Text 1: Śrī Maitreya said: O learned Vidura, so far I have explained to you the glories of the form of the Supreme Personality of Godhead in His feature of kāla. Now you can hear from me about the creation of Brahmā, the reservoir of all Vedic knowledge.
Text 2: Brahmā first created the nescient engagements like self-deception, the sense of death, anger after frustration, the sense of false ownership, and the illusory bodily conception, or forgetfulness of one’s real identity.
Text 3: Seeing such a misleading creation as a sinful task, Brahmā did not feel much pleasure in his activity, and therefore he purified himself by meditation on the Personality of Godhead. Then he began another term of creation.
Text 4: In the beginning, Brahmā created four great sages named Sanaka, Sananda, Sanātana and Sanat-kumāra. All of them were unwilling to adopt materialistic activities because they were highly elevated due to their semen’s flowing upwards.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
In the twelfth, due to the non-increase of the creation of minds like Kumāra etc., the creation of Manu is described through the division of the body and sexual reproduction. (1)
Agra means Brahmā first created the states of ignorance in his creation. Among those, tamas means non-manifestation of one's true nature, moha means the notion of "I" in the body etc., mahā-moha means desire for enjoyment, tāmisra means anger when that is obstructed, andha-tāmisra means the notion "I alone have died" when that is destroyed. The same is stated in the Vaiṣṇava text: "Tamas should be known as lack of discrimination, moha as confusion of the inner faculties, mahā-moha should be known as desire for worldly pleasures. Andha-tāmisra is death, tāmisra is said to be anger. This five-fold ignorance arose from the great soul." In Pātañjala also these same are stated: "The five afflictions are ignorance, egoism, attachment, aversion and clinging to life." Or those stated by Śrī Viṣṇusvāmī: ignorance, error, division, fear, and sorrow. As stated: "Error arising from one's own vision" etc. (2)
He did not highly esteem or rejoice in it. (3) Although the creation of Sanaka etc. does not occur in every kalpa, it is mentioned here due to being a creation of Brahmā. In reality, only the primary creations occur in every kalpa, while Sanaka and others created in the Brahmā kalpa simply continue. (4)
Śrī Vaṃśīdhara's Bhāvārthadīpikāprakāśa.
Asamedhana means non-increase. By division of the body, meaning division of Brahmā's body into two, yoni means arising from the womb. (1) Te tubhyam means to you, mahimā means greatness. Now at the beginning of the tenfold creation, thus from me, understand, listen. (1) The states of ignorance were pre-established, now it is said they became manifest from Brahmā at the beginning of creation. Agre means in the Brahmā kalpa, those states of ignorance, he created means made manifest. There among them, tat-pratighāte means when desire for enjoyment is obstructed. Tan-nāśe means when enjoyment is destroyed. The rest is clear. That creation of ignorance in the Viṣṇu Purāṇa is by the great soul Brahmā. In Pātañjala yoga śāstra, these same tamas etc. are stated with different names. In reality, ignorance has only two properties - concealment and projection. Those alone are referred to by the terms avidyā and asmitā, or ajñāna and viparyāsa. Although attachment, aversion and fear of death are properties of the inner faculties, they are considered elaborations of projection due to the predominance of the projection aspect. The meaning of the sūtras is given by the sūtras themselves, thus: "Ignorance is the notion of permanence, purity, pleasure and self in what is impermanent, impure, painful and not-self." That is the main cause of bondage. Just as hearing "The gods are immortal", one performs actions for godhood due to the error of permanence in what is impermanent and becomes bound. Similarly, hearing "Women are pure in all respects" about the impure female body, one becomes bound due to the error of purity. Likewise, one becomes bound due to the error of pleasure in enjoyment which is actually painful transformation. One also becomes bound by the notion of self in the intellect etc. which are not-self. Thus ignorance which is fourfold is the root cause of bondage. (1) "Egoism is the apparent identity of the powers of seeing and the instrument of seeing." The power of seeing is the puruṣa, the instrument of seeing is the intellect. The word 'power' means capability. Although the experiencer and object of experience, the seer and seen, are absolutely distinct, the apparent identity caused by ignorance, as if they were one, is indicated by the word 'as if' to show it is an error of the notion "I am this". That is egoism. (2) "Attachment is that which dwells on pleasure." It defines attachment which is an effect of egoism. When there is experience of pleasure, by memory there is craving for other similar pleasures or their means. That attachment dwells on or takes as its object pleasure, hence it is called "that which dwells on pleasure". (3) "Aversion is that which dwells on pain." For one who has experienced pain, by memory there is anger towards pain and its causes. That is aversion. (4)
Śrī Rādhāramaṇadāsagosvāmi's Dīpinī commentary
By division of the body means by the division of Brahmā's body into male and female forms. At the root, mahimā means greatness, as it will be said "Some call prowess greatness, others call time the source of fear." Thus after the description of time, how he created, that method, from me, you listen. (1) Among the five states of ignorance, tat-pratighāte means when enjoyment is obstructed, tan-nāśe means when enjoyment is destroyed. That same definition of tamas etc. Vibhrama means the notion of self in the body. These same afflictions are in the form of states of ignorance. There egoism is the subtle state of the "I" notion. Observing a slight difference in definition, that group of five is stated. Svādṛk means ignorance of one's own nature. The complete verse can be seen in the first commentary. (2) The couplet is clear. Although the creation of Sanaka etc. does not occur in every kalpa, but when Brahmā goes to sleep at night they enter into him and manifest again at creation, still the creation of Sanaka etc. is mentioned here in the creation section by Maitreya because it is a creation of the Brahmā kalpa. Thus it is said by the wise: "Manifesting in the first kalpa, the four Sanas belong to Brahmā alone. Nārada continues in all kalpas." Just as ignorance has five aspects, knowledge also has five aspects in the form of Sāṅkhya, yoga, detachment, austerity and devotion. There, the manifestation of the four Sanaka etc. is in the form of Sāṅkhya etc. respectively, while Śrī Nārada is in the form of pure devotion. This should be understood. (3) The reason for his unwillingness to create is that they were inclined towards liberation. If it is asked, the creation of Manu etc. who were also inclined to liberation is heard of, to that it is said: They were devoted to Vāsudeva. Thus, according to the authority of statements like "Of celestial sages, elements, ancestors and men", they had no qualification for that. This is the meaning. (4)
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
