Text 6: The four Kumāras, headed by Sanat-kumāra, who all knew the transcendental pastimes of the Lord, glorified the Lord in rhythmic accents with selected words full of affection and love. At that time Lord Saṅkarṣaṇa, with His thousands of raised hoods, began to radiate an effulgence from the glowing stones on His head.
Text 7: Lord Saṅkarṣaṇa thus spoke the purport of Śrīmad-Bhāgavatam to the great sage Sanat-kumāra, who had already taken the vow of renunciation. Sanat-kumāra also, in his turn, when inquired of by Sāṅkhyāyana Muni, explained Śrīmad-Bhāgavatam as he had heard it from Saṅkarṣaṇa.
Text 8: The great sage Sāṅkhyāyana was the chief amongst the transcendentalists, and when he was describing the glories of the Lord in terms of Śrīmad-Bhāgavatam, it so happened that my spiritual master, Parāśara, and Bṛhaspati both heard him.
Text 9: The great sage Parāśara, as aforementioned, being so advised by the great sage Pulastya, spoke unto me the foremost of the Purāṇas [Bhāgavatam]. I shall also describe this before you, my dear son, in terms of my hearing, because you are always my faithful follower.
Text 10: At that time when the three worlds were submerged in water, Garbhodakaśāyī Viṣṇu was alone, lying on His bedstead, the great snake Ananta, and although He appeared to be in slumber in His own internal potency, free from the action of the external energy, His eyes were not completely closed.
Text 11: Just like the strength of fire within fuel wood, the Lord remained within the water of dissolution, submerging all the living entities in their subtle bodies. He lay in the self-invigorated energy called kāla.
Text 12: The Lord lay down for a thousand cycles of four yugas in His internal potency, and by His external energy He appeared to be sleeping within the water. When the living entities were coming out for further development of their fruitive activities, actuated by the energy called kāla-śakti, He saw His transcendental body as bluish.
Text 13: The subtle subject matter of creation, on which the Lord’s attention was fixed, was agitated by the material mode of passion, and thus the subtle form of creation pierced through His abdomen.
Text 14: Piercing through, this sum total form of the fruitive activity of the living entities took the shape of the bud of a lotus flower generated from the Personality of Viṣṇu, and by His supreme will it illuminated everything, like the sun, and dried up the vast waters of devastation.
Text 15: Into that universal lotus flower Lord Viṣṇu personally entered as the Supersoul, and when it was thus impregnated with all the modes of material nature, the personality of Vedic wisdom, whom we call the self-born, was generated.
Text 16: Brahmā, born out of the lotus flower, could not see the world, although he was situated in the whorl. He therefore circumambulated all of space, and while moving his eyes in all directions he achieved four heads in terms of the four directions.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
Reciting the performed actions. With what attachment do the words falter in which speech. Those who know them are called tajjñāḥ (knowers of that). The one who has a thousand kirīṭas (crowns) illuminated by the best jewels that are set in a thousand crowns, and who has a thousand brilliant paṇas (ornaments). The connection is with 'asked' from before. || 6 ||
That was spoken by Saṃkarṣaṇa to Sanatkumāra. || 7 ||
The chief one desiring to speak on the paramahaṃsa dharma - the ātmanepada form is used because the verb vac has both parasmaipada and ātmanepada forms. To the one who followed. || 8 ||
The story here is that Pulastya said - Hearing that his father was eaten by a rākṣasa, Parāśara began a rākṣasa sacrifice but stopped due to Vasiṣṭha's words. Then Pulastya, pleased by the protection of his lineage, gave him a boon saying "You will become a speaker of the Purāṇas". || 9 ||
Thus having shown the origin of the tradition from Saṃkarṣaṇa, in order to describe the glories, he speaks of the lotus-born one. When everything was submerged in the waters of the universal ocean, Śrī Nārāyaṇa closed his eyes, with his power of consciousness concealed. Having given up the play of māyā, he rejoiced in his own bliss alone. Therefore he was without desire and inactive. || 10 ||
The impelling of the power of time is for the purpose of awakening at the time of creation again. In his own abode. An example for the absence of external activity: Like fire. || 11 ||
Existing with his own power of consciousness, sleeping in yogic slumber, previously appointed by his own power of time for the purpose of awakening, he saw the series of actions that had been brought about, which were absorbed. || 12 ||
Whose vision was fixed on the subtle objects for the purpose of creating the worlds. The subtle object agitated by the quality of rajas conforming to time. About to manifest, arising from the navel region. || 13 ||
That subtle object arose as the lotus bud. Time which awakens past actions; he whose womb is the self, Śrī Viṣṇu. || 14 ||
That lotus which is the essence of the worlds illuminates all the qualities and objects to be experienced by living beings. He from whom it was born is Viṣṇu himself. U is used as a vocative. He entered fully with his power undiminished as the inner controller. In that lotus presided over by Viṣṇu, the creator Brahmā came into being. How was he? Consisting of the Vedas himself, not having obtained the Vedas through study. Who is he? The one they call Svayambhū as his father was unseen, who was united in sleep with Nārāyaṇa at the end of the previous kalpa, and when he awoke, manifested through the lotus in this kalpa. || 15 ||
And he became four-faced in that kalpa, thus he says: Turning around there, moving his neck to look at the worlds, whose eyes turned. || 16 ||
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
"The chief, excellent, and best of the foremost" thus says Amara. Uddāma means excellent. || 6 ||
Kila means well-known. This Bhāgavata by the most devoted one, the best among those who know about the birth etc. of the Lord. Or, the Lord himself is Bhagavattama, with the suffix tama in the sense of "self". Or, one who desires the Lord Vāsudeva is Bhagavattama, from the root "tamu" meaning "to desire". As stated: "Honoring his own abode highly" etc. And he is Sanatkumāra. Being asked, as per the saying "One should not speak unless asked". It is said to establish eligibility to hear the Purāṇas etc. due to being devoted to the dharma of renunciation. || 7 ||
And to Bṛhaspati. || 8 ||
Told means given a boon. His father Śakti was eaten by the rākṣasa Kalmāṣapāda. || 9 ||
This is the meaning: He resorted to yogic sleep, this is the idea. On the serpent bed means on the bed of Śeṣa. There is no objectness of the location as per "The object of verbs of lying, standing etc." This is the meaning. || 10 ||
That Nārāyaṇa, in the abode, in the resting place, as per the saying "His resting place is that, therefore he is known as Nārāyaṇa". With power restrained means with the power of burning checked. Anala means fire. || 11 || || 12 ||
Of him lying in the water. In the subtle object means in the group of subtle elements or in that which raises the bodies and senses of all people. Object means the group of subtle elements, this is the meaning. The very subtle object manifested in the form of a lotus, this is the idea. || 13 ||
He says that very thing - "Sa" etc. || 14 ||
This is the meaning: Brahmā born in the Brāhma kalpa appeared through the lotus in the Pādma kalpa, this is the idea. || 15 ||
And that Brahmā in that Pādma kalpa, in each direction. || 16 ||
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
Half of "kirīṭa" etc. || (4) - 4 || 6 ||
By "bhagavattamena" the partialness of other avatāras to Saṃkarṣaṇa is implied. And he is Sanatkumāra. To Dhṛtavrata who had taken vows of celibacy etc. for hearing the Śrīmad Bhāgavata. || 4 || 7 ||
In the paramahaṃsa dharma - paramahaṃsas are those who have realized the self, in the dharma related to them which is opposed to all that is undesirable. Although the verb vac in the sense of speaking takes parasmaipada, still because the substitute form vac takes both parasmaipada and ātmanepada, "vivakṣamāṇa" is said with ātmanepada, this is the meaning. To the follower means to the disciple. "And to Bṛhaspati also he spoke" should be connected. || 5 || || 8 ||
The sage Parāśara. The first and foremost of all Purāṇas. His father Śakti. "I have learned the Bhāgavata from Parāśara and am telling this Śrīmad Bhāgavata Purāṇa to you." || 6, 9 ||
When he closed his eyes in sleep, then this universe, the three worlds, was submerged - this is the connection. Therefore, because he rejoiced in the bliss of his own nature. || 7 || || 10 ||
The subtle elements here are the subtle bodies of the living beings of the three worlds consisting of the dissolved earthly portions along with the tanmātras, which are called the collective subtle body. Because water etc. exist outside the three worlds. In the case of fire, vīrya means the power of burning. In the case of the Lord, it means the power of creation. || 8 || || 11 ||
