40 verses
Maitreya said: The paramāṇu is understood to be the ultimate particle of the material elements. There are innumerable such particles and they are always uncombined. Because of their small size, men are mistaken, identifying them with small particles they can see.
The totality of all the paramāṇus which exist separately before dissolution is called parama-mahān, with no examination of particular qualities and separate objects.
The paramāṇu has been described as the smallest particle. Now the greatest state of matter is described. The state of oneness (kaivalyam) of the paramāṇu, of the particles of matter (sataḥ), which is its state previous to transformation into the condition of pralaya, is called parama-mahān. It is in the masculine to agree with the word paramāṇu. How can all objects which are mutually different with various qualities become one? There is no sense of distinct qualities (aviśeṣaḥ) and no sense of different particles or objects (nirantaraḥ). It is the totality of all matter. That is the meaning of parama-mahān.
O best of men! Just as matter has been understood to have very fine and very huge states, time should also be understood to have such divisions. Pervading the states of paramāṇu and parama-mahān by his śakti, the Lord, though invisible, delimits this material realm and pervades it.
Time can be understood in a manner similar to the existence very fine and very great particles of matter. How do these extreme dimensions arise? By pervading (bhuktyā) through the finest and greatest states of matter (samsthāna) by his śakti, the Supreme Lord, by nature unseen (avyaktaḥ), limits the whole universe (vyakta-bhuk). He then pervades it all (vibhuḥ). Vibhuḥ can also mean that he is skilful in matters of creation and other acts.
The time expended for the sun to go distance of one paramāṇu is called a paramāṇu of time and the time expended from one dissolution to the next is called parama-mahān time.
This verse explains the phrase by pervading the smallest and largest elements (saṁsthāna-bhuktyā). That time which elapses for the sun to pass over the form of the paramāṇu (paramāṇutām) is called the paramāṇu time. As will be understood from the explanation in relation to the planets and constellations in verse 13, whatever time it takes the sun to cross over a paramāṇu is called a paramāṇu of time, or the smallest division of time. That time which pervades the whole material realm without distinction (aviśeṣa-bhuk)--time in the form of the sun, by expenditure of years and yugas, starting with the creation and ending with dissolution of the universes--is called parama-mahān time. Since there is an equivalent name given to the divisions of time and the material particles of paramāṇu, anu and trasareṇu, there are also equivalent name given to the time and the material substance called parama-mahān. However there is difference in the terminologies and sizes of time and objects between these extremes.
Two paramāṇus make an aṇu. Three aṇus make a trasareṇu. The trasareṇu is perceived by the eye, since if follow the air currents in the rays of the sun entering through a lattice.
Two paramāṇus makes one aṇu. Three aṇus make one trasareṇu. The trasareṇu can be perceived. It can be known as it follows after the air because of its lightness, in the rays of the sun entering through a lattice. Another version has na tu gām agāt: it does not go to the earth. It remains moving about. What is the evidence of the aṇu and paramāṇu? The trisareṇu is the evidence. It is a common rule that without having dense and numerous parts, the possessor of the parts cannot be seen. The trisareṇu is the possessor of parts, with three gross aṇus as its parts. However the paramāṇus are not gross at all. Solidity involves many objects. Thus the grossness of the anu depends on the paramāṇu. This proves the existence of the paramāṇu. The visibility of the trisareṇu is not possible without solid parts. Making the aṇu solid requires only two paramāṇus, not three or four, using the logic of accepting the first possibility. Just as Jaimini argues that three partridges are the minimum requirement for sacrifice,1 so a minimum of three aṇus produce density so that the trasareṇu can be seen.
The time it takes for the sun to pass over three trasareṇus is called a truṭi. A hundred truṭis make one vedha. Three vedhas make one lava.
Three trasareṇus make one truṭi. According to Surya-siddhānta, a truṭi is defined as the time taken for a needle to pierce a lotus leaf. One hundred truṭis make a vedha. Three vedhas make a lava.
Three lavas make one nimeṣa. Three nimeṣas make one kṣaṇa. Fire kṣaṇas make one kāṣṭhā. Fifteen kāṣṭhās make one laghu.
Āmāntāḥ means is called. Tāh means kāsṭhāḥ.
Fifteen laghus make one nādīkā. Two nāòikās make one muhūrta. Six or seven nāòikās make a prahara or yāma for humans.
Six or seven nāòikās make a prahara or yāma. Day and night are divided into four parts. When the day or night is short then there are six nāòikas in a prahara. When the day or night is long then there are seven nāòikas in a prahara. This does not include the nāòikā at the two sandhyas. Because it is impossible to list all the differences for each day of the year, the time is not fixed. This indicated by the word vā.
