Text 37: O descendant of Bharata, the first millennium in the second half of the life of Brahmā is also known as the Vārāha millennium because the Personality of Godhead appeared in that millennium as the hog incarnation.
Text 38: The duration of the two parts of Brahmā’s life, as above mentioned, is calculated to be equal to one nimeṣa [less than a second] for the Supreme Personality of Godhead, who is unchanging and unlimited and is the cause of all causes of the universe.
Text 39: Eternal time is certainly the controller of different dimensions, from that of the atom up to the superdivisions of the duration of Brahmā’s life; but, nevertheless, it is controlled by the Supreme. Time can control only those who are body conscious, even up to the Satyaloka or the other higher planets of the universe.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
Having thus stated the lifespan measure of those created by time as the instrumental cause, he now speaks of the timeless principle. With five verses beginning with "kālo'yam". It is merely figuratively spoken of, but the lifespan is not actually counted by this progression, he says. Of the unmanifest (avyākṛta), which is devoid of the limiting adjuncts of effects and thus endless and beginningless, the soul of the universe which is the cause of the world. [37]
He states that time is incapable of limiting it: This time, though powerful, is not at all able to control the Lord who is complete. For it is the controller only of those who identify with the body and home. [38]
Elaborating on what was said about "complete", he states: Along with the sixteen modifications united with the eight prakṛtis, that is, produced by them. This egg-shaped cosmos, where having entered it appears like an atom, is to be connected with what follows. How is it? Fifty crore yojanas in extent internally, and externally covered by the seven coverings beginning with earth etc. [39]
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
Some explain the introduction here as follows: Having thus spoken of subtle and gross time, he now speaks of the extremely gross, supremely great time called dvipārārdha. Although time cannot have an end, in scripture that alone is conventionally treated as extremely gross, and even that is a blink of the soul of the universe, the Supreme Self. Why is his lifespan not counted by the progression of blinks etc.? No, no, he says with relish - it is merely figuratively spoken of as a blink somewhere. "The lords of the cosmic eggs live for the duration of one exhalation of his" - in the Brahmasaṃhitā etc. it is figuratively called an exhalation somewhere, but there is actually no blink, is the meaning. Because it is unmanifest (avyākṛta), free from modifications made by time, and thus because it is free from modifications made by time, it is beginningless and endless. The meaning is: beyond limitation by time. The reason for this is that it is the soul of the universe, the cause of the entire world including time etc. [37]
He clarifies the implied meaning again with "tat paricchede" etc. To control, to subjugate that Supreme Self. [38]
That completeness, that is, encompassing the entire universe, with the sixteen in the form of the eleven senses and five elements, the eight prakṛtis in the form of prakṛti, mahat, ahaṃkāra and the five tanmātras. Following the maxim "The seven beginning with mahat are both prakṛti and vikṛti", mahat etc. are also considered prakṛti in relation to their own effects. This is the meaning. The implication is: produced from the twenty-four principles. [39, 40]
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
It is figuratively described in worldly terms. By this very description of even dvipārārdha as a blink, in sequence. For this very reason, because it is devoid of limiting adjuncts, of the cause of the world, lying in the causal ocean. [37]
The reason for the absence of lifespan counting is "tasya" in controlling, pervading, destroying - that is the meaning. Of those identifying with the body, the authorities of Satyaloka etc. [38]
Then, completeness. United with prakṛti means: along with the sixteen modifications which are the causes of the cosmic egg, consisting of the eleven senses and five great elements, united with the eight prakṛtis in the form of mūlaprakṛti, mahat, ahaṃkāra and the five tanmātras. And thus created by them - this is the resulting meaning. Prakṛti-ness means being the originator of other principles, while not being originated by others is vikṛti-ness. Although the great elements produce the body etc., they are not considered prakṛti due to not being separate principles - this should be understood. As stated by Kṛṣṇācārya: "Mūlaprakṛti is unmodified. The seven beginning with mahat are both prakṛti and vikṛti. The sixteen are modifications. Puruṣa is neither prakṛti nor vikṛti." Covered by the seven beginning with earth etc., that is, by the seven unmodified portions of earth etc. called āvaraṇa. [39]
