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12.4 · The Four Categories of Universal Annihilation

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Book Bhagavata Canto 12 · N.A.M.E
A Annihilation SB 12.4–12.7 · 7 sub-topics Open on bhagavata.keshavaswami.com ↗
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A - Annihilation (4-7) Life in the material world, regardless of the yuga , is temporary. There is a periodic annihilation of the universe taking place, and various other intermittent annihilations that occur. Sukadeva Goswami described this to prepare Maharaja Pariksit for the impending annihilation of his own body. Indeed, Maharaja Pariksit took heed of the advice, fixed his meditation on the Lord, was eventually bitten by the snake-bird, and successfully attained spiritual perfection.

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A - Annihilation (4-7)

A - Annihilation (4-7) Life in the material world, regardless of the yuga , is temporary. There is a periodic annihilation of the universe taking place, and various other intermittent annihilations that occur. Sukadeva Goswami described this to prepare Maharaja Pariksit for the impending annihilation of his own body. Indeed, Maharaja Pariksit took heed of the advice, fixed his meditation on the Lord, was eventually bitten by the snake-bird, and successfully attained spiritual perfection.

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Annihilation of Pariksit’s Body

A - Annihilation (4-7) Annihilation of Pariksit’s Body Chapter 5, 6 Sukadeva Goswami reminded Maharaja Pariksit that everything is transitory and everyone will have to experience the death of the material body, though the soul remains eternally untouched. He further explained how meditation on transcendental knowledge dissolves the subtle, mental covering, and thus, by this sustained practice, the elements of the body gradually merge back into their origin, and the soul is freed for eternal existence. Maharaja Pariksit expressed his gratitude at having heard so many wonderful instructions. Sukadeva Goswami departed, and the King focused His sensory and mental faculties upon the Lord. Disguised as a brahmana , Taksaka approached the banks where Maharaja Pariksit sat in serene meditation, and lethally bit him. Maharaja Pariksit’s body turned to flames, and though the onlookers were horrified by the sight, the demigods showered flowers of glorification. In angry retaliation, Janamejaya, Maharaja Pariksit’s son, commenced a sacrifice to kill all the snakes in the world. Taksaka was being protected by Indra, and when Janamejaya captured them both by mantra, Brhaspati convinced him to terminate the entire sacrifice.

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Ego Death

A - Annihilation (4-7) Ego Death “Just as the sun can burn away the clouds that prevent one from seeing it, the Supreme Lord (and He alone) can remove the false ego that prevents one from seeing Him. There are some creatures, however, like owls, who are averse to seeing the sun. In the same way, those who are not interested in spiritual knowledge will never receive the privilege of seeing God.” (SB 12.4.33) This section of Srimad-Bhagavatam is all about annihilation. Krishna inegeniously designs the world in such a way that everything artificial and superfluous is eventually taken away. Nothing material can endure. Amongst our fears in life, the prospect of death is perhaps the most acute. As that fateful hour approaches, everything we worked so hard for is snatched away, throwing our entire sense of identity into question. On a subtle level, however, we may well be regularly subjecting ourselves to this disturbing experience. How so? The world teaches us to base our identity and self-worth on transitory, external and artificial considerations. When we identify with our abilities, facilities and positions of responsibility, then we set ourselves up for crisis. Why? Because the laws of nature dictate that all such things will always fade away over time. We pride ourselves in our ‘unique’ abilities but then we witness our own ineptitude, or discover someone far more qualified and competent who supersedes us. That’s painful. We find self-worth in karmic gifts like beauty, physique, learning and wealth, but the waves of time callously cause them to eventually crumble away. That’s painful. We feel valuable because of our reputation, influence and position in society, but everyone has ‘their day,’ after which we all have to make way. That’s painful. Constant change is the underlying theme of the material phantasmagoria – it’s unstoppable, unpredictable and uncontrollable. Thus, we suffer a subtle ego death every time we falsely identify with the temporary. Wisdom teachers, therefore, continually remind us to focus on our eternal, unchanging, essential identity. As spiritual beings, our true ego lies in being a selfless servant of God and other living beings. Everything we receive in the journey of life is simply a facility in pursuance of this, with any given situation always offering a unique opportunity for selfless service. In such spiritual consciousness, all anxiety, fear and dissatisfaction disappears.

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Destructive Enlightenment

A - Annihilation (4-7) Ego Death Destructive Enlightenment Once, when a budding sculptor approached his expert master for guidance, he received an interesting reply. In humility and eagerness, the young craftsman enquired: “I would like to sculpt a beautiful elephant – can you give me any advice?” Without the blink of an eyelid, the master set a block of stone and some tools in front of the young boy . “Here is some marble, a mallet, and a chisel” the master said , “all you have to do now is carve away everything that doesn’t look like a beautiful elephant!” Simple as that! There is a deep principle here. The French writer, Antoine de Saint-Exupery, once said, “Perfection is achieved, not when there is nothing more to add, but when there is nothing left to take away.” We often think spirituality means to become something. The spiritual journey, however, is not so much about becoming something, but rather unbecoming everything that isn’t really you, so you can be who you were meant to be in the first place! The scriptures explain how we are littered with unhelpful traits ( anarthas ) and artificial identities ( upadhis ). They block us from seeing the real self. Enlightenment is the crumbling away of such untruth. It’s seeing through the facade of pretence. It’s the complete annihilation of everything we imagined to be true. To remember who we really are, we have to forget everything that the world told us to be. This is destructive enlightenment.

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Impact of Knowledge

A - Annihilation (4-7) Ego Death Impact of Knowledge The journey to such enlightenment is a long and winding one. Wisdom teachers talk about the necessity of bathing one’s mind in spiritual knowledge every single day. In the Bhagavad-gita, Krishna uses a number of powerful metaphors to describe the impact of transcendental knowledge ( jnana ): Jnana-agni – fire of knowledge. We enter this world with a karmic ‘bank balance.’ Day-to-day experiences are not just random occurrences or token challenges disposed by an insensitive God who wants His subjects to suffer. Rather, the purpose of karma is educational. You could call it cosmic sensitivity training. Experiences and events are meant to teach us a better way to live and interact with the world. If, however, one accrues such understanding by reading books, and imbibes such knowledge within themselves, then such karma is not required. Thus, knowledge is described as the fire that can burn up all of one’s karmic reactions. Jnana-plava – boat of knowledge. The world we live in is compared to an ocean. We may occasionally go for a dip, but eventually we need to return to our natural habitat – salt water and dangerous aquatics make things a little uncomfortable. Similarly, although there is undoubtedly some pleasure in this world, nobody can escape the harsh realities. There are distresses caused by one’s own body and mind, distresses caused by other living beings, and distresses caused by nature. Spiritual knowledge is the boat which protects one from the sufferings of this oceanic world and simultaneously carries one towards the spiritual realm where unending and ever-increasing happiness is found. Jnana-dipa – lamp of knowledge. Walking in the dark is dangerous. You struggle to reach your desired destination and in the process you get a few painful knocks. The lamp of knowledge acts to warn us of the possible obstacles and impediments that we may encounter in this dark realm. Amidst so many worldly demands, the lamp of knowledge also keeps our consciousness awake to the ultimate goal of life, ensuring we reach the correct destination at the end of our sojourn in this world. Jnana-asina – sword of knowledge. Leave your garden unattended for a year and weeds will start taking over. The longer you leave them, the harder they are to uproot. After a while, you may just give up. Similarly, the garden of spirituality will have its fair share of weeds in the form of doubts, dilemmas and fears. Am I missing out on something? Have I made the right decisions? Will I be able to continue on this path for the rest of my life? Leave those doubts unattended and they’ll become more and more deep-rooted. Thus, knowledge is compared to a sword which cuts through the doubts and helps one remain determined and fixed on their spiritual journey

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Types of Annihilation

A - Annihilation (4-7) Types of Annihilation Chapter 4 Sukadeva Goswami outlined four main types of annihilation that occur. Firstly, there is occasional annihilation ( naimittika ) which is the destruction of the universe (during the night) after a ‘day of Brahma.’ At this time the universes are absorbed within the body of the Lord while Brahma sleeps. Secondly, there is elemental annihilation ( prakrtika ) which takes place after Brahma’s life of one hundred years. Aside from these universal annihilations, is the ultimate annihilation ( atyantika ). This occurs when the individual soul awakens his spiritual consciousness and gains liberation from material encagement. For those still absorbed in bodily consciousness, there is the experience of constant annihilation ( nityada ), or the repeated birth and death of the material body that all conditioned souls experience.

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Vedic Literature

A - Annihilation (4-7) Vedic Literature Chapter 6, 7 Having concluded his narration of the conversation between Sukadeva Goswami and Maharaja Pariksit, Suta Goswami expressed his deep appreciation and gratitude. Saunaka Rishi then enquired about the various categories of Vedic knowledge, and how they were recorded and disseminated. From his four mouths, Brahma produced the four Vedas and then taught them to his sons. That knowledge was passed down through generations, and Vyasadeva edited it into separate divisions. The four divisions were given to four of his disciples, who subsequently disseminated it to the next generation. Suta Goswami then outlined the ten topics that every ancient history (Purana) discusses: “The creation of this universe, the subsequent creation of worlds and beings, the maintenance of all living beings, their sustenance, the rule of various Manus, the dynasties of great kings, the activities of such kings, annihilation, motivation and the supreme shelter.”

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— S.B. Keshava Swami, Book Bhagavata

Śrīmad-Bhāgavatam 12.4.1

↗
శ్రీశుక ఉవాచ కాలస్తే పరమాణ్వాదిర్ద్విపరార్ధావధిర్నృప । కథితో యుగమానం చ శ‍ృణు కల్పలయావపి ॥ ౧ ॥
śrī-śuka uvāca
[shree-shuka uvaacha]
kālas te paramāṇv-ādir
[kaalas te paramaanv-aadir]
dvi-parārdhāvadhir nṛpa
[dvi-paraardhaavadhir nripa]
kathito yuga-mānaṁ ca
[kathito yuga-maanam cha]
śṛṇu kalpa-layāv api
[shrinu kalpa-layaav api]
Word-for-word
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said kālaḥ — time te — to you parama-aṇu — (the smallest fraction of time measured in terms of) the indivisible atom ādiḥ — beginning with dvi-para-ardha — the two halves of Brahmā’s total life span avadhiḥ — culminating in nṛpa — O King Parīkṣit kathitaḥ — has been described yuga-mānam — the duration of the millennia ca — and śṛṇu — now hear kalpa — Brahmā’s day layau — annihilation api — also.
Blended reading (Sanskrit + English inline)
śrī-śuka uvāca
śrī-śukaḥ uvāca
Śrī Śukadeva Gosvāmī said
kālaḥ
time
kālas te paramāṇv-ādir
te
to you
parama-aṇu
(the smallest fraction of time measured in terms of) the indivisible atom
ādiḥ
beginning with
dvi-parārdhāvadhir nṛpa
dvi-para-ardha
the two halves of Brahmā’s total life span
avadhiḥ
culminating in
nṛpa
O King Parīkṣit
kathito yuga-mānaṁ ca
kathitaḥ
has been described
yuga-mānam
the duration of the millennia
ca
and
śṛṇu kalpa-layāv api
śṛṇu
now hear
kalpa
Brahmā’s day
layau
annihilation
api
also.
Śukadeva Gosvāmī said: My dear King, I have already described to you the measurements of time, beginning from the smallest fraction measured by the movement of a single atom up to the total life span of Lord Brahmā. I have also discussed the measurement of the different millennia of universal history. Now hear about the time of Brahmā’s day and the process of annihilation.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Śukadeva Gosvāmī said: O King! I have already described to you the measurements of time, beginning from the smallest unit up to the total life span of Lord Brahmā. I have also discussed the measurement of the yugas. Now hear about maintenance and annihilation. In the Fourth Chapter, Śukadeva concludes the sweet topics of Kṛṣṇa by describing the four types of destruction.
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Śrīmad-Bhāgavatam 12.4.2

↗
చతుర్యుగసహస్రం తు బ్రహ్మణో దినముచ్యతే । స కల్పో యత్ర మనవశ్చతుర్దశ విశామ్పతే ॥ ౨ ॥
catur-yuga-sahasraṁ tu
[chatur-yuga-sahasram tu]
brahmaṇo dinam ucyate
[brahmano dinam uchyate]
sa kalpo yatra manavaś
[sa kalpo yatra manavash]
caturdaśa viśām-pate
[chaturdasha vishaam-pate]
Word-for-word
catuḥ-yuga — four ages sahasram — one thousand tu — indeed brahmaṇaḥ — of Lord Brahmā dinam — the day ucyate — is said saḥ — that kalpaḥ — a kalpa yatra — in which manavaḥ — original progenitors of mankind caturdaśa — fourteen viśām-pate — O King.
Blended reading (Sanskrit + English inline)
catur-yuga-sahasraṁ tu
catuḥ-yuga
four ages
sahasram
one thousand
tu
indeed
brahmaṇo dinam ucyate
brahmaṇaḥ
of Lord Brahmā
dinam
the day
ucyate
is said
sa kalpo yatra manavaś
saḥ
that
kalpaḥ
a kalpa
yatra
in which
manavaḥ
original progenitors of mankind
caturdaśa viśām-pate
caturdaśa
fourteen
viśām-pate
O King.
One thousand cycles of four ages constitute a single day of Brahmā, known as a kalpa. In that period, O King, fourteen Manus come and go.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
One thousand cycles of four ages constitute a single day of Brahmā, known as a kalpa. In that period, O King, there are fourteen Manus.
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Śrīmad-Bhāgavatam 12.4.3

