Text 29: When the night of Brahmā ensues, all the three worlds are out of sight, and the sun and the moon are without glare, just as in the due course of an ordinary night.
Text 30: The devastation takes place due to the fire emanating from the mouth of Saṅkarṣaṇa, and thus great sages like Bhṛgu and other inhabitants of Maharloka transport themselves to Janaloka, being distressed by the warmth of the blazing fire which rages through the three worlds below.
Text 31: At the beginning of the devastation all the seas overflow, and hurricane winds blow very violently. Thus the waves of the seas become ferocious, and in no time at all the three worlds are full of water.
Text 32: The Supreme Lord, the Personality of Godhead, lies down in the water on the seat of Ananta, with His eyes closed, and the inhabitants of the Janaloka planets offer unto the Lord their glorious prayers with folded hands.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
The fire from Saṅkarṣaṇa's mouth, which is a form of the Lord's energy, burns the three worlds. Scorched by its heat, the sages like Bhṛgu who reside in Maharloka go to Janaloka. [29] * At the end of the kalpa, the oceans swell. They have intense turbulence and are agitated by fierce winds stirring up waves. [30] * Those who have their abode in Janaloka, including some who came from Maharloka and others. [31] He states this for the purpose of detachment. By such days and nights, a hundred years is the maximum lifespan of all living beings. Even the lifespan of this Brahmā, which is greater than that, is considered practically exhausted, as if diminished - that is the meaning according to common parlance. [32]
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
The burning here should be understood to last for a hundred years. By heat means by fire. [29] * * The etymology states: "Caṇḍa refers to a demon, a sour tree, something sharp, anger, and a follower of Yama." Caṇḍa-vāta means fierce winds. [30] * * Yoga itself is sleep - one whose eyes are closed in that yoga sleep. Tīrtha read it as "with eyes closed in yoga sleep", which is easily understood. "Others" means those who natively reside there. [31] In the root text, āyuṣaḥ paramaṃ should be analyzed as parama-āyuḥ. The etymology states: "Vaya (lifespan) is neuter gender when referring to years, childhood, youth, etc." This is the meaning. Oh, even Brahmā who has the longest lifespan of two parārdhas has fear of time, as stated "I too fear Him though my abode lasts two parārdhas." Then what to speak of humans with very short lifespans. Therefore one must certainly strive for devotion to Hari, detachment, etc. - this is the purport. [32]
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
The burning should be understood to last for a hundred years. [29] * * Te ca te is a karmadhāraya compound of two adjectives, like "cold and hot water". [30] And others means those who always reside there. [31] * * For detachment means: Oh, even Brahmā with such a long lifespan says "I fear Him" and becomes detached, constantly worshipping the Supreme Lord. How then can wretched humans with such short lives boldly enjoy sense objects without worshipping Him? Thus detachment is the purpose of describing time - this is the meaning. [32]
Śrīmad Vīrarāghava Vyākhyā
He again describes that method of covering. In two verses beginning with "trilokye". When the three worlds are being burned by the Lord's energy in the form of the fire from Saṅkarṣaṇa's mouth, i.e. the fire of Rudras emanating from Saṅkarṣaṇa's mouth, those scorched by the heat of that fire - the residents of Maharloka like Bhṛgu, etc. - go from that world to Janaloka. [29] * * Then, when the three worlds have been burned by Saṅkarṣaṇa's fire, the oceans that have swelled at the end of the kalpa, which have intense turbulence and agitation, and whose waves are stirred by fierce winds, immediately flood everything. [30] * * Having thus described the covering of the three worlds, he now describes the Lord's state in those flood waters. In those waters, in the middle, Hari, who has Ananta (Śeṣa) as His seat, with eyes closed in the sleep that is yoga itself, i.e. His self-experience, is glorified by those whose abode is Janaloka. [31] * * Having thus described the maximum lifespan of those outside the three worlds, he now describes the diminishment of even Brahmā's lifespan, in order to state the rejectable nature of all realms up to Brahmaloka, as per the statement "O dear one, these are the hells for one who knows the Supreme Self." By the movement of time, characterized by the progression of atomic moments up to years as previously described, even the hundred years which is Brahmā's lifespan, far greater than the maximum lifespan of living beings, appears diminished, as if exhausted. The word "as if" (iva) indicates that some lifespan is diminished and some remains. [32]
