Text 11
sahasra-sirsa purusah
sahasraksah sahasra-pat
sahasra-bahur visvatma
sahasramsah sahasra-suh
Word for Word
sahasra-sirsa--possessing thousands of heads; purusah--Lord Maha-Vishnu, the first purusa-avatara; sahasra-aksah-- possessing thousands of eyes; sahasra-pat--possessing thousands of legs; sahasra-bahuh--possessing thousands of arms; visva-atma---the Supersoul of the universe; sahasra-amsah-- the source of thousands of avataras; sahasra-suh--the creator of thousands of individual souls.
Translation
The Lord of the mundane world, Maha-Vishnu, possesses thousands of thousands of heads, eyes, hands. He is the source of thousands of thousands of avataras in His thousands of thousands of subjective portions. He is the creator of thousands of thousands of individual souls.
Purport (by Srila Bhaktisiddhanta Saraswati)
Maha-Vishnu, the object of worship of the hymns of all the Vedas, is possessed of an infinity of senses and potencies, and He is the prime avatara-purusa, the source of all the avataras.
Commentary by Srila Jiva Goswami
In this verse the author describes the form of Lord Vishnu. The word "sahasramsah" means "He from whom thousands of amsa-avataras come", and "sahasra-suh" means "He who creates thousand of individual souls". The word "sahasra" here means "an unlimited number". This form of Lord Vishnu is described in these words of Srimad-Bhagavatam (2.6.42): Karanarnavasayi Vishnu is the first incarnation of the Supreme Lord."
Srila Sridhara Swami comments on this verse:
"Here the Bhuma-purusa, the creator of the material world, is described. The 'adyo 'vatarah' here is the pastime form of the Lord, which is also described in the passage beginning with the words "yasya sahasra-sirsah".
Text 12
narayanah sa bhagavan
apas tasmat sanatanat
avirasit karanarno
nidhih sankarsanatmakah
yoga-nidram gatas tasmin
sahasramsah svayam mahan
Word for Word
narayanah--named Narayana; sah--that; bhagavan--Supreme Personality of Godhead, Maha-Vishnu; apah--water; tasmat-- from that; sanatanat--eternal person; avirasit--has sprung; karana-arnah--the Causal Ocean; nidhih--expanse of water; sankarsana-atmakah--the subjective portion of Sankarsana; yoga-nidram gatah--in the state of deep sleep; tasmin--in that (water); sahasra-amsah--with thousands of portions; svayam-- Himself; mahan--the Supreme Person.
Translation
The same Maha-Vishnu is spoken of by the name of "Narayana" in this mundane world. From that eternal person has sprung the vast expanse of water of the spiritual Causal Ocean. The subjective portion of Sankarshana who abides in paravyoma, the above supreme purusa with thousands of subjective portions, reposes in the state of divine sleep (yoga-nidra] in the waters of the spiritual Causal Ocean.
Purport (by Srila Bhaktisiddhanta Saraswati)
Yoga-nidra (divine sleep) is spoken of as ecstatic trance which is of the nature of the bliss of the true subjective personality. The above-mentioned Ramadevi is yoga-nidra in the form of Yoga Maya.
Commentary by Srila Jiva Goswami
The first half of this verse describes Lord Karanarnavasaayi Vishnu. The word "apah" means "the Karana ocean is manifested". The word "sankarsanatmakah" here refers to Lord Narayana. The Sankarshana here is an expansion of the Sankarshana in the Catur-vyha who guard Goloka. That is the proper conclusion. The pastimes of this incarnation are described in the word "yoga-nidram", which describes His meditative trance of bliss. He is also described in these words of the scriptures:
"The word "nara" means "the water of the Karana Ocean. The living entities are considered children born from that water. The Lord is the resting place (ayana) of that water, and therefore He is known as Narayana."
