Text 40: This phenomenal material world is expanded to a diameter of four billion miles, as a combination of eight material elements transformed into sixteen further categories, within and without, as follows.
Text 41: The layers or elements covering the universes are each ten times thicker than the one before, and all the universes clustered together appear like atoms in a huge combination.
Text 42: The Supreme Personality of Godhead, Śrī Kṛṣṇa, is therefore said to be the original cause of all causes. Thus the spiritual abode of Viṣṇu is eternal without a doubt, and it is also the abode of Mahā-Viṣṇu, the origin of all manifestations.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
What kind of [universes] are ten times larger than the previous one, starting from the size of an egg shell? Not only this one, but others contained within are also perceived like atoms. || 40 || * * The abode of Viṣṇu, which is the cause of all causes, is his essential form. || 41 ||
Thus ends the eleventh chapter of the commentary on the third canto of Śrīmad Bhāgavata. || 11 ||
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
Although the great person is not subject to time as previously stated, due to his manifest and unmanifest play, he is not denoted by the word akṣara (imperishable), but his supreme form is the Lord himself, as he is eternally manifest. This is stated in tadāhuḥ. They say that the supreme abode of the great soul Viṣṇu, known as Mahāviṣṇu, which is self-established and the essential nature of the supreme controller, is indeed the imperishable, eternally manifest, complete Brahman, the Lord. Because it is the cause even of the Person who is the cause of all. And he is indeed Śrī Kṛṣṇa, as stated by Brahmā in the tenth canto: "How am I, whose body is only seven spans tall, enclosed within this egg-shell universe comprised of the great elements, ego, space, air, fire, water and earth? How can your greatness be measured, when innumerable universes with their countless atoms pass through the pores of your body like dust particles?" and as he further states "Nārāyaṇa is superior to me, born from the primeval waters" etc. || 41 ||
Thus ends the eleventh chapter of the third canto in the Bhāvārthadīpikāprakāśa of Śrīmad Bhāgavata. || 11 ||
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
Viṣṇu's form is his essential body, who rests in the causal ocean. This genitive case is used to show non-difference, like in "Rāhu's head". The Amara-kośa states: "Abode means house, body, and splendor". || 41 ||
Thus ends the eleventh chapter of the third canto in the Dīpikāṭippaṇī of Śrīmad Bhāgavata Mahāpurāṇa composed by Śrī Rādhāramaṇa Gosvāmī. || 11 ||
Śrīmad Vīrarāghava Vyākhyā
Where an atom appears entered into the primordial nature, similarly crores of other egg-universes are seen entered like atoms. || 40 || * * That which is the cause of all causes including the great elements, the chief source of the great soul, the Person Viṣṇu, they call his abode or body - this is the syntactical connection. As the śruti states "whose body is the unmanifest". Thus, how can time be the master of the Supreme Soul, whose body is the primordial nature containing inconceivable diverse opulences? - this is the intended meaning. || 41 ||
Thus ends the explanation of the eleventh chapter of the third canto in Śrī Bhāgavata Subodhini composed by Śrī Vallabha Dīkṣita, son of Śrī Lakṣmaṇa Bhaṭṭa.
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
The entity denoted by the words atom and supreme great is directly Nārāyaṇa himself, not any earthly or other element, as stated: Whom. That support of the cosmic egg, the Lord who is called imperishable brahman, they say is the cause of all causes including Brahmā etc. For that great soul, of great measure, directly the Puruṣa, moving in extremely minute bodies, named Viṣṇu, this cosmic egg is the supreme abode, merely like a home. The word 'hi' indicates that the multitudes of eggs within it are also like homes, hinting at the special scriptural fame of their being one egg appearing as many, each in a hair follicle, thus infinite. As stated: "Due to the multiplicity of bodies, with past and future ones also, by seeing Him individually in each of the divine functions, the multiplicity of eggs is due to Viṣṇu's capability, not otherwise" and "Brahmā saw the one egg as many, in each hair follicle, with Hari separately in each of them". Therefore for the aspirant of liberation, knowledge of Him should be cultivated in every way with unsurpassed devotion, as He has unthinkable greatness constantly celebrated by infinite past, present and future great devotees of Brahmā etc., is without measure of lifespan, has infinite attributes of space and time, and proximity to Him etc. is the chief means of liberation for infinite time. This is the purport. || 41 ||
Thus ends the eleventh chapter of the third canto of Śrīmad Bhāgavata Mahāpurāṇa with Vijayaḍhvaja Tīrtha's Padaratnavalī. || 11 ||
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
