Text 21: O Vidura, in the Satya millennium mankind properly and completely maintained the principles of religion, but in other millenniums religion gradually decreased by one part as irreligion was proportionately admitted.
Text 22: Outside of the three planetary systems [Svarga, Martya and Pātāla], the four yugas multiplied by one thousand comprise one day on the planet of Brahmā. A similar period comprises a night of Brahmā, in which the creator of the universe goes to sleep.
Text 23: After the end of Brahmā’s night, the creation of the three worlds begins again in the daytime of Brahmā, and they continue to exist through the life durations of fourteen consecutive Manus, or fathers of mankind.
Text 24: Each and every Manu enjoys a life of a little more than seventy-one sets of four millenniums.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
The dharma diminishes by one quarter in each subsequent age, decreasing with adharma as the cause. This is merely a description of its nature for the purpose of detachment, not for limiting dharma. || 21 ||
Outside the three worlds, encompassing from maharloka to brahmaloka, one thousand yugas constitute one day. During which the creator Brahmā closes his eyes and sleeps. || 22 ||
There he describes the duration of the day with "niśā'vasāna" and the following three and a half verses. Enjoying, protecting, and pervading fourteen Manus is the meaning. || 23 ||
Slightly more than seventy-one yugas. The descendants of Manu become rulers of the earth in succession, while the seven sages and others appear simultaneously. The lords of the gods, the Indras, follow them, as do the gandharvas and others. || 24 ||
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
"Austerity, purity, compassion, and truth are declared to be the four quarters" - the dharma connected to these four quarters mentioned is for humans, it should be understood. How it decreases quarter by quarter will be described in the first skandha and also in the twelfth skandha. This is merely a description of the nature of dharma's decline etc., for the purpose of developing detachment upon seeing dharma's decline, thinking "Alas, dharma diminishes daily, what is there to stay for?", not for the purpose of limiting dharma. The limitation of dharma in Kṛta Yuga should be done as prescribed, in Tretā three-quarters, in Dvāpara half, in Kali one-quarter - it should be known this is not for that purpose. In "svarūpakathanamātraṃ", the reading "kathanamātre" seems more appropriate. || 21 ||
He answers "ye syuḥ kalpādvahirvidaḥ" with "trilokya". He sleeps, and at that very time the one resting in the cosmic waters also sleeps following him. Thus it is established that Brahmā's day and night consist of human years numbering sixty-four kotis plus eight padmas. || 22 ||
There, between day and night are the Manus and manvantaras. This is the meaning. The idea is that as long as it is day for Lord Brahmā, fourteen manvantaras pervade, which is a kalpa for the worlds and humans. The day-kalpa of the one resting in the cosmic waters should also be understood as Brahmā's day-kalpa, since he also accepts yogic sleep at that time. || 23 ||
By saying "sādhikām", the extra portion is 5,142 years, 10 months, 8 days, 4 yāmas, 4 nāḍikās, 4 kalās, slightly more than 8 kāṣṭhās, and one and a half nimeṣas - this is the calculation. Those Indras - a Manu's enjoyment is 8,52,000 years in divine reckoning. In human reckoning it is 30 crores and 67 lakhs of years. As stated in the Viṣṇu Purāṇa: "O twice-born, thirty crores complete, counted by number, and sixty-seven lakhs in addition, O great sage. And twenty thousand years, this time without anything extra. This is to be reckoned as the duration of a manvantara in human years, O twice-born." But in the Harivaṃśa, the day and night etc. of the Manus is stated differently: "A divine year multiplied by ten is said to be a day and night of Manu. A day and night multiplied by ten is called a human fortnight. A fortnight multiplied by ten is a month, and by twelve months multiplied, a season of the Manus is declared by the wise knowers of truth. By three seasons is half a year, and by that doubled is a year." The idea is that 72,000 divine years would be one year of Manu. || 24 ||
