श्रीमद्भागवतमहापुराणम् तृतीय: स्कन्ध: अथ एकादश: अध्याय: मैत्रेय उवाच - Maitreya said - चरम: सद्विशेषाणामनेकोऽसंयुत: सदा ।
परमाणु: स विज्ञेयो नृणामैक्यभ्रमो यत: ॥१॥
चरम: सत्-विशेषाणाम्- the minutest of material substances
अनेक:-असंयुत: सदा many are uncombined always परमाणु: स: विज्ञेय: Paramaanu that should be known as नृणाम्-ऐक्य-भ्रम: यत: for the people, of a unit illusion from which Of the minutest part of material substance, many are always uncombined and these should be known as Pramaanu. It is this which creates the illusion of a unit in the human minds.


सत एव पदार्थस्य स्वरूपावस्थितस्य यत् ।
कैवल्यं परममहानविशेषो निरन्तर: ॥२॥
सत: एव पदार्थस्य the earth only material substance
स्वरूप-अवस्थितस्य यत् in their own forms remaining, which कैवल्यम् परम-महान्- as a whole, is the largest and biggest अविशेष: निरन्तर: unspecified and undifferentiated Remaining in their own forms, the material substance of the earth only, taken as a whole, is the largest and biggest, and is unspecified and undifferentiated.


एवं कालोऽप्यनुमित: सौक्ष्म्ये स्थौल्ये च सत्तम ।
संस्थानभुक्त्या भगवानव्यक्तो व्यक्तभुग्विभु: ॥३॥
एवम् काल:-अपि-अनुमित: like this, Time also is conjectured to be
सौक्ष्म्ये स्थौल्ये short and long च सत्तम and O Saintly One! संस्थान-भुक्त्या by creation carrying out भगवान्-अव्यक्त: The Lord is unmanifest, व्यक्त-भुक्-विभु: the manifest consuming and is all pervading In this manner only, the Time is conjectured to be having short and long dimensions. O Saintly One! Like The Lord it is unmenifest, consumes the manifest and is all pervading.


स काल: परमाणुर्वै यो भुङ्क्ते परमाणुताम् ।
सतोऽवशेषभुग्यस्तु स काल: परमो महान् ॥४॥
स: काल: परमाणु:-वै that Time, Paramaanu (Time) is
य: भुङ्क्ते परमाणुताम् which is present in Paramaanu form सत:-अवशेष-भुक्- the universe spanning extends य:-तु स: काल: (that) which is that Time परम: महान् is the longest and biggest (measure of time) That Time which is in the form of Paramaanu Time, is the Paramaanu of Time. That Time which extends to span the creation of the universe, to the distruction of the universe, is the largest and biggest measure of Time.


अणुर्द्वौ परमाणू स्यात्त्रसरेणुस्त्रय: स्मृत: ।
जालार्करश्म्यवगत: खमेवानुपतन्नगात् ॥५॥
अणु:-द्वौ परमाणू स्यात्- Anu (atom) (is of) two Paramaanus is of
त्रसरेणु:-त्रय: स्मृत: Trasrenu of three (Anus) is said to be जाल-अर्क-रश्मि-अवगत: from a lattice hole sun's ray is seen खम्-एव-अनुपतन्-अगात् in space only floating and moving One atom, Anu consists of two Paramaanus, and Trasrenu consists of three Anus. In the sun's rays coming from a lattice eye hole these can bee seen moving and floating in space.


त्रसरेणुत्रिकं भुङ्क्ते य: काल: स त्रुटि: स्मृत: ।
शतभागस्तु वेध: स्यात्तैस्त्रिभिस्तु लव: स्मृत: ॥६॥
त्रसरेणु-त्रिकम् भुङ्क्ते the Trasrenu three consumes
य: काल: स: त्रुटि: स्मृत: as much time, that Truti is called शतभाग:-तु वेध: स्यात्- hundreds of indeed (Truti), Vedha will be तै:-त्रिभि:-तु लव: स्मृत: of them by three indeed, Lava is called The Time consumed for the sun's rays to pass through three Trasarenus is called Truti, hundreds parts of Trutis is the Vedha and three Vedhas are called Lava.