Text 13
tad-roma-bila-jalesu
bijam sankarsanasya ca
haimany andani jatani
maha-bhutavrtani tu
Word for Word
tat--of Him (Maha-Vishnu); roma-bila-jalesu--in the pores of the skin; bijam--the seeds; sankarsanasya--of Sankarsana; ca--and; haimani--golden; andani--eggs or sperms; jatani-- born; maha-bhuta--by the five great elements; avrtani-- covered; tu--certainly.
Translation
The spiritual seeds of Sankarshana existing in the pores of skin of Maha-Vishnu, are born as so many golden sperms. These sperms are covered with five great elements.
Purport (by Srila Bhaktisiddhanta Saraswati)
The prime divine avatara lying in the spiritual Causal Ocean is such a great affair that in the pores of His divine form spring up myriads of seeds of the universes. Those series of universes are the perverted resections of the infinite transcendental region. As long as they remain embedded in His divine form they embody the principle of spiritual reflection having the form of golden eggs. Nevertheless by the creative desire of Maha-Vishnu the minute particle of the great elements, which are constituents of the mundane efficient and material causal principles, envelop them. When those golden sperms, coming out with the exhalation of Maha-Vishnu, enter into the unlimited accommodating chamber of the limited potency (Maya) they become enlarged by the nonconglomerate great elements.
Commentary by Srila Jiva Goswami
In this verse the author describes the birth of the material universes from the Lord. The word "tat" here means "of Him". The seeds from Lord Sankarshana are placed in the womb. As a result the material universes made of gross and subtle ma tter are manifested from the pores of the skin. Then they are born as so many golden sperms. These sperms are covered with five great material elements. In Srimad-Bhagavatam (10.14.11), Lord Brahma prays to Lord Krishna:
"O Lord, what is Your glory? Unlimited universes pass through the pores of Your body just as particles of dust pass through the openings of a screened window."
In Srimad-Bhagavatam (3.11.40-41) it is said:
"This phenomenal world is expanded to a diameter of four billion miles, as a combination of eight material elements transformed into sixteen further categories, within and without, as follows.
"The layers of elements covering the universes are each ten times thicker than the one before, and all the universes clustered together appear like atoms in a huge combination."
Text 14
praty-andam evam ekamsad
ekamsad visati svayam
sahasra-murdha-visvatma
maha-visnuh sanatanah
Word for Word
prati--each; andam--egg like universe; evam--thus; eka-amsat eka-amsat--as His own separate subjective portions; visati--enters; svayam--personally; sahasra-murdha---possessing thousands of heads; visva-atma--the Supersoul of the universe; maha-visnuh--Maha-Vishnu; sanatanah--eternal.
Translation
The same Maha-Vishnu entered into each universe as His own separate subjective portions. The divine portions, that entered into each universe are possessed of His majestic extension, i.e., they are the eternal universal soul Maha-Vishnu, possessing thousands of thousands of heads.
Purport (by Srila Bhaktisiddhanta Saraswati)
Maha-Vishnu lying in the spiritual Causal Ocean is the subjective portion of Maha-Sankarsana. He entered, as His own subjective portions, into those universes. These individual portions all represent the second divine purusa lying in the ocean of conception and is identical with Maha-Vishnu in every respect. He is also spoken of as the divine guide, from within, of all souls.
Commentary by Srila Jiva Goswami
Then, expanding to many separate forms, the Lord enters each universe. That is explained in this verse. The words "ekamsad ekamsad" mean "with many separate subjective portions".
Text 15
vamangad asrjad visnum
daksinangat prajapatim
jyotir-linga-mayam sambhum
kurca-desad avasrjat
Word for Word
vama-angat--from His left limb; asrjat--He created; visnum-- Lord Vishnu; daksina-angat--from His right limb; prajapatim-- Hiranyagarbha Brahma; jyotih-linga--the divine masculine manifested halo; mayam--comprising; sambhum--Sambhu; kurca-desat--from the space between His two eyebrows; avasrat--He created.