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
He clarifies that same dissolution. In "trilokye" etc. When Bhṛgu and other residents of Maharloka go from that Maharloka to Janaloka, due to the fire energy emanating from Saṅkarṣaṇa's mouth burning the three worlds. [29] * Then the seven oceans mixed with the poison from Saṅkarṣaṇa's mouth, which have intense turbulence and are thus called fierce, with waves raised by such fierce winds that have intense turbulence. Āṭopa means tumult. [30] He describes Hari's state in the waters of dissolution at the end of the kalpa. In "antar" etc. By stating He has Ananta as His seat, Hari's sleep is figuratively described for the purpose of dissolution, not accepted as His actual nature. [31] He states what is the purpose of describing such days and nights. In "evam" etc. Even this Brahmā's maximum lifespan of one hundred such days and nights appears diminished - this is the connection. What kind of days and nights? Those characterized by the movement of Hari, the inner controller of the sun, who is called Time. But for humans it is the visible passage of time. "Asya" does not refer to the Supreme Self, as per your statement "The Lord has no measure of lifespan in any form, being without beginning, without middle, and endless, He is imperishable." This denies any imagined lifespan for Hari. And because Brahmā's day is under discussion here. [32]
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
Those whose waves are raised by fierce winds with intense turbulence. [31-33]
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
In response to "In what way?", he states: In "trilokye" etc. [29] * * "Immediately" means as soon as the three worlds are burned, without delay. The burning should be understood to last for a hundred years. Those that have intense turbulence and agitation, and whose waves are raised by fierce winds. [30] Yoga refers to the fifth of the pure spiritual potencies like vimalā, etc. That itself becomes sleep-like then. With eyes closed by that. Janālaya means the sages who reside in Janaloka. [31] * * Even this Brahmā's lifespan is diminished, practically exhausted. Since Brahmā who fears time saying "I fear Him" becomes detached from sense enjoyment and constantly worships the Lord, how can humans with such short lives boldly enjoy sense objects without worshipping Him? Thus the purpose of describing time is to emphasize the necessity of striving for devotion and detachment. [32]
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
By the Lord's power in the form of Saṅkarṣaṇa's fire || 29 || * * Those with unbearable, intense agitation, and those agitated by fierce winds, and those swollen by the end of the kalpa, the oceans immediately flood the three worlds || 30 || * * That Hari who resides in the water, in him that aforementioned Brahmā also resides inside and falls asleep at the end of the kalpa. As it is said, "Taking this, lying in the ocean's water, I entered inside the sleeping one's breath, O Lord." And also, "Then descending, the soul of the universe entered the body of the wheel-bearer. He obtained Vaiṣṇava sleep, becoming one with Viṣṇu." || 31 || * * This four-faced one's lifespan of one hundred years by his own measure, consisting of one hundred years marked by days and nights of the aforementioned kind, characterized by the passage of time from the smallest particle to the end of the year, which is greater than the lifespan of all beings, even that appears to be almost gone, meaning nearly passed || 32 || 33 || 34 ||
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
After that, when the three worlds are being burned by Saṅkarṣaṇa's fire, Bhṛgu and others residing in Maharloka, afflicted by the heat, leave Maharloka and go to Janaloka - this is the connection. Here is the sequence: When the Lord wishes to sleep, then darkness seizes him, and afterwards he sleeps. This much is the activity. Everything else happens on its own. And the cessation of effort is due to lethargy from the seizure of darkness. Then, due to the absence of a protector and time being the devourer, the world dissolves on its own. Time here is not the devourer, but due to causing fear, it is the cause of dissolution. Even when the world has entered into himself, the Lord does not make an effort for protection, but remains silent. Following his silence, the worlds consisting of earth etc. disappear like the walls of an abandoned village. Then, due