निमेषस्त्रिलवो ज्ञेय आम्नातस्ते त्रय: क्षण: ।
क्षणान् पञ्च विदु: काष्ठां लघु ता दश पञ्च च ॥७॥
निमेष:-त्रि-लव: ज्ञेय: Nimesha, of three Lava should be known
आम्नात:-ते त्रय: क्षण: called they (Nimesha) are three Kshanas क्षणान् पञ्च विदु: काष्ठां Kshanas five, know as Kaashthasa लघु ता: दश पञ्च च Laghu is, of these fifteen and Three Lavas should be known as Nimesha, three Nimeshas are one Kshana, five Kshanas are known as Kaashthas, and fifteen of these Kaashthas is Laghu.


लघूनि वै समाम्नाता दश पञ्च च नाडिका ।
ते द्वे मुहूर्त: प्रहर: षड्याम: सप्त वा नृणाम् ॥८॥
लघूनि वै समाम्नाता Laghus indeed are called
दश पञ्च नाडिका of fifteen Naadikaa ते द्वे मुहूर्त: those two are Muhurta प्रहर: षड्याम: Prahara is of six, quarter सप्त वा नृणाम् seven or of humans Fifteen of the Laghus are indeed called Naadikaa. Two Naadikaas make a Muhurta and six or seven of the Muhurtas, of humans' make a Prahara, which is a quarter of human beings' night and day.


द्वादशार्धपलोन्मानं चतुर्भिश्चतुरङ्गुलै: ।
स्वर्णमाषै: कृतच्छिद्रं यावत्प्रस्थजलप्लुतम् ॥९॥
द्वादश-अर्ध-पल-उन्मानम् twelve's half (six) Pala of measure (of copper pot)
चतुर्भि:-चतु:-अङ्गुलै: of four (Maashas), (and) four finger's स्वर्ण-माषै: कृत-छिद्रम् golden Maashas, bored hole यावत्-प्रस्थ-जल-प्लुतम् till when one Prastha of water flows A hole pierced in a copper pot weighing six Palas, having a capacity to hold one Prastha of water, and a stick of four Mashas of gold, four fingers long, is placed into it, and is made to stand on water. The time taken by this pot to be full of water is called Naadika, or Danda.


यामाश्चत्वारश्चत्वारो मर्त्यानामहनी उभे ।
पक्ष: पञ्चदशाहानि शुक्ल: कृष्णश्च मानद ॥१०॥
यामा:-चत्वार:-चत्वार: quarters, four, four
मर्त्यानाम्-अहनी उभे of humans day and night both पक्ष: पञ्च-दश-अहानि Paksha, (fortnight), of fifteen days शुक्ल: कृष्ण:-च मानद Shukla and Krishna, O Respectful One! O Respectful One! Vidura! The days and nights of human's consist of four four quarters each. Such fifteen days and nights are the Pakshas, one is Shukla, and the other is Krishna.


तयो: समुच्चयो मास: पितृणां तदहर्निशम् ।
द्वौ तावृतु: षडयनं दक्षिणं चोत्तरं दिवि ॥११॥
तयो: समुच्चय: मास: of these two (fortnights) being together, is Maasa,
पितृणाम् तत्-अह:-निशम् of the Pitris, that is day and night द्वौ तौ-ऋतु: two of them (maasas) are Ritu (season) षट्-अयनम् six (of them) is Ayana दक्षिणम् च-उत्तरम् दिवि Southern and Northern for heaven (is day and night) These two Pakshas put together are one Maasa, which is one day and night of the Pitris. Two Masas constitute one Ritu, season. And six Maasas make one Ayana, the Southern and the Northern, which are one day and night of the gods in heaven.


अयने चाहनी प्राहुर्वत्सरो द्वादश स्मृत: ।
संवत्सरशतं नृणां परमायुर्निरूपितम् ॥१२॥
अयने च-अहनी in the two Ayanas and day and night
प्राहु:-वत्सर: is said to be one year द्वादश स्मृत: twelve (months) remember संवत्सर-शतम् नृणाम् (make) a year, hundred (of which) of humans परम-आयु:-निरूपितम् maximum age declared Two of these Ayanas are one day and night of the gods in the heaven, and they are said to be one year or twelve months. A hundred of these years is declared to be the maximum age of himan beings.


