Detailed Study of Śrīmad-Bhāgavatam, Canto 3: The Status Quo, Chapter Eight: Manifestation of Brahmā from Garbhodakaśāyī Viṣṇu
सङ्कर्षणं देवमकुण्ठसत्त्वम् ।
विवित्सवस्तत्त्वमत: परस्य
कुमारमुख्या मुनयोऽन्वपृच्छन् ॥ ३ ॥
saṅkarṣaṇaṁ devam akuṇṭha-sattvam
vivitsavas tattvam ataḥ parasya
kumāra-mukhyā munayo ’nvapṛcchan
āsīnam — seated; urvyām — in the bottom of the universe; bhagavantam — unto the Lord; ādyam — the original; saṅkarṣaṇam — Saṅkarṣaṇa; devam — the Personality of Godhead; akuṇṭha-sattvam — undeterred knowledge; vivitsavaḥ — being inquisitive to know; tattvam ataḥ — truth like this; parasya — regarding the Supreme Personality of Godhead; kumāra — the boy-saint; mukhyāḥ — headed by; munayaḥ — great sages; anvapṛcchan — inquired like this.
Some time ago, being inquisitive to know, Sanat-kumāra, the chief of the boy-saints, accompanied by other great sages, inquired exactly like you about the truths regarding Vāsudeva, the Supreme, from Lord Saṅkarṣaṇa, who is seated at the bottom of the universe.
Purport my MGDAS
Some time ago, must refer to the time after the four Kumāras cursed Jaya and Vijaya, as Lord Sankarsana will recount that very same story to the four Kumāras. The irony is that, after smelling the Tulasi leaves on the feet of Lord Visnu, and cursing Jaya and Vijaya (ŚB 3.15.34), the four Kumāras travelled to the bottom of the universe to meet with Lord Sankarsana (ŚB 3.8.5), and Lord Sankarsana told the four Kumāras the story of what exactly happened to Jaya and Vijaya after that curse. Lord Saṅkarṣaṇa being tri-kāla-jñāna (knowing past, present, and future), knew exactly what had happened and conveyed it to the four Kumāras. When Maitreya recounted the story, that Lord Saṅkarṣaṇa told the four Kumāras, to Vidura in chapter fifteen called: Description of the Kingdom of God, the event of the four Kumāras cursing the Vaikuntha doorkeepers Jaya and Vijaya, had already taken place.
The same Kumāras will, before this kali-yuga, recount this story and more to their younger brother Narada Muni, as per the Padma Purāṇa (specifically Chapters 1 through 3 of the Māhātmyam).
Later in the Śrīmad-Bhāgavatam, Canto 11: General History Chapter Three: Liberation from the Illusory Energy, text 42, King Nimi said: Once in the past, in the presence of my father, Mahārāja Ikṣvāku, I placed a similar question before four great sages who were sons of Lord Brahmā. But they did not answer my question. In the purport of ŚB 11.3.43 the intricacies of the Śrīmad-Bhāgavatam are explained by Srīla Madhvācārya: "The four sons of Lord Brahmā declined to answer the question of King Nimi since at that time the King was a mere child, and therefore not capable of seriously surrendering to the process of hearing through disciplic succession. Śrīla Madhvācārya has pointed out in this regard, īśvarātmatvād īśvara-viṣayatvāt. Because the Vedas describe the unlimited Personality of Godhead, Vedic knowledge cannot be approached by mundane methods of comprehension."
The following explanation is clarifying this point by Śrīla Madhvācārya:
This verse was many times quoted by Srila Bhaktisiddhanta Sarasvati Thakura and he connected the term or rather name of Krsna: asamaurdhva; no one is equal to Him and no one is greater than Him, made of the compounds asama (na tat-samaś) - no equal; and urdhva (na ābhyadhikaś) - not greater i.e.: Nothing is equal to Him or greater than Him. Consequently the Vedas serve as an asamaurdhva pramāṇa— an unequaled and superior source of evidence. Surpassing all human knowledge, they are apauruṣeya (emanating from the Supreme Controller rather than human minds) and remain entirely free from defects as the ultimate flawless authority.