The group of actions of living beings, having been brought within the sight of the Lord, was awakened to be obtained. He (moved) the people of the three worlds. || 9 || 12 ||
The subtle meaning here is that the collection of subtle bodies (liṅga-śarīra) of beings in the three worlds, though minute, is about to dry up, about to generate its effects, and therefore about to arise, increasing itself through its own effects - this is explained. || 10 || 13 ||
This lotus calyx should be understood as different from the lotus of Nārāyaṇa's navel, as it consists of the subtle liṅga-śarīra (subtle body) under discussion. The womb is the cause, hence it is said to be like the sun. || 11 || 14 ||
That very embryo state, since Brahmā's creation is not possible in every kalpa, is explained with the addition of "at the end of the previous kalpa" etc., hence the meaning is stated thus. || 12 || 13 || || 15 || 16 ||
Śrīmad Vīrarāghava Vyākhyā
The sages who know the Lord's actions, who are aware of His activities, with intense love, sing repeatedly with voices in which words falter. They asked Saṃkarṣaṇa, whose thousands of hoods are illuminated by the jewels in thousands of crowns. This connects with the previous. || 6 ||
Thus, having described the proper approach to the teacher, he now states the lineage of teachers even up to recent times, saying "It was spoken". To Sanatkumāra, who was devoted to the dharma of renunciation, that Bhāgavata was indeed spoken by the most divine Saṃkarṣaṇa. The singularity "to Sanatkumāra" refers to the group. And that Sanatkumāra, when asked with proper approach by Sāṃkhyāyana, (spoke) to him who had firm vows, i.e. who had firmly adopted the duties of a disciple. || 7 ||
Sāṃkhyāyana, foremost in the dharma of supreme renunciation, desiring to describe the divine glories, spoke to our teacher Parāśara, who was devoted and following, and then to Bṛhaspati. || 8 ||
That compassionate sage Parāśara, told by Pulastya "You will be knower of the supreme truth and author of Purāṇas" and given this boon - for there is this story: Hearing that his father was eaten by a demon, Parāśara began a sacrifice to destroy demons, but stopped at Vasiṣṭha's words. Then Pulastya, pleased at the protection of his lineage, gave the boon: "Dear boy, you will become the author of Purāṇa collections. And you will know the supreme truth of the deities as it truly is." Being such a compassionate one, Parāśara narrated the Purāṇa to me. I, having been taught the Śrī Bhāgavata Purāṇa by Śrī Parāśara, O dear Vidura, who is faithful and ever devoted, narrate this Śrī Bhāgavata to you. The word "ever" connects to both before and after. The case change in "to you" is archaic usage. || 9 ||
Thus having shown the tradition's origin from Saṃkarṣaṇa, desiring to give answers to the questions at hand, taking recourse to the previously mentioned creation of tattvas from mahat down to earth, about to describe the origination of the lotus form of the cosmic egg, he first states the mode of the Lord's existence in the form of Aniruddha who presides over worldly affairs, in two verses beginning with "udāplutam". When He, alone without a second, having gained opportunity for yoga-sleep by ceasing from His then current cosmic functions, full in His self-delight, inactive, closed His eyes with sleep in the form of self-experience, while reclining on the serpent bed - at that time this universe consisting of conscious and unconscious entities was flooded, i.e. pervaded, by the waters of dissolution. Otherwise the origination of the cosmic egg lotus to be described later would be impossible. This flooding is not stated as the condition at that time, but rather the creation of the causal waters that will pervade their effect is stated. It means He created up to the encompassing waters and then reclined in those encompassing waters. || 10 ||
He further qualifies Him with "sa": Within His body, having the subtle elements placed within, for it is proper that the divine form be the locus and cause of the triad of powers defining the enjoyer, instruments and objects. Arousing the power in the form of time, which is His separate attribute, He dwelt in His own place in the waters - for the abode of Viṣṇu is remembered to be the waters - just as fire remains with its power suppressed in wood, with its nature of illumination, reddish color, burning power etc. restrained. Similarly, He also remained with His powers of creation etc. unmanifest by His own will. || 11 ||
Having thus described His interim state, he states His readiness for cosmic creation in "catur". The word "thousand" means "infinite" - for many ages. Sleeping in the waters for thousands of four-yugas, not yet having fashioned the worlds, by His own yoga-impelled power, i.e. His inherent power of time acting as the cause, characterized by His will, He saw within His own body the unmanifested worlds, i.e. He perceived the subtle elements that are the cause of the worlds. "In His own body" means in the divine form that is the locus, not in the presided-over pradhāna. For Parāśara's statement "By this the pradhāna with the nature of Śrīvatsa mark is indicated" shows the word "body" refers to the divine auspicious form, or else "body" refers to pradhāna as its basis - for scripture says "whose body is the unmanifest". Here by saying He slept for thousands of four-yugas, and then stating "Suddenly that lotus arose from His navel region", the meaning of the statement "Gradually it expanded like a water bubble" is recalled. For its meaning is that in the creation of the cosmic egg, there is no delay as in constructing houses, palaces etc. || 12 ||
Now he explains the origin of the universe with two verses beginning with "tasya". The subtle object (artha) of that Lord, which is the knowledge in the form of a resolving will that initiates the subtle elements, being internal to the body, is extremely subtle. That object, touched by rajas quality which has arisen due to time accompanied by the group of subtle elements and time, emerging, being about to be born, appeared from the navel region. The meaning is that the world of subtle elements transformed into the form of a lotus by the risen rajas. The word rajas also indicates the meditation on the color of ruby. (13)
How did it emerge? He says: That extremely subtle object, which has the Self as its source (ātmayoni), created by the Supreme Self, the lotus bud (padmakoṣa) in the form of the world, karma which is the unseen potential of living beings, is awakened by this, suddenly by time, not gradually. How was the lotus bud? Illuminating that vast primordial water like the sun with its own radiance. (14)
Now, describing the origin of the four-faced one in the lotus bud form of the universe born from the Lord's navel region, and about to explain the activities of that one who was born, he states the divine nature of that lotus presided over by him in one and a half verses beginning with "u". The word "u" is used in address or in wonder. That world-lotus which manifests all qualities and illuminates objects to be experienced by living beings - since it was born from him alone, that very Viṣṇu entered into it as the inner controller. According to another reading "dhiṣṇyam", he caused the abode which is of his own nature, a particular living being, in the form of the world-lotus, manifested by all the qualities that are means for creation, to be entered into and established in the lotus from his navel.
Anticipating the question "Who is that particular living being of his own nature?", he explains its origin there by saying "tasmin". He whom they call the self-born (svayambhū), full of the Vedas, the creator (vidhātā), was born in that lotus. The verses beginning with "udāplutam" etc. are to be explained as referring to the periodic dissolution, in which case the meaning is clear. Thus, since the creation prior to the four-faced one has been previously described after narrating the great dissolution beginning with "In the beginning, before this, there was only the Lord, the one all-pervading Self of selves" etc., now the periodic creation subsequent to the four-faced one, which occurs daily, is being described after narrating the periodic dissolution.
Since it is impossible to narrate or hear about all the many daily creations and dissolutions, in order to describe the lotus-named kalpa at the end of the previous half of Brahmā's lifespan, which is proximate in relation to this kalpa, and since creation is preceded by dissolution in sections on creation, as in "In the beginning, my dear, this was only existence" etc., he first describes the dissolution prior to the lotus kalpa with "udāplutam". As will be explained from "When night had passed" up to "Flooding with waves driven by fierce stormy winds", the meaning is that the universe consisting of the three worlds was submerged. The rest is as before.