The measuring pot for one nāòikā, or daṇòa, can be prepared with a six-pala-weight [fourteen ounce] pot of copper, in which a hole is bored with a gold probe weighing four māṣa and measuring four fingers long. When the pot is placed on water, the time before the water overflows in the pot is called one daṇòa or nāòikā.
This verse defines the length of the nāòikā. Unmānam means that by which something is measured. Here it refers to a copper pot weight of six palas. Sixty-four māśas make one pala. One should make a hole in the pot using a gold needle four fingers in length and weighting four māṣas. Five guñjas make one māṣa. The time it takes forl one prastha of water to enter the vessel and fill it is a nāòikā. If the weight of the vessel is more or the hole is larger, the pot will sink more quickly. If the vessel is lighter and the hole smaller, the pot will sink more slowly. Thus the exact weight of the pot and the size of the hole are specified. If the needle is made of silver and the same length and weight, the hole will be bigger.
For the human beings, there are four yāmas in the day and four yāmas in the night. There are fifteen days in the waxing phase of the moon, and fifteen days in the waning phase of the moon.
Ahanī means day and night.
ayane cāhanī prāhur vatsaro dvādaśa smṛtaḥ saṁvatsara-śataṁ nèṇāṁ paramāyur nirūpitam
The two fortnights are one month. This total is a day and night for the Pitṛs. Two months make a season. Six months makes a southern half year and northern half year. Two half years make a day and night for the devatās in heaven. Twelve months make a year. One hundred years is described as the duration of life for human beings.
Divi is connected the second verse. Two half years make one day and night for the devatās in heaven (divi). Twelve months make a year.
The sun, a portion of the Supreme Lord in the form of time, situated in the zodiac belt among the planets, twenty-seven constellations and other constellations, travels in a circle through the universe with measurements of time from the paramāṇu to the full year.
This verse explains that the sun decreases the life span by rising and setting. The sun is situated in the circle of the planets such as the moon, the constellations such as Aśvini, and the stars, meaning the other constellations not included in the twenty-seven constellations. The sun, a portion of the Lord (vibhuḥ), the form of time (animiṣaḥ), travels around the universe.
O Vidura! The suns full revolution through the zodiac belt is called a saṁvatsara. The full revolution of Jupiter through the zodiac is called parivatsara. The year for twenty-seven constellations is called a vatsara. The lunar year is called an anuvatsara. The remaining constellations have a year called idā-vatsara.
The planets, constellations and other constellations have been described. This verse gives the different names of the years for the orbiting sun and other heavenly bodies. One year for the sun is called a saṁvatsara (365.25 days). One year for Jupiter is called a parivatsara (11.87 years). One year for the moon is called an anuvatsara (327.6 days).2 Since there is no orbital motion of the constellations time is measured using the moons movements. For the twenty-seven constellations, twelve months of twenty-seven days makes a vatsara (324 days). Because of there is no measuring system in relation to the remaining constellations, they have a year called idā-vatsara with solar months of thirty days (total of 360 days).
The sun, made out of particular material elements, moves in the sky, displaying with force the ability of plants to germinate through his energy of time, and producing material results by means of ritual actions according to proper calculation of time, in order to dispel illusion of men. O performers of dharma! You should make offerings to the sun for promoting the five types of year.
One may ask the purpose of having five different types of year. The religious acts accomplished by the various calculations of year are described in this verse. The sun, a particular form of the elements (bhūta-bhedaḥ) in the form of a ball of fire, moves in the sky (divi), revealing (uchvasayan) strongly in the form of time (svaśaktyā) the ability of plants to germinate. Why does it move in the sky? He increases the results, such as attainment of Svarga (guṇamayam) of those with material desires in order to destroy confusion for men, by actions performed with knowledge of the correct time for those actions, according to the saṁvatsara and other types of year. O followers of dharma! You should offer articles of worship such as arghya (balim) to the sun in order to set in motion the five types of year.
Vidura said: You have described the maximum lifespan of a hundred years of the Pitrṣ, devatās and humans. Please describe the lifespan of others who, being wise, exist beyond the kalpa of Brahmā.
Idam refers to the hundred years according to their calculation. Please describe the life span (gatim) of Sanaka, Bhṛgu and others, who being very learned, remain outside the kalpa or day of Brahma.
O master! You know the movements of the Lord in the form of time. The wise see the universe through eyes perfected by yoga.
Bhagavān means you in this context. Yoga-rāddhena means by perfection of yoga.