↗
తదన్తే ప్రలయస్తావాన్ బ్రాహ్మీ రాత్రిరుదాహృతా । త్రయో లోకా ఇమే తత్ర కల్పన్తే ప్రలయాయ హి ॥ ౩ ॥
tad-ante pralayas tāvān
[tad-ante pralayas taavaan]
brāhmī rātrir udāhṛtā
[braahmee raatrir udaahritaa]
trayo lokā ime tatra
[trayo lokaa ime tatra]
kalpante pralayāya hi
[kalpante pralayaaya hi]
Word-for-word
tat-ante — after those (thousand cycles of ages) pralayaḥ — the annihilation tāvān — of the same duration brāhmī — of Brahmā rātriḥ — the nighttime udāhṛtā — is described trayaḥ — the three lokāḥ — worlds ime — these tatra — at that time kalpante — are prone pralayāya — to annihilation hi — indeed.
Blended reading (Sanskrit + English inline)
tad-ante pralayas tāvān
tat-ante
after those (thousand cycles of ages)
pralayaḥ
the annihilation
tāvān
of the same duration
brāhmī rātrir udāhṛtā
brāhmī
of Brahmā
rātriḥ
the nighttime
udāhṛtā
is described
trayo lokā ime tatra
trayaḥ
the three
lokāḥ
worlds
ime
these
tatra
at that time
kalpante pralayāya hi
kalpante
are prone
pralayāya
to annihilation
hi
indeed.
After one day of Brahmā, annihilation occurs during his night, which is of the same duration. At that time all the three planetary systems are subject to destruction.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
After one day of Brahmā, annihilation occurs during his night, which is of the same duration. At that time all the three planetary systems are subject to destruction. [Note: At the beginning of Brahmā’s night, the planets including Svarga are flooded. Later all the planets and Brahmā enter into Viṣṇu.] Tāvat means one thousand cycles of four yugas.
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Śrīmad-Bhāgavatam 12.4.4

↗
ఏష నైమిత్తిక: ప్రోక్త: ప్రలయో యత్ర విశ్వసృక్ । శేతేఽనన్తాసనో విశ్వమాత్మసాత్కృత్య చాత్మభూ: ॥ ౪ ॥
eṣa naimittikaḥ proktaḥ
[esha naimittikah proktah]
pralayo yatra viśva-sṛk
[pralayo yatra vishva-srik]
śete ’nantāsano viśvam
[shete ’nantaasano vishvam]
ātmasāt-kṛtya cātma-bhūḥ
[aatmasaat-kritya chaatma-bhooh]
Word-for-word
eṣaḥ — this naimittikaḥ — occasional proktaḥ — is said pralayaḥ — annihilation yatra — in which viśva-sṛk — the creator of the universe, the Supreme Lord, Nārāyaṇa śete — lies down ananta-āsanaḥ — upon the snake-bed of Ananta Śeṣa viśvam — the universe ātma-sāt-kṛtya — absorbing within Himself ca — also ātma-bhūḥ — Lord Brahmā.
Blended reading (Sanskrit + English inline)
eṣa naimittikaḥ proktaḥ
eṣaḥ
this
naimittikaḥ
occasional
proktaḥ
is said
pralayo yatra viśva-sṛk
pralayaḥ
annihilation
yatra
in which
viśva-sṛk
the creator of the universe, the Supreme Lord, Nārāyaṇa
śete ’nantāsano viśvam
śete
lies down
ananta-āsanaḥ
upon the snake-bed of Ananta Śeṣa
viśvam
the universe
ātmasāt-kṛtya cātma-bhūḥ
ātma-sāt-kṛtya
absorbing within Himself
ca
also
ātma-bhūḥ
Lord Brahmā.
This is called the naimittika, or occasional, annihilation, during which the original creator, Lord Nārāyaṇa, lies down upon the bed of Ananta Śeṣa and absorbs the entire universe within Himself while Lord Brahmā sleeps.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
This is called the naimittika, or occasional, annihilation, during which the original creator, Nārāyaṇa, lies down upon the bed of Ananta Śeṣa and absorbs the universe within himself while Lord Brahmā also enters. The naimittika destruction is the first of the four types of destruction. Nārāyaṇa withdraws the universe into himself and sleeps. Brahmā also enters Nārāyaṇa and sleeps. Taking Brahmā’s sleep as the cause (nimitta), the Lord destroys the three worlds. Thus this destruction is called naimittika. This is a daily destruction.
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Śrīmad-Bhāgavatam 12.4.5

↗
ద్విపరార్ధే త్వతిక్రాన్తే బ్రహ్మణ: పరమేష్ఠిన: । తదా ప్రకృతయ: సప్త కల్పన్తే ప్రలయాయ వై ॥ ౫ ॥
dvi-parārdhe tv atikrānte
[dvi-paraardhe tv atikraante]
brahmaṇaḥ parameṣṭhinaḥ
[brahmanah parameshthinah]
tadā prakṛtayaḥ sapta
[tadaa prakritayah sapta]
kalpante pralayāya vai
[kalpante pralayaaya vai]
Word-for-word
dvi-parārdhe — two parārdhas tu — and atikrānte — when they have become completed brahmaṇaḥ — of Lord Brahmā parame-sthinaḥ — the most highly situated living entity tadā — then prakṛtayaḥ — the elements of nature sapta — seven kalpante — are subject pralayāya — to destruction vai — indeed.
Blended reading (Sanskrit + English inline)
dvi-parārdhe tv atikrānte
dvi-parārdhe
two parārdhas
tu
and
atikrānte
when they have become completed
brahmaṇaḥ parameṣṭhinaḥ
brahmaṇaḥ
of Lord Brahmā
parame-sthinaḥ
the most highly situated living entity
tadā prakṛtayaḥ sapta
tadā
then
prakṛtayaḥ
the elements of nature
sapta
seven
kalpante pralayāya vai
kalpante
are subject
pralayāya
to destruction
vai
indeed.
When the two halves of the lifetime of Lord Brahmā, the most elevated created being, are complete, the seven basic elements of creation are annihilated.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
When the two halves of the lifetime of Lord Brahmā, the most elevated created being, are complete, the seven basic elements of creation are annihilated. The destruction into prakṛti is described in two verses. The first half of Brahmā’s life has passed. When the second half is completed, when Brahmā’s life has ended, the seven elements consisting of mahat-tattva, ahaṅkāra, and the five tan-mātrās are destroyed.
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Śrīmad-Bhāgavatam 12.4.6

↗
ఏష ప్రాకృతికో రాజన్ ప్రలయో యత్ర లీయతే । అణ్డకోషస్తు సఙ్ఘాతో విఘాట ఉపసాదితే ॥ ౬ ॥
eṣa prākṛtiko rājan
[esha praakritiko raajan]
pralayo yatra līyate
[pralayo yatra leeyate]
aṇḍa-koṣas tu saṅghāto
[anda-koshas tu sanghaato]
vighāta upasādite
[vighaata upasaadite]
Word-for-word
eṣaḥ — this prākṛtikaḥ — of the elements of material nature rājan — O King Parīkṣit pralayaḥ — the annihilation yatra — in which līyate — is dissolved aṇḍa-koṣaḥ — the egg of the universe tu — and saṅghātaḥ — the amalgamation vighāte — the cause of its disruption upasādite — being encountered.
Blended reading (Sanskrit + English inline)
eṣa prākṛtiko rājan
eṣaḥ
this
prākṛtikaḥ
of the elements of material nature
rājan
O King Parīkṣit
pralayo yatra līyate
pralayaḥ
the annihilation
yatra
in which
līyate
is dissolved
aṇḍa-koṣas tu saṅghāto
aṇḍa-koṣaḥ
the egg of the universe
tu
and
saṅghātaḥ
the amalgamation
vighāta upasādite
vighāte
the cause of its disruption
upasādite
being encountered.
O King, upon the annihilation of the material elements, the universal egg, comprising the elemental amalgamation of creation, is confronted with destruction.
Purport

It is significant that Śukadeva Gosvāmī, the spiritual master of King Parīkṣit, is broadly discussing cosmic annihilation just before the death of his disciple. By attentively hearing the story of universal destruction, one can easily understand one’s personal departure from this temporary world to be an insignificant incident within the gigantic scope of the total material manifestation. By his deep and relevant discussions of the creation of God, Śukadeva Gosvāmī, as an ideal spiritual master, is preparing his disciple for the moment of death.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O King! That is called the prākṛtika destruction in which the universe made of al the elements merges in prakṛti when it is time for that destruction. It is called the prākrṭika destruction because all the objects created from prakṛti reenter prakṛti. When the time of destruction arrives, the universe made of the combination of elements like mahat-tattva (saṅghātaḥ) is destroyed.
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Śrīmad-Bhāgavatam 12.4.7

↗
పర్జన్య: శతవర్షాణి భూమౌ రాజన్ న వర్షతి । తదా నిరన్నే హ్యన్యోన్యం భక్ష్యమాణా: క్షుధార్దితా: । క్షయం యాస్యన్తి శనకై: కాలేనోపద్రుతా: ప్రజా: ॥ ౭ ॥
parjanyaḥ śata-varṣāṇi
[parjanyah shata-varshaani]
bhūmau rājan na varṣati
[bhoomau raajan na varshati]
tadā niranne hy anyonyaṁ
[tadaa niranne hy anyonyam]
bhakṣyamāṇāḥ kṣudhārditāḥ
[bhakshyamaanaah kshudhaarditaah]
kṣayaṁ yāsyanti śanakaiḥ
[kshayam yaasyanti shanakaih]
kālenopadrutāḥ prajāḥ
[kaalenopadrutaah prajaah]
Word-for-word
parjanyaḥ — the clouds śata-varṣāṇi — for one hundred years bhūmau — upon the earth rājan — my dear King na varṣati — will not give rain tadā — then niranne — with the coming of famine hi — indeed anyonyam — one another bhakṣyamāṇāḥ — eating kṣudhā — by hunger arditāḥ — distressed kṣayam — to destruction yāsyanti — they go śanakaiḥ — gradually kālena — by the force of time upadrutāḥ — confounded prajāḥ — the people.
Blended reading (Sanskrit + English inline)
parjanyaḥ śata-varṣāṇi
parjanyaḥ
the clouds
śata-varṣāṇi
for one hundred years
bhūmau rājan na varṣati
bhūmau
upon the earth
rājan
my dear King
na varṣati
will not give rain
tadā niranne hy anyonyaṁ
tadā
then
niranne
with the coming of famine
hi
indeed
anyonyam
one another
bhakṣyamāṇāḥ kṣudhārditāḥ
bhakṣyamāṇāḥ
eating
kṣudhā
by hunger
arditāḥ
distressed
kṣayaṁ yāsyanti śanakaiḥ
kṣayam
to destruction
yāsyanti
they go
śanakaiḥ
gradually
kālenopadrutāḥ prajāḥ
kālena
by the force of time
upadrutāḥ
confounded
prajāḥ
the people.
As annihilation approaches, O King, there will be no rain upon the earth for one hundred years. Drought will lead to famine, and the starving populace will literally consume one another. The inhabitants of the earth, bewildered by the force of time, will gradually be destroyed.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O King! There will be no rain upon the earth for one hundred years. Drought will lead to famine and the starving populace will consume one another. The inhabitants of the earth, bewildered by the force of time, will gradually be destroyed. The way in which that destruction takes place is now described.
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 12.4.8

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సాముద్రం దైహికం భౌమం రసం సాంవర్తకో రవి: । రశ్మిభి: పిబతే ఘోరై: సర్వం నైవ విముఞ్చతి ॥ ౮ ॥
sāmudraṁ daihikaṁ bhaumaṁ
[saamudram daihikam bhaumam]
rasaṁ sāṁvartako raviḥ
[rasam saamvartako ravih]
raśmibhiḥ pibate ghoraiḥ
[rashmibhih pibate ghoraih]
sarvaṁ naiva vimuṣcati
[sarvam naiva vimushchati]
Word-for-word
sāmudram — of the ocean daihikam — of living bodies bhaumam — of the earth rasam — the juice sāṁvartakaḥ — annihilating raviḥ — the sun raśmibhiḥ — with its rays pibate — drinks up ghoraiḥ — which are terrible sarvam — all na — nothing eva — even vimuṣcati — gives.
Blended reading (Sanskrit + English inline)
sāmudraṁ daihikaṁ bhaumaṁ
sāmudram
of the ocean
daihikam
of living bodies
bhaumam
of the earth
rasaṁ sāṁvartako raviḥ
rasam
the juice
sāṁvartakaḥ
annihilating
raviḥ
the sun
raśmibhiḥ pibate ghoraiḥ
raśmibhiḥ
with its rays
pibate
drinks up
ghoraiḥ
which are terrible
sarvaṁ naiva vimuṣcati
sarvam
all
na
nothing
eva
even
vimuṣcati
gives.
The sun in its annihilating form will drink up with its terrible rays all the water of the ocean, of living bodies and of the earth itself. But the devastating sun will not give any rain in return.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The sun in its annihilating form will drink up with its terrible rays all the water of the ocean, of living bodies and of the earth itself. But the devastating sun will not give anything back. Pibati means “it draws up.”
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 12.4.9

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తత: సంవర్తకో వహ్ని: సఙ్కర్షణముఖోత్థిత: । దహత్యనిలవేగోత్థ: శూన్యాన్ భూవివరానథ ॥ ౯ ॥
tataḥ saṁvartako vahniḥ
[tatah samvartako vahnih]
saṅkarṣaṇa-mukhotthitaḥ
[sankarshana-mukhotthitah]
dahaty anila-vegotthaḥ
[dahaty anila-vegotthah]
śūnyān bhū-vivarān atha
[shoonyaan bhoo-vivaraan atha]
Word-for-word
tataḥ — then saṁvartakaḥ — of destruction vahniḥ — the fire saṅkarṣaṇa — of the Supreme Lord, Saṅkarṣaṇa mukha — from the mouth utthitaḥ — arisen dahati — burns anila-vega — by the force of the wind utthaḥ — raised śūnyān — empty bhū — of the planets vivarān — the crevices atha — after that.
Blended reading (Sanskrit + English inline)
tataḥ saṁvartako vahniḥ
tataḥ
then
saṁvartakaḥ
of destruction
vahniḥ
the fire
saṅkarṣaṇa-mukhotthitaḥ
saṅkarṣaṇa
of the Supreme Lord, Saṅkarṣaṇa
mukha
from the mouth
utthitaḥ
arisen
dahaty anila-vegotthaḥ
dahati
burns
anila-vega
by the force of the wind
utthaḥ
raised
śūnyān bhū-vivarān atha
śūnyān
empty
bhū
of the planets
vivarān
the crevices
atha
after that.
Next the great fire of annihilation will flare up from the mouth of Lord Saṅkarṣaṇa. Carried by the mighty force of the wind, this fire will burn throughout the universe, scorching the lifeless cosmic shell.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Next the great fire of annihilation, rising from the mouth of Saṅkarṣaṇa and increased by the force of the wind, will burn the universe, scorching the lifeless planets.
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 12.4.10

