43 verses
Śaunaka said: O Sūta! You are a great devotee of the Supreme Lord and know the conclusions concerning tantra! We now inquire from you about that.
tan no varṇaya bhadraṁ te kriyā-yogaṁ bubhutsatām yena kriyā-naipuṇena martyo yāyād amartyatām
All good fortune to you! Please explain to us, who are very eager to learn, the process of kriyā-yoga, worship of Viṣṇu and Lakṣmī, by which method the followers of tantra conceive of the limbs, associates, weapons and ornaments of the Lord in terms of certain vibhūtis, and by which expertise one attains immortality.
Aḍgāni refers the hands, feet and other limbs of the Lord. Upāḍgāni refers to associates like Garuòa. Āyudhāni refers to weapons like Sudarśana. Ākalpa means ornaments like the Kaustubha. They are listed as dvadva compound. And describe how they conceive of the limbs for the purpose of worship by means of the vibhūtis of the Lord seen in the material world.
Sūta Gosvāmī said: Offering obeisances to my gurus, I shall repeat to you the description of the vibhūtis of Lord Viṣṇu given in the Vedas and tantras by great authorities, beginning from lotus-born Brahmā.
He offers respects to guru in order to understand the meaning of what guru has instructed.
That form of the Lord is the universal form, composed of the nine basic elements of creation, starting with the unmanifest nature, and their subsequent transformations. When it is instilled with consciousness, the three planetary systems become visible within it.
The form of the Lord conceived by the vibhūtis of the Lord is actually the universal form. That is explained in this verse. The form is composed of nine elements: prakṛti, sūtra, mahat-tattva, ahaḍkāra, and the five tan-mātras as well as the sixteen transformations: the eleven senses and the five gross elements. With this form the three worlds are seen when it is instilled with consciousness (sa-citke).
prajāpatiḥ prajananam apāno mṛtyur īśituḥ tad-bāhavo loka-pālā manaś candro bhruvau yamaḥ
lajjottaro 'dharo lobho
dantā jyotsnā smayo bhramaḥ
romāṇi bhūruhā bhūmno
meghāḥ puruṣa-mūrdhajāḥ
This is the representation of the Supreme Lord as the universal person, in which the earth is his feet, the antarikṣa his navel, the heavenly planets his head, the sun his eyes, the air his nostrils, the directions his ears, the Prajāpati his genitals, death his anus and the moon his mind. The devatā protecting the various planets is his many arms. The god of death is his eyebrows, shame his lower lip, greed his upper lip, delusion his smile, and moon light his teeth. The trees are the Lord's bodily hairs, and the clouds are the hair on his head.
This is a material form of the Lord (pauruṣam rūpam) not his svarūpa. By what vibhūtis are his limbs conceived? This question is answered here. The vibhūti for the feet of the Lord is earth. By earth one imagines his feet. Since they are considered non-different they are equated in the text: the earth is his feet. All statements following are similar. Then by thinking of the feet and other limbs of the universal form one should remember the spiritual limbs of the Lord composed of eternity, knowledge and bliss. My lord supports the earth, his vibhūti, by his two feet. He supports the heaven, his vibhūti, by his head. All things visible to eye and conceived by the mind are also the Lords limbs, since they are all his vibhūtis. All conceptions are only conceptions of the Lord. This is what the person discerns. Prajananam means the genital. Apānam is the anus. The upper lip is shame. The lower lip is greed. Delusion (bhramaḥ) is his smile.
Just as one can determine the dimensions of an ordinary person of this world by measuring his various limbs, one can determine the dimensions of the universal form by measuring the arrangement of the planetary systems.
Since the universal form and the individual person are considered one, by seeing the individual person, faulty because of material qualities, one can understand something of the faultless spiritual person of eternity knowledge and bliss. Mitaḥ means measured.
Upon his chest the almighty, unborn Lord bears the Kaustubha gem, which represents the pure spirit soul, along with the Śrīvatsa mark, which is the direct manifestation of this gem's expansive effulgence.