Translation
The same Maha-Vishnu created Vishnu from His left limb, Brahma, the first progenitor of beings, from His right limb and, from the space between His two eyebrows, Sambhu, the divine masculine manifested halo.
Purport (by Srila Bhaktisiddhanta Saraswati)
The divine purusa, lying in the ocean of milk, the same who is the regulator of all individual souls, is Sri Vishnu; and Hiranyagarbha, the seminal principle, the portion of the Supreme Lord, is the prime progenitor who is different from the four-faced Brahma. This same Hiranyagarbha is the principle of seminal creating energy of every Brahma belonging to each of the infinity of universes. The divine masculine manifested halo, Sambhu, is the plenary manifestation of his prototype Sambhu, the same as the primary divine masculine generative symbol Sambhu whose nature has already been described. Vishnu is the integral subjective portion of Maha-Vishnu. Hence He is the great Lord of all the other lords. The progenitor (Brahma) and Sambhu are the dislocated portions of Maha-Vishnu. Hence they are gods with delegated functions. His own potency being on the left side of Godhead, Vishnu appears in the left limb of Maha-Vishnu from the unalloyed essence of His spiritual (chit) potency. Vishnu, who is Godhead Himself, is the inner guiding oversoul of every individual soul. He is the Personality of Godhead described in the Vedas as being of the measure of a thumb. He is the nourisher. The karmis (elevationists) worship Him as Narayana, the Lord of sacrifices, and the yogis desire to merge their identities in Him as Paramatma, by the process of their meditative trance.
Commentary by Srila Jiva Goswami
What did the Lord do then? That is described in this verse. Then the form of Vishnu and the other forms of the Lord entered the material universes. In each universe they assumed different roles such as protector, maintainer, and controller. In thi s way the Lord enters each universe.
The word "prajapatih" here refers to the incarnation of Hiranyagarbha. It does not refer to the four-faced Brahma. That Prajapati creates the different avarana-gata demigods. Vishnu is engaged in the work of maintaining and protecting, and Shiva is engaged in the work of destruction. The word "kurca-desat" means "from between the eyebrows". The places of these are the coverings of water.
Text 16
ahankaratmakam visvam
tasmad etad vyajayata
Word for Word
ahankara--the mundane egotistic principle; atmakam--enshrining; visvam--universe; tasmat--from that (Sambhu); etat-- this; vyajayata--has originated.
Translation
The function of Sambhu in relation to jivas is that this universe enshrining the mundane egotistic principle has originated from Sambhu.
Purport (by Srila Bhaktisiddhanta Saraswati)
The basic principle is the Supreme Lord Himself who is the embodiment of the principle of existence of all entities devoid of separating egotisms. In this mundane world the appearance of individual entities as separated egotistic symbols, is the limited perverted reflection of the unalloyed spiritual (cit) potency; and, as representing the primal masculine divine generative function Sambhu, it is united to the accommodating principle, viz., the mundane female organ which is the perverted reflection of the spiritual (cit) potency, Ramadevi. At this function Sambhu is nothing but the mere material clausal principle embodying the extension in the shape of ingredient as matter. Again when in course of the progressive evolution of mundane creation each universe is manifested, then in the principle of Sambhu, born of the space between the two eyebrows of Vishnu, there appears the manifestation of the personality of Rudra; yet under all circumstances Sambhu fully enshrines the mundane egotistic principle. The innumerable Jivas as spiritual particles emanating from the oversoul in the form of pencils of rays of effulgence, have no relation with the mundane world when they come to know themselves to be the eternal servants of the Supreme Lord. They are then incorporated into the realm of Vaikuntha. But when they desire to lord it over Maya, forgetting their real identity, the egotistic principle Sambhu entering into their entities makes them identify themselves as separated enjoyers of mundane entities. Hence Sambhu is the primary principle of the egotistic mundane universe and of perverted egotism in jivas that identifies itself with their limited material bodies.
