Text 10: Please also explain the Personality of Godhead, who lies in every heart as the Supersoul, and as the Lord of all energies, but is untouched by His external energy.
Text 11: O learned brāhmaṇa, it was formerly explained that all the planets of the universe with their respective governors are situated in the different parts of the gigantic body of the virāṭ-puruṣa. I have also heard that the different planetary systems are supposed to be in the gigantic body of the virāṭ-puruṣa. But what is their actual position? Will you please explain that?
Text 12: Also please explain the duration of time between creation and annihilation, and that of other subsidiary creations, as well as the nature of time, indicated by the sound of past, present and future. Also, please explain the duration and measurement of life of the different living beings known as the demigods, the human beings, etc., in different planets of the universe.
Text 13: O purest of the brāhmaṇas, please also explain the cause of the different durations of time, both short and long, as well as the beginning of time, following the course of action.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
He asks another question. "Sa cāpi" means "in what form and where he rests". The connection of all actions at the end is that you are able to answer in essence such questions as "From whom arise the maintenance, etc. of the universe". || 10 ||
Om. He asks another question. We have heard from your mouth that previously the worlds were imagined by the limbs of the puruṣa (cosmic person), as in "By whose limbs here they imagine the worlds" and "By the worlds, his limbs" and "The pātāla (netherworld) is indeed the sole of his foot". || 11 ||
Thus it has been seen through doubt and misconception. Now he asks many unknown things with "yāvān" etc. Kalpa is a great division, vikalpa is a subdivision, from which or of which bhūta etc. is the word or expression. Then the measure of life of humans, ancestors, gods, etc. who identify with the gross body. || 12 ||
The method of inference is asked; he asks for specifics. "Kālasya" means the following, proceeding; karmagatayaḥ means the states attained by karma. "Yādṛśīḥ" means "of what kind". || 13 ||
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
The method of inference means the method of inferring past time. In reality, since time is uniform, how can its past nature etc. be inferred - this is asked here. || 12 ||
"O best of the twice-born" means: You are superior among the learned brahmins, and you are the most excellent among them due to your proficiency in austerity and knowledge, so you are fully capable of removing my doubt. Or, since brahmins are manifested by rule for the sake of benefiting others, this is your natural duty - this is the meaning. || 13 ||
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
"Tattvataḥ" refers to the twenty-third verse of this chapter. || 10 ||
"Yasya" is the thirtieth verse of the fifth chapter of this skandha. "Pātālam" is the twenty-sixth verse of the first chapter of this skandha. || 10 ||
[In "yāvān", by the words kalpa and vikalpa, only the middle time between creation and dissolution should be understood as having great and small divisions according to the commentary, because creation, maintenance and dissolution are mentioned in the twentieth verse spoken earlier, "samplavaḥ sarvabhūtānām".] || 11-17 ||
Śrīmad Vīrarāghava Vyākhyā
He asks something else with "aja" etc. Bhūtātmā means the controller of individual beings, or having a body born of self-existent sacrifice; born from the navel-lotus, unborn Brahmā creates individual beings by His grace, by whom the four-faced one saw that form, that Aniruddha form. || 10 ||
That Lord, from whom arise the maintenance, origin and dissolution of the universe, the controller of māyā, having abandoned his own māyā, transcending prakṛti (material nature), withdrawn from worldly affairs, the abode of all qualities, possessing the six opulences in full - tell me where he resides, is the connection. || 11 ||
Due to hearing both "By whose limbs here they imagine the worlds" and "The pātāla is indeed the sole of his foot", thinking there is consistency in the difference of kalpa, he doubts with "puruṣa" etc. Aniruddha arose from the limbs of the puruṣa; the worlds with their protectors were previously imagined in the previous kalpa by the limbs of the four-faced person. Now he says it is otherwise, saying "sapālaiḥ". We have heard that the limbs of this puruṣa are imagined by the worlds with their protectors. Thus there is contradiction with the śruti "As the creator imagined before" - this is the intention. || 12 ||