Asamedhana means non-increase. By division of the body, meaning division of Brahmā's body into two, yoni means arising from the womb. (1) Te tubhyam means to you, mahimā means greatness. Now at the beginning of the tenfold creation, thus from me, understand, listen. (1) The states of ignorance were pre-established, now it is said they became manifest from Brahmā at the beginning of creation. Agre means in the Brahmā kalpa, those states of ignorance, he created means made manifest. There among them, tat-pratighāte means when desire for enjoyment is obstructed. Tan-nāśe means when enjoyment is destroyed. The rest is clear. That creation of ignorance in the Viṣṇu Purāṇa is by the great soul Brahmā. In Pātañjala yoga śāstra, these same tamas etc. are stated with different names. In reality, ignorance has only two properties - concealment and projection. Those alone are referred to by the terms avidyā and asmitā, or ajñāna and viparyāsa. Although attachment, aversion and fear of death are properties of the inner faculties, they are considered elaborations of projection due to the predominance of the projection aspect. The meaning of the sūtras is given by the sūtras themselves, thus: "Ignorance is the notion of permanence, purity, pleasure and self in what is impermanent, impure, painful and not-self." That is the main cause of bondage. Just as hearing "The gods are immortal", one performs actions for godhood due to the error of permanence in what is impermanent and becomes bound. Similarly, hearing "Women are pure in all respects" about the impure female body, one becomes bound due to the error of purity. Likewise, one becomes bound due to the error of pleasure in enjoyment which is actually painful transformation. One also becomes bound by the notion of self in the intellect etc. which are not-self. Thus ignorance which is fourfold is the root cause of bondage. (1) "Egoism is the apparent identity of the powers of seeing and the instrument of seeing." The power of seeing is the puruṣa, the instrument of seeing is the intellect. The word 'power' means capability. Although the experiencer and object of experience, the seer and seen, are absolutely distinct, the apparent identity caused by ignorance, as if they were one, is indicated by the word 'as if' to show it is an error of the notion "I am this". That is egoism. (2) "Attachment is that which dwells on pleasure." It defines attachment which is an effect of egoism. When there is experience of pleasure, by memory there is craving for other similar pleasures or their means. That attachment dwells on or takes as its object pleasure, hence it is called "that which dwells on pleasure". (3) "Aversion is that which dwells on pain." For one who has experienced pain, by memory there is anger towards pain and its causes. That is aversion. (4)
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
By division of the body means by the division of Brahmā's body into male and female forms. At the root, mahimā means greatness, as it will be said "Some call prowess greatness, others call time the source of fear." Thus after the description of time, how he created, that method, from me, you listen. (1) Among the five states of ignorance, tat-pratighāte means when enjoyment is obstructed, tan-nāśe means when enjoyment is destroyed. That same definition of tamas etc. Vibhrama means the notion of self in the body. These same afflictions are in the form of states of ignorance. There egoism is the subtle state of the "I" notion. Observing a slight difference in definition, that group of five is stated. Svādṛk means ignorance of one's own nature. The complete verse can be seen in the first commentary. (2) The couplet is clear. Although the creation of Sanaka etc. does not occur in every kalpa, but when Brahmā goes to sleep at night they enter into him and manifest again at creation, still the creation of Sanaka etc. is mentioned here in the creation section by Maitreya because it is a creation of the Brahmā kalpa. Thus it is said by the wise: "Manifesting in the first kalpa, the four Sanas belong to Brahmā alone. Nārada continues in all kalpas." Just as ignorance has five aspects, knowledge also has five aspects in the form of Sāṅkhya, yoga, detachment, austerity and devotion. There, the manifestation of the four Sanaka etc. is in the form of Sāṅkhya etc. respectively, while Śrī Nārada is in the form of pure devotion. This should be understood. (3) The reason for his unwillingness to create is that they were inclined towards liberation. If it is asked, the creation of Manu etc. who were also inclined to liberation is heard of, to that it is said: They were devoted to Vāsudeva. Thus, according to the authority of statements like "Of celestial sages, elements, ancestors and men", they had no qualification for that. This is the meaning. (4)
Śrīmad Vīrarāghava Vyākhyā
Having thus described the creation of time in detail, wishing to specifically explain the present creation, he promises to narrate that creation after first recounting what has happened. Thus. O charioteer. The glory of the Supreme Self called Time has been described to you in the manner stated. Now listen and understand from me how Brahmā, the womb of the Vedas, created afterwards. [1]
First he describes the creation of the five aspects of ignorance. He created. In the beginning, at the start of individual creation, the first creator Brahmā created andhatāmisra (deep darkness) and other states. These are the states of ignorance. Here the five aspects refer to trees, shrubs, creepers, plants and grasses according to some. Others say they are the states of ignorance in waking, dreaming, deep sleep, unconsciousness and death. Yet others say they are avidyā (ignorance), asmitā (ego), rāga (attachment), dveṣa (aversion) and abhiniveśa (clinging to life) as stated in Patañjali's work. It is similarly stated in the Vaiṣṇava text: "Tamas is non-discrimination, moha is delusion of the inner faculties. Mahāmoha should be known as desire for sensual pleasures. Death is andhatāmisra, tāmisra is said to be anger. This fivefold avidyā manifested from the great soul." Thus tamas is non-manifestation of one's true nature (1), moha is the notion of "I" in the body etc. (2), mahāmoha is desire to enjoy sense objects (3), tāmisra is anger when that is obstructed (4), andhatāmisra is the notion "I am destroyed" when that is destroyed. Some say these refer to those with false knowledge who are on the wrong path - egotistical, proud, and ignorant. Avedina means unaware of one's true nature, ahaṅkṛta means those who identify with the body, ahaṅmāna means those who consider themselves independent. The rest is clear. [2]
Since the evil states of ignorance lead to hell, their creation is evil. Seeing this evil creation, he did not think highly of himself as the creator, meaning he did not consider himself praiseworthy. Then, after that lack of self-esteem, he created others with a mind purified by meditating on the Lord. [3]
He describes them. Self-born Brahmā created the sages Sanaka and others who were devoted to auspicious pursuits, free from activity, dedicated to the path of renunciation, celibate, and with controlled senses. [4]
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
Here the process of creation is described to show that just as knowledge of Hari's infinitude produces joy and leads to liberation, so does knowledge of the gradations from Brahmā downwards. Since ignorance is primary among things to be abandoned, to describe its creation he first recounts what happened and promises to state what is to be said with "Thus". [1]