Having thus described the dissolution, he begins to describe the creation with "tasya" etc. At the end of the previous kalpa, when the creator along with the three worlds was absorbed in the Lord during his yogic sleep, and when he awakened, in order to explain that he became manifest through a lotus in that very lotus kalpa, he describes the origin of the lotus in two verses beginning with "taya". He caused the abode to be entered, i.e. he established it in the lotus from his navel. The rest is as before. (15)
In order to state that this particular living being called the four-faced one, whose knowledge is contracted by karma, has the capacity for world creation only through devotion to the Lord which manifests his latent powers of knowledge and action, and not independently, he first describes his initial bewilderment in two verses beginning with "tasyām". And that self-born one (svayambhū), situated in that pericarp of the world-lotus, not seeing the world, in order to see it, whose eyes were opened in the sky, wandering in the four directions in the middle of the lotus, obtained four faces. (16)
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
Muhuḥ gṛṇanta iti indicates that namaskāra has eight special features. The remaining actions done with devotional love, in which words falter - by that speech, they know the nature of that knowledge and action. This is the meaning. The gods are heard to have ornaments like crowns, so to make meaningful the statement "by which ornament is he a god", he specifies with kirīṭa. Sāhasra means a thousand, illuminated by the best of the thousand gems inlaid in a thousand crowns, and having a magnificent thousand hoods - that is how he is described. (6)
This Purāṇa spoken by that Saṅkarṣaṇa to Sanatkumāra will be narrated in response to your question. Since this is complete, what is the purpose of saying "to Sāṃkhyāyana" etc.? Anticipating this doubt, he indicates there is a great purpose - by mentioning the lineage of teachers in the beginning of the Purāṇa, the listeners will quickly and continuously engage in hearing it etc. with exceptional understanding. This should be understood as stating the qualifications like being devoted to the dharma of renunciation etc. for the right to hear the Purāṇa etc. (7, 8, 9)
Thus, Śuka says "Listen to this Padma Kalpa". Maitreya narrates the Padma Kalpa to Vidura in response to his questions, saying udāplutam. Anīha means effortless or free from activities like creation etc. Kṛtakṣaṇa means having obtained an opportunity in self-realization. Lying on the couch called Bhoga of the serpent king Ananta, when he closed his eyes as if asleep though awake, at that time this universe became submerged in water, entered into the belly of the water-reclining Śrī Nārāyaṇa at the dissolution of the kalpa. This is the meaning. (10)
What did Hari, who had absorbed the worlds into his belly, do then? He says so'ntar. Just as fire resides in wood with its power restrained, similarly Hari too, having the subtle forms of the gross elemental bodies dissolved within, resided in the inner space, or having the forms of the subtle elements of sound etc., as everything consists of these. Impelling the power called Time or the power presiding over the time of dissolution as his consort in comfort, he dwelt in his own abode in the water. This is the connection. Udīrayāṇaḥ indicates "in his own self" by the use of śānac. (11)
He states the duration of the sleep. Caturyugānām brings in the word uvāsa from before. He slept for the time counted as a thousand caturyugas. What action happened after that time? He says tayā. The singular is used to show the unity of the powers of creation and dissolution. Equipped with the means of creation called unseen potency brought forth by his own power impelled for creation, he saw within himself, in the space of his heart, the worlds which are always objects of his knowledge. The word api suggests he saw the three types, or after seeing he desired to create. The reading apītāni is also found. (12)
What happened first from him desiring to create, by which that adjective would be meaningful? He says tasya. When he desired to create, arṇa meaning the waters of the womb burst forth from the navel region of that Hari. The passive is used to show Hari's independence. He says ātma to show Hari has complete knowledge of all the particulars to be created, not just skill-knowledge like a potter. He whose vision or direct knowledge is properly fixed on the subtle elements like space etc. or the senses or souls existing within himself, objects of yogic perception. To show he is not dependent on external things like clay etc., he says antargata. This indicates the existence of the waters in the belly. To show there was no external water, he says tanīyān, become extremely minute. Since the womb-water already existed, why was the effect not produced? He says rajasā, pervaded by the quality of rajas. Since rajas also existed, why was there no production before? Hence kāla, not produced by the power of the time of creation. This indicates the Lord's will is the main cause. How could production occur without a residence? Hence it is said śuṣyan, drying up or solidifying by air. The water drying by air became a divided lotus for Hari. (13)
What is the main cause among the many mentioned causes, by which he is self-born? By karma meaning the unseen potency awakened to give fruits, impelled by Time - this is to be supplied. He arose and grew so that the fourteen worlds would come into being. This is the meaning. (14)
How can the insentient lotus be illuminating like the sun without connection to a sentient being? Somehow it is possible for gems etc. to have an abundance of luminous atoms combined by the Lord's will. But since this is said to be produced from earthly atoms by "rajasā", and those are not seen to have such power, another cause must be considered. What is that? He says talloka. That very Viṣṇu from whom the lotus arose entered that lotus which is the cause of the divisions of the worlds, in order to give it the glory of being illuminating like the sun. The u indicates he entered in another form. The eva emphasizes there is not even an atom of difference, to avoid the sorrow that comes from seeing difference. Or u indicates sorrow as per "u means heat, an indeclinable, in the sense of the Lord". To show the illumination is from Viṣṇu alone, not the lotus which is made of earth, he says sarva. That which manifests all qualities like sound etc. is the earth. Being of that nature, the lotus too is said to manifest qualities. As stated "The earth is called a lotus for the purpose of making his seat". He states the purpose of that entry: tasmin. From Hari himself who is supreme, situated in that lotus, that creator was born. This is the connection. Svayam meaning "chief" is synonymous with eka, ananya, kevala. So even though svayam means "chief", how is Viṣṇu's birth understood? This doubt is to be resolved by "From Hari seated in the lotus, four-faced Brahmā was born there". Who is this creator? He says svayambhuvam, explaining his birthlessness. Born from Viṣṇu means self-born in the lotus. Otherwise it would contradict the sūtra "The creator's material cause is prakṛti". To suggest another name for him, in order to ascertain that the four-faced one was born first from Hari, he says vedamaya. From the root "to go", it means "known through the Veda". Or because he is foremost among those taught in the Veda apart from Lakṣmī-Nārāyaṇa. The śruti "Hiraṇyagarbha arose in the beginning of creation" and "Who creates Brahmā first" should be understood to mean Viṣṇu situated in the lotus. (15)
Here, the self-born one born could be Viṣṇu, since svabhū is well-known, not Brahmā, due to Viṣṇu's entry into the lotus. He addresses this: tasyām. Not seeing any world like earth etc. or any other person, with eyes wide open and rolling - this must be Brahmā born here, since he is said to have four faces. (16)
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
Now it proceeds with that same Purāṇa to describe the manifestation. From "udāplutam" etc., the universe here means the three worlds, he is within. They should be known. Only the subtle bodies - which are the subtle elements along with the dissolved earthly portions of the beings of the three worlds in "bhūtasūkṣma" here. For placing those inside his body, "kālātmikām" etc. is said to be the collective subtle body, since water etc. exist outside the three worlds. Because he sleeps inside the water by the power of controlling water, and because those dwelling in Maharloka etc. outside are not visible, therefore "yugāntaśvasanāvaghūrṇa-jalommicakrāt salilād virūḍham. apāśritaḥ kañjam" will be said, and the example of fire should be connected. || 11 || ** After sleep, he who has joined the accumulated karma to the living beings. || 12 || Creating, about to generate his effects, he manifested, arose, grew - this is the meaning. || 13 || * This lotus calyx is different from the lotus at Nārāyaṇa's navel, being made of material elements. || 14 || ** "Talloke" means he, lying on the waters of the womb, in the form of Viṣṇu. || 15 || ** Wandering there itself, moving about with open eyes, breathing, desiring to see in all four directions simultaneously, he obtained four faces. || 16 ||
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