Having spoken of the limbs, now the ornaments are described. The effulgence from the svarūpa of the Kaustubha (vyapadeśena) supports the pure jīva, the Lords vibhūti. It is said:
a-kāreṇocyate visṇuḥ śṛir u-kāreṇa kathyate
ma-kāreṇas tu tayor dāsaḥ pañca-viṁśaḥ prakīrtitaḥ
The letter a is Visṇu, u is Lakṣmī, and m is their servant is glorified as the twenty-fifth element. Padma Purāṇa 6.226.22-23
The Lord holds his servant on his heart.
ādhavo hṛdayaṁ mahyaṁ sādhūnāṁ hṛdayaṁ tv aham
mad-anyat te na jānanti nāhaṁ tebhyo manāg api
The pure devotee is always within the core of my heart, and I am always in the heart of the pure devotee. My devotees do not know anything else but me, and I do not know anyone else but them. SB 9.4.68
evaṁ sva-bhaktayo rājan bhagavān bhakta-bhaktimān
uṣitvādiśya san-mārgaṁ punar dvāravatīm agāt
O King, thus the Personality of Godhead, who is devoted to his own devotees, stayed for some time with his two great devotees Śrutadeva and Bahulāśva, teaching them the behavior of perfect saints. Then the Lord returned to Dvārakā. SB 10.86.59
The effulgence of the Kaustubha which spreads everywhere is the Śrīvatsa on the Lords right upper chest. This is a fine curl of white hair whirling clockwise. This supports his vibhūti called dharma. Though not mentioned, on his left chest is the Lakṣmī-rekhā, a golden line similar to the line on a testing stone. That supports his vibhūtis known as royal wealth.
bibharti sāḍkhyaṁ yogaṁ ca devo makara-kuṇòale mauliṁ padaṁ pārameṣṭhyaṁ sarva-lokābhayaḍ-karam
His flower garland is his material energy, comprising various combinations of the modes of nature. His yellow garment is the Vedic meters, and his sacred thread the syllable oṁ composed of three sounds. In the form of his two shark-shaped earrings, the Lord supports the processes of Sāḍkhya and yoga, and his crown, bestowing fearlessness on the inhabitants of all the worlds, is the supreme position of Brahmaloka.
The vibhūti of his garland is māyā, consisting of three guṇas. The vibhūti of his yellow cloth is the Vedic meters. The vibhūti of his sacred thread is known as oṁ. In this way the parts of the Lord are equated with vibhūtis in this world. Pārameṣṭhyam means Brahmaloka
Ananta, the Lord's sitting place, is pradhāna, and the Lord's lotus throne is the mode of goodness, endowed with religion and knowledge.
The seat where he is situated, called Ananta, is pradhāna. Pradhāna is Anantas vibhūti. In the previous verse the vibhūti of the Lords garland was māyā or prakṛti (same as pradhāna), the cause of creation. However Ananta is the root cause. His lotus throne, another seat, accompanied by dharma and jñāna, is sattva-guṇa.
nabho-nibhaṁ nabhas-tattvam asiṁ carma tamo-mayam kāla-rūpaṁ dhanuḥ śārḍgaṁ tathā karma-mayeṣudhim
The club the Lord carries is the chief element, prāṇa, incorporating the potencies of sensory, mental and physical strength. His excellent conchshell is the element water, his Sudarśana disc the element fire, and his sword, pure as the sky, the element ether. His shield embodies the mode of ignorance, his bow, named Śārḍga, time, and his arrow-filled quiver the working sensory organs.
Mukhya-tattva means prāṇa. Śruti says prāno vai mukhyaḥ: prāṇa is the chief element. Daravaram means conch. His sword is ether element equal to the sky, being pure. His shield is tamoguṇa.
His arrows are said to be the senses, and his chariot is the active, forceful mind. His external appearance is the subtle objects of perception, and the gestures of his hands are the essence of all purposeful activity.
The active mind (ākūtīḥ) endowed with kriya-śakti is the vibhūti of his chariot. The tan-mātras such as sound are the vibhūtis of his appearance. The sense objects are the external manifestation of desire for grasping objects, to be grasped by the senses. By his mudrās such as giving benediction or fearlessness he supports the very nature of action with a purpose. The vibhūtis of his giving benedictions and fearlessness are the actions with purpose.