The first creator Brahmā created tamas in the beginning - this is the syntactical connection. The singular is used for moha etc. here to indicate that creation did not occur according to gradation. The order should be known as: "Tamas is said to be darkness, moha is indeed delusion. Strong attachment to that is mahāmoha, tāmisra is said to be anger. Death is andhatāmisra - avidyā has five aspects." As stated: "Tamas is ignorance, moha is delusion, the others are attachments to those." He states their root cause: "From ignorance". Those whose states arise from ignorance are thus. [2]
To show that ignorance is to be abandoned, he says "Seeing". Then why did creation not cease? He says "By meditating on the Lord". This indicates that meditation on the Lord is the means of all expiations. [3]
Self-born Brahmā created the inactive ones, meaning paramahaṃsas, to distinguish them from Vasiṣṭha and others. [4]
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
"Seeing" - two verses. He manifested in the creation of the three worlds those who were created in the creation of Brahmā's day. [1-4]
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
The creation of Sanaka etc., Marīci etc., dharma, adharma etc. is described. In the twelfth canto, for the increase of creation, he created a couple from his body. Mahimā means glory. [1]
The states of ignorance, which pre-existed, manifested from Brahmā at the beginning of creation in the form of tamas etc. He says "He created". There tamas means non-manifestation of the jīva's true nature, moha means superimposition of "I" on the body etc., mahāmoha means superimposition of "mine" on objects to be enjoyed. Tāmisra means acceptance of anger, which is a quality of the inner faculty, when enjoyment is obstructed. Then andhatāmisra means death, which is a swoon in the form of becoming one with anger. These, though non-existent for the jīva, are created by ignorance. As stated in the Vaiṣṇava text: "Tamas is non-discrimination, moha is delusion of the inner faculties. Mahāmoha should be known as desire for sensual pleasures. Death is andhatāmisra, tāmisra is said to be anger. This fivefold avidyā manifested from the great soul." The same are stated in Patañjali's work as avidyā, asmitā, rāga, dveṣa and abhiniveśa. Those stated by Śrī Viṣṇusvāmī are ignorance, delusion, separation, fear and sorrow. In reality, ignorance has only two qualities - concealment and projection. These are referred to by the terms avidyā and asmitā, or ignorance and delusion. Rāga, dveṣa and abhiniveśa, though qualities of the inner faculty, are stated as elaborations of projection due to the predominance of that aspect. This should be understood. [2]
To indicate that discrimination alone removes ignorance, he says that the states of knowledge also manifested from him in the form of Sanaka etc. with "Seeing" etc. [3]
Just as Brahmā emerged from the lotus at the end of the first half of his life in the previous kalpa, after the great beings like Brahmā who live for a kalpa enter the Supreme Lord, similarly Brahmā again produced Sanaka and others. He says "Sanaka and". The four states of knowledge are Sāṅkhya, Yoga, detachment and austerity - these manifested in the form of the four sages Sanaka etc. Moreover, since knowledge is fruitless without devotion, devotion exists as a secondary quality in those states like austerity. Thus Sanaka and others are also seen to have devotion. The manifestation of primary devotion will be stated later in the form of Nārada. [4]
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
He promises to speak again about the creation made by the four-faced one, preceded by a restatement of what was said. || 1 || * * In the beginning, the creator Brahmā created andhatamiśra and others. The functions of ignorance, due to the beginninglessness of ignorance, are the functions of non-discrimination. Among them, tamas is non-discrimination of the nature of the self, non-self, and supreme self. Moha is the reverse tendency of the mind regarding what is proper and improper. Mahāmoha is the desire for worldly enjoyments. Tāmiśra is anger at their obstruction. Andhatamiśra is the thought "I myself am dead" when they are destroyed. As it is said in the Vaiṣṇava text: "Tamas is non-discrimination, moha is confusion of the inner organ. Mahāmoha should be known as the desire for worldly pleasures. Andhatamiśra is death, tāmiśra is said to be anger. This fivefold ignorance arose, O great soul." || 2 || * * He did not consider himself, the creator of such a creation, to be great or proper. Then it is understood that he prayed to the Lord to become his son, purified by meditation on the Lord. Although the creation of Sanaka and others does not occur in every kalpa, it is mentioned here due to being part of Brahmā's creation. In reality, in every kalpa there are primary creations, while Sanaka and others who appeared in Brahmā's kalpa simply continue. || 3 || 4 ||
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
The intellect of ordinary people is described in the twelfth. It is eightfold in the form of creation, with the highest being superior to the rest. || 1 ||
The first is the natural intellect in the form of tāmiśra, etc. The second is devoted to knowledge, but is proclaimed to be faulty. || 2 ||
Even the fault here is considered superior to knowledge due to association with Hari. Just as Śiva's is superior to that, so is Kṛṣṇa's that follows ignorance. || 3 ||
Though faulty, Hari does not enter its fault. Hence it is inferior, while in the middle world the deluding one is superior. || 4 ||
Then comes that versed in the Veda and established in its meaning and ritual. Superior to that is the Veda itself combined with yoga and worship. || 5 ||
But the highest of all is that which fulfills Hari's desire for play. Thus the eightfold intellect is connected with the creation of all. || 6 ||
Having described what is done by Time, he is about to describe the world created by Brahmā in eight ways, and concludes what was said before to show it is not subordinate - "Thus has been described to you." Just as Brahmā is an incarnation of the Lord's qualities, so too is Time a special quality of the Lord's glory. There, common usage is secondary, the true reality is primary - to indicate this, it is called "known as Time." He prevents dharma from belonging to the Imperishable, etc. by saying "of the Supreme Self" - of the Supreme Person. Now the tenfold creation created by Time in a different way. "Containing the Vedas" is the reason for the distinction.
The creation following the Vedas was produced by Brahmā alone. The creation following Time was nourished by Time and made by the Lord. || 1 ||
Even there, the method of creation is difficult, so due to the different method, it should be heard attentively for discrimination, he says "Understand." || 1 || * First he describes the creation of the presiding deities of the fivefold ignorance - "He created in the beginning." There, the lowest is the dark function or its presiding deity; that is the first. He states that - "He created in the beginning." He created andhatamiśra in the beginning.
The object and the person are considered the two aspects in knowledge. In the person, the eye is the enlightener; in the object, light is the pervader. In the beginning, both of these are absent, hence there is blindness and darkness. || 1 ||
After that, tāmiśra - delusion only regarding objects, not the self. "Original creator" means the creator of the world from the very beginning. If he did not create in this way, there would be no world at all.