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
This gradual decrease of dharma with increase of dharma in each preceding age is merely a description of the nature of the yugas for developing detachment, thinking "Alas, dharma diminishes in each age, enough of worldly objects", not that the limitation of dharma should be done based on the nature of the yugas - this is the meaning. || 21 ||
He sleeps, entering there, following the one sleeping in the cosmic waters. As stated in the Kūrma Purāṇa: "Then descending, the Soul of the Universe, entering the body of the Discus-bearer, obtained Vaiṣṇava sleep, becoming one with Viṣṇu." || 22 ||
Begun means created. Lokakalpa means creation of the worlds. Anuvartate means it happens in succession as before. Until when? As long as it is Brahmā's day. Bhuñjan is an adjective of lokakalpa. Since enjoyment is not possible in insentient action, vyāpnuvan is the intended meaning. || 23 ||
Svaṃ means self. There, in divine reckoning it is 8,52,000 years. In human reckoning it is 30 crores, 67 lakhs, 20 thousand years. As stated in the Viṣṇu Purāṇa: "O twice-born, thirty crores complete, counted by number, and sixty-seven lakhs in addition, O great sage! And twenty thousand years, this time without anything extra. This is to be reckoned as the duration of a manvantara in human years, O twice-born." || 24 ||
Śrīmad Vīrarāghava Vyākhyā
He states the continuation of four-footed dharma in Kṛta Yuga and its contraction in Tretā etc. Dharma means in Kṛta Yuga, four-footed dharma follows humans. In the other yugas like Tretā etc., due to adharma increasing by one foot, dharma departs - this is the meaning. || 21 ||
Now he states the duration of a day for those outside the three worlds. For all those situated outside the three worlds up to Brahmā, one thousand yugas is a day, meaning daylight. O dear Vidura, the night is of equal duration - the night measures one thousand yugas like the day. During which night the universe-creator Brahmā closes his eyes and sleeps. || 22 ||
He describes the duration of the external day and night. With "At the end of night" and so on. With "Within the waters, in this" at the end. At the end of night, when night has passed, that is the meaning. The world-cycle that has begun, inseparable from the cycle, or alternatively, the creation which is the cycle, that is the meaning. The world-creation lasts for fourteen Manus less, encompassing Brahma's day, that is the meaning. || 23 ||
He states the measure of a Manu's lifespan. With "Each their". Each Manu experiences their own time of slightly more than seventy-one yugas, that is the meaning. || 24 ||
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
He explains the nature of dharma in different yugas. Dharma. The four-footed dharma consisting of tapas (austerity), satya (truth), dayā (compassion), and śauca (purity) is meant for humans in Kṛta yuga. In other yugas like Tretā etc., it gradually decreases by one foot at a time due to the increasing adharma, in accordance with their names. || 21 ||
He begins to answer the question about those who are outside the kalpa. Trailokya. From outside the three worlds up to Brahma, i.e. up to the highest. A period of one thousand caturyugas existing up to that extent is called one day of Brahma. His night is of the same duration. During that night, Brahma the creator of the universe closes his eyes and goes to sleep. || 22 ||
At the end of the night consisting of one thousand caturyugas, Brahma's creation of the worlds begins again. The creation of people and worlds like Bhūr etc. continues for as long as Brahma's day lasts, during which he enjoys fourteen Manus. The enjoyment of the day is just a figure of speech - it actually refers to Hari who descends in the form of yajña etc. as the main enjoyer. || 23 ||
He describes the duration of a Manvantara enjoyed by the Manus. Svaṃ svam. The period of a Manu is slightly more than 71 caturyugas. The duration of a Manu is 71 caturyugas plus 1,851,000 years. As it is said: "A Manu's enjoyment lasts for 71 yugas plus 18,54,000 years. The dissolution takes 5 years more. In the first six early ones, 2000 years are proclaimed. At the end of a Manu, it would be for Indra and others."