The sun globe is the place where the devatās worship the Supreme Lord, spiritual initiation is the means of purification for the spirit soul, and rendering devotional service to the Lord is the process for eradicating all one's sinful reactions.
The globe of the sun, a form of the Lord, is the place where the devaṭās worship. Receiving mantra (dīkṣaḥ) is the saṁskāra of the jīva. The vibhūti of reciting mantra is the jīvas saṁskāra. Service to the Lord is the vibhūti of destruction of the sins of the jīva.
Playfully carrying a lotus, which represents the various qualities designated by the word bhaga, the Supreme Lord accepts service from a pair of cāmara fans, which are religion and fame.
The vibhūtis of the lotus are material power, wealth, knowledge and vairāgya. The vibhūtis of his cāmaras are material dharma and material fame.
O brāhmaṇas! The Lord's umbrella represents fearlessness found in Vaikuṇṭha, and Garuòa, who carries the Lord of sacrifice, is the sacrifice mentioned in the three Vedas.
Whatever small amount of fearlessness is seen in the world is the vibhūti of the Lords umbrella. Garuòa is the performance of sacrifice explained in the three Vedas--Rg, Yajur and Sāma.
Śrī, who never leaves the Lord's side, appears with him in this world as the representation of his internal potency. Viṣvaksena, the chief among his personal associates, is known to be the personification of the Pañcarātra and other tantras. And the Lord's eight doorkeepers, headed by Nanda, are his mystic perfections, beginning with aṇimā.
Lakṣmī is the eternal śakti arising from the Lords svarūpa, the vibhūti of the hladinī-śakti, and is represented in this world by the bliss of Svarga etc. The Pañcarātra scriptures are the vibhūti of Viṣvaksena. The doorkeepers such as Nanda are the qualities like aṇimā.
Vāsudeva, Saḍkarṣaṇa, Pradyumna and Aniruddha are the names of the direct personal expansions of Svayam Bhagavān, O brāhmaṇa Śaunaka.
After mention of the doorkeepers, the presiding deities of the directions, catur-vyūha, are now mentioned. Puruṣaḥ svayam should mean Svayam Bhagavān.
One can conceive of the Supreme Lord in terms of awakened consciousness, dreaming, deep sleep, and spiritual consciousness, by knowledge gained through external objects, the senses and the mind.
This explains the vibhūtis of the catur-vyūha. The senses and mind are endowed with impressions. I slept happily. I was not even aware of happiness. In this example even in deep sleep there is ignorance and knowledge (caused by impressions of the mind and senses). By knowledge through the senses, mind and objects, in the states of waking, sleeping, deep sleep and the fourth state, the Lord is remembered. The four states are vibhūtis of the catur-vyūha. Vāsudeva represents the waking state. Saḍkarṣaṇa represents dreaming. Pradyumna represents deep sleep. Aniruddha represents the fourth state of knowledge.
The Supreme Lord, master of the four states, who removes suffering for those who worship him, as his four expansions, each exhibiting limbs, associates, weapons and ornaments, maintains the four phases of existence.
The implied meaning is made clear. These four forms with their limbs, associates, weapons and ornaments, maintain the four states of consciousness. The vibhūti of Vāsudeva along with his limbs, associates etc. is the waking state. Hari is the lord who removes the suffering of his worshippers. Īśvara means the controller of all four states.
The Lord is the revealer of the Vedas, and he reveals himself. He is full in his own powers but by his māyā he creates, maintains and destroys through Brahmā, Viṣṇu and Śiva. Though his knowledge is never covered, it appears he can be described by māyā. But this is not so. He is attained only by his devotees.
Four forms were explained. Now three forms are explained. O best of the brāhmaṇas! This Lord reveals the Vedas (brahma-yoniḥ). No one else is a revealer. He is self-revealed (svayaṁ-dṛk). He is not like a king who is dependent on his subjects. And he is complete in his own power (sva-mahima-paripurṇaḥ). But for his play, he creates, maintains and destroys by his śakti called māyā, represented by Brahmā and others. Though his knowledge is never covered, it appears he is described (vivṛtaḥ) or explained by māyā. But actually even Brahmā cannot describe the Lord properly. For what purpose has he gone to so much effort? His devotees attain him by meditating on him in this form.