If he fully knows himself and the nature of things, there would be intense desire then, and creation would not be otherwise. That is not possible for Brahmā, it would be thus only for Hari. || 1 ||
After that, mahāmoha - though seeing the true nature of things, identifying oneself with that object, like "I am the body." Moha is "mine." Tamas is ignorance, not knowing "Who am I?" All five are functions of ignorance alone. Ignorance is said to be the Lord's power, the effect of māyā here. Entering the four-faced one, it emerged externally in five ways. || 2 || * * Having created those five kinds of deities, seeing them, he did not employ them as creators of the world, but criticized himself thinking "I have not done this well," he says "Seeing those of evil nature." Creation arises only through evil. Then he performed meditation on the Lord for freedom from dependent function. That meditation occurred to the extent that the mind would always be pure, so that the previous creation does not enter into these being created. He states this - "Purified by meditation on the Lord." Others different from the previous. || 3 ||
These four were born. By this, they are like those in Kṛta Yuga, while the previous ones are like those in Kali Yuga. Now ātmabhū. Among those four, Sanatkumāra is great, the grandson of the Lord. In his creation, being the Lord's grandson is primary, hence he is called ātmabhū. The Self is the Lord. He states three qualities for all of them - sunīna niṣkriyānūrdhvaṃ retasa. For them, only contemplation is established as a duty. He says niṣkriyān to indicate their duty is only for the latter part, not the former part. Having studied the Vedas and understood their meaning, they are free from external superimposition and focused on the mind. The meaning is they only do what can be accomplished by mind alone. But why don't they create through the mind? To this he says - ūrdhvaretasa. Creation is not even through the mind via semen. Rather that semen is mental, and that too goes upward to the Lord, not downward to create inferior beings. (4)
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
Now wishing to explain the twelfth chapter, they state to show the connection - sādhāraṇānām etc. Thus the context is the connection with the scripture. In the examination of questions, in Śuka's statement it is the answer to the verse "yasmin karmasamāvāyaḥ" (2.8.14), while in Maitreya's statement it is the answer to the question on divine glories. To indicate this, they state through division - aṣṭadhe etc. Here creation by Brahmā and being a creation are the respective answers for both. Therefore it is superior and excellent, being the producer of scriptural connection. The second is clear in the commentary. Hence that connection should be understood from the meaning itself. To show that the intellects were born with deities, they state their nature - vāmiṣṇa etc. Jñānaniṣṭhā. The creation of Sanaka etc. being faulty by breaking the command, the second intellect with pride which is focused on knowledge has that deity. This should be understood for the rest also. Here in Brahmā. The third intellect is considered superior even to knowledge, like Hara. Thus the third has Hara as deity and is in the form of pride in serving the Lord etc. Then after that, the fourth has the deities of the ten Prajāpatis etc. who follow Kṛṣṇa's command. That too is faulty. In its fault which is in the form of desire, Hari would not enter, meaning in the heart. Hence it is inferior. Thus the meaning is the fourth intellect is of various types, following the Lord's command while conceiving desires in the heart. The fifth is supreme, deluding the world. The meaning is the fifth in between has the deity of mundane prose, poetry etc. Sarasvatī. Then the sixth is well-versed in the Veda, devoted to Vedic study, having the Veda as deity. Then superior to that, the seventh is established in the meaning of the Veda, having the deities of various rituals as deity. They state its nature - veda eva etc. Joined with yoga meaning meditation, related to the meaning of the Veda. But that which fulfills the Lord's desire to play, having Manu as deity, is the eighth which is supreme in all ways, the ultimate limit. Thus by this creation of deities, the eightfold intellect is born in aggregate form, useful for the birth of elements, senses and individual intellects of all individual beings like us, as per the śruti "Knowledge and action follow him, as well as past wisdom." This is the meaning. Thus summarizing the meaning of the chapter, they explain - evam etc.
To indicate this suggests the nature of the Lord's play and divine glories mentioned before and to be mentioned, they state - yathā etc. But time is well-known in the world as a substance, how is it a quality? For this they state - tatra etc. By grace that is done by the Lord. That, both types, is done by the Lord through grace. Thus it is an indirect form of play. (1)
In sasarja. Jātihīna. Being of the nature of non-existence, it is low-born and of inferior nature. Taking recourse to the common reading, they state another view - devatā vā. They state the form that causes the connection with andhatāmisra - viṣaya etc. in one and a half verses. There in the Vaiṣṇava text it is said "Darkness is non-discrimination, delusion is confusion of the inner organ. Great delusion should be known as desire for worldly pleasures. Death is andhatāmisra, anger is called tāmisra." And in Pātañjala Darśana it is said "The five afflictions are ignorance, egoism, attachment, aversion and clinging to life." That itself is explained by Vyāsapāda using the words tāmisra etc. But Viṣṇusvāmī says "I worship this Nṛhari, by whose māyā one remains enjoying the six states beginning with mistaking oneself etc." Here the order is different from the Vaiṣṇava text. The meaning of the verse is - In knowledge. In worldly objects. And person. Two categories are considered - the object of knowledge and the knower. There too for the person, the eye which is the instrument is required as the illuminator. For objects, light in the form of illumination which is pervasive is required as an auxiliary through its connection. Later due to the absence of those instruments and auxiliaries, by that absence there is blindness in the person and darkness in objects. In this way, these two cause the use of the word andhatamas through the mode of absence. Thus in the absence of instruments and light, the mental state characterized by the absence of knowledge of external objects as far as possible, which has existence as its cause, is established as the nature of andhatamas through yoga. This is expressed by the word aviveka in the Vaiṣṇava text. (1) By being darkness. How is delusion regarding objects tāmisra? Explaining this, they state the reason for its inevitability - ātmānam etc. Thus, even when there is knowledge of the true nature of oneself and objects, that single extremely intense desire-shaped mental state for the mere truth of both of those is tāmisra. But if the Lord were to do it, why would it not happen? To this they say - na etc. Etā means the covering and projecting powers. Taking the word ajñāna like the word amitra to mean that which is opposed to knowledge and similar to it, they state its nature - ajñānam etc. Thus, the power of nescience called avidyāgara, which has the nature of the powers of concealment and projection, which is established by the verse "Knowledge and ignorance are my two bodies, know O Uddhava, for embodied beings. They cause liberation and bondage, created by my māyā." That is such. (2)
Śrī Giridhara-kṛtā Bāla Prabodhinī
The creation of Sanaka and others, as well as of Brahmā and Manu, is described in the twelfth [chapter] through the division of mind and body. || 1 ||
Concluding the description of the nature of Time, and narrating another creation, [the sage] makes [the listener] attentive to hearing it - [saying] "Thus". He addresses [him] affectionately - "O Kṣattṛ" (Vidura). The glory of the Supreme Self, called Time, a special power, has been described to you in the manner stated. Now, listen attentively to me as I narrate how Brahmā, born from the Veda, created the beings. || 1 ||