ग्रहर्क्षताराचक्रस्थ: परमाण्वादिना जगत् ।
संवत्सरावसानेन पर्येत्यनिमिषो विभु: ॥१३॥
ग्रह-ऋक्ष-तारा-चक्रस्थ: planets, lunar mansions, stars, in midst staying
परमाणु-आदिना जगत् from the Paramaanus' beginning, the world संवत्सर-अवसानेन पर्येति- till the Samvatsara end goes round अनिमिष: विभु: Time form omnipresent (Sun) Lord The Omnipresent Lord as Sun, in the form of Time, who stays in the midst of the planets, lunar mansions and stars, goes round the universe starting from the Paramaanus uptill the Samvatsaras.


संवत्सर: परिवत्सर इडावत्सर एव च ।
अनुवत्सरो वत्सरश्च विदुरैवं प्रभाष्यते ॥१४॥
संवत्सर: परिवत्सर: the (year) is Samvatsara by Sun's rotation, Parivatsara
इडावत्सर: एव च Idaavatsara also and अनुवत्सर: वत्सर:-च Anuvatsara, Vatsara विदुर-एवम् प्रभाष्यते O Vidura! Thus are called O Vidura! The year is called Samvatsara when its duration is according to the Sun, Parivatsara when in accordance with the Jupiter, Idaavatsara in accordance with the moon, and so also Anuvatsara and Vatsara in accordance with other planets.


य: सृज्यशक्तिमुरुधोच्छ्वसयन् स्वशक्त्या पुंसोऽभ्रमाय दिवि धावति भूतभेद: ।
कालाख्यया गुणमयं क्रतुभिर्वितन्वंस्-तस्मै बलिं हरत वत्सरपञ्चकाय ॥१५॥
य: सृज्य-शक्तिम्-उरुधा- Who Sun god) germination (of seed), power by many variations
उच्छ्वसयन् स्व-शक्त्या originated by His own power पुंस:-अभ्रमाय दिवि धावति of human being's illusion to expel, in the sky goes about भूत-भेद: काल-आख्यया in the five elements with variations, Time called गुण-मयम् क्रतुभि:-वितन्वन्- material gains, by sacrifices yields तस्मै बलिम् हरत to Him, with offerings worship वत्सर-पञ्चकाय of Vatsara (years) five types Do worship the Sun god with offerings, who by his own power called the Time, originates the power of germination of the seed of many variations, and who, making variations in the elements, goes about in the sky like a ball of fire, to expell the illusion of the human beings, and who as a result of various sacrifices conducted by human beings for material gains, yields the gains for them.


विदुर उवाच - Vidura said - पितृदेव मनुष्याणामायु: परमिदं स्मृतम् ।
परेषां गतिमाचक्ष्व ये स्यु: कल्पाद् बहिर्विद: ॥१६॥
पितृ-देव मनुष्याणाम्- of Pitris, the gods and humans
आयु: परम्-इदम् स्मृतम् age, to the full this, (you have) said परेषाम् गतिम्-आचक्ष्व of the others life-span say ये स्यु: कल्पात् बहि:-विद: who are the Kalpa beyond, the enlightened ones You have said in full about the life span of the manes, the gods and the human beings. Now please tell about the life span of those enlightened ones, Sanakas and others, residing beyond the three worlds.


भगवान् वेद कालस्य गतिं भगवतो ननु ।
विश्वं विचक्षते धीरा योगराद्धेन चक्षुषा ॥१७॥
भगवान् वेद कालस्य O lord! (you) know of Time
गतिम् भगवत: ननु movement, the lord, surely विश्वम् विचक्षते धीरा: the world see, the wise योग-राद्धेन चक्षुषा by yoga perfected, eyes Your Holiness certainly knows the movement of the lord Time. Because the wise see the universe by their eyes which are perfected by yoga.