Reciting the deeds performed, with what devotion do they stumble on the words in which, by that speech they know them - thus they are knowers, says Svāmī-caraṇa. The deeds performed are the thousand pastimes, sāhasraṃ there, with the chief gems. "mukhyavaryavareṇyāśca prevekānuttamottamā" says Amara. "Asked" is connected with the previous. || 6 || * By him, Saṅkarṣaṇa, to Sanatkumāra, by the most divine - tama in the reflexive sense. Or the story here is that Parāśara was told by Pulastya regarding the creation of the world etc., among the knowers, the father by the best. || 7 || * To Bṛhaspati. || 8 || ** Hearing he was eaten by a demon, Parāśara engaged in a sacrifice to kill demons, but desisted due to Vasiṣṭha's words. Then Pulastya, intent on protecting his lineage, gave the boon that he would be a speaker of Purāṇas. || 9 || ** Showing that god's connection to the Bhāgavata tradition from Saṅkarṣaṇa, he begins its story. Flooded, submerged in the waters of the single ocean it was then. When - whenever at the time of periodic dissolution, with eyes unopened, with consciousness unmanifest, the one resting on the waters of the womb, Śrī Nārāyaṇa had closed his eyes - this is the meaning. On the bed, celebrating union with his own energies of his essential nature. Inactive, having abandoned playful activities with māyā. || 10 || ** Now what was the condition of the beings of the three worlds then? To this he says "Inside the body" - placed within his own body are the subtle elements, the subtle bodies of the gods, humans etc. of the three worlds, by which he. How? To this he says: Arousing his power in the form of time, by his will at the beginning of dissolution, destroying the gross bodies of all beings in the three worlds and placing their subtle bodies within the Lord's body - this is called the collective subtle body, this is the meaning. Being thus, he dwelt in his own place in the nether regions, in the water, though flooded by the single ocean, by the power of controlling water. And for this being invisible to those dwelling in Maharloka etc., the example is "like fire". || 11 || For how long did he rest thus? To this he says "Four". Awake with his own conscious energy, yet sleeping; sleeping together with his māyā energy which was asleep - this is the meaning. Then at the end of dissolution, by his energy called Time, he who had joined the karma to each individual soul within him for the purpose of enjoyment etc. Then he saw the worlds also, from Brahmā down to immovable beings, become subtle, having entered into himself, meaning about to emerge from his body. || 12 || ** He explains by the aforementioned nourishing method: Of that Nārāyaṇa, whose vision had entered into the subtle objects, all the subtle bodies of living beings, meaning with the desire to expel them. The object inside, though extremely subtle, a particular material element, agitated by the quality of rajas which follows Time, then creating, about to generate, it arose upwards from the navel region. || 13 || ** And that object, becoming a lotus calyx in time, rising up, stood above even the waters of the great ocean of dissolution. It awakens the karmas, the unseen potencies of the souls, therefore he whose womb is the Self, Śrī Viṣṇu, is like the sun - meaning by his own radiance alone he illuminated it, so there is no need for another sun for illuminating it. || 14 || ** Then that world-lotus, meaning the cosmic egg, O (in address). He alone who at the beginning of dissolution had entered in subtle form into whose belly, at the end of dissolution manifested from there in the form of a lotus, that same one lying on the waters of the womb, Viṣṇu, entered - ṇic in reflexive sense - entered as the inner controller. What kind of lotus? Where there is the manifestation of all qualities, the effects of qualities, things to be enjoyed by souls like heaven and hell etc., in that lotus the creator Brahmā came to be. Who is he? The one they call self-born, not seeing a father. At the end of the previous kalpa he had become one with Nārāyaṇa in sleep. When he awoke, he manifested from there through the door of the lotus - this is the meaning. Here the threefold nature of Brahmā should be understood - the gross cosmic form, the subtle Hiraṇyagarbha, and the four-faced creator. || 15 || ** Moving about, turning his neck to look at the worlds while situated there, simultaneously in the four directions in the sky, which was void, in mere space, with eyes turned, with gaze fixed, in the four directions he obtained four faces. || 16 ||
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
A thousand indeed is sāhasra, illuminated by the chief gems of the thousands of crowns. He who has a thousand mighty, excellent hoods - asked him, connected with the previous. || 6 || ** By him situated in the nether regions, to Sanatkumāra this scripture called Bhāgavata was spoken. To describe the purpose of narrating, he qualifies Sanatkumāra: Devoted to the dharma of liberation, the promulgator of the dharma of liberation. As stated in the Mokṣadharma:
Sana, Sanatsujāta, Sanaka, Sanandana,
Sanatkumāra, Kapila, and seventh Sanātana. || 1 ||
These seven are declared the mind-born sages, sons of Brahmā,
Of self-realized knowledge, established in the dharma of liberation. || 2 ||
These are foremost among knowers of yoga, experts in Sāṃkhya knowledge,
Teachers in dharma scriptures, promulgators of the dharma of liberation. || 3 ||
In the Vaiṣṇava text, after describing the origin of Bhṛgu and others, it is said: "Sanandana and others who were first created by Brahmā do not engage in worldly affairs. They are disinterested in progeny. They all have innate knowledge, are free from passion and jealousy. They are teachers of the dharma of liberation and promulgators of the scriptures on liberation." Here also it is said that "The sages properly explained the truth of the self which was destroyed in the deluge of the previous kalpa, as they saw in themselves."
Now, in the netherworld there is also Śeṣa, the son of Kaśyapa, who has names like Ananta, Saṃkarṣaṇa, etc. Did he speak this which is conducive to liberation to Sanatkumāra? To this he says "by the Supreme Lord". Since Śeṣa is also the Lord, being a portion of Saṃkarṣaṇa, and his source Saṃkarṣaṇa directly is the Supreme Lord, the difference between these two is clearer in the 10th Skandha: "Ananta, a portion of Vāsudeva, the self-luminous Lord with a thousand heads, will appear first." After calling Saṃkarṣaṇa the Lord and describing his residence in Gokula, again Śeṣa is called the Lord saying "Śeṣa followed in the water, spreading his hoods." He is again referred to as a portion of the Supreme Lord Saṃkarṣaṇa by "By whose one portion the earth is upheld, of the Lord of the universe." Since that son of Kaśyapa has no authority or ability to narrate the Śrīmad Bhāgavata to Sanatkumāra who is worshippable to his father and grandfather, it means by his source, the direct Saṃkarṣaṇa. And that Sanatkumāra spoke to Sāṃkhyāyana. || 7 ||
Desiring to speak the foremost, principal dharma of the supreme renunciates, to the devoted follower. || 8 ||
That compassionate Parāśara, who was told by Pulastya that he would become a teacher of the Purāṇas, spoke to me the primordial, eternal Purāṇa called Śrīmad Bhāgavata. I am telling you this Purāṇa. Regarding "told by Pulastya", there is this story - Parāśara, hearing that his father named Śakti was eaten by a demon, engaged in a sacrifice to destroy demons. He desisted from the demon-sacrifice by the words of his grandfather Vasiṣṭha. Then Pulastya, pleased with the protection of his lineage, gave a boon to Parāśara that he would become an expounder of the Purāṇas. || 9 ||
Thus, the Śrīmad Bhāgavata Purāṇa brought here from Saṃkarṣaṇa by Sanatkumāra and propagated, was obtained by me from Parāśara. Now desiring to answer the questions raised using only the authority of the Śrīmad Bhāgavata, he first shows the origin of the lotus with "submerged in water" etc. When the Lord, after creating Mahat and others and forming the cosmic egg through them, lying on the serpent bed in the waters called Garbhoda within that cosmic egg, inactive, having abandoned worldly activities, self-satisfied, closed his eyes. How was he? With unblinking sight, his eye of knowledge unobscured. Then this three-world system to be described as arising in the form of a lotus was submerged in the waters through its foundation Nārāyaṇa. The four-faced one who was born from the lotus navel of that Nārāyaṇa enters him and sleeps daily, then rises and creates the three worlds. That Nārāyaṇa resides in the waters within the cosmic egg. "There in those waters resides Hari seated on Ananta" will be stated. The three worlds contained within existed in the form of a lotus, as it will be said "He saw the absorbed worlds in his own body." Therefore it is appropriately said "submerged in water". Thus in the 11th Skandha: "All the elements impelled by me, acting in combination, produced an egg, my supreme abode. In that egg floating in water, I appeared. From my navel arose a lotus containing the universe, and therein self-born Brahmā." || 10 ||
That Lord Ananta, by whom the subtle elements of beings to be created in the form of the world-lotus, in the form of enjoyers and objects of enjoyment, are placed in the body, activating the power in the form of time, impelling his own power in the form of time, that activation again for the purpose of awakening at the time of creation, in the water which is his own abode, in the absence of external activity, like fire whose power of burning etc. is restrained in wood. || 11 ||
Sleeping by his own will, characterized by his power called time previously activated for the purpose of awakening, by whom the system of activities is accomplished, he saw the absorbed worlds. || 12 ||
Whose sight was fixed on the subtle object to be produced, the lotus, his internal most subtle aspect, impelled by rajas activated by time, being agitated, about to create, to be manifested, then burst forth from the navel region. || 13 ||
That most subtle object, being the lotus calyx, karma which is the unseen potency of souls is awakened by this, by that it arose. How was it? Having the Self as its source. || 14 ||
