Text 14: Then again, kindly describe how the proportionate accumulation of the reactions resulting from the different modes of material nature act upon the desiring living being, promoting or degrading him among the different species of life, beginning from the demigods down to the most insignificant creatures.
Text 15: O best of the brāhmaṇas, please also describe how the creation of the globes throughout the universe, the four directions of the heavens, the sky, the planets, the stars, the mountains, the rivers, the seas and the islands, as well as their different kinds of inhabitants, takes place.
Text 16: Also, please describe the inner and outer space of the universe by specific divisions, as well as the character and activities of the great souls, and also the characteristics of the different classifications of the castes and orders of social life.
Text 17: Please explain all the different ages in the duration of the creation, and also the duration of such ages. Also tell me about the different activities of the different incarnations of the Lord in different ages.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
Among the guṇa-s (qualities) such as sattva and others, which living beings desire to transform into forms like devas (gods) and others, in which transformation is there an accumulation of karmas (actions), both meritorious and sinful? By which accumulation of karma, how performed, who becomes qualified to attain the state of devas and others? This is the meaning. [14]
The origin of the earth, the nether regions, and others. These are the abodes of those beings, and their origin. The word "how" is to be applied everywhere. [15]
The determination of varṇa-s (social classes) and āśrama-s (life stages) by their respective natures. [16]
In each yuga (world age), what is the dharma (duty/righteousness) and what are the incarnations and deeds of Hari (Vishnu)? [17]
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
The meaning is thus. As stated by the Lord: "Through attachment to sattva, one goes to sages and devas; through rajas, to asuras (demons) and humans; through tamas, to animals and plants, driven by karmas." By which sāttvika (pure) karma does one become a deva, and how does one become it? This is the doubt and the unknown that you should explain. [14]
These abodes of earth, nether regions, etc. are places. As stated in the lexicon: "Okas means a place, house, or body." [15]
One with this nature should be known as a brāhmaṇa, etc., and one with this nature should be known as a brahmacārin (celibate student), etc. Thus, explain their natural dharmas. [16]
Yugas: This is a question about numbers. The measure of a yuga is to be defined by so many years. [17] [18]
Śrīmad Vīrarāghava Vyākhyā
The subtle progression of time in the form of nimeṣa (blink) etc., and the gross progression in the form of years etc., should also be explained. O best of the twice-born, how many are the destinations of karma, of what kind, and of what nature? [14]
In which place is the accumulation of karma, the fruition of actions, taken up by which being as deva etc., what kind of karma-fruit is obtained - explain this. You should explain in detail the transformation of the guṇa-s like sattva etc., and the cause of transformation for the possessors of guṇa-s, the cause for the assumption of bodies as devas etc. [15]
Kakubha-s means directions. Bhūbhṛta-s means mountains. The origin of the earth, nether regions, etc. These earth etc. are the abodes of those beings, and their origin. The word "how" is to be applied everywhere. [16]
The measure of the cosmic egg, and the objects inside and outside it, the covering of objects outside the egg, the deeds of the great devotees, and the determination of varṇa-s and āśrama-s by their inherent natures. [17]
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
Aṇvī means of the nature of atoms. Mahatī means measured by the supreme great. How is the progression of time observed? Karmagati-s means the fruits of karma, how many in number, and of what nature? [14]
In which living being is what accumulation of karma, how and by whom is the accumulation of karma taken up, who is the doer of karma accumulation? The measure of sattva and other guṇa-s, the measure of power of the possessors of guṇa-s like mahat etc. The explanation as the measure of guṇa-s like sound etc. and possessors of guṇa-s like ākāśa (space) etc. is not appropriate because measure is not mentioned. And because it is mentioned elsewhere as "Maghavan from devas and asuras" etc. [15]
The measure of earth, nether regions, etc. These earth etc. are the abodes of those, and their origin or creation. [16]