He describes those appointed in the Manvantaras. Manvantareṣv. The kings born in Manu's lineage, the lords of gods like Indra, and those who follow them like Gandharvas etc. - all of these exist simultaneously in one period. || 24 ||
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
One's own half. || 24 ||
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
The four-footed dharma fully follows humans. In other yugas like Tretā etc., it decreases foot by foot due to adharma increasing foot by foot || 21 || * * Outside the three worlds, from Maharloka up to Brahmaloka, one thousand cycles of the four yugas make one day during which the universal creator Brahmā closes his eyes. Then he sleeps along with the one resting on the ocean. Thus two thousand yugas make one day and night of Brahmā. In this period, for humans it is 8 padma 64 koti years || 22 || Regarding the day's duration, it states: At the end of night, enjoying fourteen Manus, pervading the creation of the worlds || 23 || * * A Manu like Svāyambhuva etc. lasts for slightly more than 71 cycles of four yugas. In this period, by divine reckoning it is 8 lakh 52 thousand years. By human reckoning it is 30 koti 67 lakh 20 thousand years. As stated in the Viṣṇu Purāṇa:
"O twice-born great sage, this duration of a Manvantara calculated in human years is 30 koti years fully counted, plus 67 niyuta (lakh), and 20 thousand years, without any excess." || 24 ||
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
It describes the gradation of dharma. Dharma etc. In Tretā etc. it decreases by one foot || 21 || * * Outside from Maharloka to Satyaloka, one thousand yugas, as it will be stated in the 12th canto "One thousand cycles of four yugas is called a day of Brahmā", during which he closes his eyes and sleeps || 22 || * * At the end of night, the creation of the three worlds begins, enjoying fourteen Manus, protecting and pervading, it continues for as long as the day of the four-faced Lord || 23 || * * Each Manu enjoys slightly more than 71 cycles of four yugas as their own duration. Their descendants - kings, Indras, and followers like Gandharvas etc. exist simultaneously. But for kings, the simultaneity is through their respective lineages || 24 ||
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
Now, what is the basis for the intermediate divisions? To address this doubt, it states - The four-footed dharma etc. The intermediate division of dharma itself is the cause of the intermediate division of yugas. It states - The four-footed dharma follows humans in Kṛta yuga. Prompted by time alone, dharma follows humans. Even there, humans alone are the cause. The four varṇas exist only in Kṛta yuga. In Tretā there is absence of Brahmins, in Dvāpara absence of Kṣatriyas, in Kali only Śūdras remain. Thus the four-footed dharma follows humans. That same dharma decreases by one foot in other yugas, increasing by one foot through adharma. This means the varṇa that has abandoned dharma engages in adharma || 21 || * * Having thus described the nature of the yugas, it now states the day arrangement through them - Outside the three worlds etc. Outside the three worlds up to Brahmaloka, a collection of one thousand yugas is a day, meaning this much is a day in the worlds starting from Maharloka and above. The phrase "up to Brahmā" is to exclude the nether worlds, as there is no day-night arrangement there. The day and night are equal there. In the absence of yugas etc., the divisions of Brahmā's lifespan alone are determining, or the will of the Lord. It states another factor there - In which the universal creator closes his eyes etc. At which time the universal creator Brahmā, or the Lord with Brahmā in his belly, sleeps. As there is no sleep for him, it is only closing of eyes. The closing of eyes itself is yogic sleep. The vocative "O dear one" is to indicate he is not deceiving || 22 || * * Just as the progression of yugas indicates the day, similarly the onset of sleep indicates the night. To state another determinant, and to preclude creation in every yuga, it states - At the end of night etc. At the end of night, at dawn, the creation of worlds begun by the Lord continues until the end of the day, until evening. The worlds are created, produced in a continuous flow by this sequence, or in this; that continuity is the creation of worlds. And that day is of the Lord. Also of the knowers of Brahman, due to being the Lord. It states the reason for the operation of dharma there - He enjoys fourteen Manus. This creation of worlds enjoys, experiences fourteen Manus. It means it accepts them as protectors of dharma || 23 || * * To state the dharma-protecting nature of the Manus, it describes their limited duration - Thus their own duration etc. 71.5 cycles of four yugas, slightly more than 51.5 divine years is a