How do the devotees meditate upon him? By seeing and remembering the vibhūtis of his feet such as earth etc, one can easily remember the Lords feet. I should always remember my Lord, and I always see this vibḥūti of my Lords feet, the earth. All the animals and plants which take shelter of the earth also have taken shelter of my Lords lotus feet. Therefore I must respect them all and not hate them. The vibhūti of the Kaustubha hanging on the chest of my Lord are all the jīvas. Therefore I should not criticize or harm even one of them. This is the result of contemplating the universal form.
O Kṛṣṇa! O friend of Arjuna! O chief among the descendants of Vṛṣṇi! O destroyer of those kings that are disturbing elements on this earth! O Lord whose prowess never deteriorates! O Govinda! O Lord who gives pleasure to the ears by the fame which purifies the universe, which is sung by Uddhava, the servant of the gopīs of Vraja! O Lord, please protect your devotees.
Worship of a portion of Kṛṣṇa (universal form) has been described. Now Kṛṣṇa, the real object of worship, is introduced with a prayer. O friend of Arjuna (kṛsṇa-sakha)! His affection for the Pāṇòavas brought him under their control. O chief of the Vṛṣṇis! His affection for the Vṛṣṇis brought him under their control. What is implied here? O fire, destroyer of dynasties of kings who afflicted the earth! Or you are the fire which arose by the friction of clans. You destroyed the enemies of the Pāṇòava and Yadus and protected them because of your affection. O Lord with undiminished strength! By such strength you made the Pāṇdavas and Yādavas victorious. O Govinda! You were even more affectionate to the inhabitants of Vraja. What does this mean? O Lord who gives pleasure to the ears by the fame which purifies the universe (tīrtha), which is sung by Uddhava (and consequently Śukadeva), the servant of the gopīs of Vraja!
Uddhava said:
āsām aho caraṇa-reṇu-juṣām ahaṁ syāṁ
vṛndāvane kim api gulma-latauṣadhīnām
yā dustyajaṁ sva-janam ārya-pathaṁ ca hitvā
bhejur mukunda-padavīṁ śrutibhir vimṛgyām
The gopīs of Vṛndāvana have given up the association of their husbands, sons and other family members, who are very difficult to give up, and they have forsaken the path of chastity to take shelter of the lotus feet of Mukunda, Kṛṣṇa, which one should search for by Vedic knowledge. Oh, let me be fortunate enough to be one of the bushes, creepers or herbs in Vṛndāvana, because the gopīs trample them and bless them with the dust of their lotus feet. SB 10.47.61
dṛṣṭvaivam-ādi gopīnāṁ kṛṣṇāveśātma-viklavam
uddhavaḥ parama-prītas tā namasyann idaṁ jagau
Thus seeing how the gopīs were always disturbed because of their total absorption in Kṛṣṇa, Uddhava was supremely pleased. Desiring to offer them all respect, he sang as follows. SB 10.47.57
Anyone who rises early in the morning and, with a purified mind, chants this description of the universal form, the form of the Supreme Brahman, will realize Paramātmā.
Anyone who chants this description of the universal form, which is Brahman, will realize Paramātmā (guhāśayam).
teṣāṁ nāmāni karmāṇi niyuktānām adhīśvaraiḥ brūhi naḥ śraddadhānānāṁ vyūhaṁ sūryātmano hareḥ
Śaunaka said: O Sūta! Śukadeva explained to Parīkṣit about the seven associations of the sun god in the different months. Please describe to us, who have great faith in your words, the different sets of seven personal features and associates that the sun-god exhibits during each month, along with their names and activities. The associates of the sun-god, who serve their lord, are expansions of the sun, who is a form of the Supreme Lord, and are engaged by the Lord in their service.