Maitreya said: The four yugas of Satya, Treta, Dvāparā and Kali are described as twelve thousand years of the devatās, including the sandhyā portions.
The life spans of Bhrgu and others beyond the kalpa are equal to that of Brahmā. In order to explain the lifespan of Brahmā, the calculation of the yugas is explained. Varsaiḥ means by a thousand years. Avadhānam here means that which is deposited. It refers to the sandhyās at the beginning and end of the yuga.
The yugas starting with Satya are calculated by multiplying 1200 by four, three, two and one.
Satya yuga is four thousand devatā years and the sandhyās at the beginning and end of the yuga totally eight hundred years. Treta yuga is three thousand six hundred years, and the others are similarly calculated.
The period between the sandhyās and the beginning and end of the yuga which are calculated in hundreds of devatā years is called the yuga by the wise. During this period the particular dharmas of the yuga are performed.
The juncture at the beginning is called sandhyā and the juncture at the end is called sandhyāṁśa. What are these? They are counted in hundreds of years. The period between these two is the yuga. In these yugas the special dharmas of meditation, sacrifice, deity worship and chanting are performed. The regular dharmas are secondarily performed. These are practiced as well in the sandhyā and sandhāṁśa. But even in the sandhyās, the yuga dharmas are more prominent. One year of the devatās is 360 years of humans. The four yugas are described in the scriptures to be 4, 320,000 human years. Satya-yuga is 1,728,000 human years. Treta-yuga is 1,296,000 human years. Dvāpara yuga is 864,000 human years. Kali-yuga is 432,000 human years.
In Satya-yuga complete dharma gives shelter to mankind. In each of the succeeding yugas, dharma decreases by a quarter because of the increase of adharma by a quarter.
In Satya-yuga, complete (catuḥpāt) dharma is aimed at mankind. Because adharma gradually increased by a fourth in the following yugas, dharma gradually decreased by a fourth.
O Vidura! Beyond Svargaloka and extending to Brahmaloka, one day is equal to one thousand yuga cycles or 4,320,000,000 years. The night when Brahmā sleeps is the same duration.
Beyond the three worlds (tri-lokyāḥ baḥiḥ), above Svarga, from Maharloka to Brahmaloka, one thousand cycles of four yugas equals a day. In the night Brahmā falls asleep. He sleeps following the sleep of Garbhodakaśāyī Viṣṇu. Thus a day and night of Brahmā is equal to two thousand yuga cycles. For mankind that is 8,640,000,000 years.
At the end of the night, the creation of the planets takes place and remains for fourteen Manvantaras. This is a day of Brahmā.
This verse describes the condition during the day. At the end of night, the creation of the planets takes place. Their existence extends over the fourteen Manvantara periods.
Each Manvantara extends for a little over seventy-one yugas.
A Manu rules for a little more than seventy-one yuga cycles. This is a little over 852,000 devatā years or 306,720,000 human years. This is confirmed in the Viṣṇu Purāṇa.
In the Manvantara, the Manus, the seven sages, the devatās, Indra and even the Gandharvas appear simultaneously with Manu, and the descendents of Manus appear gradually.
The dynasty of Manu, the protector of the earth, gradually appears. The seven sages and others however appear simultaneously with Manu. The Indras and Gandharvas who follow them, appear simultaneously.
The daily creation of Brahmā involves producing the three worlds, in which the animals, humans, and devatās appear according to their karmas.
Trai-lokya-vartanaḥ means the creation of the three worlds (the planets from Svarga down to Pātāla)..
In all the Manvantara periods, the Lord, supporting material sattva-guṇa by his avatāras and the Manus, thus revealing his form as a human (udita-pauruṣaḥ), protects this universe.
Sva-mūrtibhiḥ means by his avatāras. Udita-pauruṣaḥ means manifested human form.
Accepting a small portion of darkness through a form of Śiva, Kālāgni-rūdra, who covers the three worlds with fire, and merging the jīvas of the three worlds in his body, the Lord remains silent at the end of the day.
This verse describes the situation during Brahmās night. Accepting a small portion of darkness for destroying the three worlds through the form of Kālāgni-rūdra, having destroyed (pratisaṁruòdhaḥ) bhūḥ, bhuvaḥ and svaḥ (vikramaḥ), covering them with fire and other elements the Lord also makes the jīvas (aśeṣam) of the three worlds merge (anugataḥ) into him. He remains silent in the sense that he stops the pastime of displaying the material realm. It was previously mentioned that vikrama means bhuḥ, bhuvaḥ and svaḥ. (SB 2.6.7)
Conforming to that, the three worlds disappear in the night which follows. That condition is devoid of sun and moon.
