Text 13: Influential stars, planets, luminaries and atoms all over the universe are rotating in their respective orbits under the direction of the Supreme, represented by eternal kāla.
Text 14: There are five different names for the orbits of the sun, moon, stars and luminaries in the firmament, and they each have their own saṁvatsara.
Text 15: O Vidura, the sun enlivens all living entities with his unlimited heat and light. He diminishes the duration of life of all living entities in order to release them from their illusion of material attachment, and he enlarges the path of elevation to the heavenly kingdom. He thus moves in the firmament with great velocity, and therefore everyone should offer him respects once every five years with all ingredients of worship.
Text 16: Vidura said: I now understand the life durations of the residents of the Pitā planets and heavenly planets as well as that of the human beings. Now kindly inform me of the durations of life of those greatly learned living entities who are beyond the range of a kalpa.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
He explains how the sun constantly diminishes lifespan in this way. The planets, moon and others, the constellations like Aśvinī and others, the stars and other celestial bodies - the time cycle marked by these, situated there is the unblinking, time-embodied, all-pervading lord sun who revolves around the world-sphere consisting of twelve zodiac signs. || 13 ||
The divisions of the year etc. should be understood through the solar, Jupiter, civil, lunar and sidereal month distinctions. Some others say this: When the new moon of the bright fortnight coincides with a sankranti, then the solar and lunar months begin simultaneously - that is a year. From that, in a solar year it increases by 6 days, in a lunar year it decreases by 6 days. Thus there is a 12 day difference between the two. In this way, with varying differences, 5 years pass, during which there are two intercalary months. Then the sixth year begins again. || 14 ||
Being of such a nature, the embodiment of time should always be worshipped by the vigilant, he says. He who: The effect to be produced like sprouts etc., making the potency of seeds etc. related to that face the effect by his time-formed power, runs in heaven and the atmosphere. Who is he? The sun, who is a particular form of the great elements in the form of an orb of light. Why does he run? For the sake of man's rest - rest meaning delusion, for removing that, by spending life etc., meaning turning away attachment to sense objects. For those with desires, expanding ritual-based results consisting of the guṇas (guṇamaya) like heaven etc. through sacrifices. Worship him who initiates the five-year cycle. || 15 ||
This lifespan calculated as 100 years by one's own measure is conceived daily. The creation is called kalpa - the three worlds. Beyond that. The knowers. || 16 ||
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
Stars means Dhruva etc. Because there are no constellations other than Aśvinī etc. It should be understood that by the word "constellation" in association with stars, Svāmi's feet mean only Dhruva etc. by the word stars. || 13 ||
Solar, Jupiter etc. The different types of months are stated in astronomy texts: "They call a lunar month from one new moon to the next, a solar month likewise from the sun's transit through a zodiac sign. They say a civil month is 30 days, and a sidereal month is from the revolution of a constellation." Year means by solar motion. Parivatsara by Jupiter's motion. Anuvatsara by lunar motion. Since the constellations and stars have no independent motion, only the motion of the wheel is their motion. There, a year of the constellations is 12 months of 27 day measures. Since stars have no fixed number, a year called Iḍāvatsara consists of civil months of 30 days each. This is the distinction according to another view, he says - "Some say" etc. Simultaneous beginning means starting at the same time. The year in which the solar and lunar months begin together is Saṃvatsara. The next is Parivatsara, then Iḍāvatsara, then Anuvatsara, then Vatsara. Then again the cycle of Saṃvatsara etc. begins in the same way - this should be understood. Moreover, "From the Śaka year, in the remainder after dividing by 5, the years beginning with Saṃ etc. are remembered as Saṃ, Pari, Iḍā, Anu in order, and likewise beginning with Ud. In the reckoning of Jupiter, 60 Parivatsaras beginning with Prabhava are remembered