Manvantara. The word Manvantara is conventional, referring to the practice of the six-limbed dharma, not the period enjoyed between Manus, for then the enjoyment period of Manu's sons etc. would be different. Nor does the word Manu denote the entire dynasty, for then there would not be different Manvantaras for Uttama, Tāmasa and Raivata among Priyavrata's sons. The statement "He alone completed his period" refers to a different system, so there is no conflict with other Manvantaras. Therefore the word Manvantara is conventional only. From the statement "Manvantaras are true dharma", Manvantara is a collection of these. It states them - In the Manvantaras etc. In all Manvantaras, Manu, Manu's sons, sages, deities, Indra, and partial incarnations - these exist simultaneously. Manu along with his sons is anointed to the position. The lords of gods are Indras. The plural at the beginning and end refers to the collective. The partial incarnation is not born simultaneously, so only five are mentioned || 24 ||
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
Regarding "The four-footed dharma" etc. Intermediate division means: The division of Kṛta etc. - as stated, meaning: For this reason, by stating the absence of Brahmins etc. in Tretā etc., non-Brahmin-ness etc. is stated || 21 || Regarding "At the end of night" etc. Also for the knowers of Brahman, due to being the Lord means: For them also that alone is the day - this should be understood. This is stated as a response to "Those who are knowers outside of the kalpa" || 23 || Regarding manvantaras. In "manvantarāṇi saddharmaḥ" (manvantaras are righteous dharma), dharma is said to be a manvantara. In examining that, in "manvantaraṃ manur devāḥ" (manvantara consists of Manu and gods), six types are mentioned. Here, either the time enjoyed by Manu is mentioned, or there is a question about the etymological basis for the term manvantara. To address this, they say: The word manvantara, etc. Because it's a different process. Because it's a context of God's grace. Now, since Manu's sons come later, how can they be simultaneous with Manu? To this, they say: Along with sons, etc. Thus, the meaning is that there is simultaneity due to unity of authority. Since partial incarnations are not mentioned, there is incompleteness. To rectify this, they say: Partial incarnation, etc. || 24 ||
Śrī Giridhara-kṛtā Bāla Prabodhinī
The nature of dharma in different yugas is described - Dharma, etc. In Kṛta Yuga, complete four-footed dharma follows humans. This same dharma in other yugas like Tretā, etc., diminishes by one foot each due to the increasing adharma. This description of its nature is merely for the sake of detachment or to emphasize the importance of striving for dharma, not to limit dharma. || 21 ||
Having described the nature of the yugas, now the day structure based on them is explained - Of the three worlds, etc. For those outside the three worlds, from Maharloka to Brahmaloka, a thousand yugas (four yugas combined) make one day. The address "dear" indicates affection and truthfulness. The night is of the same duration. During this night, the creator Brahmā sleeps. || 22 ||
Then there is dissolution, and at the end of the night, the kalpa or creation of the world begins again, lasting through fourteen Manus until Brahmā's day ends. The lifespan of a Manu is described - One's own, etc. Each Manu enjoys slightly more than 71 four-yuga cycles as his own time, meaning he rules for that duration. One should not doubt this due to his authority, as indicated by "hi". || 23 ||
The combination of six elements is denoted by the word manvantara - In manvantaras, etc. Or, manvantaras are the intervals between Manus, the middle period from one Manu to the next. In these are Manus like Svāyambhuva, kings of their lineage ruling the earth, seven sages, gods, Indras, and their followers like Gandharvas, and also partial incarnations of the Lord. Among these, kings and incarnations come in succession, while Manus and others exist simultaneously. || 24 ||
Hindī Anuvāda
In Satyayuga, dharma exists in humans with all four of its feet; then in other yugas, as adharma increases, it diminishes by one foot each. || 21 || Dear Vidura! Outside the three worlds, from Maharloka to Brahmaloka, one thousand four-yuga cycles make one day. And the night is of equal duration, during which the world-creator Brahmā sleeps. || 22 || At the end of that night, the kalpa or creation of this world begins; its cycle continues as long as Brahmā's day lasts! In one kalpa, fourteen Manus pass. || 23 || Each Manu enjoys his authority for slightly more than 71 four-yuga cycles (71.14 four-yuga cycles). In each manvantara, different Manu-dynasty kings, seven sages, gods, Indra, and their followers like Gandharvas simultaneously enjoy their authority. || 24 ||
SB 3.11.21-24