As he asks many unknown things with "yāvān" etc. Kalpa is a great kalpa; how much, of what measure; vikalpa is a sub-division, a portion of time; how much time is denoted by the words past, future, present, etc.; how it is inferred, by the movements of planets, etc. - this is the meaning. The lifespan and measure of the effects that exist, like gods, ancestors, humans, etc. - you should explain this too, is the connection. || 13 ||
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
Aja asks about the manner of seeing the Lord's form mentioned as "from whose abdomen" and the place of its existence. Bhūtātmā (the soul of beings), pervading the various effects created by himself, is Ajā (unborn) Brahmā, born from Viṣṇu who is distinct from everything. He creates beings, the elements beginning with ahaṃkāra (ego), and the living entities identifying with them. It is said that even creation is not independent, as stated in "by whose grace". In the Pādma Kalpa, Viriñca (Brahmā) born from the navel lotus, desiring to see his cause Padmanābha (lotus-naveled one), saw His form in a certain way, which will be described later. [10]
From whom the maintenance, origin, and dissolution of the universe [occur], He is thus called. The Lord of Lakṣmī, the abode of all qualities like knowledge and bliss, or the shelter of the quality-born Brahmā and others at the beginning of creation, Puruṣa (the Supreme Person) having a human-like form, that Padmanābha, releasing His self-willed Ātmamāyā (self-deluding potency), the binding power, ceasing its activation, rests in that world as the liberated activator. [11]
Now again, he restates the heard meaning with "Puruṣa". The netherworlds and other worlds, along with their protectors like Indra and other world guardians, were first created in the previous kalpa by the limbs of Hari, the Cosmic Person called Vairāja situated in the egg (universe). The outer limbs of Vairāja Hari were conceived by the netherworlds and other worlds, or conceived like an image by the components of the cosmic egg. Or, His limbs were conceived like an image by the worlds with their protectors. [12]
After restating the heard meaning, he now asks about the current Purāṇa's meaning with "How long" etc. Kalpa is Brahmā's kalpa known as dviparārdha or Brahmā's day, how long, of what duration. Vikalpa is the time of Manus etc. or Vārāha etc. That which has the words "bhūta" (past), "bhavya" (future), and "bhavan" (present), thus called, meaning past, future, and present. How it is inferred in reality, or how the measure of life is made by what time, that time. [13]
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
For the superiority of His form, "sa cāpi" (He also). Where He resides. "Releasing His Ātmamāyā" implies the non-illusory nature of that place. "Rests" means He remains closing His eyes to material nature. He rests or resides in the cave, the unknowable place of all. [10]
In case of doubt, he states the seed with "Puruṣa". [11]
Since dissolution will be described later, the word "kalpa" should mean only the time between creation and dissolution. The word beginning with "bhūta" (past) means from which time it proceeds, this is the remainder. [12-13]
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
He asks another question. Where that Puruṣa, the perceiver of Prakṛti (material nature), rests, describe that place, is the meaning. Though the Lord of Māyā, the husband of Māyā, leaving Māyā, as it is His external potency: without touching it, is the meaning. [10]
He asks another question. Previously conceived by the limbs of Puruṣa, as we have heard from your mouth in "whose limbs they conceive the worlds" etc. Similarly, His limbs are conceived by the worlds, as in "Indeed, the netherworld is His sole" etc. If there is any other particularity in this, tell that also, is the meaning. Here, "that which is not material" asks about the controlled living entity. With "from whose abdomen" etc., I ask about the second, God, the Puruṣa situated in the egg (universe). With "sa cāpi yatra puruṣa" (where that Puruṣa also), I ask about the first, the creator of Mahat. With "He rests, the dweller in all caves", I ask about the third Puruṣa dwelling in all beings. As stated in the smṛti: "They know three forms of Viṣṇu called Puruṣa. The first is the creator of Mahat, the second is situated in the egg, the third dwells in all beings. Knowing these, one is liberated." With "by the limbs of Puruṣa", I ask about the collective living entities. Thus, the five questions are sufficient for Śānta and Prīti devotion. The implied question to describe the Lord's form seen by Brahmā, distinct from the living entity, is also sufficient for Prīti devotion. [11]