by the great sages. One year's measure is the time Jupiter takes to transit one zodiac sign. Thus always - Prabhava, Vibhava, Śukla, Pramoda, then Prajāpati, Aṅgirā, Śrīmukha, Bhāva, Yuvan, Dhātṛ, Īśvara, Bahudhānya, Pramāthin, Vikrama, Vṛṣa, Citrabhānu, Subhānu, Tāraṇa, Pārthiva, Vyaya, Sarvajit, Sarvadhārin, Virodha, Vikṛta, Khara, Nandana, Vijaya, Jaya, Manmatha, Durmukha, Hemalamba, Vilamba, Vikārin, Śārvarī, Plava, Śubhakṛt, Śobhana, Krodha, Viśvāvasu, Parābhava, Plavaṅga, Kīlaka, Saumya, Sādhāraṇa, Virodhakṛt, Paridhāvī, Pramādī, Ānanda, Rākṣasa, Anala, Piṅgala, Kālayukta, Siddhārtha, Raudra, Durmati, Dundubhi, Rudhirodgārin, Raktākṣa, Krodhana, Kṣayakṛt - these sixty beginning with Prabhava." Now the calculation of this: "The Śaka year multiplied by 22 and added to 4291, divided by 1875, the quotient subtracted from 60 gives the year starting from Prabhava." Write the desired Śaka year twice. Multiply one by 22, add 4291, divide by 1875. Add the quotient to the other Śaka number. Divide by 60. The remainder is the number of years elapsed from Prabhava, as stated in the Siddhānta texts. The increase and decrease of days should be understood from Sūryasiddhānta etc. They are directly observable in almanacs. The difference between the two, lunar and solar months or moon and sun, means their inequality. "In the middle" means in the middle of the 5 years. Intercalary months are months without a sankranti, as stated: "A month without a sankranti is called an intercalary month." || 14 ||
The description of years etc. was done for the accomplishment of dharma etc. prescribed for each year, therefore the sun-formed Hari who initiates that should always be worshipped, he says. Being of such a nature means revolving around the entire universe by the motion of planets, constellations etc. By the vigilant means by the attentive. "The meaning is" - the sun is meant. "The meaning is" - teaching that we should be attentive since the sun diminishes our life from his rising etc. The meaning is: By indicating the time for performing rituals prescribed for each year etc. "Bali means worship and offerings" says Viśva. Bali means worship offerings like arghya etc. Offer means give, present. "Haraṇa means giving, stealing and destroying" - here it means giving. || 15 ||
Previously "100 years for humans" was specified, so to indicate longer lifespans for ancestors and gods, he says - "This" etc. Beyond the kalpa which is the three worlds, the state, condition - "gati means path and condition" says Medinī - of those situated in higher worlds like Maharloka etc. like Sanaka and others, is indicated by lakṣaṇā as lifespan since condition is part of lifespan. The meaning is they live. Because the activity conducive to sustaining life itself is the meaning of existence. || 16 ||
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
By the time whose beginning is a paramāṇu (atom) and whose end is a saṃvatsara (year). || 13 || ** There, the solar month is based on the sun's transit; by that measure, twelve months make a saṃvatsara. The time Jupiter takes to move through one zodiac sign, its twelfth part is a Jovian month; by that measure, twelve months make a parivatsara. The month of thirty days used in interest calculations is called sāvana; by that measure, twelve months make an iḍāvatsara. The lunar month ending with the new moon; by that measure, twelve months make an anuvatsara. The nakṣatra month consisting of the moon's transit through twenty-seven constellations; by that measure, twelve months make a vatsara. Thus there are five types of years. As stated in the Jyotiṣaratnamālā: "They call the lunar month ending with the new moon cāndra, the solar month based on the sun's zodiac transit, the thirty-day month sāvana, and the nakṣatra month based on the moon's constellation transit." || From the simultaneous start of months, due to the varying separation between the sun and moon: in the first year there is a twelve-day separation, in the second a twenty-four day separation, in the third a thirty-six day separation, in the fourth a forty-eight day separation. Thus the five year names from saṃvatsara onwards are due to these five separations, as explained in another view. Among those, within the five year cycle || 14 || ** The power of causal factors like seeds, the subtle state of effects like sprouts, the manifold subtle and gross particularities of each individual, outwardly perceptible special qualities, being a great element. || 15 || ** By their own respective measures, as per the aforementioned time calculations, the movement and lifespan of others like Brahmā and Sanaka. || 16 ||