"Sasarja" (he created) - in the beginning of his creation, Brahmā, the original creator of beings, first created the five states of ignorance in the form of andhatāmisra (utter darkness) and others, which are the functions of avidyā (ignorance). Among these, tamas (darkness) is the non-manifestation of one's true nature, moha (delusion) is the identification with body, senses, mind, vital airs, etc., mahāmoha (great delusion) is the desire for sensual enjoyment, tāmisra (anger) is the frustration when that is obstructed, and andhatāmisra (utter darkness) is the notion "I am dead" when sensual objects are destroyed. This is stated in the Vaiṣṇava [text]: "Tamas should be known as lack of discrimination, moha as confusion of the inner faculties, mahāmoha as the desire for worldly pleasures, andhatāmisra as [fear of] death, and tāmisra is said to be anger. This five-fold ignorance manifested from the great soul." In Pātañjala also, these are mentioned as "The five afflictions are avidyā (ignorance), asmitā (egoism), rāga (attachment), dveṣa (aversion), and abhiniveśa (clinging to life)." Or as stated by Śrī Viṣṇusvāmī: ajñāna (ignorance), viparyāsa (misapprehension), bheda (division), bhaya (fear), and śoka (grief). As said, "Arising from misperception of the self, misconception, division, fear, and sorrow," etc. || 2 ||
Because these functions of ignorance are means to hell and are thus sinful, and because their creation was due to his own fault, seeing this most sinful creation, he did not consider himself very praiseworthy. Then, after that, for the removal of his own fault, he meditated on the Lord, and with that purified and cleansed mind, he created others. || 3 ||
He shows those [others] - "Sanaka, etc." The self-born Brahmā then created Sanaka and others. It should be known that in each kalpa, the main creations are the same, but Sanaka and others, created in the first kalpa, continue [in subsequent kalpas]. Because they were born from meditation on the Lord, they became most excellent - with this intention he qualifies them as "munis", meaning those inclined to contemplation, i.e., discriminating ones. "Niṣkriyān" means devoid of activities for achieving the three goals of dharma, artha, and kāma. "Ūrdhvaretaḥ" means those who have conquered their senses. || 4 ||
Hindī Anuvāda
Śrī Maitreya said: Viduraji! Up to this point, I have told you about the glory of the Lord in the form of Time. Now listen to how Brahmaji created the world. || 1 ||
First of all, he created the five states of ignorance - tamas (avidyā; ignorance), moha (asmitā; egoism), mahāmoha (rāga; attachment), tāmistra (dveṣa; aversion), and andhatāmistra (abhiniveśa; fear of death). || 2 ||
However, seeing this extremely sinful creation, he was not pleased. Then, purifying his mind through meditation on the Lord, he created another creation from it. || 3 ||
This time, Brahmaji produced four celibate sages devoted to renunciation - Sanaka, Sanandana, Sanātana, and Sanatkumāra. || 4 ||
SB 3.12.1-4
SB 3.11.40-42
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 3.11.37-39
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 3.11.33-36
Text 33: Thus the process of the exhaustion of the duration of life exists for every one of the living beings, including Lord Brahmā. One’s life endures for only one hundred years, in terms of the times in the different planets.
Text 34: The one hundred years of Brahmā’s life are divided into two parts, the first half and the second half. The first half of the duration of Brahmā’s life is already over, and the second half is now current.
Text 35: In the beginning of the first half of Brahmā’s life, there was a millennium called Brāhma-kalpa, wherein Lord Brahmā appeared. The birth of the Vedas was simultaneous with Brahmā’s birth.
Text 36: The millennium which followed the first Brāhma millennium is known as the Pādma-kalpa because in that millennium the universal lotus flower grew out of the navel reservoir of water of the Personality of Godhead, Hari.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
He says the same. Yad iti. || 33 || ** Of the previous parārdha, in the beginning - this is just a statement of facts in three verses. || 34 || ** The reason for being called Pādma. Yad iti. || 35 || ** But this is described as being at the beginning of the second. || 36 ||
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
He restates the numbers from the beginning for knowledge of the mostly passed parārdha from another text: "One, ten, hundred, and thousand, then ayuta, lakṣa, niyuta, koṭi, arbuda, vṛnda, kharva, nikharva, śaṅkha, padma, sāgara, antya, madhya, parārdha - increasing tenfold in order." Thus in the Gaṇitaratnākara. The other, second, in this present kalpa. || 33 || Just a statement about the object, the kalpa. With the thirty kalpas ending with Pitṛkalpa like Śvetavarāha etc. mentioned in the Prabhāsakhaṇḍa, the thirty days from śukla pratipadā to amāvāsyā, by their repetition like the lunar days etc. of those very kalpas, months, and with twelve months a year. With fifty years one parārdha, in the beginning of the first, the previous one - thus Śvetavarāha is called Brāhma as it is Brahmā's birth date. That date which is called by the word brāhma should be understood as Caitra śukla pratipadā as stated in astrology. "The lords of the lunar days are Vahni, Gaurī" etc. describes the deities of the lunar days, not that whichever deity was born on a particular day is the lord of that day - there is no such rule prescribed here, as it is not seen that way. The birth dates of the deities are described differently in astrology. There Brahmā's birth date is stated as Caitra śukla pratipadā. But the statements are not written here in detail due to fear of prolixity. In which Brāhma kalpa. Whom Brahmā - Śabdabrahman, the manifester of words, Vedic words - Brahmā who is Śabdabrahman, that will be stated later as "Of Śabdabrahman, O dear one" etc. in the Twelfth Canto. || 34 || ** Of that very Brāhma kalpa, the kalpa, the Pitṛkalpa, the last Pitṛkalpa of that kalpa itself is the reason for being called Pādma, yad iti. Therefore it should be understood that in all kalpas the cosmic lotus does not occur, but only in some. || 35 || ** But this means the first day of the fifty-first year of the second parārdha which is currently ongoing. Here in the Pādma kalpa story beginning with "Now hear about the Pādma kalpa" and "The universe was submerged" etc., as only one lotus is heard of in the primordial waters, as only one Brahmā arises there, as it is said "Seeing nothing else there" etc., as the long-lived Sanaka and others are not found there. Some say that at the end of the first parārdha, even though Mahar, Jana, Tapas and Satya which last beyond the second parārdha are not destroyed, there is submergence in water, and all the kalpa-lived beings there enter into Śrī Nārāyaṇa along with Brahmā, and at the end of the first parārdha, they call the first of the second parārdha, Śvetavarāha itself, as Pādma. And in the Twelfth Canto it will state that Sanaka, Marīci and others manifest from Brahmā just as in the Brāhma kalpa. And that should be understood as just the story of the Brāhma kalpa there, as the Pādma kalpa story has been introduced. Therefore in "at its end" the meaning of "end" is completion, conclusion. Ayaṃ tu - tu means "indeed", this very Pādma is known as Vārāha, the reason for that is yatrāsīd iti. By saying "of the second also" with api, they explain that the first kalpa of the first parārdha, Brāhma, is also called Pādma. || 36 ||
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
