those who have become discriminating go back there again in this way. (27)
Om Om Then he speaks of the division of the Universe by one's own will - "Then, the special..." Even the performers of the Ashvamedha sacrifice go there. Similarly, the worshippers of Hiranyagarbha have been mentioned before. There, from the statement "Worlds from the world of Brahma," there is return for the ritualists; for the worshippers of Hiranyagarbha, the same attainment as Brahma. But the one mentioned before pierces the egg and goes, he says. Then, from the world of truth, having attained the special form of the earth-envelope, having become earth-formed, he entered there. Having attained identification with the earth-envelope after transcending the earth-envelope, transcending that, he attained identification with water, transcending that, and so on further. He goes up to transcending space. Everywhere it should be understood "by that self." "Not hurrying," enjoying the objects like smell etc. there at each place, delaying. At the end of the desire for enjoyment, he proceeds further. Space is the great, infinite. Or the form of the sound-Brahman. Or of that nature. The reason for its greatness: the body, which is the symbol of the self, the Lord - "Space is the body of Brahma," according to the Shruti, indicative of the Lord's pervasiveness, being the cause of the transactions inner and outer, the basis of limiting and the unlimited, and of the sound-Brahman etc. (28)
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa-viracitaḥ Subodhinī Prakāśaḥ
There, at the center of the universe, he explains the word 'viraj' as indicating the three spheres, by the alternative view starting with 'athavā'. They mention another meaning of the word 'viraj' as 'mixed with the quality of goodness'. The word 'vigatam' is an indeclinable past passive participle meaning 'from which the passion has departed entirely'. The reason is given by 'kevala' etc. There is a merging of the words 'sthāna' (place) and 'anyair' (by others). For 'kalpa-āyuṣaḥ', it should be understood along with 'atha anantasya'. (25)
In the passage 'atha ananta' - by stating the meaning of the word 'atha', it is indicated that the wind-predominant body is not abandoned. (26)
Here, in 'na yatra' - the meaning is 'except from another source' i.e. except from something else in the form of an observable characteristic like agitation. Clarifying that, they say 'but from itself alone'. (27)
Śrīgiridhara Kṛtā Bālaprabodhiṇī
That light-circle (jyotiscakram), having transcended the center which is the form of the universe in the form of the cosmic egg, proceeds ahead to the realm of Maharloka, the attainable place for the knowers of Brahman, with its subtlest self in the form of the linga-body, since there is no other path for the celestials. He praises that place - "Revered by people residing in Svarga etc.", meaning highly regarded. He states the reason for that - "Where the especially wise ones like Bhrigu reside blissfully until the end of the kalpa (cycle)", i.e. they live happily there until the end of the cycle. (25)
Then, at the end of the kalpa, when the entire three worlds are burned excessively by the fire from Ananta (the serpent Shesa), observing that even there the heat has reached; he proceeds towards that supreme abode of Brahman where the divine planes (vimanas) resided by the Siddhas and Lords of the Dvaipara age are located. The word 'u' indicates its superiority. (26)
He clarifies the superiority of that place - "Where there is no..." - where there is no mental anguish of any kind, no sorrow, no agony, no agitation i.e. fear. Then, anticipating the question of how mental anguish could arise there, he says - "due to not perceiving that birth" - for those unaware of this meditation on the Lord, birth is the source of endless misery, so out of compassion (for them)...(27)
The three paths for those who reach Brahmaloka: Those who attained it through accumulation of merits become eligible as per gradation of merits in the next cycle; those who reached through worship of Hiranyagarbha get liberated along with Brahma; but the devotees of the Lord pierce through the universe by their own will and attain the Vaishnava realm. The process of creation of the universe: From a portion of the Lord's pradana arises mahat-tattva, from its portion ahamkara, from its portion akasha through shabda tanmatra, from another vayu through sparsha, from another tejas through rupa, from another ap through rasa, from another prithvi through gandha - combining all these the 14 worlds form the Virat body, the universe. Of this universe of 50 crore yojanas large, the earth is like the shell. The first outer covering is 1 crore yojanas, each subsequent one increases 10 fold - until the 8th which is all pervading pradana itself. Then he describes how the devotee pierces these coverings - "having enjoyed..." - the yogin, being fearless after enjoying pleasures in Satyaloka, proceeds with a special method in the linga-body. Attaining the earth covering, with that earth-body he reaches ap, becoming brilliant he then attains vayu, with vayu-body reaches akasha. He makes akasha merge - "The vast atma-linga..." - scripture says "Akasha is the body of Brahman", so akasha is to be meditated as form of the vast Paramatma. "Not hasting..." indicates enjoying pleasures as per wish in each body without fear of exhaustion etc. (28)
Hindi Anuvāda
That light-circle (jyotiscakram) of Lord Vishnu is the center of the revolution of the universe in the form of the cosmic egg (brahmāṇḍātmaka-viśvarūpasya). Transcending it, he alone proceeds with his subtlest and immaculate self to Maharloka. That realm is revered even by celestial beings who reside there blissfully until the end of the kalpa (cycle). (25)
Then, at the end of the kalpa, observing the nether worlds being burned by the fire from Śeṣa's mouth, he proceeds to Brahmaloka where great Siddhas and lords reside in vimānas. The duration of Brahmaloka is equal to two parārdhas (half periods) of Brahmā's life. (26)
There is no sorrow, anguish, old age or death there. How can there be any agitation or fear of any kind? If there is any misery there, it is only this: seeing the extremely terrible afflictions of birth and death for those unaware of this supreme abode, the residents there feel intense compassion. (27)
After enjoying Satyaloka, the fearless yogī merges his subtle body with the earth and then unhurriedly pierces the seven coverings. With the earth body, he attains the water, with the water body the fire coverings, shining as light he enters the air covering, and from there in time attains the ākāśa covering that reveals Brahman's infinity. (28)
SB 2.2.25-28