Kalpa is great, vikalpa is subordinate. Bhūta is past, bhavya is future, bhavan is present - the time from which these words [arise]. Tell the measure of life of the existent gross body-identified human, ancestor, deity, etc. [12]
Anugati is following. Aṇvī (minute) is in the form of atoms etc. Bṛhatī (great) is in the form of years etc. Karmagati (destinations of karma) are the places attainable by auspicious and inauspicious karma. Yādṛśī means of what kind. Thus, all places attainable by karma are inevitably destroyed by times, subtle and gross, vikalpa and kalpa - these two questions are for detachment from karma, sufficient even for pure devotion. As stated by the Lord: "One who has developed faith in my narrations becomes detached from all karma." [13]
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
If there is no distinction between the individual soul and the supreme soul, then statements like "I create as appointed by Him" mentioned earlier would not be possible. Therefore, a distinction must necessarily be stated, as explained in "aja" (unborn). The unborn Brahma, who is the shelter of individual beings, creates individual beings by the grace of the Lord. And by the Lord's grace, Brahma, born from the lotus of His navel, saw the form of that Lord. || 10 ||
"sa ca" (and he) introduces another question. The Lord of māyā (illusion) is the controller of nature, from whom the existence, origin, and dissolution of the universe come. The meaning is that he transcends the material world, abandoning the form of the world made of māyā. This is connected with what will be said later: "You should explain in truth where he resides in the world." || 11 ||
Having heard statements like "They imagine the worlds with His limbs" and "The netherworld is indeed the base of His feet," one might doubt that it refers to the limbs of the puruṣa (cosmic person). We have heard that the worlds, along with their guardians, were previously imagined by the limbs of the puruṣa, and also that the limbs of this puruṣa were imagined by the worlds with their guardians. You should explain the truth of this contradiction. Moreover, it will become clear that it is also asked how this universe, in the form of the Jana-loka (world of beings) and others, was previously imagined in the form of the face and other parts of the puruṣa. || 12 ||
Then, inquiring about many unknown matters, he asks "yāvān" (how much) and so on. How large is a kalpa (cosmic cycle)? What is a mahākalpa (great cosmic cycle)? What is a vikalpa (sub-cycle)? What are the terms like bhūta (element) that belong to Him? How is the lifespan of the effects, such as gods, ancestors, and humans, inferred? You should explain this. || 13 ||
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
This passage dispels doubt about the capability of this (Brahma) by saying "by whom it was seen." The form of Narayana, who is his own cause, was seen by him through grace. It is by grace alone that he originated in the navel lotus. Thus, having explained that the origin and existence of Brahma are solely due to the Lord's favor, it now describes his sleep also in that same form, indicating that the Lord's grace towards him remains constant through daily rising and setting. And where that Brahma himself sleeps, it speaks of Brahma's greatness. From whom the universe's maintenance, creation and dissolution (come). Previously only the creation of beings was mentioned. Now all the modifications of existence up to dissolution are the distinction.
In the night, having abandoned his māyā (and in parentheses: illusion), the potency of all faculties, he sleeps. Night occurs precisely due to abandoning that. The reason for doing so is that he is māyeśa (and in parentheses: the lord of illusion). He is the controller of māyā. He abandons it for the purpose of controlling it. Or īśatva (and in parentheses: lordship) means being in the form of a husband. In that case, having abandoned it in its active state, he sleeps with it for the purpose of play. Or his ability to abandon māyā is indicated by "māyeśa".