That very mostly passed, today, in this kalpa. || 33 || * With three verses, just a statement of three facts - the Brāhma kalpa characterized by the birth date equivalent to śukla pratipadā according to astrology, the Pādma kalpa characterized by the last day of the fiftieth year, and the Śvetavarāha kalpa characterized by the first day of the fifty-first year at the beginning of the second parārdha - not an enumeration in order of the kalpas. || 34 || ** Of that very previous parārdha, because, in which kalpa. || 35 || ** Just as the Brāhma kalpa was at the beginning of the previous parārdha, similarly this present kalpa is described as being at the beginning of the second parārdha. He states its name. The reason for being called Vārāha is yatra. || 36 ||
Śrīmad Vīrarāghava Vyākhyā
He states how much of the lifespan of the imperishable Hari, the Ultimate Reality, has passed and how much remains. Yad iti. Half of his lifespan of one hundred years by that measure of Brahmā is called a parārdha. Of that lifespan consisting of two parārdhas, the first parārdha has passed away. The other, latter parārdha is ongoing now. || 33 || Refuting the doubt whether the kalpas of each day are different or not in the previous and latter parārdhas, he states the meaningful names of the kalpas at the beginning and end of the previous parārdha and of the present kalpa of the latter parārdha, due to the multiplicity of kalpas, in the next three verses starting with pūrvasya. At the beginning of the previous parārdha was the Brāhma mahākalpa named Brāhma. Stating the meaningfulness of the name and its greatness, he says - in which first kalpa of the previous parārdha Brahmā came into being - this itself is the basis for the meaningfulness of the name. Who is that Brahmā due to whose connection the kalpa is called Brāhma? To this he says - whom they know as Śabdabrahman, i.e. consisting of the Vedas. This indeed is the basis for its greatness - where the Veda-consisting Brahmā, who reveals the means of worship and propitiation of the Supreme Brahman, was born. || 34 || ** And at the end of that very previous parārdha, which kalpa the wise call Brāhma, that kalpa occurred. He states the reason for it being called Pādma. Yat - in which kalpa, from the navel of Lord Hari Aniruddha which was like a lake, the cosmic lotus containing the worlds arose. || 35 || ** This kalpa is also described as being of the second, i.e. the second parārdha. Which one is that? To this he says - known as Vārāha. He states the reason for the meaningfulness of the name. Yatra - in which kalpa Hari took the form of a boar. || 36 ||
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
To indicate that Brahmā's lifespan is now half over, it divides that lifespan in yad ardham [in half]. || 33 ||
Where, in which kalpa, that Brahmā first came into being. In the Padma and other kalpas, after the origin of the lotus etc., after the origin of Brahmā, the knowers know him as Brāhma or Brahmā or śabdabrahma (the Vedic word-Brahman) to be known through the Vedas - this is the remainder. || 34 ||
It states the kalpa at the end of the first half. Tasyaiva [Of that very]. In which kalpa. || 35 ||
It states the first kalpa of the second half. Atham [Now]. This first kalpa of the second half is known as Vārāha. || 36 ||
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
Yad ardham [Half] means today, in this. || 34-37 ||
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
It states that lifespan divided in two. Yad [Which]. || 33 ||
Pūrvvasya [Of the previous]. As stated in the Prabhāsa-khaṇḍa: With Śvetavārāha etc., the pitṛ-kalpas, with those thirty kalpas, from the bright first day to the new moon day, thirty days, by the repetition of those very kalpas again and again, months, with twelve months a year, with fifty years one parārdha. There, at the beginning of the first, previous one, brāhma means Śvetavārāha itself is called by the word brāhma because it is the birth-day of Brahmā. And that date should be known as the bright first day of Caitra according to jyotiḥśāstra. || 34 ||
Kalpaḥ [Kalpa] means pitṛ-kalpa which they call the very last pitṛ-kalpa of the parārdha Pādma. The reason for it being Pādma: Yad [Which]. Therefore, the cosmic lotus does not occur in all kalpas, but only somewhere sometimes - this is the meaning. || 35 ||
Ayam tu [This however] means the first day of the fifty-first year of the second parārdha that is currently ongoing. Here, in the story of the Pādma kalpa beginning with "hearing the flooded universe" etc., because of hearing of only one lotus in the single ocean of water, because of the origination of only one Brahmā there, because of the statement "seeing that, he saw nothing else" etc., because of the non-perception there of Sanaka and others who live for a great kalpa, some say that at the end of the first parārdha, Mahar, Jana, Tapas, Satya which remain until the end of the second parārdha, though not destroyed, are submerged in water, and that all the kalpa-lived beings there, together with Brahmā, enter into Śrī Nārāyaṇa, and at the completion of the first parārdha, they call the first Śvetavārāha of the second parārdha Pādma. And in the twelfth chapter, the manifestation of Sanaka etc. and Marīci etc. from Brahmā alone, just as in the Brāhma kalpa, will be stated. And it should not be said that this is just the story of the Brāhma kalpa, because in the story of the Pādma kalpa, in "at the end of that very one", "end" means "at the conclusion, at the completion" - this is the meaning. Ayam tu [This however] - tu means "indeed" - this very Pādma is known as Vārāha. The reason for this is yatra āsīd [where it was]. By the word api [also] in dvitīyasyāpi [of the second also], they explain that the first Brāhma kalpa of the first parārdha is also called Pādma. || 36 ||
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
Which they call Pādma and at the end of that previous parārdha, by the repetition of two kalpas, a kalpa occurred. || 35 ||
The beginning of the second parārdha is said to be known by the other name Vārāha, but in reality it is the Brahma-kalpa. || 36 ||
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
Now, to describe the gross kalpas in that lifespan, it states the division of that lifespan - yad ardham āyuṣas tasya [which half of his lifespan]. That which is half of that lifespan of Brahmā, that is called a parārdha. Because Brahmā's lifespan is denoted by the word para, it is ardham [half] of para. To indicate the beginning and end of the first parārdha there, it states the completion of the first - pūrvaḥ parārdho 'pakrānta [the previous parārdha has passed]. Now the other is proceeding - thus. Indicating that even Brahmā's lifespan is mostly gone. Detachment is instructed, because of the identification with the senses of ordinary people. || 33 ||
Among the main kalpas there, it states that the first is the Brāhma kalpa - pūrvasya [of the first]. It explains the brāhma-ness of that kalpa. But that was a great kalpa, consisting of a year, not a daily one. In which kalpa Brahmā himself came into being, that is, was born. In that kalpa the Lord himself was Brahmā, considering his commonality in all kalpas, it states the form of Brahmā that causes the kalpa - śabdabrahma iti yaṁ viduḥ [which they know as the word-Brahman]. In that kalpa, everything originated from the word-Brahman alone. The nature of that word-Brahman will be stated later in the chapter on intellect. || 34 ||
It states the last year-kalpa of that - tasyaiva cānta [and at the end of that very one] iti yaṁ pādmam abhicakṣata [which they call Pādma] - that Padma kalpa was mentioned before. It states the reason for its being called Padma kalpa - yad dharer nābhisarasa [which from the lake of Hari's navel]. By the derivation "it is named by the lotus", to establish its being the Padma kalpa, the origin of the lotus alone should be stated, for that purpose - nābhisaroruham [lotus from the navel-lake] is said. || 35 ||