मैत्रेय उवाच - Maitreya said - कृतं त्रेता द्वापरं च कलिश्चेति चतुर्युगम् ।
दिव्यैर्द्वादशभिर्वर्षै: सावधानं निरूपितम् ॥१८॥
कृतम् त्रेता द्वापरम् च Krita (Satyuga), Tretaa and Dwaapara
कलि:-च-इति चतु:-युगम् and Kali yuga, these four yugas दिव्यै:-द्वादशभि: वर्षै: by celestial twelve thousand years with सावधानम् निरूपितम् the transition periods, are stated to be Krita yuga (Sat yuga), Tretaa yuga, Dvaapara yuga, and Kali yuga, these four yugas, including their transition periods are declared to be consisting of twelve thousand celestial years.


चत्वारि त्रीणि द्वे चैकं कृतादिषु यथाक्रमम् ।
संख्यातानि सहस्राणि द्विगुणानि शतानि च ॥१९॥
चत्वारि त्रीणि द्वे च-एकम् four three two and one
कृत-आदिषु यथा-क्रमम् in Satyuga and others, one after the other संख्यातानि सहस्राणि consist of thousand द्विगुणानि शतानि च and a double hundred Sequentially, Satyuga and the other yugas consist of four thousand, three thousand two thousand and one thousand celestial years, plus the double of as many hundred years, (eight hundred, six hundred, four hundred and two hundred).


संध्यांशयोरन्तरेण य: काल: शतसंख्ययो: ।
तमेवाहुर्युगं तज्ज्ञा यत्र धर्मो विधीयते ॥२०॥
संध्या-अंशयो:-अन्तरेण Sandhyaa and Sandhyaansha's, in between
य: काल: शत-संख्ययो: that time, is of hundred (celestial) years तम्-एव-आहु:-युगम् तज्ज्ञा: that only is called yuga by the knowledgeable people यत्र धर्म: विधीयते where in Dharma is prescribed The beginning of a yuga, Sandhyaa, and the end of a yuga, Sandhyaansha, this in between time is of hundred celestials years which is called a yuga by the knowlegeable people where particular Dharma, or conduct is prescribed.


धर्मश्चतुष्पान्मनुजान् कृते समनुवर्तते ।
स एवान्येष्वधर्मेण व्येति पादेन वर्धता ॥२१॥
धर्म:-चतुष्पाद्-मनुजान् Dharma in four legs, men
कृते समनुवर्तते because of, remains स: एव-अन्येषु-अधर्मेण he only, in other (yugas) by non-virtue व्येति पादेन वर्धता looses one by one leg increasing In the Satayuga, because of virtuous men Dharma has his four legs, but in other yugas, by and by as non-virtue increases, Dharma looses his legs, one after the other.


त्रिलोक्या युगसाहस्रं बहिराब्रह्मणो दिनम् ।
तावत्येव निशा तात यन्निमीलति विश्वसृक् ॥२२॥
त्रिलोक्या युग-साहस्रं of the three worlds, yuga of one thousand
बहि:-आब्रह्मण: दिनम् beyond till Brahmaloka, is a day तावती-एव निशा तात as much is a night, O Dear one! यत्-निमीलति विश्वसृक् in which sleeps, the universe's creator (Brahmaa) Beyond the three worlds, from Maharloka upto the Brahmaloka are a thousand revolutions of four yugas, which constitute one day and as many constitute one night, in which the creator of the universe Brahmaa sleeps.


निशावसान आरब्धो लोककल्पोऽनुवर्तते ।
यावद्दिनं भगवतो मनून् भुञ्जंश्चतुर्दश ॥२३॥
निशा-अवसाने आरब्ध: at night's end starts
लोक-कल्प:-अनुवर्तते the world's creation continues यावत्-दिनम् भगवत: till the day of Brahmaa मनून् भुञ्जन्-चतुर्दश: the Manus rule fourteen At the end of the night, the creation starts and continues through Brahmaa's day, during which fourteen Manus rule the universe.