Conforming to that, the three worlds disappear (dhīyante). This is a reflexive passive form of the verb apidhā, to conceal. That condition is devoid of sun and moon.
When the three worlds are burned by the powerful fire emanating from Saḍkarṣaṇas mouth, the sages headed by Bhṛgu, being pained by the heat, leave Maharloka and go to Janaloka.
This verse describes how the three worlds are destroyed.
The oceans, swelling with water at the end of Brahmās day, violently disturbed with waves blown by strong winds, immediately cover the three worlds (including Svarga).
Immediately, quickly, the three worlds are burned up. The burning continues for a hundred years. The oceans are greatly disturbed and have waves blown about by strong winds.
The Lord, lying on Ananta, remains in that water with his eyes closed by his śakti called yoga, while being praised by the sages inhabiting Janaloka.
The Lord has many expansions of his cit-śakti starting with Vimalā. The fifth śakti is called Yogā.3 She takes the form of Nidrā or sleep. The Lords eyes are closed by his śakti Yogā in the form of Nidrā. Janālayaiḥ means the sages of Janaloka.
By such days and nights characterized by movement of time, even the maximum life of Brahmā consisting of a hundred years comes to an end
The life of even Brahmā (asya) decays (apakṣitam).
yasmād bibhemy aham api dviparārdha-dhiṣṇyam
adhyāsitaḥ sakala-loka-namaskṛtaṁ yat
tepe tapo bahu-savo varurutsamānas
tasmai namo bhagavate dhimakhāya tubhyam
I feared time, even though I am situated on Brahma-loka, which is offered respects by all planets and, desiring to bring time under control, I performed many sacrifices. Now, in pure bhakti, I offer my respects to the Supreme Lord, controller of sacrifices. SB 3.9.18
Even Brahmā, fearing time, giving up enjoyment of material objects, worships the Lord constantly. Humans of short life intensely enjoy material objects and do not worship the Lord. They must make efforts in bhakti and detachment. For that reason, it is necessary to describe the nature of time.
A half of Brahmās life is called a parardha. The first parardha has passed and the second parardha has begun at present.
This verse describes how Brahmās life is divided into two parts.
The first day in the first half of Brahmās life is called Brāhma-kalpa, which is known as Brāhma-kalpa because Brahmā was born on that day.
As described in the Prabhāsa-khaṇòa, there are thirty days starting with the waxing pratipat-tithi and ending with the dark moon tithi, with names starting with Śveta-varāha-kalpa and ending with Pitṛ-kalpa. This makes one month of Brahmā. These months are repeated twelve times to make one year. Fifty of those years is called a parardha. The first day in the first parardha is called Brahma-kalpa or Śveta-vārāha-kalpa. It is called Brāhma-kalpa because it is Brahmās birth tithi. It is described in the astronomical scriptures as occurring on the śukla-pratipat of Caitra month.
The kalpa at the end of the first half of Brahmās life is called the Pādma-kalpa because the planets took the form of a lotus in the navel lake of the Lord.
The Pitr-kalpa (kalpaḥ) which occurs at the every end of the first half of Brahmās life is also called the Pādma-kalpa. The reason why it is called Pādmakalpa is given. It is understood from this that in every kalpa a lotus which forms all the planets does not appear. It appears only sometimes.
O Vidura! The first day in the second half of Brahmās life is called Vārāha-kalpa, during which Varāha appeared.
This verse describes the first day in the fifty-first year of Brahmā, in the second half of his life. The Pādma-kalpa (the previous day) is described in verses such as pādmaṁ kalpam atho śṛṇu (SB 2.10.47) and the verses after udāplutaṁ viśvam idaṁ (SB 3.8.10), with a description of a lotus in one ocean of water. The appearance of one Brahmā with no one else present is described in vilokya tatrānyad apaśyamānaḥ (SB 2.9.7) Thus, Brahmā did not see Sanaka and the others who live for the whole of Brahmās life.
Because of these verses, some have another explanation for the Pādma-kalpa.
They say that Mahaloka, Janaloka, Tapoloka and Satyloka, which remain without being destroyed until the end of the second half of his life, become covered with water at the end of the first half of Brahmās life (thus no planets or the great sages are not visible to Brahmā on the first day of his fifty-first year). Those who live till the end of Brahmās life on those planets enter into Nārāyaṇa along with Brahmā during the night at the end of the first half of Brahmās life. They say that the first day in the second half of Brahmās life (when he appears on a lotus and sees no planets and no sages) is called Śveta-vārāha or Pādma-kalpa. As well, in the next chapter it will be explained that Sanaka, Marīci and others appeared from Brahmā. This is similar to the Brahmā-kalpa. That day cannot be called Brāhma-kalpa since it comes after this description of the Pādma-kalpa.