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ఉపర్యధ: సమన్తాచ్చ శిఖాభిర్వహ్నిసూర్యయో: । దహ్యమానం విభాత్యణ్డం దగ్ధగోమయపిణ్డవత్ ॥ ౧౦ ॥
upary adhaḥ samantāc ca
[upary adhah samantaach cha]
śikhābhir vahni-sūryayoḥ
[shikhaabhir vahni-sooryayoh]
dahyamānaṁ vibhāty aṇḍaṁ
[dahyamaanam vibhaaty andam]
dagdha-gomaya-piṇḍa-vat
[dagdha-gomaya-pinda-vat]
Word-for-word
upari — above adhaḥ — and below samantāt — in all directions ca — and śikhābhiḥ — with the flames vahni — of the fire sūryayoḥ — and of the sun dahyamānam — being burned vibhāti — glows aṇḍam — the egg of the universe dagdha — burned go-maya — of cow dung piṇḍa-vat — like a ball.
Blended reading (Sanskrit + English inline)
upary adhaḥ samantāc ca
upari
above
adhaḥ
and below
samantāt
in all directions
ca
and
śikhābhir vahni-sūryayoḥ
śikhābhiḥ
with the flames
vahni
of the fire
sūryayoḥ
and of the sun
dahyamānaṁ vibhāty aṇḍaṁ
dahyamānam
being burned
vibhāti
glows
aṇḍam
the egg of the universe
dagdha-gomaya-piṇḍa-vat
dagdha
burned
go-maya
of cow dung
piṇḍa-vat
like a ball.
Burned from all sides — from above by the blazing sun and from below by the fire of Lord Saṅkarṣaṇa — the universal sphere will glow like a burning ball of cow dung.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Burned from all sides—from above by the blazing sun and from below by the fire of Saṅkarṣaṇa—the universal sphere will glow like a burning ball of cow dung.
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 12.4.11

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తత: ప్రచణ్డపవనో వర్షాణామధికం శతమ్ । పర: సాంవర్తకో వాతి ధూమ్రం ఖం రజసావృతమ్ ॥ ౧౧ ॥
tataḥ pracaṇḍa-pavano
[tatah prachanda-pavano]
varṣāṇām adhikaṁ śatam
[varshaanaam adhikam shatam]
paraḥ sāṁvartako vāti
[parah saamvartako vaati]
dhūmraṁ khaṁ rajasāvṛtam
[dhoomram kham rajasaavritam]
Word-for-word
tataḥ — then pracaṇḍa — terrible pavanaḥ — a wind varṣāṇām — of years adhikam — more than śatam — one hundred paraḥ — great sāmvartakaḥ — causing annihilation vāti — blows dhūmram — gray kham — the sky rajasā — with dust āvṛtam — covered.
Blended reading (Sanskrit + English inline)
tataḥ pracaṇḍa-pavano
tataḥ
then
pracaṇḍa
terrible
pavanaḥ
a wind
varṣāṇām adhikaṁ śatam
varṣāṇām
of years
adhikam
more than
śatam
one hundred
paraḥ sāṁvartako vāti
paraḥ
great
sāmvartakaḥ
causing annihilation
vāti
blows
dhūmraṁ khaṁ rajasāvṛtam
dhūmram
gray
kham
the sky
rajasā
with dust
āvṛtam
covered.
A great and terrible wind of destruction will begin to blow for more than one hundred years, and the sky, covered with dust, will turn gray.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
A great and terrible wind of destruction will begin to blow for more than one hundred years, and the sky, covered with dust, will turn gray. A wind will for a little more than a hundred years and then the sky covered with dust will turn gray.
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 12.4.12

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తతో మేఘకులాన్యఙ్గ చిత్ర వర్ణాన్యనేకశ: । శతం వర్షాణి వర్షన్తి నదన్తి రభసస్వనై: ॥ ౧౨ ॥
tato megha-kulāny aṅga
[tato megha-kulaany anga]
citra varṇāny anekaśaḥ
[chitra varnaany anekashah]
śataṁ varṣāṇi varṣanti
[shatam varshaani varshanti]
nadanti rabhasa-svanaiḥ
[nadanti rabhasa-svanaih]
Word-for-word
tataḥ — then megha-kulāni — the clouds aṅga — my dear King citra-varṇāni — of various colors anekaśaḥ — numerous śatam — one hundred varṣāṇi — years varṣanti — they pour down rain nadanti — they thunder rabhasa-svanaiḥ — with tremendous sounds.
Blended reading (Sanskrit + English inline)
tato megha-kulāny aṅga
tataḥ
then
megha-kulāni
the clouds
aṅga
my dear King
citra varṇāny anekaśaḥ
citra-varṇāni
of various colors
anekaśaḥ
numerous
śatam
one hundred
śataṁ varṣāṇi varṣanti
varṣāṇi
years
varṣanti
they pour down rain
nadanti rabhasa-svanaiḥ
nadanti
they thunder
rabhasa-svanaiḥ
with tremendous sounds.
After that, O King, groups of multicolored clouds will gather, roaring terribly with thunder, and will pour down floods of rain for one hundred years.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
After that, O King, groups of multicolored clouds, roaring terribly with thunder, will pour down rain for one hundred years.
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 12.4.13

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తత ఏకోదకం విశ్వం బ్రహ్మాణ్డవివరాన్తరమ్ ॥ ౧౩ ॥
tata ekodakaṁ viśvaṁ
[tata ekodakam vishvam]
brahmāṇḍa-vivarāntaram
[brahmaanda-vivaraantaram]
Word-for-word
tataḥ — then eka-udakam — a single body of water viśvam — the universe brahma-aṇḍa — of the egg of creation vivara-antaram — within.
Blended reading (Sanskrit + English inline)
tata ekodakaṁ viśvaṁ
tataḥ
then
eka-udakam
a single body of water
viśvam
the universe
brahmāṇḍa-vivarāntaram
brahma-aṇḍa
of the egg of creation
vivara-antaram
within.
At that time, the shell of the universe will fill up with water, forming a single cosmic ocean.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
At that time, the shell of the universe will fill up with water, forming a single cosmic ocean.
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 12.4.14

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తదా భూమేర్గన్ధగుణం గ్రసన్త్యాప ఉదప్లవే । గ్రస్తగన్ధా తు పృథివీ ప్రలయత్వాయ కల్పతే ॥ ౧౪ ॥
tadā bhūmer gandha-guṇaṁ
[tadaa bhoomer gandha-gunam]
grasanty āpa uda-plave
[grasanty aapa uda-plave]
grasta-gandhā tu pṛthivī
[grasta-gandhaa tu prithivee]
pralayatvāya kalpate
[pralayatvaaya kalpate]
Word-for-word
tadā — then bhūmeḥ — of the earth gandha-guṇam — the perceptible quality of fragrance grasanti — takes away āpaḥ — the water uda-plave — during the flooding grasta-gandhā — deprived of its fragrance tu — and pṛthivī — the element earth pralayatvāya kalpate — becomes unmanifest.
Blended reading (Sanskrit + English inline)
tadā bhūmer gandha-guṇaṁ
tadā
then
bhūmeḥ
of the earth
gandha-guṇam
the perceptible quality of fragrance
grasanty āpa uda-plave
grasanti
takes away
āpaḥ
the water
uda-plave
during the flooding
grasta-gandhā tu pṛthivī
grasta-gandhā
deprived of its fragrance
tu
and
pṛthivī
the element earth
pralayatvāya kalpate
pralayatvāya kalpate
becomes unmanifest.
As the entire universe is flooded, the water will rob the earth of its unique quality of fragrance, and the element earth, deprived of its distinguishing quality, will be dissolved.
Purport

As clearly explained throughout Śrīmad-Bhāgavatam, the first element, sky, possesses the unique quality of sound. As creation expands, the second element, air, comes into being, and it possesses sound and touch. The third element, fire, possesses sound, touch and form, and the fourth element, water, possesses sound, touch, form and flavor. The earth possesses sound, touch, form, flavor and aroma. As each element loses its unique distinguishing quality, it naturally becomes indistinguishable from the more subtle elements and is thus effectively dissolved as a unique entity.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
As the entire universe is flooded, the water will rob the earth of its unique quality of fragrance, and the element earth, deprived of its distinguishing quality, will be dissolved. Pralayatvāya comes from prakṛṣṭo layaḥ: a long destruction. A state of long destruction is called pralayatvā.
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 12.4.15-19

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అపాం రసమథో తేజస్తా లీయన్తేఽథ నీరసా: । గ్రసతే తేజసో రూపం వాయుస్తద్రహితం తదా ॥ ౧౫ ॥ లీయతే చానిలే తేజో వాయో: ఖం గ్రసతే గుణమ్ । స వై విశతి ఖం రాజంస్తతశ్చ నభసో గుణమ్ ॥ ౧౬ ॥ శబ్దం గ్రసతి భూతాదిర్నభస్తమనులీయతే । తైజసశ్చేన్ద్రియాణ్యఙ్గ దేవాన్ వైకారికో గుణై: ॥ ౧౭ ॥ మహాన్ గ్రసత్యహఙ్కారం గుణా: సత్త్వాదయశ్చ తమ్ । గ్రసతేఽవ్యాకృతం రాజన్ గుణాన్ కాలేన చోదితమ్ ॥ ౧౮ ॥ న తస్య కాలావయవై: పరిణామాదయో గుణా: । అనాద్యనన్తమవ్యక్తం నిత్యం కారణమవ్యయమ్ ॥ ౧౯ ॥
apāṁ rasam atho tejas
[apaam rasam atho tejas]
tā līyante ’tha nīrasāḥ
[taa leeyante ’tha neerasaah]
grasate tejaso rūpaṁ
[grasate tejaso roopam]
vāyus tad-rahitaṁ tadā
[vaayus tad-rahitam tadaa]
līyate cānile tejo
[leeyate chaanile tejo]
vāyoḥ khaṁ grasate guṇam
[vaayoh kham grasate gunam]
sa vai viśati khaṁ rājaṁs
[sa vai vishati kham raajams]
tataś ca nabhaso guṇam
[tatash cha nabhaso gunam]
śabdaṁ grasati bhūtādir
[shabdam grasati bhootaadir]
nabhas tam anu līyate
[nabhas tam anu leeyate]
taijasaś cendriyāṇy aṅga
[taijasash chendriyaany anga]
devān vaikāriko guṇaiḥ
[devaan vaikaariko gunaih]
mahān grasaty ahaṅkāraṁ
[mahaan grasaty ahankaaram]
guṇāḥ sattvādayaś ca tam
[gunaah sattvaadayash cha tam]
grasate ’vyākṛtaṁ rājan
[grasate ’vyaakritam raajan]
guṇān kālena coditam
[gunaan kaalena choditam]
na tasya kālāvayavaiḥ
[na tasya kaalaavayavaih]
pariṇāmādayo guṇāḥ
[parinaamaadayo gunaah]
anādy anantam avyaktaṁ
[anaady anantam avyaktam]
nityaṁ kāraṇam avyayam
[nityam kaaranam avyayam]
Word-for-word
apām — of water rasam — the taste atha — then tejaḥ — fire tāḥ — that water līyante — dissolves atha — after this nīrasāḥ — deprived of its quality of taste grasate — takes away tejasaḥ — of fire rūpam — the form vāyuḥ — the air tat-rahitam — deprived of that form tadā — then līyate — merges ca — and anile — in wind tejaḥ — fire vāyoḥ — of the air kham — the ether grasate — takes away guṇam — the perceptible quality (touch) saḥ — that air vai — indeed viśati — enters kham — the ether rājan — O King Parīkṣit tataḥ — thereupon ca — and nabhasaḥ — of the ether guṇam — the quality śabdam — sound grasati — takes away bhūta-ādiḥ — the element of false ego in the mode of ignorance nabhaḥ — the ether tam — into that false ego anu — subsequently līyate — merges taijasaḥ — false ego in the mode of passion ca — and indriyāṇi — the senses aṅga — my dear King devān — the demigods vaikārikaḥ — false ego in the mode of goodness guṇaiḥ — along with the manifest functions (of false ego) mahān — the mahat-tattva grasati — seizes ahaṅkāram — false ego guṇāḥ — the basic modes of nature sattva-ādayaḥ — goodness, passion and ignorance ca — and tam — that mahat grasate — seizes avyākṛtam — the unmanifest original form of nature rājan — O King guṇān — the three modes kālena — by time coditam — impelled na — there are not tasya — of that unmanifest nature kāla — of time avayavaiḥ — by the segments pariṇāma-ādayaḥ — transformation and the other changes of visible matter (creation, growth and so on) guṇāḥ — such qualities anādi — without beginning anantam — without end avyaktam — unmanifest nityam — eternal kāraṇam — the cause avyayam — infallible.
Blended reading (Sanskrit + English inline)
apāṁ rasam atho tejas
apām
of water
rasam
the taste
atha
then
tejaḥ
fire
tā līyante ’tha nīrasāḥ
tāḥ
that water
līyante
dissolves
grasate tejaso rūpaṁ
atha
after this
vāyus tad-rahitaṁ tadā
līyate cānile tejo
nīrasāḥ
deprived of its quality of taste
vāyoḥ khaṁ grasate guṇam
grasate
takes away
sa vai viśati khaṁ rājaṁs
tataś ca nabhaso guṇam
śabdaṁ grasati bhūtādir
nabhas tam anu līyate
tejasaḥ
of fire
rūpam
the form
taijasaś cendriyāṇy aṅga
devān vaikāriko guṇaiḥ
vāyuḥ
the air
mahān grasaty ahaṅkāraṁ
guṇāḥ sattvādayaś ca tam
tat-rahitam
deprived of that form
grasate ’vyākṛtaṁ rājan
tadā
then
līyate
merges
ca
and
anile
in wind
tejaḥ
fire
guṇān kālena coditam
na tasya kālāvayavaiḥ
vāyoḥ
of the air
kham
the ether
grasate
takes away
pariṇāmādayo guṇāḥ
guṇam
the perceptible quality (touch)
saḥ
that air
vai
indeed
viśati
enters
kham
the ether
anādy anantam avyaktaṁ
nityaṁ kāraṇam avyayam
rājan
O King Parīkṣit
tataḥ
thereupon
ca
and
nabhasaḥ
of the ether
guṇam
the quality
śabdam
sound
grasati
takes away
bhūta-ādiḥ
the element of false ego in the mode of ignorance
nabhaḥ
the ether
tam
into that false ego
anu
subsequently
līyate
merges
taijasaḥ
false ego in the mode of passion
ca
and
indriyāṇi
the senses
aṅga
my dear King
devān
the demigods
vaikārikaḥ
false ego in the mode of goodness
guṇaiḥ
along with the manifest functions (of false ego)
mahān
the mahat-tattva
grasati
seizes
ahaṅkāram
false ego
guṇāḥ
the basic modes of nature
sattva-ādayaḥ
goodness, passion and ignorance
ca
and
tam
that mahat
grasate
seizes
avyākṛtam
the unmanifest original form of nature
rājan
O King
guṇān
the three modes
kālena
by time
coditam
impelled
na
there are not
tasya
of that unmanifest nature
kāla
of time
avayavaiḥ
by the segments
pariṇāma-ādayaḥ
transformation and the other changes of visible matter (creation, growth and so on)
guṇāḥ
such qualities
anādi
without beginning
anantam
without end
avyaktam
unmanifest
nityam
eternal
kāraṇam
the cause
avyayam
infallible.
The element fire then seizes the taste from the element water, which, deprived of its unique quality, taste, merges into fire. Air seizes the form inherent in fire, and then fire, deprived of form, merges into air. The element ether seizes the quality of air, namely touch, and that air enters into ether. Then, O King, false ego in ignorance seizes sound, the quality of ether, after which ether merges into false ego. False ego in the mode of passion takes hold of the senses, and false ego in the mode of goodness absorbs the demigods. Then the total mahat-tattva seizes false ego along with its various functions, and that mahat is seized by the three basic modes of nature — goodness, passion and ignorance. My dear King Parīkṣit, these modes are further overtaken by the original unmanifest form of nature, impelled by time. That unmanifest nature is not subject to the six kinds of transformation caused by the influence of time. Rather, it has no beginning and no end. It is the unmanifest, eternal and infallible cause of creation.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The element fire then swallows up the taste from the element water, which, deprived of its unique quality, taste, merges into fire. Air swallows up the form inherent in fire, and then fire, deprived of form, merges into air. The element ether swallows up the quality of air, namely touch, and that air enters into ether. Then, O King, false ego in ignorance swallows up sound, the quality of ether, after which ether also merges into false ego in ignorance. False ego in passion consumes of the senses, and false ego in goodness absorbs the devatās. Then the total mahat-tattva consumes false ego along with its various functions, and that mahat-tattva is consumed by the three basic modes of nature—goodness, passion and ignorance. My dear King Parīkṣit, these modes are further swallowed up by prakṛti, impelled by time. That prakṛti is not subject to the six kinds of transformation caused by the influence of time. Rather, it has no birth, no death, no existence, no increase, no change, and no decrease. It is the cause of the universe. The verb grasati should be added to the first line of verse 15. Bhūtādiḥ means ahaṅkāra in tamas. Ahaṅkāra in rajas swallows up the senses. Mahat-tattva swallows up ahaṅkāra along with its transformation of guṇas (ahaṅkāra in the modes of tamas, rajas and sattva). The guṇas swallow up mahat-tattva (tam). Avyākṛtam means pradhāna or prakṛti. Prakṛti is not subject to the transformation and other factors produced by the limbs of time, by days and nights. Pariṇāma or development is the fourth change (vikāra) among six which are not present in prakṛti. The first is birth. But prakrṭi has no beginning (anādi). It has no end (anantam). Avyaktam means that it does not show itself as existing for some time. Nityam means that prakṛti is always in one form. It does not increase or grow. It does not decline (avyayam). Thus the six transformations are absent in prakṛti. [Note: The six transformations are janma, astitva, vṛrdhi, pariṇāma, apakṣaya, and mṛtyu. jāyate asti vardhate vipariṇamate apakṣīyate naśyaty]
Related lectures
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Śrīmad-Bhāgavatam 12.4.20-21