Śrīmad Vīrarāghava Vyākhyā
He explains how the sun constantly expends lifespans in this way. Graharkṣa etc. The ever-wakeful, all-pervading sun, situated in the wheel of planets, constellations and stars - planets like the moon, constellations like Aśvinī, other stars - characterized by that time cycle, traverses the world-sheath consisting of twelve zodiac signs with time beginning from a paramāṇu and ending with a saṃvatsara. || 13 || ** He states the different names of the aforementioned all-encompassing time cycle based on the motions of the sun etc. Saṃvatsara etc. The saṃvatsara is based on the sun's motion; the iḍāvatsara is based on thirty-day months from the sun's specific motion; the anuvatsara and vatsara are based on lunar and stellar motions respectively - thus it is explained. || 14 || ** Having thus described its nature as subtle, gross and all-encompassing, he states that those desiring temporality should worship the timeless supreme self in the form of the sun with the body of time as described: Ya etc. The supreme self who divides beings, transforming the karmic powers of created beings through his time-named energy, for removing the delusion of individual souls regarding dharma to be practiced at different times, expanding the threefold fruit attainable through rituals, moves in the sky as the inner controller of the sun - worship him who has the body of the sun and the nature of the five year cycle. || 15 || ** Thus having stated the nature of time, the measure of lifespan, and the worship to be done of the inner controller of the sun who regulates time, he states that for humans a day and night in heaven is called an ayana: "A hundred years is declared to be the maximum lifespan for humans." The lifespan of fathers, gods and humans within the three worlds has been stated; desiring to know the lifespan of those beyond the three worlds, Vidura asks the question. The maximum lifespan of fathers, gods and humans in their own measure is said to be a hundred years. Explain the movement and lifespan measure of others - who are they? To this he replies: They know that from a kalpa, states of kalpa would exist for the destruction of the three worlds. Or with the alternative reading vida, it means those knowers who are beyond kalpa. || 16 ||
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
Situated in the wheel of the nine planets beginning with the sun, the constellations beginning with Aśvinī, and the stars beginning with Dhruva, the ever-wakeful, all-pervading one traverses the world with time beginning from a paramāṇu and ending with a saṃvatsara, seeing the good and bad deeds of beings in the circle. The wise know his wakeful nature due to constant seeing, or due to constant motion of the great soul situated in time.
Thus it is established that Hari is primarily denoted by the word "time". || 13 ||
He says "saṃvatsara" (year) as being situated in and controlling those particular designations. The saṃvatsara is situated in the twelve solar months ending with the sankranti. He who stays in the twelfth part of the time of Jupiter's revolution through the twelve zodiac signs is called parivatsara. He who stays in the twelve months of the twenty-seven nakṣatras (lunar asterisms) is called iḍāvatsara. Hari who stays in the twelve months consisting of twelve revolutions of the tithis (lunar days) is anuvatsara. Hari who stays in the twelve months consisting of 360 days is called vatsara. The inner controller of time, Hari, is spoken of in these forms, as it is said:
"He situated in the twelfth of the nakṣatras is called iḍāvatsara. Hari in the twelve revolutions of tithis is anuvatsara.
He who stays in 360 days is vatsara. He who stays in the twelfth part of Jupiter's revolution is parivatsara.
Hari situated in the twelve solar months is saṃvatsara. Thus he is also called Time, the Supreme Lord situated in time."
This should be accepted as established in the smṛti texts. || 14 ||
He states the purpose of designating the names vatsara, etc. That inner controller of time, Hari, who by his own will-power in the form of time greatly expands the creative power consisting of the guṇas for the sake of removing man's ignorance, manifesting objects, for the knowledge of the superiority and inferiority of beings, for the performance of sacrifices, etc. - that Hari situated in time exists expanding the creative power.
