According to the words of Sukadeva the question that Pariksit asked in verse one (brahman brahmany anirdesya) was previously asked by Narada to Narayana Rsi (verse seven), and previously according to the statement of Narayana Rsi, the same question was asked first on Janaloka, by Sanaka and other sages to Sananda. Then Sananda, speaking from the uttara portion of the Brahmopanisad (the second half ot the upanisad consisting to two verses), replied with verse two (buddhindra manah pranan). In relation to that, in the present verse, he then recites a history in order to establish that the srutis are self proven, the original proof. Destroying at the time of pralaya this universe created by himself (sva srstam idam), the Lord lay down in yoga like a sleeping person. And then at the end of this period, at the time of creation, the srutis woke him up by words indicating the Lord (tal lingaih). They taught him, even though he knows everything, because of their enthusiasm for the meaning of the prayers about him.

After Svayam Bhagavān Kṛṣṇa withdrew the created universes along with the puruṣāvatāras, he remained inattentive to universal affairs as if sleeping. After this, the śrutis reawakened him to the job of creation using words indicating his powers, just as the poets serving a king approach him at dawn and awaken him by reciting his heroic deeds. The description begins, and will similarly conclude, with the Lord who is defined by the Vedas, not as impersonal Brahman but the Lord with qualities, and uncontaminated by māyā. yo ’syotprekṣaka ādi-madhya-nidhane yo ’vyakta-jīveśvaro yaḥ sṛṣṭvedam anupraviśya ṛṣiṇā cakre puraḥ śāsti tāḥ He is the Lord who eternally watches over this universe, who exists before, during and after its manifestation. He is the master of both the unmanifest material energy and the spirit soul. After sending forth the creation He enters within it, accompanying each living entity. SB 10.87.50 Sva-sṛṣṭim means that the Lord is the material cause (upāḍana) of the universe. It is dependent on him. He drank up completely (ā—pitvā) with its cause, prakṛti and its enjoyers, all the jīvas, this universe (idam) composed of elements from mahat-tattva to earth element, just as the sun destroys all juices. He did this while merging all his puruṣāvatāra forms endowed with various śaktis (saha śaktibhiḥ). anantāni tavoktāni yāny aṇḍāni mayā purā sarvāṇi tāni saṁhṛtya sama-kālaṁ jagat-patiḥ prakṛtau tiṣṭhati tadā sa rātris tasya kīrtitā As I have already explained to you, the Lord destroys all the numberless material universes at the same time. Then the universes remain in their unmanifest state within the Supreme Lord. This is known as the Lord's night. Viṣṇu-dharmottara It is said that the mahā-puruṣa merges into Bhagavān (sva-prakṛtau). Śayanam means that the Lord does not give attention to the activates of the universe, as if in a sleeping condition. Param means Svayam Bhagavān Kṛṣṇa since it is said ādyo ’vatāraḥ puruṣaḥ parasya: Mahā-viṣṇu is an expansion of the Supreme Lord. (SB 2.6.42) Kṛṣṇa was in his own abode. After this inattention to the universal activities (tad-ante), with the external coverings removed (so they could see him) the deities presiding over the Vedas, with directly authoritative words, or words to indicate Svayam Bhagavān (tal-liṅgaih), woke up the Lord, to make him attentive to creation of the universes. The meaning is this. Though he has no taste for his “awakening” or paying attention to the powers of māyā in comparison to his superior manifestations inherent in his svarūpa, because of the necessity of paying attention since he has the qualification for the job, he does this in such a way as to give preference to the manifestations from his svarūpa, which tend to cover the manifestation of māyā. This purpose will become clear even in the first prayer. During the time of pralaya the Lord’s abode of Vaikuṇṭha is not destroyed. It is said in the Second Canto: pravartate yatra rajas tamas tayoḥ sattvaṁ ca miśraṁ na ca kāla-vikramaḥ na yatra māyā kim utāpare harer anuvratā yatra surāsurārcitāḥ In Vaikuṇṭha there are no rajas or tamas, and no sattva mixed with rajas and tamas. There is no influence of time. There is no influence of māyā at all, what to speak of its products such as material elements. In Vaikuṇṭha the inhabitants are fully dedicated to the Lord and are worshippable by the devas, asuras and devotees. SB 2.9.10 The śrutis of higher and lower qualities had a natural service attitude in reawakening him. That is shown through an example, to strengthen the ancient conclusion. Bards awaken a sleeping king with excellent words indicating his possession of all extraordinary powers without compare. This is explained in my Sandarbha. Thus there is no necessity of repetition. The correct conclusion has already been established, approved by all the Vedas: this means naturally Svayam Bhagavān Kṛṣṇa and no one else since that has been indicated in the verse kṛṣṇas tu bhagavān svayam (SB 1.3.28) This is indicated in the prayers themselves: nibhṛta-marun-mano-’kṣa-dṛḍha-yoga-yujo hṛdi yan Simply by constantly thinking of him, the enemies of the Lord attained the same Supreme Truth whom sages fixed in yoga worship by controlling their breath, mind and senses. SB 10.87.23 The śrutis also directly met him. Kṛṣṇaṁ ca tatra cchandobhiḥ stūyamānaṁ su-vismitāḥ: they were especially amazed to see Kṛṣṇa himself there, surrounded by the personified Vedas, who were offering him prayers. SB 10.28.17 Gopāla-tāpanī Upaniṣad says yo ‘sau sarveṣu vedeṣu tiṣṭhati: he resides in all the Vedas. Yo ‘sau sarva-vedaiḥ gīyate: Kṛṣṇa is praised by all the Vedas. Nārada after hearing the prayers also offered respects and indicated this. namas tasmai bhagavate kṛṣṇāyāmala-kīrtaye yo dhatte sarva-bhūtānām abhavāyośatīḥ kalāḥ I offer my obeisances to him of spotless fame, the Supreme Lord Kṛṣṇa, who manifests his all-attractive personal expansions so that all living beings can achieve liberation. SB 10.87.46 Thus all verses show the supreme position of Kṛṣṇa in different ways. This is written at the end of the work. If curious, one may consult that section.

After Svayam Bhagavān Kṛṣṇa withdrew the created universes along with the puruṣāvatāras, he remained inattentive to universal affairs as if sleeping. After this, the śrutis reawakened him to the job of creation using words indicating his powers, just as the poets serving a king approach him at dawn and awaken him by reciting his heroic deeds.

The Lord withdrew this universe which is dependent on him (sva) into himself, as easily as one drinks water (āpīya) along with the three guṇas and their effects such as mahat-tattva (śaktibhiḥ) or along with knowledge and ignorance etc. (śaktibhiḥ). The universe was sleeping: it had no impulse to peform its actions at that time. Or the Lord withdrew the universe and was sleeping with Lakṣmī and others (śaktibhiḥ) as a pastime. The śrutis then woke him up with words of glorification (liṅgaiḥ). An example is then given to show the śrutis natural servitude. The bards are servants (anujīvinaḥ). They praise him to gain his great mercy.