↗
న యత్ర వాచో న మనో న సత్త్వం తమో రజో వా మహదాదయోఽమీ । న ప్రాణబుద్ధీన్ద్రియదేవతా వా న సన్నివేశ: ఖలు లోకకల్ప: ॥ ౨౦ ॥ న స్వప్నజాగ్రన్న చ తత్ సుషుప్తం న ఖం జలం భూరనిలోఽగ్నిరర్క: । సంసుప్తవచ్ఛూన్యవదప్రతర్క్యం తన్మూలభూతం పదమామనన్తి ॥ ౨౧ ॥
na yatra vāco na mano na sattvaṁ
[na yatra vaacho na mano na sattvam]
tamo rajo vā mahad-ādayo ’mī
[tamo rajo vaa mahad-aadayo ’mee]
na prāṇa-buddhīndriya-devatā vā
[na praana-buddheendriya-devataa vaa]
na sanniveśaḥ khalu loka-kalpaḥ
[na sanniveshah khalu loka-kalpah]
na svapna-jāgran na ca tat suṣuptaṁ
[na svapna-jaagran na cha tat sushuptam]
na khaṁ jalaṁ bhūr anilo ’gnir arkaḥ
[na kham jalam bhoor anilo ’gnir arkah]
saṁsupta-vac chūnya-vad apratarkyaṁ
[samsupta-vach choonya-vad apratarkyam]
tan mūla-bhūtaṁ padam āmananti
[tan moola-bhootam padam aamananti]
Word-for-word
na — not yatra — wherein vācaḥ — speech na — not manaḥ — the mind na — not sattvam — the mode of goodness tamaḥ — the mode of ignorance rajaḥ — the mode of passion vā — or mahat — the mahat-tattva ādayaḥ — and so on amī — these elements na — not prāṇa — the vital air buddhi — intelligence indriya — the senses devatāḥ — and the controlling demigods vā — or na — not sanniveśaḥ — the particular construction khalu — indeed loka-kalpaḥ — of the arrangement of the planetary systems na — not svapna — sleep jāgrat — waking condition na — not ca — and tat — that suṣuptam — deep sleep na — not kham — ether jalam — water bhūḥ — earth anilaḥ — air agniḥ — fire arkaḥ — the sun saṁsupta-vat — like one who is fast asleep śūnya-vat — like a void apratarkyam — inaccessible to logic tat — that pradhāna mūla-bhūtam — serving as the basis padam — the substance āmananti — great authorities say.
Blended reading (Sanskrit + English inline)
na yatra vāco na mano na sattvaṁ
na
not
yatra
wherein
vācaḥ
speech
na
not
manaḥ
the mind
na
not
sattvam
the mode of goodness
tamo rajo vā mahad-ādayo ’mī
tamaḥ
the mode of ignorance
rajaḥ
the mode of passion
vā
or
mahat
the mahat-tattva
ādayaḥ
and so on
na prāṇa-buddhīndriya-devatā vā
na sanniveśaḥ khalu loka-kalpaḥ
na svapna-jāgran na ca tat suṣuptaṁ
amī
these elements
na khaṁ jalaṁ bhūr anilo ’gnir arkaḥ
na
not
saṁsupta-vac chūnya-vad apratarkyaṁ
prāṇa
the vital air
buddhi
intelligence
indriya
the senses
devatāḥ
and the controlling demigods
vā
or
tan mūla-bhūtaṁ padam āmananti
na
not
sanniveśaḥ
the particular construction
khalu
indeed
loka-kalpaḥ
of the arrangement of the planetary systems
na
not
svapna
sleep
jāgrat
waking condition
na
not
ca
and
tat
that
suṣuptam
deep sleep
na
not
kham
ether
jalam
water
bhūḥ
earth
anilaḥ
air
agniḥ
fire
arkaḥ
the sun
saṁsupta-vat
like one who is fast asleep
śūnya-vat
like a void
apratarkyam
inaccessible to logic
tat
that pradhāna
mūla-bhūtam
serving as the basis
padam
the substance
āmananti
great authorities say.
In the unmanifest stage of material nature, called pradhāna, there is no expression of words, no mind and no manifestation of the subtle elements beginning from the mahat, nor are there the modes of goodness, passion and ignorance. There is no life air or intelligence, nor any senses or demigods. There is no definite arrangement of planetary systems, nor are there present the different stages of consciousness — sleep, wakefulness and deep sleep. There is no ether, water, earth, air, fire or sun. The situation is just like that of complete sleep, or of voidness. Indeed, it is indescribable. Authorities in spiritual science explain, however, that since pradhāna is the original substance, it is the actual basis of material creation.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
In pradhāna, there is no expression of words, no mind and no manifestation of the subtle elements beginning from the mahat-tattva, nor are there the modes of goodness, passion and ignorance. There is no life air or intelligence, nor any senses or devatās. There is no arrangement of planetary systems, nor are there present the different stages of consciousness—sleep, wakefulness and deep sleep. There is no ether, water, earth, air, fire or sun. The situation is just like that of complete sleep or of voidness. It is indescribable. Authorities in spiritual science explain, however, that since pradhāna is the original substance, it is the basis of material creation. Two verses explain how prakṛti has no transformations like objects we perceive with passion and other qualities. Loka-kalpaḥ means that there is no construction of planets.
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Śrīmad-Bhāgavatam 12.4.22

↗
లయ: ప్రాకృతికో హ్యేష పురుషావ్యక్తయోర్యదా । శక్తయ: సమ్ప్రలీయన్తే వివశా: కాలవిద్రుతా: ॥ ౨౨ ॥
layaḥ prākṛtiko hy eṣa
[layah praakritiko hy esha]
puruṣāvyaktayor yadā
[purushaavyaktayor yadaa]
śaktayaḥ sampralīyante
[shaktayah sampraleeyante]
vivaśāḥ kāla-vidrutāḥ
[vivashaah kaala-vidrutaah]
Word-for-word
layaḥ — the annihilation prākṛtikaḥ — of the material elements hi — indeed eṣaḥ — this puruṣa — of the Supreme Lord avyaktayoḥ — and of His material nature in its unmanifest form yadā — when śaktayaḥ — the energies sampralīyante — merge totally vivaśāḥ — helpless kāla — by time vidrutāḥ — disarrayed.
Blended reading (Sanskrit + English inline)
layaḥ prākṛtiko hy eṣa
layaḥ
the annihilation
prākṛtikaḥ
of the material elements
hi
indeed
eṣaḥ
this
puruṣāvyaktayor yadā
puruṣa
of the Supreme Lord
avyaktayoḥ
and of His material nature in its unmanifest form
yadā
when
śaktayaḥ sampralīyante
śaktayaḥ
the energies
sampralīyante
merge totally
vivaśāḥ kāla-vidrutāḥ
vivaśāḥ
helpless
kāla
by time
vidrutāḥ
disarrayed.
This is the annihilation called prākṛtika, during which the energies belonging to the Supreme Person and His unmanifest material nature, disassembled by the force of time, are deprived of their potencies and merge together totally.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The annihilation is called prākṛtika when the energies belonging to the Supreme Person and prakṛti, disassembled by the force of time, merge together totally. Energies like sattva-guṇa merge into prakṛti. However the Lord and prakṛti never are affected at any time.
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Śrīmad-Bhāgavatam 12.4.23

↗
బుద్ధీన్ద్రియార్థరూపేణ జ్ఞానం భాతి తదాశ్రయమ్ । ద‍ృశ్యత్వావ్యతిరేకాభ్యామాద్యన్తవదవస్తు యత్ ॥ ౨౩ ॥
buddhīndriyārtha-rūpeṇa
[buddheendriyaartha-roopena]
jṣānaṁ bhāti tad-āśrayam
[jshaanam bhaati tad-aashrayam]
dṛśyatvāvyatirekābhyām
[drishyatvaavyatirekaabhyaam]
ādy-antavad avastu yat
[aady-antavad avastu yat]
Word-for-word
buddhi — of intelligence indriya — the senses artha — and the objects of perception rūpeṇa — in the form jṣānam — the Absolute Truth bhāti — manifests tat — of these elements āśrayam — the basis dṛśyatva — because of being perceived avyatirekābhyām — and because of being nondifferent from its own cause ādi-anta-vat — which has a beginning and an end avastu — is insubstantial yat — whatever.
Blended reading (Sanskrit + English inline)
buddhīndriyārtha-rūpeṇa
buddhi
of intelligence
indriya
the senses
artha
and the objects of perception
rūpeṇa
in the form
jṣānaṁ bhāti tad-āśrayam
jṣānam
the Absolute Truth
bhāti
manifests
tat
of these elements
āśrayam
the basis
dṛśyatvāvyatirekābhyām
dṛśyatva
because of being perceived
avyatirekābhyām
and because of being nondifferent from its own cause
ādy-antavad avastu yat
ādi-anta-vat
which has a beginning and an end
avastu
is insubstantial
yat
whatever.
It is the Absolute Truth alone who manifests in the forms of intelligence, the senses and the objects of sense perception, and who is their ultimate basis. Whatever has a beginning and an end is insubstantial because of being an object perceived by limited senses and because of being nondifferent from its own cause.
Purport