He who runs in the sky, being situated in the sun, moving swiftly - to that five-fold year, the inner controller of saṃvatsara etc., offer oblations. This is the connection. Verbal roots have multiple meanings. || 15 ||
Vidura, having repeated the stated meaning, inquires about what is to be said: "Of those knowers who would exist outside the three worlds, beyond the kalpa, in Maharloka etc., describe the state of those supreme ones." This is the connection. || 16 ||
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
"This is the lifespan of the pitṛs (ancestors) etc." - This means it is the time calculation mentioned earlier for each. But a hundred is only for humans. Previously, after stating the time calculation for humans, ancestors and devas, it was ascertained that a hundred years is the maximum lifespan for humans. And because Indra etc. who remain for a manvantara obtain a greater measure, "pareṣām" refers to those like Brahmā, Sanaka etc. who live beyond a kalpa, beyond Brahmā's day. || 16 || 17 ||
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
And that lifespan of humans is taken away by the sun through rising and setting, he says. The planets like the moon, the constellations like Aśvinī, the stars - other asterisms - he who stands in their circle, their orbit, meaning he who stands in the circle of luminaries. Animeṣa (unblinking), in the form of time, vibhu (all-pervading), a portion of the Lord, revolves, moves around. || 13 ||
Since he said "standing in the circle of planets, constellations and stars", he now states the different names of the year based on the motion of the planets etc. associated with the sun: Saṃvatsara by solar motion, parivatsara by Jupiter's motion, anuvatsara by lunar motion, vatsara by the motion of constellations and stars. Since constellations and stars have no motion of their own, the motion of the circle itself is their motion. Even there, vatsara is by the twelve months of 27-day measure of the constellations. Iḍāvatsara should be understood as by the sāvana months of 30-day measure of the stars, due to their uncountable number. || 14 ||
If asked, "What is the purpose of this conception of different years?", he says it is for the accomplishment of dharma etc. prescribed for each particular year, in "yaḥ" etc. Manifesting extensively by his own power in the form of time the potency, the capacity in sprouts etc. of those to be created, he who runs in the sky, in the atmosphere - who is he? He is the sun, a particular form of the great elements, in the form of an orb of light. For what purpose does he run? For man's non-delusion, for the cessation of day and night; for those with desires, for indicating the time of karma to be performed as prescribed for saṃvatsara etc. which yields heavenly fruits etc. consisting of the guṇas; through sacrifices to be performed - to him, the promoter of the five-fold year, offer oblations, offerings of arghya etc. O righteous people! || 15 ||
Those knowers who remain even beyond this, beyond Brahmā's day, the kalpa, for a hundred years by their own measure - of those like Sanaka, Bhṛgu etc., describe their state, their lifespan. || 16 ||
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
He says the divisions of time from the paramāṇu to the year are created by the sun's revolution, in "graha" etc. The planets like the moon, the constellations like Aśvinī, the stars - other asterisms - he who stands in their circle indicating time, animeṣa (unblinking), vibhu (mighty), the sun, revolves around the world, the cosmic egg consisting of twelve zodiac signs, with time from the paramāṇu up to the year. || 13 ||
Incidentally he states the different years: "saṃvatsara" etc. O Vidura, saṃvatsara is solar, parivatsara is of Jupiter, iḍāvatsara is sāvana, anuvatsara is lunar, vatsara is sidereal - thus it is spoken, it is said, due to the particular motions of the sun etc. || 14 ||
Incidentally he states the worship of the inner controller in the sun: He who divides beings, illuminating them separately in their particular forms as "this is stationary, this is moving" - that divider of beings, the Lord, the inner self in the sun, who runs in the sky, in the atmosphere - to him, the promoter of the five-fold year, offer oblations, perform worship. What does he do while running? By his own power called Time, he greatly manifests the potency of those to be created like plants etc., making it face towards its effects. For what purpose does he run? For the liberation of the person desiring liberation, and for those desiring enjoyment, expanding heavenly fruits etc. consisting of the guṇas through sacrifices. || 15 ||
Beyond the kalpa, the three worlds that last for a kalpa, externally, the knowers - of their state, describe their lifespan measure. || 16 ||
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
Thus, having described the time, he concludes - graharttātārācakrastha iti. The planets like Mercury etc., the constellations like Aśvinī etc., and other stars, their circle is the zodiac. The sun present there, starting from the atomic space there, up to the end of the year, paryeti goes around again and again in a circular motion. Animiṣaḥ (ever-watchful) alert in swallowing others. Vibhuḥ (omnipotent) capable. Jagatparyeti (moves around the world) experiences. || 13 ||