Śrīmad Vīrarāghava Vyākhyā
Now, temporality has been stated for those up to four-faced Brahmā. Is there temporality for the Supreme Self as well? Anticipating this question, he says no with "kāla" etc. This time called dvipārārdha appears like a blink of the beginningless Lord - this is the meaning. If "blink" is said, it would imply limitation by time, so anticipating this he says "it is figuratively described". To convey that there is no temporality for him due to beginninglessness, he says "anādeḥ". But temporality has been stated by you even for the beginningless individual souls like Hiraṇyagarbha - could it not be the same for the Supreme as well? To this he says "avyākṛtasya". Being devoid of material name and form. Hiraṇyagarbha etc. have a beginning due to possessing material name and form - this is the implication. How is avoidance of possession of name and form possible for him? To this it is said "jagadātmanaḥ" - although he is the material cause as the self of the universe, there is no possession of name and form for him independently. [37]
Kāla iti: This time-self ranging from the atom to dvipārārdha, which is the controller as the body of the Lord, the time that controls others. Although the controller of others who strongly consider themselves as abodes, like Brahmā and Rudra, it is not capable, not able to control the complete Lord who is free from the three types of limitations - this is the meaning. [38]
He states the controllership itself with three verses beginning with "vikāraiḥ". The five sense objects, the activities of speech etc., the five functions of the vital airs etc., and one modification of the mind - resolve etc. United with these sixteen modifications. Covered externally by the special elements etc. - earth etc., consisting of earth, water, fire, air, space, ego, intellect etc. How? With special elements etc. ten times greater, with each subsequent one ten times greater than the previous. This egg-shaped cosmos fifty crore [yojanas] in extent. [39]
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
He now clarifies what was implied earlier that Hari has no measure of time, saying "kāla" (time). A nimeṣa (blink) is figuratively said to be three lavas, but this is not the ultimate truth for Hari. Addressing the foolish doubt that if He has nimeṣas, being subject to their properties would make Him subject to time, he says "avyākṛtasya" (of the unmanifest). That which is said to be from the paramāṇu (atom) up to the dviparārdha (two parārdhas), and which is the master of the abodes, worlds, and the proud ones who think "I am", like Brahmā etc., otherwise the controller - that time is not the master of the all-pervading one who is complete in terms of space, time and qualities, nor the controller, nor able to act otherwise. Therefore, for the sake of instructing the ignorant, it is said "nimeṣa" and thus called figurative.
He establishes the all-pervasiveness with "avyākṛtasya" etc. If the unmanifest, free from modifications like nimeṣa etc., were limited, modifications would be possible, so he says "anantasya" (of the endless). Since even the endless space is produced according to the śruti "blueness arises in space", couldn't the endless also have origin? So he says "anādeḥ" (beginningless). If the diverse universes had no cause, couldn't one be the cause? So he says "jagadātmanaḥ" (of the Self of the universe). With "hi" (indeed), the three reasons stated in smṛti are indicated - beginninglessness, middlelessness, and endlessness.
Although the word "kāla" here denotes many things, it primarily refers to Śrī Durgā who destroys everything. Since she alone is the master of Brahmā etc., otherwise even inert things like stones would be masters in the absence of consciousness, which is not seen anywhere - with this intention the ācāryas have quoted: "Yama is Time for humans, Sudarśana is Time for him, Rudra is Time for him, and Brahmā and Durgā are Time for him." || 37 || 38 ||
He describes the Lord's greatness in another way with "vikāraih". Enclosed by sixteen modifications inside - the ten senses, five elements and mind, as stated "The ten senses, mind and five elements in the egg are modifications." Enclosed outside by the earth called viśeṣa which is double, then by the ten others denoted by "ādi" - water, fire, air, space, ego, mahat-tattva, prakṛti - along with earth making eight prakṛtis: "They call the earth viśeṣa due to abundance of sound etc. Being subtle, it encloses the egg, doubled and ten times greater. Water etc. up to prakṛti are known as the eight prakṛtis."