It states the first year-kalpa of the second parārdha - ayaṁ tu kathitaḥ kalpa [this kalpa however is said]. The word tu excludes the daily one. Vārāha - the first of the first is the Brāhma consisting of the Vedas, the first of the second is known in the world as Vārāha consisting of word and meaning. It explains its being Vārāha - yatrāsīd [where it was]. Vārāha means boar. Hari - the removal of sorrow of Brahmā etc. is thus the reason for the incarnation. There, Ādivarāha kalpa is the first, Vārāha is the second, Śvetavārāha is the third. This is the current one. || 36 ||
Śrī Giridhara-kṛtā Bāla Prabodhinī
He explains the meaning indicated by the word 'iva' - yadi. That which is the purpose of Brahma's life is called parārdha. There, of the life consisting of two parārdhas, the first parārdha has passed away, departed, and the second, the latter parārdha, indeed proceeds today - this is the construction. || 33 ||
Within Brahma's life, kalpas occur daily. It is impossible to describe all of them, so he describes some - pūrvasyeti with three verses. At the beginning of the first parārdha, there was a great kalpa named brāhma - this is the construction. Showing the reason for its being a great kalpa and having the name brāhma, he says - yatra. The one whom they know as the verbal Brahman, consisting of the Vedas, that Brahma was born in this kalpa - this is the meaning. || 34 ||
At the end of that same first parārdha, the kalpa which the wise call pādma occurred. He states the reason for its name pādma - yad. Because in this kalpa, from the navel of Hari, the Lord Nārāyaṇa, which became a lake, arose the world-lotus comprising the three worlds - this is the meaning. || 35 ||
O Bhārata, this kalpa is said to be at the beginning of even the second parārdha. In anticipation of the question "Which is that?", he says - vārāha, famous, well-known. He states the reason for its having this name - yatra. In this kalpa, Hari himself became a boar. || 36 ||
Hindī Anuvāda
Half of Brahma's lifespan is called a parārdha. The first parārdha has already passed, and the second is ongoing. || 33 || At the beginning of the first parārdha, there was a great kalpa called brāhma. In it, Brahma was born. The learned call him the verbal Brahman. || 34 || At the end of that same parārdha, the kalpa that occurred is called pādma kalpa. In this, the all-world-encompassing lotus appeared from the Lord's navel-lake. || 35 || Vidura! The kalpa that is currently ongoing is said to be the beginning of the second parārdha. This is famous by the name vārāha kalpa, in which the Lord took the form of a boar. || 36 ||
SB 3.11.29-32
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 3.11.25-28
Text 25: After the dissolution of each and every Manu, the next Manu comes in order, along with his descendants, who rule over the different planets; but the seven famous sages, and demigods like Indra and their followers, such as the Gandharvas, all appear simultaneously with Manu.
Text 26: In the creation, during Brahmā’s day, the three planetary systems — Svarga, Martya and Pātāla — revolve, and the inhabitants, including the lower animals, human beings, demigods and Pitās, appear and disappear in terms of their fruitive activities.
Text 27: In each and every change of Manu, the Supreme Personality of Godhead appears by manifesting His internal potency in different incarnations, as Manu and others. Thus He maintains the universe by discovered power.
Text 28: At the end of the day, under the insignificant portion of the mode of darkness, the powerful manifestation of the universe merges in the darkness of night. By the influence of eternal time, the innumerable living entities remain merged in that dissolution, and everything is silent.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
Thus he sustains the three worlds. || 25 || With his own forms, through the Manvantara avatāras (incarnations of Manu), with Manu and others as instruments, he manifests his divine power and protects the universe. || 26 || He describes the state during night with five verses. A small portion of darkness. By whom prowess is withdrawn and restrained. In whom everything has entered and merged. || 27 || He clarifies that very thing. That very one, etc. The usage is in the passive voice with an active meaning. The sense is they become concealed. How? Just as the moon and sun become devoid and absent. || 28 ||
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
Brāhma means created by Brahma. Sustains means accomplishes. Where in the daily creation that happens day by day. With aṇi, mum of the prior part. || 25, 26 || For the purpose of dissolving just the three worlds, it is appropriate to take up only a small portion of darkness. Taking up in the form of Kālāgnirudra, Saṃkarṣaṇa, etc. By whom prowess in the form of the earth, atmosphere and heaven. As stated in the second canto: "Prowess is earth, atmosphere and heaven." Everything means the multitude of beings in the three worlds, etc. He remains silent, having given up playful activities - this is the meaning. At the end of the day, in the dissolution at day's end. || 27 || That very nature of dissolution characterized by the day's end. This is the meaning. As stated by Amara: "Covering, concealment, veiling and hiding." The sense is they dissolve by themselves. He asks how the concealment occurs. When it has occurred, when it has been obtained. || 28 ||
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
Because of being born from the Manu dynasties. Since simultaneous existence is not possible due to fixed posteriority, "in sequence" is supplied in explanation. He makes it an object where in the daily creation. || 25 || Through the Manvantara incarnations, nourishing even material goodness by the proximity of pure goodness. || 26 || Taking up a small portion of darkness, the cause of dissolution, in the form of Kālāgnirudra, the entire multitude of beings in the three worlds. || 27 || That very state of having everything merged, following that very one sleeping in the womb of cosmic waters, when it has occurred, has commenced, devoid means destroyed, where in that concealment it happens thus - this is the meaning. || 28 ||
Śrīmad Vīrarāghava Vyākhyā
He describes the duration of the groups of Manvantaras. In the Manvantaras, etc. The Manvantaras are the periods between Manus, the intermediate times from one Manu to the next. In those, the Manus, the kings who protect the earth in Manu's dynasty, the sages, and the chiefs of the gods like Indra, those who follow them, they all arise simultaneously and protect the three worlds - this is the meaning. Then stating thus the external measure of the three worlds, the duration of a day of that, the daily nature of his creation, he says that through Manu and others as instruments, the Lord himself protects the universe, not that Manu and others are protectors themselves. This, etc. Brāhma means created by the four-faced one. This daily creation done day by day, how is it? Sustaining the three worlds. There is another reading "increasing" - there it increases the three worlds. Thus where in that daily creation, the arising, the birth of animals, humans, ancestors and gods occurs through their karmas in the form of virtue and vice. || 25 || In the Manvantaras, the Lord with his own forms, bearing a form made of pure goodness, that is the meaning. With manifest power, having revealed his divine power, through Manu and others as instruments he protects this universe. Therefore there is no contradiction in the Lord being the protector - this is the intention. || 26 || Having thus described the state during the day, now he begins to relate the state during night. A portion of darkness, etc. Taking up a portion of darkness, having an excess of assumed darkness - this is the meaning. Whose prowess is withdrawn, whose activity has ceased. In whom everything has entered, even time follows him - this is the meaning. At the end of Brahma's day, at day's end, he sits silently. || 27 || He clarifies that very state of having everything merged. That very one, etc. Following that very one, time, afterwards the three worlds - earth etc. - are covered, become concealed - this is the meaning. How are they covered? To this he says: When night has occurred, is happening, just as the moon and sun become devoid, thus without those two they are covered, destroyed - this is the meaning. || 28 ||