You have explained to us the conversation of Śukadeva and Parīkṣit constituting the Bhāgavatam, and after that, the story of Mārkaṇdeya our ancestor, and in answer to our request, a description of his method of worship. There is an example given of the sun comparing it to Kṛṣṇa, the subject of the Bhāgavatam:
kṛṣṇe sva-dhāmopagate dharma-jñānādibhiḥ saha
kalau naṣṭa-dṛśām eṣa purāṇārko 'dhunoditaḥ
This Bhāgavata Purāṇa is as brilliant as the sun, and it has arisen just after the departure of Lord Kṛṣṇa to His own abode, accompanied by religion, knowledge, etc. Persons who have lost their vision due to the dense darkness of ignorance in the age of Kali shall get light from this Purāṇa. SB 1.3.43
kṛṣṇa-dyumaṇi nimloce gīrṇeṣv ajagareṇa ha
kiṁ nu naḥ kuśalaṁ brūyāṁ gata-śrīṣu gṛheṣv aham
My dear Vidura, the sun of the world, Lord Kṛṣṇa, has set, and our house has now been swallowed by the great snake of time. What can I say to you about our welfare? SB 3.2.7
Because the sun has been mentioned, I should now have Sūta explain about the sun, the king of all planets, with twelve forms, at the time of completion of the king of all Purāṇas, consisting of twelve volumes. In this way, Śaunaka considered in his mind. In the Fifth Canto it was said concerning the sun:
tathānye ca ṛṣayo gandharvāpsaraso nāgā grāmaṇyo yātudhānā devā ity ekaikaśo gaṇāḥ sapta caturdaśa māsi māsi bhagavantaṁ sūryam ātmānaṁ nānā-nāmānaṁ pṛthaḍ-nānā-nāmānaḥ pṛthak-karmabhir dvandvaśa upāsate.
Similarly, other sages, Gandharvas, Apsarās, Nāgas, Yakṣas, Rākṣasas and devatās, in fourteen groups in some months and pairing up to make seven groups in other months, assume different names every month and continuously perform different ritualistic ceremonies to worship the Supreme Lord as Sūryadeva, who has many names. SB 5.21.18
Adhīśvaraiḥ means engaged by the Supreme Lord. What is the use of asking about the sun? Tell us about the expansions of the Lord whose form is the sun.
Sūta Gosvāmī said: The sun, created by Viṣṇu, the Supreme Soul of all embodied beings, through his beginningless material energy, travels among all the planets, establishing the movements of the planets.
One should not consider that the sun in the Bhāgavatam which is compared to Kṛṣṇa, who has a spiritual body of eternity, knowledge and bliss, is material. That is expressed in this verse. The sun has been created by Viṣṇu, the soul of all embodied beings. It is a form of his power or effulgence, created by his beginningless māyā. (Thus it is another vibhūti.) The sun establishes the movements of the planets (loka-tantraḥ).
The Supreme Lord, the one soul of all the worlds and the original creator, is also the sun. He is the source of all the ritualistic activities prescribed in the Vedas and has been divided in twelve forms by the Vedic sages.
The Lord, soul of the worlds and the creator, is the sun. The sun is said to have twelve forms.
O Śaunaka! The Lord is described in nine aspects: the time, the place, the endeavor, the performer, the instrument, the specific ritual, the mantras, the paraphernalia of worship and the result to be achieved.
The Lord not only takes many forms as the sun, but as time and other aspects as well to institute sacred action. Time refers to dawn and other times. Place refers to the sacrificial alter or other sacred places. Endeavor refers to the performance undertaken. The performer is the brāhmaṇa. The instrument is the sruk, the sacrificial ladle. The ritual is the sacrifice. The āgama consists of the specific mantras for the rite. The materials are rice and other articles. The result is Svarga or other planets.
The Supreme Lord, in the form of time, travels through the twelve months, beginning with Madhu, to regulate planetary motion within the universe. Traveling with the sun-god in each of the twelve months is a different set of six associates.
The Lord in the form of time, as the sun, moves about to accomplish the movements of the planets.
My dear sage! Dhātā as the sun-god, Kṛtasthalī as the Apsarā, Heti as the Rākṣasa, Vāsuki as the Nāga, Rathakṛt as the Yakṣa, Pulastya as the sage and Tumburu as the Gandharva rule the month of Madhu.