How can he be the lord of māyā if the inner controller alone is the regulator? To this it says - sarvaguhāśaya (and in parentheses: dwelling in the cave of all). He whose abode or place is in the caves or hearts of all. Or it means the impelling of the inner faculties. Therefore, due to being the inner controller of all, he is the lord of māyā. Hence the question arises, what is the purpose of his connection with a body? Or "sa cāpi" refers to Narayana himself. Where he sleeps in the waters of dissolution, because of the existence of his states like an ordinary being, he has embodiment. Thus, having inquired about the cause of embodiment for the individual soul and Brahman, to remove the apparent discrepancy between Shuka's and Brahma's statements, it asks - "puruṣāvayavair" (and in parentheses: with the limbs of the Cosmic Person).
From the statement "The earth was conceived from his feet", the conception of the worlds from the limbs of the Cosmic Person was described. But you have described his limbs from the worlds in the statement "The netherworld is his foot". A resolution should be stated on this point. Although we have heard that you brahmins have unity of statement regarding Brahman, that doubt should be removed, as stated in "śuśruma" (and in parentheses: we have heard). Hereafter, topics consistent with that are inquired about - "yāvān kalpa" (and in parentheses: how long is a kalpa).
Kalpa is natural. Vikalpa is modified. The measure and nature of the kalpas in which Brahma is born and in which he awakens should be stated. Knowledge of time measurement is knowledge of the ghāṭikā (and in parentheses: a unit of time). As will be said "Twelve and a half palas is the measure". "Yāvān yathā" (and in parentheses: how much and how) is appropriately connected everywhere. Thus "bhūtabhavyabh avacch abda" becomes an adjective of time. "Bhūtabhavyabhavacch abda" means: How is time inferred from the words past, future and present? This is connected with the previous. Or it asks about the nature that is the basis for using the terms past, etc. "What is the measure of lifespan" is connected with what follows. Of existing deities, animals, humans, etc. The word "sata" (and in parentheses: existing) indicates the property of being existent. This fits with the question "How long does one who has manifested remain?" Otherwise, since the doctrine of momentariness is not accepted, all time would be the lifespan of everything.
It states another question - "kālasyānugatir" (and in parentheses: the course of time). The minute and vast course of time. How are small and large units of time known? Time is not known inherently, but through effects. "This now" through effects. That itself is the course of time, going in effects, conforming to them. Because gross and subtle effects are eternal. Because intermediate ones are of fixed duration. "Describe the course of time which is that" is the meaning. He will describe it through the sun's motion. Anticipating the objection that time has no divisions, it says "yā tu lakṣyate" (and in parentheses: which is observed). The continuation of objects is observed as time everywhere through the cognition of "now". Otherwise, like space etc., it too would not be expressible. That (continuation) is both minute and vast. "Gone in an instant" and "gone after a long time". Thus there is a course of time, but what determines it should be stated - this is the question.
The courses, i.e. types of activity, of various kinds of karma (and in parentheses: action) - how many and of what sort they are in producing various births and giving pleasure and pain - these are the topics of the question regarding quantity and type. The address "O best of the twice-born" relates to the great course of karma. (10-13)
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
He also [resides] here. The six attributes of Brahman are mentioned as such, from being the inner controller of all, including sleep. Therefore, due to the extraordinary ten attributes. Thus, since there is such great grace for him, why does he have a contradictory connection to the body? This question arises due to the contradiction. If it is without purpose or for another purpose, then due to the inferiority of this grace compared to that arising from hearing etc., how can the hearer attain fearlessness? The question arises from this doubt. Thus, taking "sa ca api" to refer to the immediate antecedent, it is explained as follows. Some give an alternative explanation with "sa ca api vā", disliking that stating grace again has no purpose when its being the cause of grace is already established from the previous verse. They explain "yatra" as "in the waters of dissolution". Thus they conclude "like the material world" etc. Therefore, the cause of grace is not separate from the body, because it is conscious, like the formed Brahman. If there is doubt about the commonality in the reason, [they say] it is separate from the body because it has a body like the material world in its dissolved state. If it is thus, it is thus; if not thus, not thus - this verse is to indicate another proof, is the meaning. (10)