No book made up by a human, scientific study by independent humans, or philosophical argument can surpass or equal the authority of the Vedic sound vibration. Because the Vedas are apauruṣeya - not authored by limited human minds (who are limited controllers), but by the Supreme Personality of Godhead, Sri Krsna, the maha-purusa - the Supreme Controller, they are completely free from human defects. Because they are apauruṣeya, they naturally hold the position of being asamaurdhva—the highest, flawless authority that sits above all worldly knowledge.
यन्निद्रयामीलितदृङ् न्यमीलयत् ।
अहीन्द्रतल्पेऽधिशयान एक:
कृतक्षण: स्वात्मरतौ निरीह: ॥ १० ॥
yan nidrayāmīlita-dṛṅ nyamīlayat
ahīndra-talpe ’dhiśayāna ekaḥ
kṛta-kṣaṇaḥ svātma-ratau nirīhaḥ
uda — water; āplutam — submerged in; viśvam — the three worlds; idam — this; tadā — at that time; āsīt — it so remained; yat — in which; nidrayā — in slumber; amīlita — closed; dṛk — eyes; nyamīlayat — not completely closed; ahi-indra — the great snake Ananta; talpe — on the bed of; adhiśayānaḥ — lying on; ekaḥ — alone; kṛta-kṣaṇaḥ — being engaged; sva-ātma-ratau — enjoying in His internal potency; nirīhaḥ — without any part of external energy.
At that time when the three worlds were submerged in water, Garbhodakaśāyī Viṣṇu was alone, lying on His bedstead, the great snake Ananta, and although He appeared to be in slumber in His own internal potency, free from the action of the external energy, His eyes were not completely closed.
Purport by MGDAS
Here Maitreya Muni starts the Śrīmad-Bhāgavatam as per ŚB 3.8.2: pravartaye — in beginning; bhāgavataṁ purāṇaṁ, and the bhāgavataṁ purāṇaṁ or Śrīmad-Bhāgavatam is for nṛṇāṁ kṣulla-sukhāya duḥkhaṁ, mahad gatānāṁ viramāya tasya- for the benefit of those who are entangled in extreme miseries for the sake of very little pleasure; viramāya tasya — for the mitigation of; duḥkham mahat gatānām — those who are entangled in extreme miseries; kṣulla-sukhāya — for the sake of very little pleasure. After stating that Sanat-kumāra inquired about the truths regarding Vāsudeva, the Supreme (tattvam ataḥ parasya ŚB 3.8.3), Maitreya Muni explains the line of disciplic succession (parampara) from Lord Saṅkarṣaṇa, to Sanat-kumāra to Sāṅkhyāyana Muni, to Parāśara, and Bṛhaspati. Parāśara, being so advised by the great sage Pulastya, spoke unto Maitreya Muni. (ŚB 3.8.3, ŚB 3.8.4, ŚB 3.8.5, ŚB 3.8.6, ŚB 3.8.7, ŚB 3.8.8, ŚB 3.8.9)
This verse ŚB 3.8.10 states that what follows is the Naimittika-pralaya as the text says: udāplutaṁ viśvam idaṁ tadāsid - At that time when the three worlds were submerged in water. This confirms that it cannot be the first day of Brahma, i.e. the beginning of the universe, as the three worlds were submerged, for the three worlds to be submerged they had to be already created. The phrase "the three worlds were submerged in water" refers to the dormant, unmanifested raw ingredients of those worlds existing inside the water, as explained in the next verse ŚB 3.8.11: so ’ntaḥ śarīre ’rpita-bhūta-sūkṣmaḥ - saḥ — the Supreme Lord; antaḥ — within; śarīre — in the transcendental body; arpita — kept; bhūta — material elements; sūkṣmaḥ — subtle. Literally translated as: the Supreme Lord kept the subtle material elements within His transcendental body.
कालात्मिकां शक्तिमुदीरयाण: ।
उवास तस्मिन् सलिले पदे स्वे
यथानलो दारुणि रुद्धवीर्य: ॥ ११ ॥
kālātmikāṁ śaktim udīrayāṇaḥ
uvāsa tasmin salile pade sve
yathānalo dāruṇi ruddha-vīryaḥ
saḥ — the Supreme Lord; antaḥ — within; śarīre — in the transcendental body; arpita — kept; bhūta — material elements; sūkṣmaḥ — subtle; kāla-ātmikām — the form of time; śaktim — energy; udīrayāṇaḥ — invigorating; uvāsa — resided; tasmin — therein; salile — in the water; pade — in the place; sve — His own; yathā — as much as; analaḥ — fire; dāruṇi — in the fuel wood; ruddha-vīryaḥ — submerged strength.