The question about the associates of the sun in different months is here answered. The seven persons for Caitra month are described first. Kṛtasthalī is the Apsarā, Heti is the Rākṣasa, Vāsuki is the Nāga, Rathakṛt is the Yakṣa, Pulastya is the sage and Tumburu is the Gandharva.
Aryamā as the sun-god, Pulaha as the sage, Athaujā as the Yakṣa, Praheti as the Rākṣasa, Puñjikasthalī as the Apsarā, Nārada as the Gandharva and Kacchanīra as the Nāga rule the month of Mādhava.
Mādhavam means Vaiśākha month. Aryamā is the sun-god, Pulaha is the sage, Athaujā is the Yakṣa, Praheti is the Rākṣasa, Puñjikasthalī is the Apsarā, Nārada is the Gandharva and Kacchanīra is the Nāga
Mitra as the sun-god, Atri as the sage, Pauruṣeya as the Rākṣasa, Takṣaka as the Nāga, Menakā as the Apsarā, Hāhā as the Gandharva and Rathasvana as the Yakṣa rule the month of Śukra.
Śukra is Jyeṣṭha month. Mitra is the sun-god, Atri is the sage, Pauruṣeya is the Rākṣasa, Takṣaka is the Nāga, Menakā is the Apsarā, Hāhā is the Gandharva and Rathasvana is the Yakṣa.
Vasiṣṭha as the sage, Varuṇa as the sun-god, Rambhā as the Apsarā, Sahajanya as the Rākṣasa, Hūhū as the Gandharva, Śukra as the Nāga and Citrasvana as the Yakṣa rule the month of Śuci.
Śuci is Āṣāòha month. Vasiṣṭha is the sage, Varuṇa is the sun-god, Rambhā is the Apsarā, Sahajanya is the Rākṣasa, Hūhu is the Gandharva, Śukra is the Nāga and Citrasvana is the Yakṣa
Indra as the sun-god, Viśvāvasu as the Gandharva, Śrotā as the Yakṣa, Elāpatra as the Nāga, Aḍgirā as the sage, Pramlocā as the Apsarā and Varya as the Rākṣasa rule the month of Nabhas.
Nabha is Śrāvaṇa month. Indra is the sun-god, Viśvāvasu is the Gandharva, Śrotā is the Yakṣa, Elāpatra is the Nāga, Aḍgirā is the sage, Pramlocā is the Apsarā and Varya is the Rākṣasa.
Vivasvān as the sun-god, Ugrasena as the Gandharva, Vyāghra as the Rākṣasa, Āsāraṇa as the Yakṣa, Bhṛgu as the sage, Anumlocā as the Apsarā and Śaḍkhapāla as the Nāga rule the month of Nabhasya.
Nabhasya is Bhādra month. Vivasvān is the sun-god, Ugrasena is the Gandharva, Vyāghra is the Rākṣasa, Āsāraṇa is the Yakṣa, Bhṛgu is the sage, Anumlocā is the Apsarā and Śaḍkhapāla is the Nāga.
Pūṣā as the sun-god, Dhanañjaya as the Nāga, Vāta as the Rākṣasa, Suṣeṇa as the Gandharva, Suruci as the Yakṣa, Ghṛtācī as the Apsarā and Gautama as the sage rule the month of Tapas.
Tapas is Māgha month.1 Pūṣā is the sun-god, Dhanañjaya is the Nāga, Vāta is the Rākṣasa, Suṣeṇa is the Gandharva, Suruci is the Yakṣa, Ghṛtācī is the Apsarā and Gautama is the sage.
Ṛtu as the Yakṣa, Varcā as the Rākṣasa, Bharadvāja as the sage, Parjanya as the sun-god, Senajit as the Apsarā, Viśva as the Gandharva and Airāvata as the Nāga rule the month known as Tapasya.
Tapasya means Phālguna month. Ṛtu is the Yakṣa, Varcā is the Rākṣasa, Bharadvāja is the sage, Parjanya is the sun-god, Senajit is the Apsarā, Viśva is the Gandharva and Airāvata is the Nāga.
Aṁśu as the sun-god, Kaśyapa as the sage, Tārkṣya as the Yakṣa, Ṛtasena as the Gandharva, Urvaśī as the Apsarā, Vidyucchatru as the Rākṣasa and Mahāśaḍkha as the Nāga rule the month of Sahas.