Others are also seen - the coverings of water etc. should be understood in the same way for all as per the reasoning stated earlier. || 40 || * * Although as per the method stated earlier, even the great Puruṣa is not subject to time, still due to being a pastime of manifestation and disappearance, He is not denoted by the word akṣara (imperishable). Rather, His supreme intrinsic form, the Lord Himself, is denoted by that due to being eternally manifest, as stated in: They say. The supreme abode of the great soul, the great Viṣṇu called Mahāviṣṇu, which is the self-established supreme partial form, that itself they call the imperishable, eternally manifest, complete brahman, complete Godhead. Because it is the cause even of the Puruṣa who is the cause of all. || 41 ||
Thus ends the eleventh chapter of the third canto of Śrīmad Bhāgavata Mahāpurāṇa with Śrī Jīva Gosvāmī's Kramasandarbha commentary. || 11 ||
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
The abode of Viṣṇu lying in the causal ocean is His body. "Dhāma means home, body, and splendor" according to Amara. || 41 ||
Thus the eleventh of the third is completed,
In Sārārthadarśinī, delightful to devotees' hearts,
Well-connected for the association of good people. || 11 ||
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
Not only this one, but others are also seen, as stated: Other multitudes of cosmic eggs are seen in the crores. || 40 || * * That brahman, by its vast form, qualities and potency, is the cause of all causes like prakṛti etc., the root of existence, activity etc. Its eternal abode is stated: Of Viṣṇu, brahman, the great soul, directly of the Puruṣa, the abode is also supreme, complete, as per the śruti "He who is its overseer, in the supreme sky". || 41 ||
Thus ends the eleventh chapter of the third canto of Śrīmad Bhāgavata Mahāpurāṇa, with Śrī Śukadeva's Siddhāntapradīpa commentary illuminating its meaning. || 11 ||
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
To avoid the limitation of space for the brahmāṇḍa (universe) being described here, its vastness is stated - daśottarādhikair iti. The earth is fifty crores and ten times larger than the egg. Viśeṣādibhir is a bahuvrīhi compound with non-elided meaning. Some say the earth itself is spherical, and water and others are ten times larger. Then, with those coverings, it is seen like an atom entered into a pot. Or, along with those, it is seen like an atom entered into a hair follicle. And in the middle of that follicle, other such egg-shells are seen in crores. || 40 ||
Thus it is said that the Lord, whose hair follicles contain infinite universes, is called by the word akṣara (imperishable) - tadāhur iti. The brahman-ness of akṣara is established in the Samanvaya, in the section 'akṣaram ambarāntadhṛteḥ' 'sā ca praśāsanāt'. It is the cause of all causes including puruṣa, etc. When that very akṣara māyā became twofold as the form of result, one part became puruṣa, and the other prakṛti, hence it is the cause of causes. Even such akṣara becomes the abode of Puruṣottama, the supreme Brahman, like a body or a house. Just as the universes are like the body of akṣara, so is akṣara to the Lord. This removes any doubt about the Lord's lifespan, measurement, etc. To remove the doubt that there might be another abode of the Lord beyond this, it is said - param iti. Unlike us, whose body is the abode separated by prāṇa and internal organs, akṣara is the direct abode of the Lord. To show the embodied nature of the fundamental, it is said - puruṣasya iti. Having heard the cause of excellence and deficiency, to the doubtful it is said - mahātmana iti. He is great and the self. The all-pervading puruṣa is the self, this is the meaning. Collectively also he is of great prowess, capable of all manifestations, this is the meaning. || 41 ||
Thus ends the explanation of the eleventh chapter in the third skandha of Śrībhāgavatasubodhinī composed by Śrīvallabhadīkṣita, son of Śrīlakṣmaṇabhaṭṭa.
Śrī Giridhara-kṛtā Bāla Prabodhinī
The meaning is: They say that akṣara brahman, which is the cause of all causes including pradhāna etc., is Viṣṇu's supreme, most excellent in all ways, abode. Viṣṇu is specified as - sākṣātpuruṣasya, meaning Puruṣottama. The reason for this is given - mahātmana iti. Meaning, in comparison to whom greatness does not exist elsewhere. || 41 ||
Thus, by Gopāla's son, born in Śrīvallabhācārya's lineage || Entitled to serve the feet of Śrīmanmukunda || 1 ||
Named Śrīgiridhara, for the attainment of devotional bliss || This commentary Bālaprabodhinī on Śrīmadbhāgavata || 2 ||
Is composed here in the third [skandha], describing creation and bondage || The eleventh has gone to completion, describing the form of time || 3 ||
Hindī Anuvāda
And in this, there are seven coverings outside in all directions, each ten times larger than the previous one. Along with all of these, this appears to be lying like an atom, and in which there are crores of such brahmāṇḍa (universe) masses, that is called akṣara brahman (imperishable absolute), which is the cause of all causes including pradhāna (primordial nature) etc., and this itself is the supreme abode (form) of the ancient puruṣa (person), the supreme self, Lord Śrīviṣṇu. || 40 || 41 ||
End of eleventh chapter
SB 3.11.40-42