स्वं स्वं कालं मनुर्भुङ्क्ते साधिकां ह्येकसप्ततिम् ।
मन्वन्तरेषु मनवस्तद्वंश्या ऋषय: सुरा: ।
भवन्ति चैव युगपत्सुरेशाश्चानु ये च तान् ॥२४॥
स्वम् स्वम् कालम् मनु:-भुङ्क्ते own own period, Manu holds (power)
साधिकाम् हि-एक-सप्ततिम् one more to seventy मन्वन्तरेषु मनव:-तद्- during one Manvantara, Manus, their वंश्या: ऋषय: सुरा: descendents, the sages and gods भवन्ति च-एव युगपत्- become and also, along with सुरेशा:-अनु ये च तान् the Indras, and followers to them who are The Manus hold power during their respective periods which is seventy one revolutions of the chaturyugas. During one Manvantara, there is a Manu, his descendents, the sages, the gods and also the Indra and those that are their followers.


एष दैनन्दिन: सर्गो ब्राह्मस्त्रैलोक्यवर्तन: ।
तिर्यङ्नृपितृदेवानां संभवो यत्र कर्मभि: ॥२५॥
एष: दैनन्दिन: सर्ग: this (is) day -to-day creation
ब्राह्म:-त्रैलोक्य-वर्तन: of Brahmaa, to the three worlds pertaining तिर्यङ्-नृ-पितृ-देवानाम् (where) birds, humans, manes and gods संभव: यत्र कर्मभि: are born where (according to past) actions, Karmas This is the day-to-day creation of Brahmaa, pertaining to the three worlds, where, the birds, humans, manes, and gods take birth in accordance with their past actions, Karmas.


मन्वन्तरेषु भगवान् बिभ्रत्सत्त्वं स्वमूर्तिभि: ।
मन्वादिभिरिदं विश्वमवत्युदितपौरुष: ॥२६॥
मन्वन्तरेषु भगवान् in the Manvantaras, The Lord
बिभ्रत्-सत्त्वम् taking on (the quality of) Sattva स्व-मूर्तिभि: मनु-आदिभि:- by His own forms, of Manu and all, इदम् विश्वम्-अवति- this world protects उदित-पौरुष: by up surging His power During the Manvantaras, The Lord, takes on the Saatvic qualities and by upsurging His power, protects the world in His own form of the Manus.


तमोमात्रामुपादाय प्रतिसंरुद्धविक्रम: ।
कालेनानुगताशेष आस्ते तूष्णीं दिनात्यये ॥२७॥
तमो-मात्राम्-उपादाय Tamoguna's a bit, taking on
प्रतिसंरुद्ध-विक्रम: winding up, the creation कालेन-अनुगत-अशेषे by Time following, Brahmaa आस्ते तूष्णीम् दिन-अत्यये remains quiet, at the day's end Brahmaa, at the end of his day, takes on a bit of Tamoguna, and winds up the task of creation and following the Time, remains quiet.


तमेवान्वपिधीयन्ते लोका भूरादयस्त्रय: ।
निशायामनुवृत्तायां निर्मुक्तशशिभास्करम् ॥२८॥
तम्-एव-अनु-अपिधीयन्ते in him later re-absorb
लोका: भू:-आदय:-त्रय: the worlds Bhu, etc (Bhu, Bhuwah, Swaha) three निशायाम्-अनुवृत्तायाम् in the night setting in निर्मुक्त-शशि-भास्करम् devoid of moon and sun When the night of Brahmaa sets in, which is devoid of the moon and the sun, the three worlds, Bhu, Bhuvah, and Svaha get re-absorbed into him only.


त्रिलोक्यां दह्यमानायां शक्त्या सङ्कर्षणाग्निना ।
यान्त्यूष्मणा महर्लोकाज्जनं भृग्वादयोऽर्दिता: ॥२९॥
त्रिलोक्याम् दह्यमानायाम् (when) the three worlds are burning
शक्त्या सङ्कर्षण-अग्निना by the power, of Shankarshana's (the serpent -god's) fire यान्ति-ऊष्मणा महर्लोकात्- go away, by the heat from Maharloka जनम् भृगु-आदय:-अर्दिता: to Janaloka, Bhrigu and others, tormented When, by the fire, the power of the serpent god Sankarshana, the three worlds are burning, Bhrigu and others are tormented by the heat, and so they go away from Maharloka to Janaloka.