Sahas means Mārgaśīrṣa month. Aṁśu is the sun-god, Kaśyapa is the sage, Tārkṣya is the Yakṣa, Ṛtasena is the Gandharva, Urvaśī is the Apsarā, Vidyucchatru is the Rākṣasa and Mahāśaḍkha is the Nāga.
Bhaga as the sun-god, Sphūrja as the Rākṣasa, Ariṣṭanemi as the Gandharva, Ūrṇa as the Yakṣa, Āyur as the sage, Karkoṭaka as the Nāga and Pūrvacitti as the Apsarā rule the month of Puṣya.
Puṣya means Pauṣa month. Bhaga is the sun-god, Sphūrja is the Rākṣasa, Ariṣṭanemi is the Gandharva, Ūrṇa is the Yakṣa, Āyur is the sage, Karkoṭaka is the Nāga and Pūrvacitti is the Apsarā.
Tvaṣṭā as the sun-god; Jamadagni, the son of Ṛcīka, as the sage; Kambalāśva as the Nāga; Tilottamā as the Apsarā; Brahmāpeta as the Rākṣasa; Śatajit as the Yakṣa; and Dhṛtarāṣṭra as the Gandharva maintain the month of Iṣa.
Iṣambharāḥ means the protectors of Āśvina month. Tvaṣṭā is the sun-god; Jamadagni, the son of Ṛcīka, is the sage; Kambalāśva is the Nāga; Tilottamā is the Apsarā; Brahmāpeta is the Rākṣasa; Śatajit is the Yakṣa; and Dhṛtarāṣṭra is the Gandharva.
Viṣṇu as the sun-god, Aśvatara as the Nāga, Rambhā as the Apsarā, Sūryavarcā as the Gandharva, Satyajit as the Yakṣa, Viśvāmitra as the sage and Makhāpeta as the Rākṣasa rule the month of Ūrja.
Ūrja means Kārtika month. Viṣṇu is the sun-god, Aśvatara is the Nāga, Rambhā is the Apsarā, Sūryavarcā is the Gandharva, Satyajit is the Yakṣa, Viśvāmitra is the sage and Makhāpeta is the Rākṣasa.
All these personalities are the vibhūtis of the Supreme Lord Viṣṇu, in the form of the sun-god. These deities take away all the sinful reactions of those who remember them each day at dawn and sunset.
Thus, throughout the twelve months, the sun travels in all directions with his six types of associates, disseminating among the inhabitants of this universe purity of consciousness for both this life and the next.
Thus sun (asau devaḥ) travels with his associates who are his vibhūtis.
unnahyanti rathaṁ nāgā grāmaṇyo ratha-yojakāḥ codayanti rathaṁ pṛṣṭhe nairṛtā bala-śālinaḥ
While the sages glorify the sun-god with the hymns of the Sāma, Ṛg and Yajur Vedas, which reveal his identity, the Gandharvas also sing his praises and the Apsarās dance before his chariot. The Nāgas bind the chariot firmly and the Yakṣas harness the horses to the chariot, while the powerful Rākṣasas push from behind.
This describes the actions of the six associates. Tal-liḍgaiḥ means by Vedic verses which reveal the sun. The Nāgas bind up the chariot firmly. The Yakṣas connect the chariot to the horses. Rākṣasas push it with force.
Facing the chariot, the sixty thousand brāhmaṇa sages known as Vālakhilyas travel in front and offer prayers to the almighty sun-god with Vedic mantras.
For the protection of all the worlds, the unborn Supreme Lord, without beginning or end, thus expands himself during each day of Brahmā and protects the worlds.
Vyuhya means dividing up.
Thus ends the commentary on Eleventh Chapter of the Twelfth Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.
In the Eleventh Chapter the aḍgas and upāḍgas and vibhūtis for worship are described as well as the twelve expansions of the sun. Mārkaṇòeya, our previous master, was expert in tantrika worship of the Lord. We ask you about this now. We ask about the method of worship by which he made the Lord visible. Rāddhante means in the conclusion.