Commentary by Srila Jiva Goswami
In this half verse the author describes another duty performed by Siva. This half verse means, "This universe enshrining the mundane egotistic principle has originated from Sambhu." This is because Lord Shiva is the predominating deity of false-ego.
Text 17
atha tais tri-vidhair vesair
lilam udvahatah kila
yoga-nidra bhagavati
tasya srir iva sangata
Word for Word
atha--thereupon; taih--with those; tri-vidhaih--threefold; vesaih--forms; lilam--pastimes; udvahatah--carrying on; kila--indeed; yoga-nidra--Yoganidra; bhagavati--full of the ecstatic trance of eternal bliss; tasya--of Him; srih--the goddess of fortune; iva--like; sangata--consorted with.
Translation
Thereupon the same great personal Godhead, assuming the threefold forms of Vishnu, Prajapati and Sambhu, entering into the mundane universe, plays the pastimes of preservation, creation and destruction of this world. This pastime is contained in the mundane world. Hence, it being perverted, the Supreme Lord, identical with Maha-Vishnu, prefers to consort with the goddess Yoganidra, the constituent of His own spiritual [cit] potency full of the ecstatic trance of eternal bliss appertaining to His own divine personality.
Purport (by Srila Bhaktisiddhanta Saraswati)
The dislocated portions of the Divinity, viz., Prajapati and Sambhu, both identifying themselves as entities who are separate from the divine essence, sport with their respective non-spiritual (acit) consorts, viz., Savitri-devi and Uma-devi, the perverted reflections of the spiritual (cit) potency. The Supreme Lord Vishnu is the only Lord of the spiritual (cit) potency, Rama or Laksmi.
Commentary by Srila Jiva Goswami
In this verse the author describes the Lord's pastimes when He assumes these different forms and enters the material universes. Here with word "taih" means "with these three Deities, beginning with Lord Vishnu, who enter each material univers e", and "vesaih" means "with forms". In this way the Lord enjoys pastimes in the material universes. That is the meaning.
The word "bhagavati" here means "an expansion of the previously described goddess Maha-yoganidra". "Srir iva sangata" means "because she is full of the ecstatic trance of eternal bliss all the divine goddesses are included within her". In t his way she includes a partial expansion of Goddess Sri, the goddess of fortune. That is the meaning
Text 18
sisrksayam tato nabhes
tasya padmam viniryayau
tan-nalam hema-nalinam
brahmano lokam adbhutam
Word for Word
sisrksayam--when there was the will to create; tatah--then; nabheh--from the navel; tasya--of Him; padmam--a lotus; viniryayau--came out; tat-nalam--its stem; hema-nalinam--like a golden lotus; brahmanah--of Brahma; lokam--the abode; adbhutam--wonderful.
Translation
When Vishnu lying in the ocean of milk wills to create this universe, a golden lotus springs from His navel-pit. The golden lotus with its stem is the abode of Brahma representing Brahmaloka or Satyaloka.
Purport (by Srila Bhaktisiddhanta Saraswati)
"Gold" here means the dim reflection of pure cognition.
Commentary by Srila Jiva Goswami
Here with word "nalam" means "endowed with a stem". The abode (loka) here is called "hema-nalinam" (golden lotus) is used because that lotus is the birthplace and home of the demigod Brahma. That is the meaning.
Text 19
tattvani purva-rudhani
karanani parasparam
samavayaprayogac ca
vibhinnani prthak prthak
cic-chaktya sajjamano 'tha
bhagavan adi-purusah
yojayan mayaya devo
yoga-nidram akalpayat
Word for Word
tattvani--elements; purva-rudhani--previously created; karanani--causes; parasparam--mutually, samavaya--of the process of conglomeration; aprayogat--from the nonapplication; ca--and; vibhinnani--separate; prthak prthak--one from another; cit-saktya--with His spiritual potency; sajjamanah-- associating; atha--then; bhagavan--the Supreme Personality of Godhead; adi-purusah--the primal Godhead; yojayan-- causing to join; mayaye--with Maya; divah--the Lord, yoga-nidram--Yoganidra; akalpayat--He consorted with.