Just like the strength of fire within fuel wood, the Lord remained within the water of dissolution, submerging all the living entities in their subtle bodies. He lay in the self-invigorated energy called kāla.
Purport by MGDAS
This verse further elaborates that the living entities in their subtle bodies are submerged within the Lord - so ’ntaḥ śarīre ’rpita-bhūta-sūkṣmaḥ - submerging all the living entities in their subtle bodies. This includes Lord Brahma as per ŚB 12.4.4: ātmasāt-kṛtya cātma-bhūḥ - ātma-sāt-kṛtya — absorbing within Himself; ca — also; ātma-bhūḥ — Lord Brahmā, in other words Lord Brahma also i.e. Lord Brahma was also submerged, or absorbed within the Lord. This is also confirmed by Devaki in ŚB 10.3.31: viśvaṁ yad etat sva-tanau niśānte, yathāvakāśaṁ puruṣaḥ paro bhavān - At the time of devastation, the entire cosmos, containing all created moving and nonmoving entities, enters Your transcendental body and is held there without difficulty.
Please note that here; niśānte; niśā-ante — at the time of devastation; is made of two words; niśa — night and anta — end (inflected as ante - at the end) i.e. at the end of the night, confirming that Devaki is describing the devastation at the end of Brahma's day. Narada Muni confirms this in ŚB 1.6.29 and even admits that he entered Garbhodakaśāyī Viṣṇu as well: viviśe ’ntar ahaṁ vibhoḥ - Brahmā began to enter into Him along with all creative elements, and I also entered through His breathing (viviśe — entered into; antaḥ — within; aham — I; vibhoḥ — of Lord Brahmā.). Narada Muni explains that this happened kalpa-ante — at the end of Brahmā’s day i.e. at the end of the kalpa.
This is further confirmed by the next verse. For the sake of completeness both verses will be presented:
शिशयिषोरनुप्राणं विविशेऽन्तरहं विभो: ॥ २९ ॥
śayāne ’mbhasy udanvataḥ
śiśayiṣor anuprāṇaṁ
viviśe ’ntar ahaṁ vibhoḥ
kalpa-ante — at the end of Brahmā’s day; idam — this; ādāya — taking together; śayāne — having gone to lie down; ambhasi — in the causal water; udanvataḥ — devastation; śiśayiṣoḥ — lying of the Personality of Godhead (Nārāyaṇa); anuprāṇam — breathing; viviśe — entered into; antaḥ — within; aham — I; vibhoḥ — of Lord Brahmā.
At the end of the millennium, when the Personality of Godhead, Lord Nārāyaṇa, lay down within the water of devastation, Brahmā began to enter into Him along with all creative elements, and I also entered through His breathing.
मरीचिमिश्रा ऋषय: प्राणेभ्योऽहं च जज्ञिरे ॥ ३० ॥
utthāyedaṁ sisṛkṣataḥ
marīci-miśrā ṛṣayaḥ
prāṇebhyo ’haṁ ca jajñire
sahasra — one thousand; yuga — 4,300,000 years; paryante — at the end of the duration; utthāya — having expired; idam — this; sisṛkṣataḥ — desired to create again; marīci-miśrāḥ — ṛṣis like Marīci; ṛṣayaḥ — all the ṛṣis; prāṇebhyaḥ — out of His senses; aham — I; ca — also; jajñire — appeared.
After 4,300,000,000 solar years, when Brahmā awoke to create again by the will of the Lord, all the ṛṣis like Marīci, Aṅgirā, Atri and so on were created from the transcendental body of the Lord, and I also appeared along with them.