Illuminating all the qualities, the objects of enjoyment for souls, that world-lotus, he himself the lotus-naveled one entered. O, in that lotus presided over by Viṣṇu as the inner controller, he himself first alone full of Vedas, abundant in Vedas, as the śruti says "He who ordains Brahmā in the beginning, to him he delivers the Vedas", meaning he obtained the Vedas by the Lord's instruction, was born. Who is he? Him whom they call self-born, not seeing his father, who was instructed by the Lord himself in the previous kalpa mentally through Vedic teaching, full of Vedas, called embodied sound, sleeping there for the Lord's sleep period of a thousand catur-yugas, at the end of that sleep period when he awoke, then in that Padma Kalpa he manifested through the lotus. Thus it is said in the Mokṣadharma: "When the night of Brahmā of immeasurable splendor ended, by his grace a lotus appeared, O lotus-eyed one. Therein Brahmā arose." In the beginning is the Brahmā Kalpa, therein is the creation of Mahat etc., the formation of the cosmic egg, the play of producing embodied sound etc. At the end of that night is the Padma Kalpa. If other kalpas are accepted in between, there would be the unwanted consequence of no creation by the Padma Brahmā in the intervening kalpa. Therefore in some places these two alone have different names. This is the gist. || 15 ||
He who was full of Vedas in the Brahmā Kalpa, that Brahmā was born four-faced in the Padma Kalpa - he says this in "In that". || 16 ||
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
To indicate that their knowledge extends up to the knowledge of Saṃkarṣaṇa, and to express that the knowledge of Vāsudeva is most desired, they praise him, saying "muhu gṛṇanta". The repeated praising is due to an overflow of devotion. For those established in knowledge, praising with the mind is possible, so "vacasā" is said to show the overflow of love. To show even more, "skhalatpadena" is used. According to the statement "One who has supreme devotion to God, and to the guru just as to God, to that great soul these meanings become illuminated", there is love in this one just as in Vāsudeva. Whose words falter with intense affection. To prevent the praise from being like a poet's novel creation, he says "asya kṛtāni". The connection is that they praise the deeds done by this Saṃkarṣaṇa with words describing them. Preventing a new introduction, he states their absorption in Saṃkarṣaṇa alone, saying "tajjñā". They know what Saṃkarṣaṇa has done. The Bhāgavata should not be told to another lacking the previously stated characteristics. That is stated. To prevent existence in another form like an incarnation of that Saṃkarṣaṇa, in order to avoid incidental faults, he says "kirīṭasāhasra". Who has a thousand hoods illuminated by the best jewels in the multitude of a thousand crowns. The word "sāhasra" for the crowns indicates disregard, showing the crowns are ever-new. The thousand hoods are clearly shown as illuminated by the best jewels. This vision also removes fear. To show transcendence of qualities, "uddāma" is used. At the time of dissolution they contract like ropes, but that too is prevented. This is done to prevent proximity of the women and others there. The word "phaṇa" means expanded hood, or whose hoods spread up to a thousand. || 6 ||
Thus having described the nature of the listener and speaker, he states the main topic - "proktaṃ kilaitat". Why is so much said to show the greatness of the Bhāgavata he will speak? Anticipating this question, he says "kila". "Bhagavattamena" excludes conditioned divinity and indicates superiority to others. This shows it was known even by him from Vāsudeva. He states the eligibility to hear this - "nivṛttidharmābhiratāya". One who delights in the renunciate's dharma of a paramahaṃsa. The repetition is to show he gave the instruction in that thousand-hooded form mentioned before. "Sanatkumārāya" indicates only Sanatkumāra was instructed due to rare eligibility, others were incidental. The reason for this was stated earlier as "devoted to the dharma of renunciation". Then he states the succession - "sa cāha". He told Sāṃkhyāyana. The yoga-established Sanatkumāra told the Sāṃkhya-established one. Since behavior appears different in Sāṃkhya, he says for that purpose "dhṛtavratāya" - one who has undertaken vows. The vocative "aṅga" shows that eligibility is established in the same way for Vidura too. || 7 ||
But Sāṃkhyāyana, considering Parāśara a devotee, told him incidentally, so to describe the superiority of his own guru, he says "sāṃkhyāyana". He is indeed foremost in the paramahaṃsa dharma. Hearing and glorifying are essential for paramahaṃsas. So desiring to describe the glories of the Lord, wishing to speak, he told Parāśara, our guru who was suitable and had joined. Or "anvita" means qualified. Or with a different beginning, having gone to Bṛhaspati's place, he told him. The mention of Bṛhaspati here is to spread the Bhāgavata in the heavenly realm. Brahmā and the Sanakas are indeed in the higher worlds; Bṛhaspati up to Dhruva, Parāśara on earth, Saṃkarṣaṇa alone in the netherworlds, thus it is said the Bhāgavata, the Lord's deeds, pervades the fourteen worlds. || 8 ||
He describes the spread on earth from Parāśara - "provāca". To me, Maitreya. "Compassionate" indicates his own lack of such eligibility. "Muni" shows knowledge of future spread. "Sa" means the famous Parāśara, who though seven years old was older than even Mārkaṇḍeya in age, learned the Vedas in the womb, and had full knowledge. Instructed by Pulastya to speak the Purāṇa. "Parāśara, hearing his father Śakti was eaten by a demon, killed all the demons in a demon-sacrifice. Then Pulastya came to save his lineage and prayed for the demon-sacrifice to stop. Then he gave a boon to Parāśara who had stopped: 'Become a teacher of the Purāṇas'. Otherwise unauthorized he could not speak a Purāṇa. Hence it is said 'instructed by Pulastya'." The original Bhāgavata was first told by the Lord to Brahmā who arose first at the beginning of creation. But the Viṣṇu Purāṇa has topics connected to the Lord, like branches of Vyāsa. The Maitreya-Parāśara dialogue is described in the Viṣṇu Purāṇa, so to exclude that "original" is said, otherwise this succession is not described in the Viṣṇu Purāṇa. I, blessed by the guru's grace, tell you this Bhāgavata as connected to you as a listener. The present tense is used for proximity to the present. "Child" shows affection as the reason for telling. But the Lord's order is only that much. To maintain propriety, two qualifications for eligibility are stated - "śraddhālave nityamanuvratāya". Faith is the main qualification, and constant devoted service is following the will uninterruptedly. Faith and service are internal and external causes of eligibility. || 9 ||
Having stated the promise of succession, he begins the Purāṇa with "udaplutam". Indeed, the Purāṇa consists of ten līlās, and among them the creation should be described first. And that is done by the Lord due to its being related to the Bhāgavata. Since the topics asked about by them did not exist in the Brahma kalpa, it should be spoken of according to another kalpa. The account that was created by the Lord himself occurs in the Padma kalpa, so to describe that, he narrates the state after the dissolution of the previous kalpa, saying that the entire universe was submerged in water. There are indeed many types of dissolutions. In the tāmasa kalpas, the tāmasa elements are burned for the sake of the next creation. In the rājasa ones, they are submerged in the waters of dissolution. In the sāttvika ones, the existing objects remain partially withdrawn. If the next kalpa is also sāttvika, then the kalpa before the Padma kalpa was rājasa, hence it is said "submerged in water". This universe was previously submerged in water. By saying "this", it is indicated that the universe is always of one kind, like the eternal flow of a tree. "Then" refers to the previous dissolution. He states the cause of that dissolution - "by whose sleep". When he closed his eyes with sleep, with his knowledge-power undiminished by the Lord's power, meaning he was awake with eyes closed. If asked what is the benefit of such a state, he answers - "rejoicing in the self for a moment". "Sometimes he delights in himself, sometimes in the universe" - this is stated as the reason for creation and dissolution. Self-rejoicing means playing in the bliss of one's own nature. The bliss of one's own nature is complete bliss; the bliss of akṣara was previously described as having the form of Lakṣmī. That Lord sometimes plays with Lakṣmī in the all-pervading Vaikuṇṭha, sometimes experiences his own bliss. The seed-nature is present in the entire sequence of effects up to grass and plants; still, in the effects of the parts, external enjoyment is just like internal enjoyment. Action increases external enjoyment, while knowledge is internal; and they are mutually obstructing. Complete cessation of all desires is a part of experiencing the bliss of the self. Hence he says "without desire", meaning devoid of all efforts. Just as despite having the same human nature, a king and a pauper differ in external enjoyments, so too in the self. The more one knows oneself as the self, the more the self-bliss increases. The more one limits oneself, the smaller one becomes. The Lord teaches this very thing through creation and dissolution. That undivided bliss is experienced by one alone. To indicate the absence of effort in action, he became reclined. To remove the discomfort of the bed, he reclined on the serpent bed of the lord of snakes. Indeed, that becomes lofty and soft every moment by drinking the air arising from the Lord's breath, hence he reclines for a long time. [10]