To the question "How many in number and extent?", he says "fifty". This egg-shell in which Hari has entered appears like an atom. In that egg-shell and beyond, crores of other egg-masses which are Hari's body-forms are seen. || 39 || 40 ||
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
Thus, the day calculation of the one lying in the womb should be known by the day calculation of Brahmā. Because he too accepts yoganidrā at the end of that. He describes the time calculation of the one lying in the causal ocean thus. "This time" - From the Brahma-saṃhitā: "Relying on the time of His one exhalation, the lords of the egg-universes born from His pores live." || 37 ||
"Dhāmamāninām" means those proud of their authority over Satyaloka etc. || 38 ||
"Vikāraih" is a pair of verses. Modifications are the eleven senses and five great elements. Prakṛtis are prakṛti, mahat, ahaṅkāra and five tanmātras. The seven from mahat etc. are both prakṛti and vikṛti, as mahat etc. are also prakṛti in relation to their own effects according to Nyāya. || 39 ||
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
Having described the subtle and gross time, he now describes the extremely gross, supremely great time. Although the time called dviparārdha cannot end, it is conventionally used in scripture as extremely gross. Even that is a blink of the Self of the universe, the Supreme Lord. If thus His lifespan is calculated by blinks etc., he negates that playfully saying "It is figurative, sometimes called a blink." As in Brahma-saṃhitā etc.: "Sometimes exhale" is just figurative, not actually even a blink. Because He is avyākṛta (unmodified), free from modifications caused by time. The reason - He is endless, beginningless, beyond the limits of time. Because He is jagadātmā (Self of the universe), the cause of time and the entire universe. || 37 ||
He clarifies the implied meaning again. "This time" - Of the all-pervading Supreme Lord. "Dhāmamāninām" means those with authority over Satyaloka etc. || 38 ||
He describes the all-encompassing nature of the Lord implied by "jagadātmanaḥ". Combined with sixteen modifications and eight prakṛtis, i.e. composed of them. This egg-shell in which He has entered appears like an atom - construed with the following. How? Enclosed outside by seven - earth etc. starting with viśeṣa. How? Each ten times greater than the egg-shell's measure. Not just this one, but others too are seen. || 39 || 40 ||
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
The jīvas (souls) are inherently beyond time, let alone the Supreme Lord. However, it is said that the bodies and worlds of jīvas from humans up to Brahmā are subject to time. Now it describes the nature that is beyond time and endowed with a body etc. in five verses starting with "kālo'yam". The blink of the unmanifest eternal form is metaphorically described, but not stated as a part of its lifespan. The time consisting of kalās, muhūrtas etc. is not the cause of transformation of its glory, as stated in other Purāṇas. || 37 ||
The Lord who delimits the body, home etc. of those identified with their bodies from humans up to Brahmā, is not the master of the all-controlling, all-pervading Lord who has unlimited body etc. Because this time is the Lord, being His power and not separate from the established Prakṛti. || 38 ||
Endowed with the sixteen modifications combined with the eight prakṛtis, consisting of the twenty-four material elements. Enclosed within by the Earth's covering measuring fifty crore yojanas as determined in the Second Canto, surrounded externally by the seven coverings of earth etc. which are ten times larger than each other. Such is the egg-shell (cosmos) where the paramāṇu (atom) appears tiny when it enters. || 39 ||
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
Having described Brahmā's lifespan, expecting that Akṣara's lifespan should also be stated, it says "kālo'yam". This time called two parārdhas is a blink of Akṣara's lifespan. This blink consists of opening and closing. Even that type of calculation is not appropriate, as limitation is not possible. The Akṣara Brahman is completely unlimited. Hence it says "upacaryate". Brahman's lifespan as a blink is stated only metaphorically, not in reality. It gives the reason - "avyākṛtasya". That which is not manifested by anything. Time as lifespan is said to be between manifestation and dissolution. When there is no manifestation, there is also no dissolution, so it has no lifespan - what could be counted? Moreover, calculation is only for the limited. Hence it says "anantasya" - without end. Therefore, due to lack of an end point, there is no time calculation. There is also no beginning, hence it says "anādeḥ". It explains beginninglessness - "jagadātmanaḥ". The self of the worlds, even of time etc. which limit, this is their self. Not of the self; just as lifespan is only of the body; similarly for this Akṣara, the worlds are like its body, so even the body-like worlds being eternal, Akṣara's lifespan is not established in any way. || 37 ||