That year-soul has five names due to some reason. He states those for the purpose of worship - saṃvatsara iti. There are five types of months indicating the completion of a year. The Brāhmaṇa text states: "Twelve months make a year" and "Thirteen months make a year". Thirteen months make a year is fixed in the sidereal system, occasional in the lunar system. Twelve months make a year is fixed in the solar system, occasional in the lunar system. In the Jupiter system, prabhava etc. are fixed. The Vaiṣṇava system is also fixed. The civil system is not fixed, as it ends each day. Therefore, to establish the names like prabhava etc. related to the year, the Jupiter system is also considered. For establishing vows etc., the Vaiṣṇava month of Ekādaśī etc. is also considered, otherwise the Lord's sleep would occur in two parts of the night. The civil system is established for practical purposes, it cannot ascend to the level of śruti. Thus there are only five types of years. Among them, the lunar year is saṃvatsara, the Vaiṣṇava year is parivatsara, the solar year is iḍāvatsara, the sidereal year is anuvatsara, and the divine year is vatsara. Vidura iti is an address out of affection for understanding. Although time is one for all, not different due to repetition by different years; still it is said that only the names are five as a convention. Some say that sixty years as months, revolving in twelve ways, become five-year cycles. Prabhava etc. ending with many others are denoted by the word saṃvatsara, pramādhya etc. twelve are denoted by words ending in twelve etc. There, the regulation of months etc. is to be considered due to lack of a regulator. || 14 ||
Thus having explained the three types of time, he states worship for the sake of results - yaḥ sr̥jyeti. Stating the purpose of time, to establish worship he states the greatness - yaḥ sr̥jyeṣu in sprouts etc., increasing the power residing in seeds etc., manifesting the seed's potency through leaves, stalks etc., by his own power through the potency residing in rays etc., producing different forms every moment, manifesting the seed's power; for man's non-delusion, for detachment, he moves in heaven. By saying "moves", he indicates that not even for a moment should one remain without effort for the other world. How does this happen by moving? To this doubt he says - bhūtabheda iti. Where there is division of beings. That time divides all beings, hence it causes detachment due to fear of one's own division. Thinking that "the light that is in the sun" refers to the Lord's power, to remove that he says - kālākhyayeti. One who measures or counts is called kāla (time). There the Lord's light has entered only as illuminator, so this is the Lord's power through time. Thus having established capability in means, he establishes capability in results - guṇamayaṃ kratubhir vitanvanniti. Guṇamaya means full of bliss, heaven etc. According to the maxim "ānanda etc. belong to the chief", ānanda etc. are the qualities; heaven etc. are made of those. Sacrifices are also divisions of time, so he expands heaven etc. through sacrifices. For without a presiding deity, sacrifices etc. cannot manifest, nor can heaven manifest. That (presiding deity) is also a part of the Lord, conscious, as determined in "Heaven disappeared from the gods". Thus the Lord who is the promoter producing results, the promoter of the five-year cycle, offer oblations to such sun who is the soul of time, be the enjoyers of food earned by him and enjoyers of heaven earned by him, otherwise there would be ingratitude and enjoyment would not be accomplished. By whatever means enjoyment is accomplished or time does not devour, and he becomes pleased, that means should be adopted. Thus daily worship is established. || 15 ||
Thus having described the three types of time, in silence, having explained it as establishing lifespan, to ask about the special he says - pitr̥devamanuṣyāṇāmiti. Āyuḥ means lifespan. Param means concluded. Pareṣāṃ means of those dwelling in a kalpa. Those who are not liberated in another kalpa and continue even at the end of a kalpa, their state, the arrangement of their day and night, or their actions there, describe. Some remain only till the end of a kalpa, for them the kalpa itself is the lifespan. Those who live beyond even a kalpa, the reason for their living - vida iti. Only the knowers live for many kalpas. || 16 ||
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
In saṃvatsara iti. Considering the reason for the names saṃvatsara etc. - māsāḥ pañcavidhā ityādi. Prabhavādaya iti. Years, not months is the meaning. Vratādisiddhyarthamiti. For establishing four-month vows etc. Ekādaśyādivaiṣṇavo māsaḥ sāvanātirikt ityatra gamakamāhuḥ - anyathet yādi. The Lord's sleep is stated on the eleventh of the bright half of Āṣāḍha in the last quarter of Maitrā etc. And awakening on the eleventh of the bright half of Kārtika in the last quarter of Revatī. Thus there are four months, in the sidereal system there are five months plus five days, so there is contradiction in the number of months. In the solar-lunar system there is contradiction of dates. The Jupiter system is unconnected. So only the civil system remains. That is defined as "The interval between two sunrises is a civil day". It starts on whatever day and ends on the thirtieth, like starting on Wednesday and ending on Thursday after thirty days. So if that is taken here, the date would be contradicted. From the injunction "Wake up the sleeping one at night", the sleep would also be at night. Thus