तावत्त्रिभुवनं सद्य: कल्पान्तैधितसिन्धव: ।
प्लावयन्त्युत्कटाटोपचण्डवातेरितोर्मय: ॥३०॥
तावत्-त्रिभुवनम् सद्य: at that time, the three worlds, soon
कल्पान्त-एधित-सिन्धव: at the universe's end, limitless seas प्लावयन्ति-उत्कट-आटोप- submerge, by large and very high चण्ड-वात-ईरित-उर्मय: by fierce wind tossed waves At the time of the universe's end, distruction, the seven seas become limitless, and they submerge the three worlds by the very high and large waves tossed by fierce winds.


अन्त: स तस्मिन् सलिल आस्तेऽनन्तासनो हरि: ।
योगनिद्रानिमीलाक्ष: स्तूयमानो जनालयै: ॥३१॥
अन्त: स: तस्मिन् सलिले inside He, of that water
आस्ते-अनन्त-आसन: हरि: is on Shesha's couch Shree Hari योग-निद्रा-निमील-आक्ष: in meditational sleep closed eyed स्तूयमान: जन-आलयै: being praised by Janaloka residents In the midst of that water Shree Hari was reclining on the couch of Shree Ananta, Shesha. His eyes were closed because of the meditational sleep and He was being extolled by the residents of the Janaloka.


एवंविधैरहोरात्रै: कालगत्योपलक्षितै: ।
अपक्षितमिवास्यापि परमायुर्वय: शतम् ॥३२॥
एवम्-विधै:-अहोरात्रै: in this manner, days and nights
काल-गत्या-उपलक्षितै: by Times motion deducted अपक्षितम्-इव-अस्य-अपि seem to be spent, like his (Brahma's) also परम-आयु:-वय: शतम् the full age years hundred In this manner, by the movement of time, the alteration of days and nights can be deduced, and a hundred years of the full age of Brahmaa also seems to be spent.


यदर्धमायुषस्तस्य परार्धमभिधीयते ।
पूर्व: परार्धोऽपक्रान्तो ह्यपरोऽद्य प्रवर्तते ॥३३॥
यत्-अर्धम्-आयुष:-तस्य that (one) half age his (Brahma's)
परार्धम्-अभिधीयते Paraardham is called पूर्व: परार्ध:-अपक्रान्त: the first Paraardha has passed हि-अपर:-अद्य प्रवर्तते so, the later (half) now is running One half of Brahmaa's age is called Paraardha. The first half has already passed, the later half is running now.


पूर्वस्यादौ परार्धस्य ब्राह्मो नाम महानभूत् ।
कल्पो यत्राभवद् ब्रह्मा शब्दब्रह्मेति यं विदु: ॥३४॥
पूर्वस्य-आदौ परार्धस्य of the first (Paraardha) beginning Paraardha
ब्राह्म: नाम महान्-अभूत् Braahma named, great happened कल्प: यत्र-अभवद् ब्रह्मा Kalpa, where appeared Brahmaa शब्द-ब्रह्म-इति यम् विदु: 'Shabda Brahma' thus, which is known In the beginning of the first Paraardha, a great Kalpa came to be, called the Brahma kalpa, which is also known as Shabda Kalpa, or Veda personified as the wise recognize it to be.


तस्यैव चान्ते कल्पोऽभूद् यं पाद्ममभिचक्षते ।
यद्धरेर्नाभिसरस आसील्लोकसरोरुहम् ॥३५॥
तस्य-एव च-अन्ते कल्प:- of that only (Paraardham), and end, a Kalpa
अभूत् यम् पाद्मम्-अभिचक्षते happened, which Paadmam is called यत्-हरे:-नाभि-सरस: which from shree Hari's navel pond आसीत्-लोक-सरोरुहम् came the world lotus And at the end of that Paraardha only, there happened a Kalpa which is called the Paadma Kalpa, in which the world as a lotus sprang from the navel pool of Hari.