The measure of the forms of Hari existing in the outer and inner, from the minutest atom to the greatest, as it will be stated "of the existent" etc. The deeds of the great ones like Marīci, Kardama, etc. The specific determination of varṇa-s and āśrama-s. [17]
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
Among the living beings who desire the transformation of guṇa-s, having the dormant impressions of those respective states, by which living being, in which cause of transformation, how, which accumulation of karma is taken up - this is the construction. It should be explained - this is to be supplied. [14] [15] [16]
The deeds of the incarnations of Hari, meaning Śrī Kṛṣṇa. [17-23]
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
Explain the accumulation or collection of karmas - good deeds, misdeeds, yoga, knowledge, devotion - that occurs in which transformation of the living beings who desire the transformation of guṇa-s like sattva etc. into forms like devas etc. That transformation should be understood as the human body alone. In that transformation too, explain how which karma is taken up by which living being. And in humans, who is qualified for which karma, knowledge etc., how, by doing what, what is achieved - this is the meaning. This question applies to karma mixed with knowledge, yoga mixed with knowledge, and pure devotion mixed with these. [14]
The origin of earth etc. These are the abodes of those, and their origin. The word "how" is to be applied everywhere. Because earth etc. are the abodes of many types of devotees, and because those dwelling there are devotees from Māyā to the qualified, this question applies to devotees. [15]
The measure of the cosmic egg - in the inquiry about what kind of eggs are in the belly of the Lord, in devotion that is predominantly about divine opulence; varṇa and āśrama - in the inquiry whether varṇāśrama dharmas are accomplished only when mixed with devotion or otherwise; and in devotion mixed with karma and knowledge, this question applies. [16]
Yugas - in the inquiry about the yugas, the incarnations in them, and the specific types of devotion promulgated by them. [17]
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
The subtle atomic form of time and its large form as years etc. are observed to have a continuous progression. You should explain this. The destinations that are reached by karma, the realms of fruits - how many there are, of what kind, and of what nature - you should explain these. [14]
Among the living beings associated with the guṇas (qualities) of sattva, rajas, and tamas, who desire transformation into the states of gods, humans, animals, etc., for whichever being in whichever state of god etc. the combination of karmas is understood, O Brahman, you should explain it thus. [15]
You should explain the origin of the earthly and other realms and the beings inhabiting them. The meter should be applied everywhere. [16]
You should explain the measure of the outer and inner cosmic egg, the deeds of the great devotees, and the determination of the varṇas (social classes) and āśramas (life stages). [17]
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
It indicates the necessity of that knowledge - "In which" etc. "In which karma combination" is another question. For those desiring transformation of the guṇas (qualities) like sattva etc. into forms of gods, animals, humans, etc. Among the guṇins (quality-possessors), which are forms of aggregates of qualities. In which is the combination of karmas. The combination or mixing of white, red, and black karmas is one question. White karma is only for gods. Black is for the inhabitants of the nether worlds. Or for those in the mid-regions. The combination will be said to be for humans. Moreover, how is the combination of karmas - is it an equal mixing of qualities or in unequal proportions? Furthermore, by whom is the combination of karmas done? By whom are the karmas joined, grasped, or accepted - by the jīva (individual soul), by God, or by Time etc.? To state that even the guṇins (quality-possessors) desire transformation, the guṇa (quality) and guṇin (quality-possessor) are described together. Like the incarnation of a god or the incarnation of Indra. The origin of the earthly, nether, and other realms and their inhabitants - how and to what extent, is the question. The measure of the cosmic egg - how large is the brahmāṇḍa (universe)? By using the word kośa (sheath), it is suggested that the absence of expansion of the layers, the measure of the world-like layers, and the non-overlapping of the worlds should also be described. How much externally? How much internally? As it will state the internal measure: "Between the solar sphere and the cosmic egg are twenty-five crores (250 million)." "Similarly, the external is with ten more." Of the great ones, the saintly ones. Their conduct is devotion. And from the conjunctive, of the jñānins (knowers). Or the opposite. The determination of varṇas (social classes) and āśramas (life stages) in terms of conduct and essential nature. The deeds of the avatāras (incarnations). In that too, what is most wonderful like the subjugation of Kāliya, the lifting of Govardhana, etc. What are the yugas (ages) and how many? The measure of yugas in terms of years. [14-17]