In "puruṣāvayavaiḥ", the meaning is: "Thus we have heard". (11)
In "yāvān", [it means] those consistent with Śuka's statement. They state the nature of kalpa and vikalpa respectively as "yasmin" etc. "Pramāṇa" means the exact measure. The word "pramāṇa" meaning quantity will become clear in "pramāṇamāṇḍakośasya". "Kālānumānajñānam" means knowledge that is the cause of inferring the quantity of time. Disliking that there is no distinction if connection with the previous is accepted, they give an alternative explanation "bhūtādi" etc. "Prayoganimittam" means the delimiting condition of possibility. Thus the question statement "bhūtabhavyabhavacchandaḥ yathā" is established. "Anena" refers to the word "sataḥ". To the expectation of how it fits, they say "anyathā" etc., in the absence of stating the measure of life. (12)
Explaining the meaning of "anugati" in "kālasya", they state the seed of the question as "svabhāvataḥ" etc. "Kāryadvāreṇa" is as a qualifier of the effect. "Gacchati" is in the locative case. That which follows it is following the effect. As in "That time has passed when the gods were followers of service". "Tathā ca" means from expression and cognition. Thus in one and a half verses, time alone should be understood as asked about in various ways. (13)
Śrī Giridhara-kṛtā Bāla Prabodhinī
"That ancient Person also, where he rests" - at the very end this is connected with the verb "you should properly explain the truth of such questions". To the expectation "How is he able to bestow grace even on Brahman?", he says "sarvaguhāśaya", meaning the inner controller of all. To the expectation "What is the purpose of his grace?", he says "viśva". He from whom are the maintenance etc. of the universe, meaning he bestowed grace for the creation of the universe. To the expectation "How does he have the ability even to perform creation etc.?", he says "māyeśa", meaning the controller of māyā which is of the nature of inconceivable power. Then to the doubt "Does he also have sleep which is of the nature of the quality of darkness, like a jīva?", he says "muktvātmamāyām", meaning cessation from the play of creation etc. by abandoning māyā is called sleep, is the idea. (10)
He asks another question: "The worlds with their protectors were previously imagined with the limbs of the Puruṣa" - we have heard from you that "The wise imagine the worlds with his limbs here" was said of Brahman. We have also heard from you saying "This netherworld is indeed his foot" that his limbs were imagined with the worlds including their protectors. The resolution of the contradiction there should be stated by you. And it cannot be said that the contradiction is resolved by difference of kalpa, because it contradicts the śruti "As the Creator ordained in the beginning", is the idea. (11)
Having thus asked due to doubt and error, he asks about many known matters with "yāvān" etc. Kalpa means great kalpa, vikalpa means intermediate kalpa. How much, of what measure, is the time denoted by the words past, future and present, as is inferred; and the measure of the lifespan of the effect that exists, the body of gods, ancestors, humans etc. (12)
The method of inferring past time was asked; he asks about a particular aspect of that: "kālasya". The subtle, minute function of time in the form of blinks etc., the progress that is observed of time in the form of years etc., is perceived in usage like "passed in the blink of an eye", "passed in a great time" etc. - the determining factor in that should be stated, is the remainder. Karmāgati means the destinations reached by karmas, how many, of what number, of what kind, and of what type. Thus asking many questions at once, he addresses [Śuka] as "O best of the twice-born" so that Śuka may not become agitated. (13)
Hindī Anuvāda
Earlier you had explained that the worlds and their guardians were created from the limbs of the virāṭ puruṣa (cosmic person), and then you also said that his limbs were imagined in the form of worlds and their guardians. What is the meaning of these two statements? || 11 ||
How many mahā-kalpa (great cycles) are there and how many intermediate kalpa (cycles) are within them? How are the past, future and present times estimated? Are the lifespans of beings identified with their gross bodies also fixed? || 12 ||
O best of brāhmaṇas (priests)! How are the subtle measures of time like truṭi (smallest unit of time) etc. and gross measures like years etc. known? How many and what types of destinations do beings attain through various karmas (actions)? || 13 ||
SB 2.8.10-13