to the absence of the supporting worlds, the circle of celestial lights falls, detached from Dhruva etc. Then the primary moon and sun become detached, released from their axles. Then when darkness prevails, night becomes exceedingly prevalent. Then the fire arising from Saṅkarṣaṇa's mouth burns the three worlds. People and the presiding deities have already gone; the fire burns what remains unconscious. Addressing how fire could burn earth etc., it is said that fire is in the form of power. To show the extraordinariness of that fire compared to ordinary fire, its greatness is described - Bhṛgu and others become afflicted || 29 || * After that, clouds under the Lord's control rain, as stated in "Until then". Until then, the oceans, swollen by the end-time, flood the three worlds through clouds or through quenching the submarine fire. This intense agitation, along with the fierce wind, generates waves in them || 30 || * Then in that water, Śeṣa by another name Ananta, the remover of suffering for all worlds residing within, with eyes closed in yogic sleep. With eyes joined in closure by yogic sleep, praised by the inhabitants of Janaloka like Bhṛgu etc., as if being sung to by singers in a swing, he remains with closed eyes, meaning he sleeps. Thus the day and night arrangement of Brahmā is described || 31 || * * Then Brahmā's lifespan by such days and nights is described in "Of this kind". How does the second day proceed, given the absence of karma, sun's movement etc.? Addressing this concern, it states "marked by the passage of time". Due to the existence of the flow of time, by the maxim "the general is not without the specific", specifics are indicated by the general, so the recurrence of day and night happens. Thus by the repetition of day and night, fortnights, months and years recur. Then Brahmā's lifespan becomes one hundred years. Even by so many years, Brahmā's lifespan appears to be depleted. He too does not think "my lifespan is long", but only the desire remains that if there were more, that would be proper || 32 ||
Śrī Giridhara-kṛtā Bāla Prabodhinī
Showing the manner of dissolution itself, he describes the situation of the siddhas - "In the three worlds". When the three worlds are being burned by Rudra's fire arising from Saṅkarṣaṇa's mouth in the form of the Lord's power, afflicted by the heat of that fire, Bhṛgu and others residing in Maharloka go from that world to Janaloka - this is the connection || 29 || * * The oceans with intense agitation, and waves stirred by fierce winds, and thus swollen by the end-time, then immediately flood the three worlds burned by Saṅkarṣaṇa's fire - this is the connection || 30 || * Having described the dissolution thus, he states the Lord's sleep there - "Inside". In that water, inside, in the middle, having Ananta or Śeṣa himself as his seat or bed, that famous Hari, the remover of all people's suffering as stated in "revealing the face of people", Śrī Nārāyaṇa, yoga being self-experience itself, that alone being sleep, thus with eyes closed, praised by those whose abode is Janaloka, like Sanaka etc., remains, imitates sleeping - this is the meaning || 31 || * * And a careless person attached to sense objects does not achieve fulfillment even by living a long time, but one averse to sense objects and devoted to worshiping the Lord achieves it even by a short life - with this intention, to cultivate detachment from sense objects and engage in devotion to the Lord, he describes the depletion of Brahmā's lifespan - "Thus". By the passage of time in the form of the smallest particles etc., marked by days and nights of this kind measuring two thousand four-yugas, a lifespan of one hundred years, one hundred years which is supreme, i.e. much greater compared to other beings' lifespans, even this lifespan of Brahmā appears depleted, as if diminished - this is the connection || 32 ||
Hindī Anuvāda
On that occasion, the three worlds begin to burn by the fire-like power of the Lord emanating from Śeṣa's mouth. Therefore, distressed by its heat, the great sages like Bhṛgu etc. leave Maharloka and go to Janaloka || 29 || * Just then, the seven oceans, swelling up due to the fierce winds of the time of dissolution, submerge the three worlds with their surging high waves || 30 || * Then inside that water, Lord Śeṣaśāyī sleeps with eyes closed in yogic slumber. At that time, the sages residing in Janaloka keep praising Him || 31 || * * In this way, by the alternation of days and nights appearing as cycles of one thousand catur-yugas due to the movement of time, even Brahmā's supreme lifespan of one hundred years seems to have passed || 32 ||
SB 3.11.29-32