Moreover - This time from paramāṇu to two parārdhas, limiting human lifespan starting from the subtle conditioning up to limiting Brahmā's supreme lifespan. Time, though the controller of all those identified with bodies, the controller, is not the master of the all-pervading Akṣara. It is not able to control even the controller. It means it would not be able to make Bhagavān controllable. "īśvaro dhāmamānināṃ" is a separate sentence, so there is no repetition in the word īśvara. Repeating īśvara is to establish its lordship, otherwise "anīśvaraḥ" in the original would mean powerless everywhere. || 38 ||
Having stated the absence of limitation by time, it describes the form - "vikāraiḥ". With sixteen modifications - eleven senses and five tanmātras. In the coverings, due to the employment of the great elements; or the great elements. In creation, due to the predominance of the tanmātras. "yuktaiḥ" means combined. This egg-shell (cosmos) is surrounded externally by the unmixed viśeṣas etc., the earths etc. The form in the middle of the external covering is fifty crore (yojanas) in extent, or externally it is fifty crore in extent. This sphere is different from the horizontal sphere mentioned in the Fifth Canto. Or it is the upper sphere, as six spheres are well-known in astronomy. In the Padma Kalpa there is a lotus fifty crore in extent, in the Varāha Kalpa the earth itself is that much; so describing in various ways is not a fault, nor mutually contradictory. || 39 ||
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
Regarding "vikāraiḥ". As the elements are modifications, and due to the predominance of the viśeṣas and tanmātras, how can there be sixteen? To this they say - "utpattāv" etc. Thus, due to not being intended as predominant, the predominant ones are sixteen - this is the meaning. "golaṣaṭkasya" means the six spheres known as bhūgola, khagola, haggola, nakṣatragola, svaraṇagola and aṇḍagola. Here this should be understood. In the intermediate daily kalpas, due to the existence of the knowers like Bhṛgu etc., there is no disorder in the authority saying "āhuḥ". Even in the great kalpa consisting of years, due to the existence of the egg (cosmos), due to the existence of the senses of the Puruṣa, due to the existence of Indra etc., there is no disorder even for the arms etc. The directions are also intended as deity forms, not as divided by the sun, so there is order even for the ear. Thus whether lifespan is fixed or not fixed, as Āyurveda is for happiness, being its initiator, due to the existence of the Aśvins who are deities in form, there is no formlessness even in destruction. Thus Gandha, Agni, Dyus, Sūrya etc. should also be understood. The eyelashes are also thus, so there is no disorder in the Lord's body, the doubt is removed. || 39 ||
Thus ends the explanation of the eleventh chapter in the Subodhinīprakāśa on the Third Canto.
Śrī Giridhara-kṛtā Bāla Prabodhinī
Having stated the lifespan up to four-faced Brahmā, expecting that the lifespan of Akṣara Brahman beyond that should also be stated, it says - "kāla" etc. This time called two parārdhas is metaphorically described as a blink of the unmanifest Akṣara Brahman. Only that, but even by this method lifespan calculation is not intended - this is the meaning. It gives the reason for that - "jagadātmanaḥ". Indeed time cannot be the lifespan of the Self of all - this is the meaning. "anantasya" means devoid of destruction. || 37 ||
It clarifies what was stated - "kālo'yam" etc. This time from paramāṇu to two parārdhas, though extremely powerful, is not able to control the all-pervading Brahman. It gives the reason for that - "īśvara" etc. Since it is powerful in destroying only those identified with body, home etc., as Brahman has no such identification, how can it be powerful over it - this is the meaning. || 38 ||
He further elaborates on being the ground - with three modifications. This egg-shaped cosmos, which is formed by sixteen modifications - the five great elements and eleven senses - combined with the eight prakṛti (and in parentheses, nature) forms denoted by the words prakṛti, mahat, ahaṅkāra, and the five tanmātras of sound and others, is where the paramāṇu (and in parentheses, atom) is perceived to have entered, as connected with the following. He shows its vastness - internally spread over fifty crore yojanas and externally covered by seven layers, each ten times larger than the previous, starting with the earth. And other such crores of egg-shaped universes are contained within it. Crores of egg-shaped universes appear like atoms within it. || 39 || 40 ||
Hindī Anuvāda
This period of two parārdhas is considered to be one nimeṣa (and in parentheses, blink) of the unmanifest, infinite, beginningless, universal soul Śrī Hari. || 37 || This time, which extends from the paramāṇu (and in parentheses, atom) to the two parārdhas, despite being all-powerful, does not have any authority over the all-pervading Śrī Hari. It is capable of governing only those beings who have ego-identification with their bodies. || 38 || This cosmos, formed by the combination of sixteen modifications - ten senses, mind, and five elements - along with the eight prakṛtis (and in parentheses, natures) namely prakṛti, mahat-tattva, ahaṅkāra, and five tanmātras, is fifty crore yojanas wide from the inside. || 39 ||
SB 3.11.37-39