The word dṛśyatva indicates that all subtle and gross material manifestations are made visible by the potency of the Supreme Lord and again become invisible, or unmanifest, at the time of annihilation. They are therefore in essence not separate from the source of their expansion and withdrawal.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Brahman manifests in the forms of intelligence, the senses and the objects of sense perception, and it is their ultimate basis. Whatever has a beginning and an end is insubstantial because of being an object perceived by limited senses and because of being nondifferent from its own cause. The state of being one with Brahman in ātyantika-pralaya by those desiring impersonal liberation is now described. That oneness with Brahman that they desire will be produced when there is realization of the insubstantiality of the world of duality, which is an effect of Brahman. Thinking boldly in this way, they say this world is illusory. That is explained in nine verses. That Brahman (jṣānam) appears in the form of intelligence, senses and objects, since they are transformations of the śakti of Brahman. What is this Brahman? It is the shelter of intelligence, senses and objects of this world since it is their cause. Neuter gender of aśrayam is poetic license. What is produced in this world as intelligence has a birth and a destruction. Though this is perceived as real, from the spiritual point of view it is not real since the world does not last forever. Two other reasons are given for the unreality of the world: it is visible and it is not different from its cause (avyatirekha). Because of these two reasons, the world is considered unreal. The methodology is as follows. Because the world is visible, and because it has a beginning and end, and because it is not different from its cause, it is like a golden earring (compared to gold, its source). From the spiritual point of view the world is insubstantial. Even if one maintains that the material world is illusory, following the later descriptions of things related to Brahman being similarly cit and non-different from Paramātmā (cit-sama ātmavat) in verse 29, there should be visible, spiritual variety. Otherwise the reasoning will be erroneous. Śruti says tāsāṁ madhye sākṣād brahma gopāla-purī: among all these abodes, the residence of Gopāla is directly the Absolute Truth. (Gopāla-tāpanī Upaniṣad) Man-niketaṁ tu nirguṇam: my abode is beyond the guṇas. (SB 11.25.25) Nirguṇo mad-apāśrayaḥ: a worker who has taken shelter of me is understood to be transcendental to the modes of nature. (SB 11.25.26) By these words of the Lord it is understood that though the abode and other spiritual objects are visible, they are eternal, since they are beyond the guṇas.
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Śrīmad-Bhāgavatam 12.4.24

↗
దీపశ్చక్షుశ్చ రూపం చ జ్యోతిషో న పృథగ్ భవేత్ । ఏవం ధీ: ఖాని మాత్రాశ్చ న స్యురన్యతమాద‍ృతాత్ ॥ ౨౪ ॥
dīpaś cakṣuś ca rūpaṁ ca
[deepash chakshush cha roopam cha]
jyotiṣo na pṛthag bhavet
[jyotisho na prithag bhavet]
evaṁ dhīḥ khāni mātrāś ca
[evam dheeh khaani maatraash cha]
na syur anyatamād ṛtāt
[na syur anyatamaad ritaat]
Word-for-word
dīpaḥ — a lamp cakṣuḥ — a perceiving eye ca — and rūpam — a perceived form ca — and jyotiṣaḥ — from the original element fire na — not pṛthak — distinct bhavet — are evam — in the same way dhīḥ — intelligence khāni — the senses mātrāḥ — the perceptions ca — and na syuḥ — they are not anyatamāt — which is itself completely distinct ṛtāt — from the reality.
Blended reading (Sanskrit + English inline)
dīpaś cakṣuś ca rūpaṁ ca
dīpaḥ
a lamp
cakṣuḥ
a perceiving eye
ca
and
rūpam
a perceived form
ca
and
jyotiṣo na pṛthag bhavet
jyotiṣaḥ
from the original element fire
na
not
pṛthak
distinct
bhavet
are
evaṁ dhīḥ khāni mātrāś ca
evam
in the same way
dhīḥ
intelligence
khāni
the senses
mātrāḥ
the perceptions
ca
and
na syur anyatamād ṛtāt
na syuḥ
they are not
anyatamāt
which is itself completely distinct
ṛtāt
from the reality.
A lamp, the eye that views by the light of that lamp, and the visible form that is viewed are all basically nondifferent from the element fire. In the same way, intelligence, the senses and sense perceptions have no existence separate from the supreme reality, although that Absolute Truth remains totally distinct from them.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
A lamp, the eye that views by the light of that lamp, and the visible form that is viewed are non-different from the element light. In the same way, intelligence, the senses and sense perceptions have no existence separate from the supreme reality, although that Absolute Truth remains totally distinct from them. An example is given. Just as a lamp, the eye and form are aspects of light element, and are not different from light, which is their cause, so intelligence, senses and sense objects are not different from Brahman. Just as the lamp, eye and form—the effects--are said to be fire or light, so intelligence, senses and sense objects—the effects of Brahman--are said to be Brahman. “But if cause and effect are one, and the effect is unreal, then the cause is unreal since the effect is simply a transformation of the cause.” But Brahman is completely different from their effects, and even from prakṛti, the cause of those effects.
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Śrīmad-Bhāgavatam 12.4.25

↗
బుద్ధేర్జాగరణం స్వప్న: సుషుప్తిరితి చోచ్యతే । మాయామాత్రమిదం రాజన్ నానాత్వం ప్రత్యగాత్మని ॥ ౨౫ ॥
buddher jāgaraṇaṁ svapnaḥ
[buddher jaagaranam svapnah]
suṣuptir iti cocyate
[sushuptir iti chochyate]
māyā-mātram idaṁ rājan
[maayaa-maatram idam raajan]
nānātvaṁ pratyag-ātmani
[naanaatvam pratyag-aatmani]
Word-for-word
buddheḥ — of intelligence jāgaraṇam — waking consciousness svapnaḥ — sleep suṣuptiḥ — deep sleep iti — thus ca — and ucyate — are called māyā-mātram — merely illusion idam — this rājan — O King nānātvam — the duality pratyak-ātmani — experienced by the pure soul.
Blended reading (Sanskrit + English inline)
buddher jāgaraṇaṁ svapnaḥ
buddheḥ
of intelligence
jāgaraṇam
waking consciousness
svapnaḥ
sleep
suṣuptir iti cocyate
suṣuptiḥ
deep sleep
iti
thus
ca
and
ucyate
are called
māyā-mātram idaṁ rājan
māyā-mātram
merely illusion
idam
this
rājan
O King
nānātvaṁ pratyag-ātmani
nānātvam
the duality
pratyak-ātmani
experienced by the pure soul.
The three states of intelligence are called waking consciousness, sleep and deep sleep. But, my dear King, the variegated experiences created for the pure living entity by these different states are nothing more than illusion.
Purport

Pure Kṛṣṇa consciousness exists beyond the various stages of material awareness. Just as darkness vanishes in the presence of light, so illusory material intelligence, which is experienced as normal perception, dreaming and deep sleep, completely vanishes in the brilliant presence of pure Kṛṣṇa consciousness, the constitutional condition of every living entity.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The three states of intelligence are called waking consciousness, sleep and deep sleep. But, my dear King, the variegated experiences created for the pure living entity by these different states are nothing more than illusion. The jīva has various states: waking, dream and deep sleep, which are three aspects of intelligence. These states are also false. That is explained in this verse. Waking, sleeping and deep sleep are called functions of intelligence. The variety created in the jīva (prayag-ātmani) by states of consciousness is false (māyā-mātram) since it is a covering on Brahman.
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Śrīmad-Bhāgavatam 12.4.26

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యథా జలధరా వ్యోమ్ని భవన్తి న భవన్తి చ । బ్రహ్మణీదం తథా విశ్వమవయవ్యుదయాప్యయాత్ ॥ ౨౬ ॥
yathā jala-dharā vyomni
[yathaa jala-dharaa vyomni]
bhavanti na bhavanti ca
[bhavanti na bhavanti cha]
brahmaṇīdaṁ tathā viśvam
[brahmaneedam tathaa vishvam]
avayavy udayāpyayāt
[avayavy udayaapyayaat]
Word-for-word
yathā — just as jala-dharāḥ — the clouds vyomni — in the sky bhavanti — are na bhavanti — are not ca — and brahmaṇi — within the Absolute Truth idam — this tathā — similarly viśvam — universe avayavi — having parts udaya — because of generation apyayāt — and dissolution.
Blended reading (Sanskrit + English inline)
yathā jala-dharā vyomni
yathā
just as
jala-dharāḥ
the clouds
vyomni
in the sky
bhavanti na bhavanti ca
bhavanti
are
na bhavanti
are not
ca
and
brahmaṇīdaṁ tathā viśvam
brahmaṇi
within the Absolute Truth
idam
this
tathā
similarly
viśvam
universe
avayavy udayāpyayāt
avayavi
having parts
udaya
because of generation
apyayāt
and dissolution.
Just as clouds in the sky come into being and are then dispersed by the amalgamation and dissolution of their constituent elements, this material universe is created and destroyed within the Absolute Truth by the amalgamation and dissolution of its elemental, constituent parts.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Just as clouds in the sky come into being and are then destroyed, the material universe with its parts is created and destroyed within Brahman. Non-difference of cause and effect in pariṇāma-vāda was shown. Now the real existence of the Supreme Lord, the cause of the universe which has beginning and end, is shown according to arambha-vāda in two verses. Just as clouds are created and destroyed in the sky, the universe is created and destroyed in Brahman. The example of sky is used to show that the Paramātmā is not contaminated by the universe, just as the sky is not contaminated by formation of clouds. The universe with its parts such as a pot, with a beginning and an end, is not factual through all time since it has a beginning and end.
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 12.4.27

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సత్యం హ్యవయవ: ప్రోక్త: సర్వావయవినామిహ । వినార్థేన ప్రతీయేరన్ పటస్యేవాఙ్గ తన్తవ: ॥ ౨౭ ॥
satyaṁ hy avayavaḥ proktaḥ
[satyam hy avayavah proktah]
sarvāvayavinām iha
[sarvaavayavinaam iha]
vinārthena pratīyeran
[vinaarthena prateeyeran]
paṭasyevāṅga tantavaḥ
[patasyevaanga tantavah]
Word-for-word
satyam — real hi — because avayavaḥ — the ingredient cause proktaḥ — is said to be sarva-avayavinām — of all constituted entities iha — in this created world vinā — apart from arthena — their manifest product pratīyeran — they can be perceived paṭasya — of a cloth iva — as aṅga — my dear King tantavaḥ — the threads.
Blended reading (Sanskrit + English inline)
satyaṁ hy avayavaḥ proktaḥ
satyam
real
hi
because
avayavaḥ
the ingredient cause
proktaḥ
is said to be
sarvāvayavinām iha
sarva-avayavinām
of all constituted entities
iha
in this created world
vinārthena pratīyeran
vinā
apart from
arthena
their manifest product
pratīyeran
they can be perceived
paṭasyevāṅga tantavaḥ
paṭasya
of a cloth
iva
as
aṅga
my dear King
tantavaḥ
the threads.
My dear King, it is stated [in the Vedānta-sūtra] that the ingredient cause that constitutes any manifested product in this universe can be perceived as a separate reality, just as the threads that make up a cloth can be perceived separately from their product.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O King! The cause of the universe is said to be factual since the cause is perceived to have a separate existence from the universe, just threads of a cloth are separate form the cloth. The cause (Brahman) of the parts (universe) is shown to be factual in this world, O King, since even without the parts, the cause is perceived separately, just as the threads of a cloth are perceived separate from the cloth. This has been stated in the Seventh Canto: kārya-kāraṇa-vastv-aikya-darśanaṁ paṭa-tantuvat avastutvād vikalpasya bhāvādvaitaṁ tad ucyate Non-difference of conception is seeing the effect and the cause as one, like threads related to a cloth, since all these are unreal, arising from misconception.
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 12.4.28

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యత్ సామాన్యవిశేషాభ్యాముపలభ్యేత స భ్రమ: । అన్యోన్యాపాశ్రయాత్ సర్వమాద్యన్తవదవస్తు యత్ ॥ ౨౮ ॥
yat sāmānya-viśeṣābhyām
[yat saamaanya-visheshaabhyaam]
upalabhyeta sa bhramaḥ
[upalabhyeta sa bhramah]
anyonyāpāśrayāt sarvam
[anyonyaapaashrayaat sarvam]
ādy-antavad avastu yat
[aady-antavad avastu yat]
Word-for-word
yat — whatever sāmānya — in terms of general cause viśeṣābhyām — and specific product upalabhyeta — is experienced saḥ — that bhramaḥ — is illusion anyonya — mutual apāśrayāt — because of dependence sarvam — everything ādi-anta-vat — subject to beginning and end avastu — unreal yat — which.
Blended reading (Sanskrit + English inline)
yat sāmānya-viśeṣābhyām
yat
whatever
sāmānya
in terms of general cause
viśeṣābhyām
and specific product
upalabhyeta sa bhramaḥ
upalabhyeta
is experienced
saḥ
that
bhramaḥ
is illusion
anyonyāpāśrayāt sarvam
anyonya
mutual
apāśrayāt
because of dependence
sarvam
everything
ādy-antavad avastu yat
ādi-anta-vat
subject to beginning and end
avastu
unreal
yat
which.
Anything experienced in terms of general cause and specific effect must be an illusion, because such causes and effects exist only relative to each other. Indeed, whatever has a beginning and an end is unreal.
Purport

The nature of a material cause cannot be perceived without perception of the effect. For example, the burning nature of fire cannot be perceived without observing the effect of fire, such as a burning object or ashes. Similarly, the saturating quality of water cannot be understood without observing the effect, a saturated cloth or paper. The organizational power of a man cannot be understood without observing the effect of his dynamic work, namely a solid institution. In this way, not only do effects depend upon their causes, but the perception of the cause also depends upon observation of the effect. Thus both are defined relatively and have a beginning and an end. The conclusion is that all such material causes and effects are essentially temporary and relative, and consequently illusory.