अयं तु कथित: कल्पो द्वितीयस्यापि भारत ।
वाराह इति विख्यातो यत्रासीत्सूकरो हरि: ॥३६॥
अयम् तु कथित: this indeed is called
कल्प: द्वितीयस्य-अपि Kalpa of the second (Paraardha) also भारत O Bharata! वाराह इति विख्यात: 'Varaaha' thus is well known यत्र-आसीत्-सूकर: हरि: where is a boar Hari O Bharata! in the beginning of the second Paraardha is the well known 'Varaaha' Kalpa, in which Hari appeared as a boar.


कालोऽयं द्विपरार्धाख्यो निमेष उपचर्यते ।
अव्याकृतस्यानन्तस्य अनादेर्जगदात्मन: ॥३७॥
काल:-अयम् period this
द्वि-परार्ध-आख्य: of two Paraardha known as निमेष: उपचर्यते Nimesha (twinkle) is called अव्याकृतस्य-अनन्तस्य of the immutable, immortal अनादे:-जगत्-आत्मन: beginingless, World's Soul (Lord's) This period of two Paraardhas is called a Nimesha, which is a mere twinkle of the eye of the immutable, the immortal, and the beginningless, the world's Soul, The Lord.


कालोऽयं परमाण्वादिर्द्विपरार्धान्त ईश्वर: ।
नैवेशितुं प्रभुर्भूम्न ईश्वरो धाममानिनाम् ॥३८॥
काल:-अयम् Time this
परमाणु-आदि:- (from) Paramaanu starting द्वि-परार्ध-अन्त: (till) two Paraardha's end ईश्वर: (is) all powerful न-एव-ईशितुम् not also (has) masterliness प्रभु:-भूम्न: on The Lord, all embracing ईश्वर: masters only धाम-मानिनाम् body identified people This Time, which is all powerful and extends from the Paramaanu uptill the two Paraardhas, does not have any masterliness on the all embracing Lord. It controls only those who identify with the body and things associated with it.


विकारै: सहितो युक्तैर्विशेषादिभिरावृत: ।
आण्डकोशो बहिरयं पञ्चाशत्कोटिविस्तृत: ॥३९॥
विकारै: सहित: युक्तै:- causal (principles) constituted Nature,
विशेष-आदिभि:-आवृत: Mahat-tatva and others covered आण्डकोश: बहि:-अयम् the egg-shaped universe, outside this is पञ्चाशत्-कोटि विस्तृत: of five million yojana spreading This egg-shaped universe, which is constituted of the causal principles, Nature and the Mahat-tatva, and is covered by the others, is at the outside spreading to five million yojanas.


दशोत्तराधिकैर्यत्र प्रविष्ट: परमाणुवत् ।
लक्ष्यतेऽन्तर्गताश्चान्ये कोटिशो ह्यण्डराशय: ॥४०॥
दश-उत्तर-अधिकै:-यत्र ten, one after the other, more, where
प्रविष्ट: परमाणुवत् sheaths Paramaanu like लक्ष्यते-अन्तर्गता:-च-अन्ये are seen present, and other कोटिश: हि-अण्ड-राशय: myriads of indeed small egg-shaped universes More than ten times large, one after the other, where there are sheaths, and indeed where there are seen to be present other myriads of other small egg-shaped universes.


तदाहुरक्षरं ब्रह्म सर्वकारणकारणम् ।
विष्णोर्धाम परं साक्षात्पुरुषस्य महात्मन: ॥४१॥
तत्-आहु:-अक्षरम् ब्रह्म that is called, indestructible Brahma
सर्व-कारण-कारणम् of all causes, the cause विष्णो:-धाम परम् Vishnu's abode ultimate साक्षात्-पुरुषस्य महात्मन: the ancient Person's, the Supreme Spirit's That is called the indestructible Brahma, the cause of all causes, the abode of the most ancient Person, the Supreme Spirit, Vishnu.


इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां तृतीय स्कन्धे एकादश: अध्याय: ॥११॥ Thus ends the eleventh discourse in Book Three of the great and glorious Bhaagavata-Puraana.