by establishing the invalidity of the civil system, Śrīdhara's arrangement of years taking the civil system is refuted. Daiva iti. Jupiter system. Or the divine system used for monthly fire sacrifices, monthly ancestral rites etc. done on each date. They state the view of astrologers - kecid ityādi. They state the undesirability of that view - tatra ityādi. In Śrīdhara's view - "When there is a sankranti on the first day of the bright fortnight, then there is simultaneous beginning of the solar and lunar months, that is saṃvatsara. By solar measure six days increase, by lunar measure six decrease. Thus with twelve days interval there is forward and backward motion of both. Thus with varying intervals five years pass, in between there are two intercalary months. Among them there is naming as parivatsara etc., then again in the sixth there is saṃvatsara", this is stated as someone's view. There also the same fault should be understood as stated before. || 14 ||
In yaḥ sr̥jyet yatra. Bhedatrayam iti. Three types based on the division of human, divine and ancestral. || 15 ||
Regarding "pitṛdeva" here. "Nirūpya viśeṣam" is one word. In the original, the meaning of this word is "calculated by counting years". There, meaning in the day-night of Kalpa. || 16 ||
Śrī Giridhara-kṛtā Bāla Prabodhinī
In this way, the sun wastes away the life of those whose minds are attached to sensory objects, as he says - "Prahe". The planets like the moon, the constellations like Aśvinī, the stars and other celestial bodies, in that wheel of time stands the unblinking, ever-vigilant, omnipresent sun, empowered by the Lord with various authorities, the regulator of time. He traverses the entire universe, from the smallest atom to the cosmic egg of twelve zodiac signs, in the span of a year. || 13 ||
He mentions the different names of the aforementioned year based on the movements of the sun and others - "Saṃvatsara". By the sun's movement it is Saṃvatsara, by Jupiter's movement Parivatsara, by months of thirty days Iḍāvatsara, by the movement of constellations Vatsara. Some say - when there is a sankranti on the first day of the bright fortnight, then the solar and lunar months begin simultaneously, that is Saṃvatsara. Then in the solar year six days increase and in the lunar year six days decrease, so after a gap of twelve days, both the moon and sun fall behind. Thus, with varying intervals, five years go by the names mentioned in order, and in between there are two intercalary months, then again the sixth is called Saṃvatsara. The address "O Vidura" indicates affection. Though one, the year is spoken of in five ways due to different causes. || 14 ||
Having thus described the nature of time, he says that to avoid being devoured by time, one should worship the Lord who propels time, abandoning attachment to sense objects - "Ya". He who divides beings, the Creator who modifies beings, the Supreme Self, who runs in the sky, in the atmosphere, propelling the sun, circling - to that one who makes the five years move, offer oblations, worship him. For what purpose does he run? With the intention of accomplishing worldly and otherworldly fruits, he shows the worldly fruit - by his power called time, creating the effect to be produced like sprouts, awakening in many ways the power of seeds etc. in that regard, meaning making them ready for effects. Those who seek the other world are also of two types - desireless and desirous. He states the fruit for the desireless person - "Puṃsa". For the person, for non-delusion, meaning for engaging in means of liberation by showing the decay of life etc. and removing attachment to sense objects. He states the fruit for those with desires - "Guṇamayam". Since the prescribed times for sacrifices etc. depend on the sun, by accomplishing those times, he expands the happiness of heaven etc. which is predominated by the qualities like sattva, by the sacrifices performed at those times. Thus in all ways he is beneficial, so not worshipping him would be ingratitude. || 15 ||
This maximum lifespan of a hundred years for fathers etc. by their own measure has been told by you. Every day the three worlds are created, so those wise ones who exist outside of that, tell me the lifespan and measure of those supreme ones. || 16 ||
Hindī Anuvāda
The sun, who is the lord of time presiding over the moon and other planets, Aśvinī and other constellations, and all the stars, constantly revolves around the entire cosmic egg of twelve zodiac signs, from the smallest atom to the year, in the span of a year. || 13 ||
This year is called Saṃvatsara, Parivatsara, Iḍāvatsara, Anuvatsara and Vatsara based on the differences in months related to the sun, Jupiter, savan, moon and constellations. || 14 ||
O Vidura! Worship the sun god who propels these five types of years by offering gifts etc. This sun god is the fire element among the five elements and by his power of time, he activates the power of seeds etc. to produce sprouts in many ways. He roams in the sky, diminishing the lifespan of men to remove their delusion, and he expands the auspicious fruits of heaven etc. obtained through sacrificial rites etc. for those with desires. || 15 ||
Vidura said - O sage! You have described the maximum lifespan of gods, ancestors and humans. Now please describe the lifespan of those wise sages like Sanaka etc. who exist outside the three worlds for longer than even a kalpa. || 16 ||
SB 3.11.13-16