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
Brāhma means created by Brahma. Daily means done in Brahma's day. Sustaining the three worlds means causing the three worlds to function. Where in that daily creation, the arising, birth of animals etc. || 25 || That Manu and others perform the protection of the world etc. is indeed blessed by the Lord - he says this. In the Manvantaras, etc. Sattva means the quality of goodness. With manifest power means with eternally manifest prowess. || 26 || To remove the weak doubt that only world protection is fixed for the Lord, not dissolution, he says: A portion of darkness, etc. At the end of the day, at the departure of Brahma's day, at night time, the Lord, taking up a portion of darkness, the form of Kālāgni, Saṃkarṣaṇa, Rudra etc. which cause the quality of darkness fixed by himself to function, with prowess withdrawn, followed by time named Kāla, on the couch of Śeṣa's body in the waters of dissolution at the end of the kalpa, he remains silent, ceased from worldly activity, he sleeps - this is the meaning. As it is said: "Hari sleeps at night with Brahma named Kāla." By "time" here the time of dissolution is not meant, as that is already conveyed by "end of day." || 27 || With the intention that the Lord's sleep is different from Devadatta's sleep, because of the complete destruction of the movable and immovable in this, he describes the manner of dissolution. That very one, etc. In the world, when the moon and sun have become devoid, and when Hari has entered Brahma as if sleeping, when his night has occurred, the worlds - earth etc. - dissolve following that Brahma. In the alternate reading "follow after", they follow after Hari who is sleeping, they are made to sleep along with Brahma - this is the meaning. || 28 ||
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
Simultaneously means in their own Manvantara - this is the meaning. || 25-29 ||
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
The Manu dynasty becomes the ruler of the earth in succession, while the seven sages and others exist simultaneously. The divine Indras follow them, and the gandharvas and others also exist in the three worlds. Thus, this refers to the creation of the three worlds. || 25 || * With his own forms, the avatars, he manifests his prowess and reveals his heroic deeds. || 26 || * * This describes the state during the night. Taking a small portion of darkness for the purpose of dissolving the three worlds, assuming the form of Kālāgnirudra, he restrains his power, enclosed by fire and other elements, by which he conquers the three worlds of Bhūr, Bhuvaḥ, and Svar as mentioned before. Then, all the hosts of beings in the three worlds follow and enter into him, meaning he silently abandons his illusory play and amusement. || 27 || * Then, focusing on that, they are concealed, meaning they disappear on their own in the passive voice. The moon and sun become free from light, as it were. || 28 ||
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
Daily, performed each day, the Brahma creation made by the four-faced one sustains the three worlds, thus it is so. || 25 || * * With his own forms, the Manvantara avatars, bearing sattva (virtue) and independence as stated, the Lord himself protects the universe through the instrumental Manus and others. || 26 || * * Taking a small portion of darkness, he withdraws his power, by which all enters into him, at the end of the day he remains silent, the rest refers to Brahma. || 27 || * * As the moon and sun become free and devoid of light, so the worlds are concealed and disappear. || 28 ||
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
He concludes the purpose of the mentioned Manvantaras - This daily. Occurring day by day is daily. The year-long kalpa is different, but this is daily. He states its particularity - sustaining the three worlds. It sustains and rotates the three worlds. Because of the repeated births of gods, animals and humans, it sustains the three worlds. He states that very thing - of animals, humans, ancestors and gods. Ancestors are one category, distinguished as living and dead. In the daily repeated creation, karma is the controller. || 25 || * * Thus, having concluded the day, when asking who initiates the controlling dharma there, he states that the Lord himself initiates dharma - In the Manvantaras. In all the Manvantaras, the Lord bearing his own pure sattva, with his own forms, the avatars like Manu who initiate knowledge, action, yoga, etc., along with this universe. Whose prowess is manifested. Although he himself maintains dharma and protects the world, still these Manus and avatars are portions of his own prowess. || 26 || * * Thus, having explained the daily creation, he explains the dissolution there - Taking a portion of darkness. A portion of darkness means devoid of connection with sattva and rajas, pure tamas is meant. Taking that, whose power is restrained. When the power is withdrawn by darkness, the universe which is the effect of power also enters into the Lord in time. He states that - By time. Everything indeed enters. By the word "all", it is indicated that the world apart from Śeṣa is meant. Then the Lord, abandoning his inclination towards effects, remains silent. At the end of the day, at twilight. In the Lord's silence, due to the absence of the sustainer of the flow, impelled by time, the worlds of Bhūr, etc. are concealed, they enter the unmanifest. Then, when they have merged in the unmanifest, as it becomes free of moon and sun, so when night properly continues. || 27 || 28 ||
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
From verse 25 to verse 38, the Subodhinī Prakāśa commentary is not available.
Śrī Giridhara-kṛtā Bāla Prabodhinī
This daily creation made by the four-faced Brahma, performed day by day, is the sustainer of the three worlds, in which occurs the sustenance or production of the three worlds. He clarifies this - Of animals, etc. In which daily creation, the birth appropriate to their karma, their accumulated merit and sin, occurs for animals, humans, ancestors and gods. || 25 || The purpose of the Lord's avatars indicated by "and" is stated - In the Manvantaras. In each Manvantara, the Lord bearing sattva, wearing a form of pure sattva, with manifested prowess, revealed heroic deeds, he protects this universe along with Manu and others - this is the construction. || 26 || * * Thus having described the state during the day, now he begins to describe the state during the night - Taking a portion of darkness. Taking a small portion of darkness, becoming predominantly dark, and thus with restrained, ceased power or activity. Then even time follows that, with this intention he states - By time, followed and entered, all the three worlds in which, that Brahma at the end of the day remains silent, sleeps. || 27 || He clarifies this further - That very. As the moon and sun become free, ceased, so when night properly continues, immediately after that time, the three worlds consisting of Bhūr, Bhuvaḥ and Svar are concealed, merge - this is the construction. || 28 ||
Hindī Anuvāda
This is Brahma's daily creation, in which the three worlds are formed. In it, animals, birds, humans, ancestors, and deities are born according to their respective karmas. [25]
In these manvantaras, the Lord, taking refuge in the sattva guna, manifests his prowess through his forms such as Manu and sustains this universe. [26]
When Brahma's day ends with the passage of time, he accepts contact with the tamo guna, suspends his creative activity, and remains inactive. [27]
At that time, the entire universe merges into him. That night of dissolution, devoid of sun and moon, comes, and then the three worlds - Bhuh, Bhuvah, Svah - hide in Brahma's body. [28]
SB 3.11.21-24
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 ||