In verse 36 of this chapter, describing Pādma-kalpa, the word ante can mean at the end of the first day. Thus the second day after Brahmās birth could be called the Pādma-kalpa. Ayam tu in this verse then means that the Pādma-kalpa is also a name for the Vārāha-kalpa, the first day in the second half of Brahmās life. It is called Vārāha-kalpa because Varāha avatāra appeared during that kalpa. The word api after dvitīyasya indicates that even the first kalpa of Brahmās life is called the Pādma-kalpa. This is the explanation of some persons.4
The span of two parardhas, the life time of Brahmā, is represented by a moment of time for the Supreme Lord who is beyond change, without end or beginning, and the cause of the universe.
Very minute and expansive measures of time have been described. Now the greatest extent of time is described. Two parardhas, the total duration of Brahmās life is designated in the scriptures as the greatest measure of time, though it is impossible to include all time. Two parardhas is only one moment for the Supreme Lord, the soul of the universe. Can one measure the Lords life span in terms of seconds or other measurements of time? No. The measure of a second is figurative only (upacaryate). Thus Brahma-saṁhitā says that the life of Brahmā lasts for a breath of Mahaviṣṇu. Niśvasita-kālam athāvalanvya jīvanti lomavilajā jagadaṇòanāthāḥ: the Brahmās who arise from the hair holes of the Lord live for one exhalation of breath of the Lord. Thus the lifespan of Brahmā is not even a second for the Lord or a breath of the Lord. It is indicative only, because the Lord is devoid of change caused by material time (avyākṛtasya), since the Lord is without beginning or end. This means he is beyond the divisions of time such as seconds, minutes, days, and years. And this is because he is the soul of the universe, the cause of time and all other things in the material world.
Time is the controller, from the duration of a paramāṇu to Brahmās complete life of two parardhas. But time cannot control the Supreme Lord. Time controls even the inhabitants of Satyaloka.
This verse clarifies what has been presented. Bhūmnaḥ means of the Supreme Lord. Dhāma-māninām means of those qualified for Satyaloka.
daśottarādhikair yatra praviṣṭaḥ paramāṇuvat lakṣyate ntar-gatāś cānye koṭiśo hy aṇòa-rāśayaḥ
Within the pore hole of Mahāviṣṇu, the universe composed of sixteen transformations and eight elements, measuring 500,000,000 yojanas, covered by seven layers of elements which are ten times thicker than the previous layer, appears like a paramāṇu. Millions of other universes also, within the Lords pores, appear small as well.
The Lord was described as the soul of the universe. Now he is described as covering the whole universe. Beginning with eight elements (five gross elements, mahat-tattva, ahaḍkāra and prakṛti) and sixteen transformations (ten senses, mind, five sense objects), the universe, covered by seven layers such as earth (bahiḥ viśeṣādibhiḥ), each ten times thicker than the previous layer appears very small. This is the case not only with one universe, but others as well.
That body of Mahāviṣṇu, the supreme soul, the puruṣa, is said to be the indestructible Brahman, the cause of all causes.
Visṇu means Kāraṇodakaśāyī Viṣṇu. Dhāma means body since Amara-koṣa says gṛha-deha-tviṭ-prabhāvā dhāmani: dhāma means house, body, glory or power.
Thus ends the commentary on Eleventh Chapter of the Third Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.
In the Eleventh Chapter details of time are given, from which one can understand the length of the month, year and yuga.
Finding the nature of subtle time difficult to describe, Maitreya first describes the division of matter. The smallest division (caramaḥ) of parts (viśeṣānām) of material elements (sat) is called the paramāṇu. Why is carama in the singular, indicating only one particle when there are many? Though the particles are many, to understand about the subtle nature of time, it is appropriate isolate one particle and thus the singular is used. But still the one particle should by its nature be either combined or uncombined. The verse therefore says it is not joined. This particle is understood to be the paramāṇu. This means that it cannot be seen. Then what is its size? From these particles which arise, men make a mistake concerning what constitutes a single particle. One perceived the very small particles of light which are seen in the rays of sun shining through a lattice window and thinks Here is one particle, here is another fine particle. A sixth part of that light particle is a paramāṇu, but it is invisible. Men are mentioned because some small insects the size of a trasareṇu can see this particle.