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
In "yāvatyaḥ" etc., in this one and a half verse. By this one, it is the question of karmas only, with this intention they say "karmāṇām" etc. "In which" means in which guṇin (quality-possessor). They clarify the meaning of the question in accordance with the forthcoming answer, saying "śukla" etc. "Yathā" etc. This is an example of the transformation of a guṇin (quality-possessor). Thus, although gods like Rudra etc. exist in their own worlds, even without connection with women etc., Kṛpa is an incarnation of a Rudra-gaṇa, Sāmba is an incarnation of Guha (Kārtikeya). For such transformation of a guṇin (quality-possessor), how and by whom is the combination of karmas in human form joined or accepted? This is the meaning of the question. Thus, in response to the instruction "You were born in the Yadu clan with your parts," who was which part in the form of a Yādava body, or who was the enjoyer in that body - the jīva (individual soul), God, or Time etc.? This is the ultimate purport. [14]
In "pramāṇam aṇḍakośasya" etc. To show that the word pramāṇa means measure, they say "yathāntara" etc. Thus, the response statement itself is the determiner of its meaning there. [16-17]
Śrī Giridhara-kṛtā Bāla Prabodhinī
Those who desire the transformation of the guṇas (and in parentheses: qualities) such as sattva into forms like devas (and in parentheses: gods) and others, among the living beings possessing these qualities, whichever qualified person, in whichever form of deva and others as the cause, or whichever aggregation of karmas (and in parentheses: actions), both meritorious and sinful, is accepted or performed in whichever manner - to illustrate this is the connection with what follows. || 14 ||
Kakubhas (and in parentheses: directions) are the directions. Bhūbhṛtas (and in parentheses: mountains) are the mountains. The origin of the earth, pātāla (and in parentheses: netherworlds), and others. These earth, pātāla, and others are the abodes of which beings, and their origin is as follows - this is to be understood. || 15 ||
The measure of the cosmic egg in terms of external and internal divisions, how much is its measure externally and how much internally, the accounts of the great ones, the followers of the Bhāgavata, and the determination of the varṇas (and in parentheses: social classes) and āśramas (and in parentheses: life stages), their ascertainment according to their respective natures. || 16 ||
And the accounts of Hari's (and in parentheses: Vishnu's) incarnations. Indeed, it is not possible to narrate it in full detail and completeness, but in brief, focusing on the main points, it has already been spoken through the dialogue of Brahma and Narada. Thinking thus, it is true what has been said, yet for my satisfaction, whatever else is extraordinary and heart-delighting should be spoken - this is expressed by saying "most wonderful". What are the yugas (and in parentheses: ages) and how many are they? What is the measure or duration of these yugas? And what is the dharma (and in parentheses: duty or righteousness) in each yuga? || 17 ||
Hindī Anuvāda
The forms of devas, humans, etc. are obtained as a result of the three guṇas - sattva, rajas, and tamas. Who are those who desire them, which forms do they seek to attain, and what kind of actions do they accept in what manner? || 14 ||
How does the origin of the earth, pātāla, directions, sky, planets, stars, mountains, rivers, oceans, islands, and the beings living in them occur? || 15 ||
Please describe the measure of the universe both internally and externally. Along with this, narrate the characters of great persons, the divisions of varṇas and āśramas, and determine their dharmas. || 16 ||
Also, please explain the distinctions between the yugas, their durations, their respective dharmas, and narrate the most wonderfully astonishing characters of the various incarnations of the Lord. || 17 ||
SB 2.8.14-17