Lest one think there would be no creation, he says "He, within". The body was previously described as made of bliss, or as eternally blissful. The true nature is existence-consciousness-bliss. For a man, existence is external, knowledge is in the middle, and bliss is internal. For a woman it is the opposite - she has delight in existence alone, never in bliss. She has authority in internal Sāṅkhya and Yoga knowledge, and in external devotion. For a man it is the opposite. Experience of bliss is appropriate for him internally, not externally; because it would cause separation, and bliss would leave its own place. Such bliss is not fit to be experienced. The same applies to the Lord, being the seed. That state rotates among the three, so there is no single state among existence, consciousness and bliss, otherwise such a form would be pointless. But the essence pervading them is eternally established. Hence, when rejoicing in existence, he separates the bliss of akṣara and plays with Lakṣmī. When rejoicing in consciousness, he places existence and bliss internally and externally and plays with internal and external distinctions. There, the universe and Vedas are means of enjoyment. He does both of these even in the universe created by himself - these are called the creations and dissolutions of kalpas. There, because time has authority and facilitates the Lord's sole enjoyment, he sleeps having entered the parts' objects inside so they may not experience enjoyment. Hence it says - "by whom the subtle elements were placed within the inner body". He establishes all the conscious parts in their respective places and experiences his own self. To prevent their transgression, he activates the destructive power in the form of time, making it active and impelling it. In that water, in his own abode which is the place of Nārāyaṇa. He dwelled in that previously mentioned place. This partial aspect is different from what was said before. Being an intermediate kalpa, due to little effort and activity, and not accomplishing names, there is grace of the waters. Therefore, we and others should quickly take delight in the parts of our own existence-consciousness-bliss when there is a cause, as there is no attainment of the highest human goal in external enjoyment. If all external objects are placed inside, and time exists, wouldn't the whole world come outside? To this he says - "Like fire with power restrained in wood". To indicate that such a form exists in the cause, such a form seen in the effect is given as an example. Just as its burning power is restrained, so too the power of time and others, and even one's own power is restrained. [11]
Thus, how long did he remain? He says - "For a thousand cycles of four yugas". The nature of the four yugas will be described later. A thousand repetitions of them make one day of Brahmā, and the same for night - he sleeps for that duration. The word "and" includes the junctions, and is also to prevent an incorrect number. Since two phases of the time power exist, having crossed the first phase, when it reaches the second phase, he manifests the knowledge power to conceal bliss. Or to indicate the crossing. Hence in this kalpa, enjoyment is only through living beings. Therefore the Lord, while sleeping, by his own authoritative power activated by himself, which is his own will, not by time existing separately. Sometimes by the Lord's will, that too may enter inside and act similarly, then due to its irregularity, time would be exceeded. And this creation would not be dependent on time, as other powers would also be awakened. Therefore, by the Lord's will alone, by his own power called time, he obtained the system of worlds as the means and instruments. Just by entering consciousness, he made the objects and instruments appear. Then he saw the worlds, the people, unabandoned, unfreed, in his own body. Connected to objects by impressions, having entered the Lord in consciousness by their own part, he saw in order to make the part existing in himself enter there. Then in the aspect of existence, all the parts of consciousness were condensed. [12]
He describes its origin - tasya arthe iti. When that Lord became focused on the subtle form of objects to be enjoyed by living beings, at that time his internal meaning became conscious and inert. Then he became very subtle in form. For the formless, a subtle form is a great distinction. That too was only due to the rajas quality, not by the Lord himself; otherwise he would have the form of the Lord like a person. After that, impelled by that very rajas quality accompanied by time, becoming subtle and attaining birth, he then emerged from the navel region. He did not come out by breaking through the navel region, but due to extreme subtlety and having an ethereal body, he emerged from that place in the manner of birth as a living entity. This is the meaning. || 13 ||
He describes the form of what emerged - sa padmakoṣa iti. Nārāyaṇa being of watery nature, the excellent lotus bud among water products arose from there. Saha sa iti means without any modification. Then time and the karma of living beings became connected externally to that. With the arising of the bud, the awakened karma made the externally situated time enter inside - thus he says he performed the next action by time alone - kālena iti. Svarocivā means by his own luminous form. As time has three forms, its illuminating form was taken. Illuminating that vast water itself. As there was no delay between generation and illumination, arka is used to indicate that capability. ātmā means the Lord himself is the source (yoni) from which he arose - this is the connection. || 14 ||
As it emerged suddenly, the Lord himself entered there for its development - thus he says talloka-padmam iti. Without the entry of the cause, the ancient inert effect would not be useful, hence Nārāyaṇa's entry. U is used as a gentle address. Previously Nārāyaṇa also became Viṣṇu by entering there. Or Viṣṇu means all-pervading. The meaning is that he was already present there and became manifested. The reason for this - where all qualities are illuminated. As it is the place of manifestation of the effected forms that express all the Lord's qualities, the Lord entered so that all qualities may shine forth together with the Lord. This is the specialty in the lotus creation. He says that there all living beings united and manifested in one form as the collective self - tasmin svayam iti. Svayam means the Lord himself, as there is no difference of consciousness here. Even there, for the sake of dual play, it is said "he becomes Vedamaya and the creator." Being Vedamaya is self-enjoyment, being the creator is external enjoyment. He states the name of the one who arose - svayaṃbhuvam iti. The people there, not seeing his father, called him self-born (svayaṃbhū) as Brahmā was born by himself. Thus he was etymologically explained as self-born by the people. || 15 ||
Then he describes what was born - tasyām iti. In the previously mentioned lotus itself, he himself is also as described before, situated in the pericarp of the lotus that bloomed by the Lord's entry, not seeing any world separate from himself. The worlds in the form of people are in himself alone, while the worlds in the form of locations are in the lotus; due to lack of reflection on both, there is non-perception of the world. Then he made a different kind of perception - thus he says parikraman iti. Parikraman means extending the head all around. Vyomni means in the upper region. As the body was already produced before, he became wide-eyed with expanded eyes, and whichever direction he does not see, thinking "the world will be there", due to the establishment of the manifestation of all qualities in the desire for faces everywhere, he obtained four faces in all directions. Then the four-faced Brahmā was born - this is the meaning. || 16 ||
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
Regarding muhur iti. Vākyād iti refers to the statement from the Śvetāśvatara Upaniṣad. Tadoktam iti means at that time that knowership was stated. || 6 ||
Regarding proktam iti. Kila iti means thus this is not merely praise due to faith and ignorance, but rather the true greatness. Durlabhādhikāritvena iti refers to its being stated as full of knowledge in the Chāndogya, hence in that way. || 7 ||
Regarding provāca iti. Prārthayad iti means he requested through a special intermediary or directly in another Purāṇa. Vyāsa iti refers to the division of the Vedas. As to what indicates this is a branch of the Viṣṇu Purāṇa, they say - anyathā ityādi. The explanation of this is neyaṃ paramparā nirūpiteti. Thus due to the absence of this lineage and non-difference of subject matter, by the logic of a different branch it is a different Purāṇa - this is the meaning. Tāvanmātra iti means only as much as was stated before this. || 9 ||
Regarding "udaplutam" here. It begins with "purāṇam ārabhat". Here Śuka's intention should be understood as follows. In the eighth chapter of the second skandha, beginning with "āsīd yad udarāt padmam", the all-pervading nature etc. of the progenitor of Hiraṇyagarbha was alluded to, which was resolved in the ninth chapter in the context of the four verses. There the Brahmā kalpa was mentioned. Then at the end of the ninth chapter, having promised "yaduktāhaṃ tvayā pṛṣṭo vairājāt puruṣādidaṃ | yathāsīt tad upākhyāsye praśnān anyāṃś ca kṛtsnaśaḥ", in the tenth chapter, after stating the ten characteristics of the Mahāpurāṇa and describing creation from the cosmic Puruṣa, an alternative to the Brahmā kalpa was introduced. By that, all questions were generally answered, but not specifically resolved. So to resolve them in that way, at the end of the tenth chapter, having promised "padmaṃ kalpam atho śṛṇu", at the beginning of the third skandha, with "evam etat purā pṛṣṭaḥ", alluding to the dialogue between Vidura and Maitreya, this Purāṇa began to be narrated through his mouth. Thus those questions will be resolved logically and authoritatively along with the creation of the Padma kalpa. This is what they elaborate on with "purāṇam" etc. "Purāṇam ārabhat" means he began the Mahāpurāṇa. They state the purpose of the restatement: "bahuvidha" etc. There, previously with "sa cāpi yatra", the divinity equal to jīva etc. was alluded to by similarity of state. That is to be resolved here first specifically. For that purpose, they first