The Supreme Personality of Godhead, although the cause of all causes, has no beginning or end. Therefore He is neither material nor illusory. Lord Kṛṣṇa’s opulences and potencies are absolute reality, beyond the interdependence of material cause and effect.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
What is experienced as cause and effect is an illusion since they are mutually dependent. Everything has a beginning and end and therefore is unreal. According to vivarta-vāda (theory of illusion), just as the effect of Brahman, the universe, is unreal, so Brahman as the cause is also unreal. What is perceived as cause and effect is perceived through error since they are mutually dependent, and thus impossible to determine. The meaning is this. Just as one mistakes a rope for a snake out of ignorance, (the rope is the cause and the effect snake, is false), so Brahman is mistaken to be the universe out of ignorance. How can Brahman be the cause, when it is dependent on the effect, the universe, which does not exist?
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 12.4.29

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వికార: ఖ్యాయమానోఽపి ప్రత్యగాత్మానమన్తరా । న నిరూప్యోఽస్త్యణురపి స్యాచ్చేచ్చిత్సమ ఆత్మవత్ ॥ ౨౯ ॥
vikāraḥ khyāyamāno ’pi
[vikaarah khyaayamaano ’pi]
pratyag-ātmānam antarā
[pratyag-aatmaanam antaraa]
na nirūpyo ’sty aṇur api
[na niroopyo ’sty anur api]
syāc cec cit-sama ātma-vat
[syaach chech chit-sama aatma-vat]
Word-for-word
vikāraḥ — the transformation of created existence khyāyamānaḥ — appearing api — although pratyak-ātmānam — the Supreme Soul antarā — without na — not nirūpyaḥ — conceivable asti — is aṇuḥ — a single atom api — even syāt — it is so cet — if cit-samaḥ — equally spirit ātma-vat — remaining as it is, without change.
Blended reading (Sanskrit + English inline)
vikāraḥ khyāyamāno ’pi
vikāraḥ
the transformation of created existence
khyāyamānaḥ
appearing
pratyag-ātmānam antarā
na nirūpyo ’sty aṇur api
api
although
pratyak-ātmānam
the Supreme Soul
antarā
without
na
not
nirūpyaḥ
conceivable
asti
is
aṇuḥ
a single atom
api
even
syāc cec cit-sama ātma-vat
syāt
it is so
cet
if
cit-samaḥ
equally spirit
ātma-vat
remaining as it is, without change.
Although perceived, the transformation of even a single atom of material nature has no ultimate definition without reference to the Supreme Soul. To be accepted as factually existing, something must possess the same quality as pure spirit — eternal, unchanging existence.
Purport

A mirage of water appearing in the desert is actually a manifestation of light; the false appearance of water is a specific transformation of light. That which falsely appears as independent material nature is similarly a transformation of the Supreme Personality of Godhead. Material nature is the external potency of the Lord.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
This universe and even a single atom within it have no definition without reference to the Supreme Soul. If that is so, then objects related to the Lord are also spiritual and non-different from the Lord. This universe, famous as being subject to change, and even an atom in it, cannot be defined without Paramātmā. Everything is Paramātmā. The universe is imposed on Paramātmā. The illusion of water in a mirage will not take place at all without light. It is all light. The illusion of water is imposed on light. However, some famous objects are perceived as real and spiritual, such as bhakti and things produced by bhakti or within bhakti, and the abodes of the Lord. lakṣaṇaṁ bhakti-yogasya nirguṇasya hy udāhṛtam ahaituky avyavahitā yā bhaktiḥ puruṣottame It is said that the quality of bhakti beyond the guṇas is that bhakti which is devoid of other results other than bhakti and which is unobstructed by other processes. SB 3.29.12 The Lord says mat-sevāyāṁ tu nirguṇā: faith in my devotional service is purely transcendental. (SB 11.25.27) He has also said man nitekaṁ tu nirguṇam, nirguṇo mad apaśṛayaḥ, and man niṣṭaṁ nirguṇam smrṭam: my abode is beyond the guṇas, the devotee is beyond the guṇas, knowledge of the Lord is beyond the guṇas. (SB 11.25.26, 24, 25) All objects related to bhakti are beyond the guṇas. Gopāla-tāpanī Upaniṣad says tāsaṁ madhye sākṣād brahma-gopāla-purī hi: among them, the abode of Gopāla is Brahman. Saccidānandaika-rase bhakti-yoge tiṣṭhati: the Lord resides in bhakti, filled with eternity, knowledge and bliss. The planet of the Lord and bhakti-yoga are beyond the guṇas and thus the highest truth. That is explained in this verse. If it is defined as being beyond the guṇas, it is cit-samaḥ, the same cit. Paramātmā is beyond the guṇas. Since all these objects are the expansions of Paramātmā, they are the one Paramātmā (ātmavat).
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Source: vedabase.io

Śrīmad-Bhāgavatam 12.4.30

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న హి సత్యస్య నానాత్వమవిద్వాన్ యది మన్యతే । నానాత్వం ఛిద్రయోర్యద్వజ్జ్యోతిషోర్వాతయోరివ ॥ ౩౦ ॥
na hi satyasya nānātvam
[na hi satyasya naanaatvam]
avidvān yadi manyate
[avidvaan yadi manyate]
nānātvaṁ chidrayor yadvaj
[naanaatvam chidrayor yadvaj]
jyotiṣor vātayor iva
[jyotishor vaatayor iva]
Word-for-word
na — there is no hi — indeed satyasya — of the Absolute Truth nānātvam — duality avidvān — a person not in true knowledge yadi — if manyate — he thinks nānātvam — the duality chidrayoḥ — of the two skies yadvat — just as jyotiṣoḥ — of the two celestial lights vātayoḥ — of the two winds iva — as.
Blended reading (Sanskrit + English inline)
na hi satyasya nānātvam
na
there is no
hi
indeed
satyasya
of the Absolute Truth
nānātvam
duality
avidvān yadi manyate
avidvān
a person not in true knowledge
yadi
if
manyate
he thinks
nānātvaṁ chidrayor yadvaj
nānātvam
the duality
chidrayoḥ
of the two skies
yadvat
just as
jyotiṣor vātayor iva
jyotiṣoḥ
of the two celestial lights
vātayoḥ
of the two winds
iva
as.
There is no material duality in the Absolute Truth. The duality perceived by an ignorant person is like the difference between the sky contained in an empty pot and the sky outside the pot, or the difference between the reflection of the sun in water and the sun itself in the sky, or the difference between the vital air within one living body and that within another body.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
There is no material duality in the Absolute Truth. If a person thinks there is duality he is ignorant like seeing space within two pots as different space, or two lamps as different fire or two prāṇas in two bodies as different prāṇa, when actually there is only one space, one fire and one prāṇa. How does one conceive of oneness? There is no duality in the supreme truth. If one considers duality in the absolute one is ignorant. An ignorant person, on seeing two pots with cavities thinks the first pot has some space in it and the other pot has different space in it. Similarly on seeing two lamps an ignorant person thinks that the first lamp is one fire and the second lamp a different fire. Or on seeing prāṇa in one body and another body, he will think that it is different prāṇa.
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 12.4.31

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యథా హిరణ్యం బహుధా సమీయతే నృభి: క్రియాభిర్వ్యవహారవర్త్మసు । ఏవం వచోభిర్భగవానధోక్షజో వ్యాఖ్యాయతే లౌకికవైదికైర్జనై: ॥ ౩౧ ॥
yathā hiraṇyaṁ bahudhā samīyate
[yathaa hiranyam bahudhaa sameeyate]
nṛbhiḥ kriyābhir vyavahāra-vartmasu
[nribhih kriyaabhir vyavahaara-vartmasu]
evaṁ vacobhir bhagavān adhokṣajo
[evam vachobhir bhagavaan adhokshajo]
vyākhyāyate laukika-vaidikair janaiḥ
[vyaakhyaayate laukika-vaidikair janaih]
Word-for-word
yathā — just as hiraṇyam — gold bahudhā — in many forms samīyate — appears nṛbhiḥ — to men kriyābhiḥ — in terms of different functions vyavahāra-vartmasu — in ordinary usage evam — similarly vacobhiḥ — in varying terms bhagavān — the Personality of Godhead adhokṣajaḥ — the transcendental Lord, who is inconceivable to material senses vyākhyāyate — is described laukika — mundane vaidikaiḥ — and Vedic janaiḥ — by men.
Blended reading (Sanskrit + English inline)
yathā hiraṇyaṁ bahudhā samīyate
yathā
just as
hiraṇyam
gold
bahudhā
in many forms
samīyate
appears
nṛbhiḥ kriyābhir vyavahāra-vartmasu
nṛbhiḥ
to men
kriyābhiḥ
in terms of different functions
vyavahāra-vartmasu
in ordinary usage
evaṁ vacobhir bhagavān adhokṣajo
evam
similarly
vacobhiḥ
in varying terms
bhagavān
the Personality of Godhead
adhokṣajaḥ
the transcendental Lord, who is inconceivable to material senses
vyākhyāyate laukika-vaidikair janaiḥ
vyākhyāyate
is described
laukika
mundane
vaidikaiḥ
and Vedic
janaiḥ
by men.
According to their different purposes, men utilize gold in various ways, and gold is therefore perceived in various forms. In the same way, the Supreme Personality of Godhead, who is inaccessible to material senses, is described in various terms, both ordinary and Vedic, by different types of men.
Purport

All those who are not pure devotees of the Supreme Lord are basically trying to exploit the Lord and His energies. According to their strategy of exploitation, they conceive of and describe the Absolute Truth in various ways. In Bhagavad-gītā and Śrīmad-Bhāgavatam the Absolute Truth presents Himself as He actually is for the benefit of sincere people who do not foolishly try to conceptually manipulate the Supreme Godhead.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Just gold is perceived in different forms by various types of manufacturing in the ordinary world, the Supreme Lord, inaccessible to material senses, is described in various words, both ordinary and Vedic, by different types of men. Though at the time of creation the universe is seen to support various actions, the jṣānī should know that there is only one Brahman. By various fabrications, gold appears as earrings or bracelets. By common words and Vedic verses, the Lord is described in many ways.
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Source: vedabase.io

Śrīmad-Bhāgavatam 12.4.32

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యథా ఘనోఽర్కప్రభవోఽర్కదర్శితో హ్యర్కాంశభూతస్య చ చక్షుషస్తమ: । ఏవం త్వహం బ్రహ్మగుణస్తదీక్షితో బ్రహ్మాంశకస్యాత్మన ఆత్మబన్ధన: ॥ ౩౨ ॥
yathā ghano ’rka-prabhavo ’rka-darśito
[yathaa ghano ’rka-prabhavo ’rka-darshito]
hy arkāṁśa-bhūtasya ca cakṣuṣas tamaḥ
[hy arkaamsha-bhootasya cha chakshushas tamah]
evaṁ tv ahaṁ brahma-guṇas tad-īkṣito
[evam tv aham brahma-gunas tad-eekshito]
brahmāṁśakasyātmana ātma-bandhanaḥ
[brahmaamshakasyaatmana aatma-bandhanah]
Word-for-word
yathā — as ghanaḥ — a cloud arka — of the sun prabhavaḥ — the product arka — by the sun darśitaḥ — made visible hi — indeed arka — of the sun aṁśa-bhūtasya — which is the partial expansion ca — and cakṣuṣaḥ — of the eye tamaḥ — darkness evam — in the same way tu — indeed aham — false ego brahma-guṇaḥ — a quality of the Absolute Truth tat-īkṣitaḥ — visible through the agency of that Absolute Truth brahma-aṁśakasya — of the partial expansion of the Absolute Truth ātmanaḥ — of the jīva soul ātma-bandhanaḥ — serving to obstruct perception of the Supreme Soul.
Blended reading (Sanskrit + English inline)
yathā ghano ’rka-prabhavo ’rka-darśito
yathā
as
ghanaḥ
a cloud
arka
of the sun
prabhavaḥ
the product
hy arkāṁśa-bhūtasya ca cakṣuṣas tamaḥ
arka
by the sun
darśitaḥ
made visible
hi
indeed
arka
of the sun
aṁśa-bhūtasya
which is the partial expansion
ca
and
cakṣuṣaḥ
of the eye
tamaḥ
darkness
evaṁ tv ahaṁ brahma-guṇas tad-īkṣito
evam
in the same way
tu
indeed
aham
false ego
brahma-guṇaḥ
a quality of the Absolute Truth
tat-īkṣitaḥ
visible through the agency of that Absolute Truth
brahmāṁśakasyātmana ātma-bandhanaḥ
brahma-aṁśakasya
of the partial expansion of the Absolute Truth
ātmanaḥ
of the jīva soul
ātma-bandhanaḥ
serving to obstruct perception of the Supreme Soul.
Although a cloud is a product of the sun and is also made visible by the sun, it nevertheless creates darkness for the viewing eye, which is another partial expansion of the sun. Similarly, material false ego, a particular product of the Absolute Truth made visible by the Absolute Truth, obstructs the individual soul, another partial expansion of the Absolute Truth, from realizing the Absolute Truth.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The cloud is a product of the sun and is revealed by the sun. But the cloud covers the eye, another portion of the sun. The effects of Brahman are revealed by Brahman. Similarly the ahaṅkāra, the effect of Brahman, helps the jīva, a portion of Brahman, to bind himself up. “If everything is Brahman because everything is the effect of Brahman, how can the jīvas, portions of Brahman, be covered by ahaṅkāra, the effect of Brahman, which is illusory? And being covered, how do they become bewildered?” An example is given. The rays of the sun, transformed into clouds, become rain. It is said: agnau prāptāhūtiḥ samyag ādityam upatiṣtḥate ādityāj jāyate vṛṣtir vṛṣter annaṁ tataḥ prajāḥ Oblations to fire go to the sun. From the sun they transform into rain. Rain transforms into food and then into living entities. The product of the sun is a cloud. Thus clouds are manifested by the sun. They cause a covering of the eye (blocking the sun), though the eye is a portion of the sun as well. Similarly ahaṅkāra, an effect of Brahman, binds up the jīva, a portion of Brahman. Ātma-bandhanaḥ means the jīva binds himself.
Related lectures
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Śrīmad-Bhāgavatam 12.4.33