Translation
Before their conglomeration the primary elements in their nascent state remained originally separate entities. Non-applialtion of the conglomerating process is the cause of their separate existence. Divine Maha-Vishnu, primal Godhead, through association with His own spiritual [cit] potency, moved Maya and by the application of the conglomerating principle created those different entities in their state of cooperation. And after that He Himself consorted with Yoganidra by way of His eternal dalliance with His spiritual [cit] potency.
Purport (by Srila Bhaktisiddhanta Saraswati)
Mayadhyaksena prakrtih suyate sa-caracaram: "The mundane energy prakrti gives birth to this universe of animate and inanimate beings by My direction." The Purport (by Srila Bhaktisiddhanta Saraswati) of this sloka of the Gita is that Maya, the perverted reflection of spiritual (cit) potency was at first inactive and her extension of matter constituting the material cause was also in the separately dislocated state. In accordance with the will of Krishna this world is manifested as the resultant of the union of the efficient and the material causal principles of Maya. In spite of that, the Supreme Lord Himself remains united with His exit potency, Yoga- nidra. The word yoganidra or yogamaya indicates as follows: The nature of cit potency is manifestive of the Absolute Truth, while the nature of her perverted reflection, Maya, is envelopment in the gloom of ignorance. When Krishna desires to manifest something in the mundane ignorance-wrapt affairs, He does this by the conjunction of His spiritual potency with His inactive nonspiritual potency. This is known as Yogamaya. It carries a twofold notion, namely, transcendental notion and mundane inert notion. Krishna Himself, His subjective portions and those jivas who are His unalloyed separated particles, realize the transcendental notion in that conjunction, while conditioned souls feel the mundane inert notion. The external coating of transcendental knowledge in the conscious activities of conditioned souls, bears the name of Yoganidra. This is also an influence of the cit potency of the Divinity. This principle will be more elaborately considered hereafter.
Commentary by Srila Jiva Goswami
With the purpose of awakening the countless spirit souls, Lord Karanarnavasayi Vishnu engages in the acts of creation described in the Third Canto of Srimad-Bhagavatam. Those acts are also described in these two verses. Here the words "mayay a" means "with His own potency", and the words "parasparam tattvani yojayan" mean "He engaged them without Himself becoming active". The word "yoganidram" is used because the Lord accepted her.
Text 20
yojayitva tu tany eva
pravivesa svayam guham
guham praviste tasmims tu
jivatma pratibudhyate
Word for Word
yojayitva--after conglomerating; tu--then; tani--them; eva-- certainly; pravivesa--He entered; svayam--Himself; guham--the hidden cavity; guham--the hidden cavity; praviste--after He entered; tasmin--within that; tu--then; jiva-atma--the jivas; pratibudhyate--were awakened.
Translation
By conglomerating all those separate entities He manifested the innumerable mundane universes and Himself entered into the inmost recess of every extended conglomerate [virad-vigraha]. At that time those jiivas who had lain dormant during the cataclysm were awakened.
Purport (by Srila Bhaktisiddhanta Saraswati)
The word guha (hidden cavity) bears various interpretations in the sastras. In some portions the nonmanifestive pastimes of the Lord is called guha and elsewhere the resting place of the indwelling spirit of all individual souls, is named guha. In many places the inmost recesses of the heart of each individual is termed guha. The main point is that the place which is hidden from the view of men in general, is designated guha. Those jivas that were merged in Hari at the end of the life of Brahma in the great cataclysm during the preceding great age of the universe, reappeared in this world in accordance with their former fruitive desires.
Commentary by Srila Jiva Goswami
This is the third verse in this passage. The word "yojayitva" means "conglomerating them". Then He was situated in sleep. That is the meaning. The word "guham" refers to His universal form. The word "pratibudhyate" means "He awakened the m from the sleep that begun with the destruction of the universe."