explain the difference between the deep sleep of the Lord and that of the jīva, with this intention: "tasya" etc. Thus according to the śruti "suṣuptikāle sakale vilīne tamobhibhūtaḥ sukharūpam eti", the jīva is then overcome by tamas, but not here - this is one difference. "Svātmaratau" etc. Thus the meaning is that the qualities are established in the self alone. Here explaining the meaning of "kṛtakṣaṇa" as "having made the desire", they say: "kadācid" etc. "Ātmani" etc. According to the śruti "satā saumya tadā sampanno bhavati", the jīva then attains happiness through union with Being, not inherently; and that too is not full or eternal. But here it is inherent and full - this is another difference. Thus it will be in other universes, but not in the original abode - to remove this doubt they say: "akṣare" etc. The meaning is thus according to statements like "nirastasāmyātiśayena". Having explained the difference in this way, they state the reason for the apparent similarity of state: "bīje" etc. Then, in anticipation of what the difference is in this aspect, they state those qualities to clarify it through an example: "tathāpi" etc. Thus the meaning is that even here there is a difference due to greatness. They also state the purpose: "idam" etc. Although it may be so, what is the purpose of sleeping if sleep is not obstructive, to this they say: "kriyāyām" etc. They also explain the difference in the retinue: "sa hi" etc. By this, the logic of Śeṣa being of the nature of the Vedas is also stated. (10)
"So'ntar" here. Then etc. Thus, due to unobstructed experience of great bliss through self-enjoyment, there would be no purpose for creation later, so it would not occur - dispelling this doubt, the meaning is that he states the cause of sleep, its retinue, manner and purpose. Here in the original text, by "saḥ" referring back to the one described as sleeping in the previous verse, and since creation etc. is done only by him qualified by desire, the specific desire is implicitly obtained as the cause of enjoyment, so the word "sa" is not explained. To explain the nature of the desire that is the cause, the other words will be explained. According to the śruti "ānandarūpam amṛtaṃ yad vibhāti", since the Lord is of the nature of pure bliss alone, there is no internal-external distinction there, so in anticipation of what is the internal body there, to explain that they first state the essential nature: "śarīram" etc. Previously means in the Brahmā kalpa. In its alternative, the essential nature is ever blissful. Thus according to the essential definition "satyaṃ jñānam anantaṃ brahma". Thus to indicate that when he desires in whatever way, it manifests in that way by his will alone, the inclusion of sat etc. internally, and because of the twofold nature of the body in creation according to the śruti "sa ātmānam eva dvedhā'pātayat tataḥ patiś ca patnī cābhavatām", and because here the pastimes enhanced by Yogamāyā are to be described, and because Yogamāyā is feminine, they state the arrangement of the sat-cit-ānanda nature in both bodies: "puruṣasya" etc. Because after hearing the analysis of the five sheaths, it is established in the same way in the male body. Although generally obtained in the same way in the female body also, because of the mention of making female for the purpose of attracting the male mind in the statement "vilokyaikāntabhūtāni", and because attraction is not possible without love, and because being beloved is a quality of bliss and of that nature, the meaning is that the female has opposite qualities. Therefore they state the difference even in enjoyment: "tasyā" etc. "Satyeva ratiḥ" means enjoyment is only in sat. Since the female's inner nature is of sat, enjoyment arises there alone. "Kadācid" means in any state of consciousness. Thus for the male, in the waking state there is external enjoyment in the bliss of the female body. In deep sleep there is enjoyment in internal bliss through union with sat. Even in dream there is enjoyment in bliss alone due to the sense of externality. But for the female, in waking and dream it is in the male body as sat. And in deep sleep it is in the wise as sat. Thus having stated the arrangement in the bound state, they state the arrangement of means in the liberated state also for difference in experience: "antaḥ sāṅkhye" etc. The purpose of this will be stated later here itself. Having stated this arrangement, they state the superiority of self-enjoyment: "ānande" etc. The meaning is that since for the male, bliss is internal and enjoyment is also its quality, when connected to that, due to both being internal in one substratum, the experience of bliss becomes greater, so it is appropriate there alone. If it is argued that the experience is equal externally also, so why is it not appropriate there, they say: "na bāhya" etc. The meaning is that it is not appropriate because if enjoyment which is the quality is brought outside, it would result in the elaboration of bliss, and if bliss is also brought out, it would abandon its own place. They cite experience as evidence for this: "na" etc. The meaning is that it is established by direct perception itself that the kind of bliss described internally by the śruti "yathā priyayā saṃpariṣvakto na bāhyaṃ veda nāntaram" etc. is not suitable for external experience. Having thus established the superiority of self-enjoyment, they apply it to the present context for similarity: "bhagavati" etc. The meaning is that just as in the male there is internal-external distinction of sat-cit-ānanda, and just as self-enjoyment is superior, so also in the Lord. Having thus stated the seed of self-enjoyment, they state its abandonment: "sa hi" etc. Hi means because, since that nature of being the enjoyer rotates in the three states, enjoyment is not fixed in one of sat-cit-ānanda, but wherever there is desire for enjoyment by the agent, there alone is the fixation, thus the specific desire alone is the seed of abandonment - this is the meaning. They state the indicator for this: "anyathā" etc. Thus, if there were no desire for rotation of agency, then due to sleep's obscuration of knowledge, he would not sleep. Since it is thus, in the waking state there is agency of sat, in dream of cit, in deep sleep of ānanda - thus there is rotation of enjoyment also. If it is argued that in this case the nature of being the enjoyer would not be eternal in him, so the pastimes also would be non-eternal, they say: "anusyūta" etc. "Tadātmaka" means of the nature of bliss. Even with rotation of that nature, it is eternal, so the pastimes also are eternal in essence and in continuity - this is the meaning. Having established that, they state the retinue for difference from jīvas: "ata" etc. "Sati ramaṇa" means enjoyment in the waking state. "Citi ramaṇa" means enjoyment in the dream state. "Tasyāntar bahir nidhāya" means making the cit aspect like that woman by placing sat and ānanda internally and externally. By this, enjoyment with Yogamāyā at that time is stated. "Tatra" means in enjoyment in cit. "Vedā" means in the form of exhalations. Thus the general arrangement of creation and dissolution is stated. But in his own creation, they state a special feature: "svakṛte" etc. "Etad ubhayam" means internal and external enjoyment with the Vedas and creation. That will be stated as "vedamayo vidhātā". "Te" means the objects useful for twofold enjoyment. Thus one retinue is stated through the arrangement of the middle of the day. They state another retinue: "tatra" etc. "Bhoga" means experience of pleasure and pain. Thus due to agitation from seeing equal pleasure and excessive pain of the parts, deep sleep would not occur, so for that purpose, placing the objects internally is the retinue of self-enjoyment - this is the meaning. They state another retinue: "cidaṃśān" etc. "Yathāyatham" means those born from whichever place, in that place. "Atikramanivṛttyartham" means for preventing transgression, because in the absence of objects for them there would be no enjoyment, so on seeing the Lord's enjoyment, there would be agitation in them due to impressions, resulting in transgression - for preventing that. "Bhayamaṃśa" etc. means the part that is the impeller in time is different from the previous verse's description of being without desire, so all others are equal to that. "Nāmanirvartakatvād" means because it is useful for the etymology of the name Nārāyaṇa. Thus the manner is stated in the retinue. They state the purpose: "ata" etc. "Asmadādi" means the male body and female body should perform enjoyment internally and externally through means according to qualification - for teaching this the manner is indicated, and for the jīva's pleasure is the sleep - this is the meaning. "Tādṛśam" means obstructing power. The rest is for completion. Thus the subsequent state of deep sleep is stated. By that also, difference from jīvas is indicated. The jīva's state is created by time through connection with the purītat nāḍī which is another's abode, but here it is through connection with water which is his own abode, by impelling time through his will. Thus twofold deep sleep is stated by two verses. (11)
In "caturyuge". "Sandhyāṃśayoḥ" means of the two parts in the form of twilight. "Anyathāsaṃkhyānivṛttyartham" means for preventing the numbers stated in the Matsya Purāṇa etc. like "brāhmasaṃvatsaraśatād ekāhaḥ śaiva ucyate | śaivavarsaśatākaṃ nimiṣaṃ vaiṣṇavaṃ viduḥ". "Prathamaparva" means midnight. They state the indicator in the second case: "ata eva" etc. means from the manifestation of the power of knowledge itself. "Śraṃśam" means the sat aspect. By this verse the dream state is stated. Here also there is seeing of sat-cit aspects existing in one's own body, presented by self-impelled time, but for the jīva dependent on time and karma, there is seeing of illusory things as non-different from the Lord - this is the difference. (12)