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ఘనో యదార్కప్రభవో విదీర్యతే చక్షు: స్వరూపం రవిమీక్షతే తదా । యదా హ్యహఙ్కార ఉపాధిరాత్మనో జిజ్ఞాసయా నశ్యతి తర్హ్యనుస్మరేత్ ॥ ౩౩ ॥
ghano yadārka-prabhavo vidīryate
[ghano yadaarka-prabhavo videeryate]
cakṣuḥ svarūpaṁ ravim īkṣate tadā
[chakshuh svaroopam ravim eekshate tadaa]
yadā hy ahaṅkāra upādhir ātmano
[yadaa hy ahankaara upaadhir aatmano]
jijṣāsayā naśyati tarhy anusmaret
[jijshaasayaa nashyati tarhy anusmaret]
Word-for-word
ghanaḥ — the cloud yadā — when arka-prabhavaḥ — the product of the sun vidīryate — is torn apart cakṣuḥ — the eye svarūpam — in its real form ravim — the sun īkṣate — sees tadā — then yadā — when hi — indeed also ahaṅkāraḥ — false ego upādhiḥ — the superficial covering ātmanaḥ — of the spirit soul jijṣāsayā — by spiritual inquiry naśyati — is destroyed tarhi — at that time anusmaret — one gains his proper remembrance.
Blended reading (Sanskrit + English inline)
ghano yadārka-prabhavo vidīryate
ghanaḥ
the cloud
yadā
when
arka-prabhavaḥ
the product of the sun
vidīryate
is torn apart
cakṣuḥ svarūpaṁ ravim īkṣate tadā
cakṣuḥ
the eye
svarūpam
in its real form
ravim
the sun
īkṣate
sees
tadā
then
yadā hy ahaṅkāra upādhir ātmano
yadā
when
hi
indeed also
ahaṅkāraḥ
false ego
upādhiḥ
the superficial covering
ātmanaḥ
of the spirit soul
jijṣāsayā naśyati tarhy anusmaret
jijṣāsayā
by spiritual inquiry
naśyati
is destroyed
tarhi
at that time
anusmaret
one gains his proper remembrance.
When the cloud originally produced from the sun is torn apart, the eye can see the actual form of the sun. Similarly, when the spirit soul destroys his material covering of false ego by inquiring into the transcendental science, he regains his original spiritual awareness.
Purport

Just as the sun can burn away the clouds that prevent one from seeing it, the Supreme Lord (and He alone) can remove the false ego that prevents one from seeing Him. There are some creatures, however, like owls, who are averse to seeing the sun. In the same way, those who are not interested in spiritual knowledge will never receive the privilege of seeing God.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
When the cloud produced from the sun is destroyed, the eye can see the actual form of the sun. Similarly, when the spirit soul destroys his material covering of false ego by inquiring into the transcendental science, he realizes Brahman. When the ahaṅkāra, a covering on the jīva, is destroyed, one realizes Brahman. This is explained through an example. When the cloud is destroyed, the eye sees the sun it its true form. The human eye and not the eye of the owl sees the sun. Similarly the eye of the jṣānī who has some bhakti sees Brahman, and not the person without bhakti. Bhakyāham ekayā grāhyaḥ: I am only achieved by bhakti. (SB 11.14.21) When ahaṅkāra is destroyed, one realizes Brahman.
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 12.4.34

↗
యదైవమేతేన వివేకహేతినా మాయామయాహఙ్కరణాత్మబన్ధనమ్ । ఛిత్త్వాచ్యుతాత్మానుభవోఽవతిష్ఠతే తమాహురాత్యన్తికమఙ్గ సమ్ప్లవమ్ ॥ ౩౪ ॥
yadaivam etena viveka-hetinā
[yadaivam etena viveka-hetinaa]
māyā-mayāhaṅkaraṇātma-bandhanam
[maayaa-mayaahankaranaatma-bandhanam]
chittvācyutātmānubhavo ’vatiṣṭhate
[chittvaachyutaatmaanubhavo ’vatishthate]
tam āhur ātyantikam aṅga samplavam
[tam aahur aatyantikam anga samplavam]
Word-for-word
yadā — when evam — in this way etena — by this viveka — of discrimination hetinā — sword māyā-maya — illusory ahaṅkaraṇa — false ego ātma — of the soul bandhanam — the cause of bondage chittvā — cutting off acyuta — of the infallible ātma — Supreme Soul anubhavaḥ — realization avatiṣṭhate — develops firmly tam — that āhuḥ — they call ātyantikam — ultimate aṅga — my dear King samplavam — annihilation.
Blended reading (Sanskrit + English inline)
yadaivam etena viveka-hetinā
yadā
when
evam
in this way
etena
by this
viveka
of discrimination
hetinā
sword
māyā-mayāhaṅkaraṇātma-bandhanam
māyā-maya
illusory
ahaṅkaraṇa
false ego
ātma
of the soul
bandhanam
the cause of bondage
chittvācyutātmānubhavo ’vatiṣṭhate
chittvā
cutting off
acyuta
of the infallible
ātma
Supreme Soul
anubhavaḥ
realization
tam āhur ātyantikam aṅga samplavam
avatiṣṭhate
develops firmly
tam
that
āhuḥ
they call
ātyantikam
ultimate
aṅga
my dear King
samplavam
annihilation.
My dear Parīkṣit, when the illusory false ego that binds the soul has been cut off with the sword of discriminating knowledge and one has developed realization of Lord Acyuta, the Supreme Soul, this is called the ātyantika, or ultimate, annihilation of material existence.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O King! When the illusory false ego that binds the soul has been cut off with the sword of discriminating knowledge and one remains with firm meditation on Acyuta, the Supreme Soul, it is called the ātyantika-pralaya. For the destruction of ahaṅkāra one practices bhakti-miśra-jṣāna. That is described in this verse. After cutting the bondage of ahaṅkāra by jṣāna-śāstra (viveka-hetinā), one remains with firm meditation of the mind upon Acyuta. Or, for the accomplished yogī, after destroying ahaṅkāra (acyutāmānaubhavaḥ) remains steady with complete realization of Brahman. Being fixed in that state is called ātyantika-pralaya (samplavam).
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Śrīmad-Bhāgavatam 12.4.35

↗
నిత్యదా సర్వభూతానాం బ్రహ్మాదీనాం పరన్తప । ఉత్పత్తిప్రలయావేకే సూక్ష్మజ్ఞా: సమ్ప్రచక్షతే ॥ ౩౫ ॥
nityadā sarva-bhūtānāṁ
[nityadaa sarva-bhootaanaam]
brahmādīnāṁ parantapa
[brahmaadeenaam parantapa]
utpatti-pralayāv eke
[utpatti-pralayaav eke]
sūkṣma-jṣāḥ sampracakṣate
[sookshma-jshaah samprachakshate]
Word-for-word
nityadā — constantly sarva-bhūtānām — of all created beings brahma-ādīnām — beginning with Lord Brahmā param-tapa — O subduer of the enemies utpatti — creation pralayau — and annihilation eke — some sūkṣma-jṣāḥ — expert knowers of subtle things sampracakṣate — declare.
Blended reading (Sanskrit + English inline)
nityadā sarva-bhūtānāṁ
nityadā
constantly
sarva-bhūtānām
of all created beings
brahmādīnāṁ parantapa
brahma-ādīnām
beginning with Lord Brahmā
param-tapa
O subduer of the enemies
utpatti-pralayāv eke
utpatti
creation
pralayau
and annihilation
eke
some
sūkṣma-jṣāḥ sampracakṣate
sūkṣma-jṣāḥ
expert knowers of subtle things
sampracakṣate
declare.
Experts in the subtle workings of nature, O subduer of the enemy, have declared that there are continuous processes of creation and annihilation that all created beings, beginning with Brahmā, constantly undergo.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Experts in the subtle workings of nature, O subduer of the enemy, have declared that there are continuous processes of creation and annihilation that all created beings, beginning with Brahmā, constantly undergo. This verse speaks of the nitya-pralaya (destruction at every moment).
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 12.4.36

↗
కాలస్రోతోజవేనాశు హ్రియమాణస్య నిత్యదా । పరిణామినామవస్థాస్తా జన్మప్రలయహేతవ: ॥ ౩౬ ॥
kāla-sroto-javenāśu
[kaala-sroto-javenaashu]
hriyamāṇasya nityadā
[hriyamaanasya nityadaa]
pariṇāminām avasthās tā
[parinaaminaam avasthaas taa]
janma-pralaya-hetavaḥ
[janma-pralaya-hetavah]
Word-for-word
kāla — of time srotaḥ — of the mighty current javena — by the force āśu — rapidly hriyamāṇasya — of that which is being taken away nityadā — constantly pariṇāminām — of things subject to transformation avasthāḥ — the various conditions tāḥ — they janma — of birth pralaya — and annihilation hetavaḥ — the causes.
Blended reading (Sanskrit + English inline)
kāla-sroto-javenāśu
kāla
of time
srotaḥ
of the mighty current
javena
by the force
āśu
rapidly
hriyamāṇasya nityadā
hriyamāṇasya
of that which is being taken away
nityadā
constantly
pariṇāminām avasthās tā
pariṇāminām
of things subject to transformation
avasthāḥ
the various conditions
tāḥ
they
janma-pralaya-hetavaḥ
janma
of birth
pralaya
and annihilation
hetavaḥ
the causes.
All material entities undergo transformation and are constantly and swiftly eroded by the mighty currents of time. The various stages of existence that material things exhibit are the perpetual causes of their generation and annihilation.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
The various states of the bodies of living entities which are quickly destroyed by the force of the flow of time are indications of continual birth and death. The cause is explains. Hriyamānasya should be hriyamānānām. The various states of the bodies of living entities, such as bālya, paugaṇdā etc., which are quickly destroyed by the force of the flow of time are indications of continual birth and death. The bodies and other objects are at every moment born and dying. Because of these various conditions of their bodies they are compared to flames.
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Source: vedabase.io

Śrīmad-Bhāgavatam 12.4.37

↗
అనాద్యన్తవతానేన కాలేనేశ్వరమూర్తినా । అవస్థా నైవ ద‍ృశ్యన్తే వియతి జ్యోతిషామివ ॥ ౩౭ ॥
anādy-antavatānena
[anaady-antavataanena]
kāleneśvara-mūrtinā
[kaaleneshvara-moortinaa]
avasthā naiva dṛśyante
[avasthaa naiva drishyante]
viyati jyotiṣām iva
[viyati jyotishaam iva]
Word-for-word
anādi-anta-vatā — without beginning or end anena — by this kālena — time īśvara — of the Supreme Personality of Godhead mūrtinā — the representation avasthāḥ — the different stages na — not eva — indeed dṛśyante — are seen viyati — in outer space jyotiṣām — of the moving planets iva — just as.
Blended reading (Sanskrit + English inline)
anādy-antavatānena
anādi-anta-vatā
without beginning or end
anena
by this
kāleneśvara-mūrtinā
kālena
time
avasthā naiva dṛśyante
viyati jyotiṣām iva
īśvara
of the Supreme Personality of Godhead
mūrtinā
the representation
avasthāḥ
the different stages
na
not
eva
indeed
dṛśyante
are seen
viyati
in outer space
jyotiṣām
of the moving planets
iva
just as.
These stages of existence created by beginningless and endless time, the impersonal representative of the Supreme Lord, are not visible, just as the infinitesimal momentary changes of position of the planets in the sky cannot be directly seen.
Purport

Although everyone knows that the sun is constantly moving in the sky, one cannot normally see the sun moving. Similarly, no one can directly perceive his hair or nails growing, although with the passing of time we perceive the fact of growth. Time, the potency of the Lord, is very subtle and powerful and is an insurmountable barrier to fools who are trying to exploit the material creation.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
These stages of existence created by beginningless and endless time, which is a representative of the Supreme Lord, are not visible, just as the infinitesimal changes of position of the planets in the sky cannot be directly seen. “If these states are there at every moment, why are they not seen? The argument in question is without proof.” The states of birth and death caused by time without beginning and end are not seen, just as the movements of the planets in the sky are not seen. Just as one must infer the movement of a planet at every moment so that it attains a different visible position, one must infer subtle states of change between the stages of infancy and youth which are visible. Thus the argument is not without proof.
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 12.4.38

↗
నిత్యో నైమిత్తికశ్చైవ తథా ప్రాకృతికో లయ: । ఆత్యన్తికశ్చ కథిత: కాలస్య గతిరీద‍ృశీ ॥ ౩౮ ॥
nityo naimittikaś caiva
[nityo naimittikash chaiva]
tathā prākṛtiko layaḥ
[tathaa praakritiko layah]
ātyantikaś ca kathitaḥ
[aatyantikash cha kathitah]
kālasya gatir īdṛśī
[kaalasya gatir eedrishee]
Word-for-word
nityaḥ — continuous naimittikaḥ — occasional ca — and eva — indeed tathā — also prākṛtikaḥ — natural layaḥ — annihilation ātyantikaḥ — final ca — and kathitaḥ — are described kālasya — of time gatiḥ — the progress īdṛśī — like this.
Blended reading (Sanskrit + English inline)
nityo naimittikaś caiva
nityaḥ
continuous
naimittikaḥ
occasional
ca
and
eva
indeed
tathā prākṛtiko layaḥ
tathā
also
prākṛtikaḥ
natural
layaḥ
annihilation
ātyantikaś ca kathitaḥ
ātyantikaḥ
final
ca
and
kathitaḥ
are described
kālasya gatir īdṛśī
kālasya
of time
gatiḥ
the progress
īdṛśī
like this.
In this way the progress of time is described in terms of the four kinds of annihilation — continuous, occasional, elemental and final.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
In this way, the progress of time is described in terms of the four kinds of annihilation—continual (bodies), occasional (night of Brahmā), elemental (destruction of the universe at end of Brahmā’s life) and final (liberation). This is a summary.
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Source: vedabase.io

Śrīmad-Bhāgavatam 12.4.39

↗
ఏతా: కురుశ్రేష్ఠ జగద్విధాతు- ర్నారాయణస్యాఖిలసత్త్వధామ్న: । లీలాకథాస్తే కథితా: సమాసత: కార్త్స్‍న్యేన నాజోఽప్యభిధాతుమీశ: ॥ ౩౯ ॥
etāḥ kuru-śreṣṭha jagad-vidhātur
[etaah kuru-shreshtha jagad-vidhaatur]
nārāyaṇasyākhila-sattva-dhāmnaḥ
[naaraayanasyaakhila-sattva-dhaamnah]
līlā-kathās te kathitāḥ samāsataḥ
[leelaa-kathaas te kathitaah samaasatah]
kārtsnyena nājo ’py abhidhātum īśaḥ
[kaartsnyena naajo ’py abhidhaatum eeshah]
Word-for-word
etāḥ — these kuru-śreṣṭha — O best of the Kurus jagat-vidhātuḥ — of the creator of the universe nārāyaṇasya — of Lord Nārāyaṇa akhila-sattva-dhāmnaḥ — the reservoir of all existences līlā-kathāḥ — the pastime narrations te — to you kathitāḥ — have been related samāsataḥ — in summary kārtsnyena — entirely na — not ajaḥ — unborn Brahmā api — even abhidhātum — to enumerate īśaḥ — is capable.
Blended reading (Sanskrit + English inline)
etāḥ kuru-śreṣṭha jagad-vidhātur
etāḥ
these
kuru-śreṣṭha
O best of the Kurus
jagat-vidhātuḥ
of the creator of the universe
nārāyaṇasyākhila-sattva-dhāmnaḥ
nārāyaṇasya
of Lord Nārāyaṇa
akhila-sattva-dhāmnaḥ
the reservoir of all existences
līlā-kathās te kathitāḥ samāsataḥ
līlā-kathāḥ
the pastime narrations
te
to you
kathitāḥ
have been related
samāsataḥ
in summary
kārtsnyena nājo ’py abhidhātum īśaḥ
kārtsnyena
entirely
na
not
ajaḥ
unborn Brahmā
api
even
abhidhātum
to enumerate
īśaḥ
is capable.
O best of the Kurus, I have related to you these narrations of the pastimes of Lord Nārāyaṇa, the creator of this world and the ultimate reservoir of all existence, presenting them to you only in brief summary. Even Lord Brahmā himself would be incapable of describing them entirely.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O best of the Kurus! I have related to you these narrations of the pastimes of Nārāyaṇa, the creator of this world and the abode of all living entities, in a brief summary. Even Lord Brahmā himself is incapable of describing them entirely. Topics of the Lord are summarized.
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Source: vedabase.io

Śrīmad-Bhāgavatam 12.4.40

↗
సంసారసిన్ధుమతిదుస్తరముత్తితీర్షో- ర్నాన్య: ప్లవో భగవత: పురుషోత్తమస్య । లీలాకథారసనిషేవణమన్తరేణ పుంసో భవేద్ వివిధదు:ఖదవార్దితస్య ॥ ౪౦ ॥
saṁsāra-sindhum ati-dustaram uttitīrṣor
[samsaara-sindhum ati-dustaram uttiteershor]
nānyaḥ plavo bhagavataḥ puruṣottamasya
[naanyah plavo bhagavatah purushottamasya]
līlā-kathā-rasa-niṣevaṇam antareṇa
[leelaa-kathaa-rasa-nishevanam antarena]
puṁso bhaved vividha-duḥkha-davārditasya
[pumso bhaved vividha-duhkha-davaarditasya]
Word-for-word
saṁsāra — of material existence sindhum — the ocean ati-dustaram — impossible to cross uttitīrṣoḥ — for one who desires to cross na — there is not anyaḥ — any other plavaḥ — boat bhagavataḥ — of the Personality of Godhead puruṣa-uttamasya — the Supreme Lord līlā-kathā — of the narrations of the pastimes rasa — to the transcendental taste niṣevaṇam — the rendering of service antareṇa — apart from puṁsaḥ — for a person bhavet — there can be vividha — various duḥkha — of material miseries dava — by the fire arditasya — who is distressed.
Blended reading (Sanskrit + English inline)
saṁsāra-sindhum ati-dustaram uttitīrṣor
saṁsāra
of material existence
sindhum
the ocean
ati-dustaram
impossible to cross
uttitīrṣoḥ
for one who desires to cross
nānyaḥ plavo bhagavataḥ puruṣottamasya
na
there is not
anyaḥ
any other
plavaḥ
boat
bhagavataḥ
of the Personality of Godhead
puruṣa-uttamasya
the Supreme Lord
līlā-kathā-rasa-niṣevaṇam antareṇa
līlā-kathā
of the narrations of the pastimes
rasa
to the transcendental taste
niṣevaṇam
the rendering of service
antareṇa
apart from
puṁso bhaved vividha-duḥkha-davārditasya
puṁsaḥ
for a person
bhavet
there can be
vividha
various
duḥkha
of material miseries
dava
by the fire
arditasya
who is distressed.
For a person who is suffering in the fire of countless miseries and who desires to cross the insurmountable ocean of material existence, there is no suitable boat except that of cultivating devotion to the transcendental taste for the narrations of the Supreme Personality of Godhead’s pastimes.
Purport

Although it is not possible to completely describe the pastimes of the Lord, even a partial appreciation can save one from the unbearable miseries of material existence. The fever of material existence can be removed only by the medicine of the holy name and pastimes of the Supreme Lord, which are perfectly narrated in Śrīmad-Bhāgavatam.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
For a person who is suffering in the fire of countless miseries and even for persons who desires to cross the insurmountable ocean of material existence, there is no suitable boat except cultivating the nectar of the narrations of the Supreme Lord's pastimes. The topics of the Lord are the life-sustaining medicine for all types of devotees, and even for those desiring liberation. Even those who desire liberation cannot achieve liberation without these topics. That is described in this verse. Or this is the answer to the question you asked at the beginning “What should a dying person do?” Other than food, there is nothing that can satisfy intolerable hunger. There is no other means of crossing material existence, such as jṣāna. That would be like giving a garland and sandalwood to a person suffering from hunger. This will be explained later. You should not accept jṣāna, by which I cover the great secret of bhakti, as the recommended process. Rasa in this verse means sweetness produced by the topics of the Lord’s pastimes. One should not prescribe any other medicine except this nectar for persons suffering in the great fire of material life.
Related lectures
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 12.4.41

↗
పురాణసంహితామేతామృషిర్నారాయణోఽవ్యయ: । నారదాయ పురా ప్రాహ కృష్ణద్వైపాయనాయ స: ॥ ౪౧ ॥
purāṇa-saṁhitām etām
[puraana-samhitaam etaam]
ṛṣir nārāyaṇo ’vyayaḥ
[rishir naaraayano ’vyayah]
nāradāya purā prāha
[naaradaaya puraa praaha]
kṛṣṇa-dvaipāyanāya saḥ
[krishna-dvaipaayanaaya sah]
Word-for-word
purāṇa — of all the Purāṇas saṁhitām — the essential compendium etām — this ṛṣiḥ — the great sage nārāyaṇaḥ — Lord Nara-Nārāyaṇa avyayaḥ — the infallible nāradāya — to Nārada Muni purā — previously prāha — spoke kṛṣṇa-dvaipāyanāya — to Kṛṣṇa Dvaipāyana Vedavyāsa saḥ — he, Nārada.
Blended reading (Sanskrit + English inline)
purāṇa-saṁhitām etām
purāṇa
of all the Purāṇas
saṁhitām
the essential compendium
etām
this
ṛṣir nārāyaṇo ’vyayaḥ
ṛṣiḥ
the great sage
nārāyaṇaḥ
Lord Nara-Nārāyaṇa
avyayaḥ
the infallible
nāradāya purā prāha
nāradāya
to Nārada Muni
purā
previously
prāha
spoke
kṛṣṇa-dvaipāyanāya saḥ
kṛṣṇa-dvaipāyanāya
to Kṛṣṇa Dvaipāyana Vedavyāsa
saḥ
he, Nārada.
Long ago this essential anthology of all the Purāṇas was spoken by the infallible Lord Nara-Nārāyaṇa Ṛṣi to Nārada, who then repeated it to Kṛṣṇa Dvaipāyana Vedavyāsa.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
Long ago, this anthology of all the Purāṇas was spoken by wise Viṣṇu to Bṛahmā. Brahmā, with undiminished bhakti, taught it to Nārada. Nārada spoke it to Kṛṣṇa Dvaipāyana Vedavyāsa. One should study, teach, hear, and have others hear Bhāgavatam following a pure, unbroken line of guru-parampara. That is the intention of this verse. Wise Nārāyaṇa taught this to Brahmā. The missing word Brahmā should be supplied. Brahmā, without decrease in bhakti because of having no offenses (avyayaḥ), taught it to Nārada.
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 12.4.42

↗
స వై మహ్యం మహారాజ భగవాన్ బాదరాయణ: । ఇమాం భాగవతీం ప్రీత: సంహితాం వేదసమ్మితామ్ ॥ ౪౨ ॥
sa vai mahyaṁ mahā-rāja
[sa vai mahyam mahaa-raaja]
bhagavān bādarāyaṇaḥ
[bhagavaan baadaraayanah]
imāṁ bhāgavatīṁ prītaḥ
[imaam bhaagavateem preetah]
saṁhitāṁ veda-sammitām
[samhitaam veda-sammitaam]
Word-for-word
saḥ — he vai — indeed mahyam — to me, Śukadeva Gosvāmī mahārāja — O King Parīkṣit bhagavān — the powerful incarnation of the Supreme Lord bādarāyaṇaḥ — Śrīla Vyāsadeva imām — this bhāgavatīm — Bhāgavata scripture prītaḥ — being satisfied saṁhitām — the anthology veda-sammitām — equal in status to the four Vedas..
Blended reading (Sanskrit + English inline)
sa vai mahyaṁ mahā-rāja
saḥ
he
vai
indeed
mahyam
to me, Śukadeva Gosvāmī
mahārāja
O King Parīkṣit
bhagavān bādarāyaṇaḥ
bhagavān
the powerful incarnation of the Supreme Lord
bādarāyaṇaḥ
Śrīla Vyāsadeva
imāṁ bhāgavatīṁ prītaḥ
imām
this
bhāgavatīm
Bhāgavata scripture
prītaḥ
being satisfied
saṁhitāṁ veda-sammitām
saṁhitām
the anthology
veda-sammitām
equal in status to the four Vedas..
My dear Mahārāja Parīkṣit, that great personality Śrīla Vyāsadeva taught me this same scripture, Śrīmad-Bhāgavatam, which is equal in stature to the four Vedas.
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O King! The great Vyāsadeva taught me this same scripture, Śrīmad-Bhāgavatam, which is equal in stature to the four Vedas. The phrases purāna-saṁhitām etam, and imam bhāgavatīm saṁhitām are in two separate sentences and thus there is no fault of too much repetition.
📝 My note

Source: vedabase.io

Śrīmad-Bhāgavatam 12.4.43

↗
ఇమాం వక్ష్యత్యసౌ సూత ఋషిభ్యో నైమిషాలయే । దీర్ఘసత్రే కురుశ్రేష్ఠ సమ్పృష్ట: శౌనకాదిభి: ॥ ౪౩ ॥
imāṁ vakṣyaty asau sūta
[imaam vakshyaty asau soota]
ṛṣibhyo naimiṣālaye
[rishibhyo naimishaalaye]
dīrgha-satre kuru-śreṣṭha
[deergha-satre kuru-shreshtha]
sampṛṣṭaḥ śaunakādibhiḥ
[samprishtah shaunakaadibhih]
Word-for-word
imām — this vakṣyati — will speak asau — present before us sūtaḥ — Sūta Gosvāmī ṛṣibhyaḥ — to the sages naimiṣa-ālaye — in the forest of Naimiṣa dīrgha-satre — at the lengthy sacrificial performance kuru-śreṣṭha — O best of the Kurus sampṛṣṭaḥ — questioned śaunaka-ādibhiḥ — by the assembly led by Śaunaka.
Blended reading (Sanskrit + English inline)
imāṁ vakṣyaty asau sūta
imām
this
vakṣyati
will speak
asau
present before us
sūtaḥ
Sūta Gosvāmī
ṛṣibhyo naimiṣālaye
ṛṣibhyaḥ
to the sages
naimiṣa-ālaye
in the forest of Naimiṣa
dīrgha-satre kuru-śreṣṭha
dīrgha-satre
at the lengthy sacrificial performance
kuru-śreṣṭha
O best of the Kurus
sampṛṣṭaḥ śaunakādibhiḥ
sampṛṣṭaḥ
questioned
śaunaka-ādibhiḥ
by the assembly led by Śaunaka.
O best of the Kurus, the same Sūta Gosvāmī who is sitting before us will speak this Bhāgavatam to the sages assembled in the great sacrifice at Naimiṣāraṇya. This he will do when questioned by the members of the assembly, headed by Śaunaka.
Purport

Thus end the purports of the humble servants of His Divine Grace A.C. Bhaktivedanta Swami Prabhupāda to the Twelfth Canto, Fourth Chapter, of the Śrīmad-Bhāgavatam, entitled “The Four Categories of Universal Annihilation.”

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O best of the Kurus! Sūta Gosvāmī who is sitting before us will speak this Bhāgavatam to the sages assembled in the great sacrifice at Naimiṣāraṇya when questioned by the members of the assembly headed by Śaunaka. Pointing out Sūta in the assembly with his finger, he says “That Suta (asau sūta).” Thus ends the commentary on the Fourth Chapter of the Twelfth Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas. Chapter Five Realization of Ātmā 12.5: Śukadeva Gosvāmī's Final Instructions to Mahārāja Parīkṣit 5. Śukadeva Gosvāmī's Final Instructions to Mahārāja Parīkṣit 12.5 Summary This chapter explains how King Parīkṣit's fear of death from the snakebird Takṣaka was averted by Śukadeva Gosvāmī's brief instructions on the Absolute Truth. Having in the last chapter described the four processes of annihilation that act in this material world, Śrīla Śukadeva Gosvāmī now reminds Parīkṣit Mahārāja how he had previously, in the Third Canto, discussed the measurement of time and of the various millennia of universal history. During a single day of Lord Brahmā, constituting one thousand cycles of four ages, fourteen different Manus rule and die. Thus death is unavoidable for every embodied being, but the soul itself never dies, being entirely distinct from the material body. Śrī Śukadeva Gosvāmī then states that in Śrīmad-Bhāgavatam he has repeatedly chanted the glories of the Supreme Soul, Lord Śrī Hari, from whose satisfaction Brahmā takes birth and from whose anger Rudra is born. The idea "I will die" is simply the mentality of animals, because the soul does not undergo the bodily phases of previous nonexistence, birth, existence and death. When the body's subtle mental covering is destroyed by transcendental knowledge, the soul within the body again exhibits his original identity. Just as the temporal existence of a lamp comes about by the combination of oil, the vessel, the wick and the fire, the material body comes about by the amalgamation of the three modes of nature. The material body appears at birth and displays life for some time. Finally, the combination of material modes dissolves, and the body undergoes death, a phenomenon similar to the extinguishing of a lamp. Śukadeva addresses the king, saying, "You should fix yourself in meditation upon Lord Vāsudeva, and thus the bite of the snake-bird will not affect you."
📝 My note

Source: vedabase.io