In "tasyārtha". Here the prior state of waking is stated: "tasya" etc. The internal condensed sat aspect of that Lord became the form of objects. The explanation of "artha" is "cijjaḍātmaka", meaning it was born transforming. "Sūkṣmarūpa" means in the form of the state prior to sprouting. They state its nature: "arūpasya" etc. Of such a form means of the sat aspect. "Mahān aviśeṣa" means in the form of earth which is of the nature of the mahat principle. "Bhic" means dividing. (13)
In "sa padme". "Trirūpatvād" means because of being of the nature of the three - fire, water and food - as the material cause. (14)
In "tad". "Tatra praveśād" means according to the etymology "viśatīti viṣṇuḥ". This etymology is from the Śaiva Purāṇa, so they state another etymology: "viṣṇur" etc. "Viśeṣa" means in the Brahmā kalpa the all-pervading nature is well-known, in its alternatives through potency, but here it is thus - this is the special feature compared to the Brahmā kalpa. By this, all-pervasiveness in various ways is indicated to the king. "Cito bhedābhāvād" means due to non-separation from bliss. Or it means due to non-difference of consciousness of Brahmā, Viṣṇu and Maheśa in this kalpa. "Vedamaya" etc. - by this what was stated earlier with "svakṛtaprapañca" etc. should be understood as determined. (15)
Śrī Giridhara-kṛtā Bāla Prabodhinī
Those sages who know the deeds of Saṅkarṣaṇa (and its English translation), with great affection and excessive love, repeatedly sing with faltering words about the deeds performed by this Saṅkarṣaṇa, whose thousand crowns are illuminated by the best of gems, and who has a thousand mighty hoods. They asked Saṅkarṣaṇa. (6)
Thus, having described the nature of the listener and speaker, he states the origin of the Śrīmad Bhāgavata - It is said. This is well-known. This Śrīmad Bhāgavata was spoken by that supreme Lord Saṅkarṣaṇa to Sanatkumāra. Indicating that this result occurs only for the qualified and should be given only to the qualified, he describes the special qualities of the qualified recipient - "to one devoted to the dharma of renunciation", meaning one attached to the dharma of liberation. The singular "to Sanatkumāra" refers to the group, as plurality was mentioned earlier with "the chief Kumāras". The address "Dear one" indicates affection. And that Sanatkumāra, being asked by Sāṅkhyāyana, told him - he states his qualification too - "to one who has taken vows", meaning one who has adopted the duties of a disciple. (7)
Sāṅkhyāyana, foremost in the dharma of renunciants, wishing to describe the divine glories, desirous of speaking, told this to our teacher Parāśara and to Bṛhaspati. He states his qualification too - "endowed with", meaning possessing the qualities of a disciple. (8)
Parāśara, who was blessed by Pulastya, told me this foremost and principal Purāṇa. The story goes like this - Hearing that his father named Śakti was eaten by a demon, the angry Parāśara began a sacrifice to destroy all demons. Then Pulastya came to protect his lineage and requested him to stop the sacrifice. When he stopped, Pulastya blessed him saying "My child, you will become the composer of the Purāṇa Saṃhitā. And you will know the supreme truth of the deities." To conceal his own qualities, as they should not be spoken of by oneself according to scriptural convention that "Dharma decays when proclaimed", and indicating that compassion alone was the cause of my obtaining this, he says - "compassionate". Then, doubting whether it can be told even out of compassion to one who is unqualified, he says - "sage". Meaning, knowing that through this alone its propagation on earth will occur. Indicating there is no deception, he addresses - "my child". I, who was taught the Purāṇa, tell you this Purāṇa. Indicating that you too are qualified for this, he gives two adjectives - "to the faithful and ever devoted". (9)
Thus, having shown the transmission of the Śrīmad Bhāgavata tradition everywhere - from Saṅkarṣaṇa in the nether world, from Parāśara on earth, from Bṛhaspati in heaven, and from Sanatkumāra and others above that - wishing to give answers to the questions at hand, relying on the previously mentioned creation of principles from mahat to earth, about to describe the origin of the cosmic lotus, he first describes the state of dissolution - "Submerged in water". When, during the periodic dissolution, Nārāyaṇa alone, without company, sleeping on the serpent bed in the form of Śeṣa, closed His eyes in sleep, then this universe was submerged, immersed in the single ocean of water. Then, doubting whether He too has the sleep of ignorance, he says - "with unblinking eyes". Meaning He only imitated sleep while His consciousness remained unobscured. To the question "for what purpose?", he answers - "delighting in the Self". Having obtained the opportunity for reveling in His own bliss, and hence without desire, having given up the diversion of creation etc. (10)
Now, doubting what happened to the souls of the three worlds, he says - "He". That Śrī Nārāyaṇa, having the subtle elements of the gods, humans etc. of the three worlds placed within His own body, activating His power in the form of Time for their awakening at the time of the next creation, dwelt in that water with His power restrained in His own abode. He gives an example - "just as". Just as fire remains in wood with its power of illumination, burning etc. restrained, so too He remained with His power of creation etc. restrained by His own will. (11)
Thus, for a thousand cycles of the four yugas including their junctions, sleeping in the waters along with His consciousness, awakened by His activated power of Time, He saw within His own body those who had been absorbed. (12)
Then he describes the creation of the worlds - "His". For the purpose of creating the worlds, His gaze fixed on the subtle elements, that extremely subtle collection of subtle elements within the Lord, agitated by the quality of rajas awakened by Time, then being born, emerged from His navel region by breaking through the navel. (13)
He describes its nature - "That". That subtle element, having the Supreme Self Śrī Nārāyaṇa as its source, being a lotus bud, illuminating that vast dissolution water with its own radiance like the sun, suddenly rose up above the water, awakened by Time which awakens past karma. (14)
That too became the illuminator of all worlds only by the Lord's entrance, he says - "That". He indicates the wonder of the Lord's play - "Oh!". That lotus which manifests all objects of enjoyment for souls, from which He Himself was born, that very Viṣṇu entered into thoroughly as the inner controller. In that lotus entered by the Lord, the self-luminous creator Brahmā full of the Vedas became manifest. He qualifies him - whom people call the self-born, as he had no visible father. He had merged in sleep with Nārāyaṇa at the end of the previous kalpa, and when He awoke, manifested again through the lotus in this Padma Kalpa. (15)
And that self-born one, situated in the pericarp of that lotus, not seeing the world, desiring to see it, with eyes turned upwards in the sky, rotating his neck in the four directions, obtained four faces in each direction. (16)
Hindī Anuvāda
Sanatkumāra and others are knowers of the secrets of His līlā. They have repeatedly sung His līlā with voices choked with love. At that time, the thousands of raised hoods of Lord Śeṣa were shimmering with the scattered rays from thousands of excellent jewels in their crowns || 6 ||
It is well-known that Lord Saṅkarṣaṇa narrated this Bhāgavata to Sanatkumāra, who was devoted to renunciation. Sanatkumāra then narrated it to the extremely virtuous sage Sāṅkhyāyana when he inquired || 7 ||
When Śrī Sāṅkhyāyana, foremost among the paramahaṃsas (enlightened sages), desired to describe the Lord's glories, he narrated it to his devoted disciple, our guru Śrī Parāśara, and to Bṛhaspati || 8 ||
Thereafter, the extremely compassionate Parāśara, at the request of sage Pulastya, narrated that Ādipurāṇa to me. My child! Seeing you faithful and always devoted, I now narrate that same Purāṇa to you || 9 ||
Before creation, this entire universe was submerged in water. At that time, only Lord Nārāyaṇa was reclining on the bed of Śeṣa. Keeping His knowledge-power intact, He took refuge in yoganidrā (yogic sleep), with His eyes closed. Taking a break from the act of creation, He was absorbed in self-bliss. There was no manifestation of any activity in Him || 10 ||
Just as fire remains pervading wood while concealing its powers of burning etc., similarly, the Lord, having absorbed all beings' subtle bodies into His own body, reclined in that water which was His support, keeping only the power of Time awake to reawaken them when the time for creation came || 11 ||
Thus, after reclining in the water with His intrinsic power of consciousness for one thousand caturyugas (four-age cycles), when His time-power, appointed by Him, prompted Him for the activation of beings' karmas, He saw infinite worlds absorbed in His body || 12 ||
When the Lord's gaze fell upon the subtle elements including the liṅga-śarīra (subtle body) contained within Him, it emerged from His navel region, agitated by the rajas quality dependent on Time, for the purpose of creation || 13 ||
That subtle element, manifested from Viṣṇu's navel by Time which awakens the power of karma, suddenly rose up in the form of a lotus bud and illuminated that boundless expanse of water with its radiance like the sun || 14 ||
The Lord Viṣṇu Himself entered that all-world-containing lotus, which manifested all qualities, as the inner controller. Then from it emerged Lord Brahmā, the embodiment of the Vedas, who knew all the Vedas without being taught, whom people call Svayambhū (self-born) || 15 ||
When Brahmā, seated on the pericarp of that lotus, could not see any world, he began looking around in all directions in the sky with wide-open eyes, thus four faces appeared in the four directions || 16 ||
SB 3.8.6-16