Please also note that uvāsa tasmin salile pade sve means the Lord remained within the water of dissolution (ŚB 3.8.11). The synonyms state: uvāsa — resided; tasmin — therein; salile — in the water; pade — in the place; sve — His own. Literally: He resided (uvāsa) in His place (pade sve) that was within that water (tasmin salile). Please remember that the whole universe is inundated as per ŚB 3.8.10: udāplutaṁ viśvam idaṁ tadāsīd - At that time when the three worlds were submerged in water [...]. So Garbhodakaśāyī Viṣṇu is submerged in the water of devastation as per ŚB 3.8.30; salila upagūḍham; salila — water; upagūḍham — submerged - which Srila Prabhupada translates as: the Lord is sometimes submerged in the water of devastation.
The following paragraph explains what is actually goin on.
One more important point is the sentence: He lay in the self-invigorated energy called kāla. (kāla-ātmikām śaktim udīrayāṇaḥ, uvāsa tasmin salile pade sve — in other words: The Lord creates His own localized environment out of His own energy (kāla-ātmikām śaktim) called kāla śakti: a self-contained, self-powered bubble of time and space, safely in the middle of total universal inundation and darkness.
स्वपन् स्वयोदीरितया स्वशक्त्या ।
कालाख्ययासादितकर्मतन्त्रो
लोकानपीतान्ददृशे स्वदेहे ॥ १२ ॥
svapan svayodīritayā sva-śaktyā
kālākhyayāsādita-karma-tantro
lokān apītān dadṛśe sva-dehe
catuḥ — four; yugānām — of the millenniums; ca — also; sahasram — one thousand; apsu — in the water; svapan — dreaming in sleep; svayā — with His internal potency; udīritayā — for further development; sva-śaktyā — by His own energy; kāla-ākhyayā — by the name kāla; āsādita — being so engaged; karma-tantraḥ — in the matter of fruitive activities; lokān — the total living entities; apītān — bluish; dadṛśe — saw it so; sva-dehe — in His own body.
The Lord lay down for a thousand cycles of four yugas in His internal potency, and by His external energy He appeared to be sleeping within the water. When the living entities were coming out for further development of their fruitive activities, actuated by the energy called kāla-śakti, He saw His transcendental body as bluish.
Purport by MGDAS
This verse states that Garbhodakaśāyī Viṣṇu was sleeping for catur-yugānāṁ ca sahasram - a thousand cycles of four yugas. This is during the so-called 'night' of Lord Brahma. Here Srila Prabhupada states it appeared He was sleeping within the water. As per ŚB 3.8.10; udāplutaṁ viśvam idaṁ tadāsīd - At that time when the three worlds were submerged in water, it appeared He was sleeping within the water. As explained by me in the previous purport to ŚB 3.8.11 He lay in the self-invigorated energy called kāla, this is when He rests. It seems when He rises up He has His own place (ŚB 3.8.24), but that is seen from Lord Brahma's meditation. Now in the next verse the lotus flower illuminates the universe, like the sun, and it dries up the vast waters of devastation. (ŚB 3.8.14) After this Lord Brahma climbed back up: [Lord Brahma] came back again to the top of the lotus. Thus, controlling all objectives, he concentrated his mind on the Supreme Lord. (ŚB 3.8.21)
Also note that within the water, could mean literary within the water: salila — water; upagūḍham — submerged; as stated in ŚB 3.8.30, as well as the previous verse: ŚB 3.8.11, purport: After the three worlds — the upper, lower and middle planetary systems — merged into the water of dissolution [...].
रन्तर्गतोऽर्थो रजसा तनीयान् ।
गुणेन कालानुगतेन विद्ध:
सूष्यंस्तदाभिद्यत नाभिदेशात् ॥ १३ ॥
antar-gato ’rtho rajasā tanīyān
guṇena kālānugatena viddhaḥ
sūṣyaṁs tadābhidyata nābhi-deśāt
tasya — His; artha — subject; sūkṣma — subtle; abhiniviṣṭa-dṛṣṭeḥ — of one whose attention was fixed; antaḥ-gataḥ — internal; arthaḥ — purpose; rajasā — by the mode of passion of material nature; tanīyān — very subtle; guṇena — by the qualities; kāla-anugatena — in due course of time; viddhaḥ — agitated; sūṣyan — generating; tadā — then; abhidyata — pierced through; nābhi-deśāt — from the abdomen.
The subtle subject matter of creation, on which the Lord’s attention was fixed, was agitated by the material mode of passion, and thus the subtle form of creation pierced through His abdomen.
कालेन कर्मप्रतिबोधनेन ।
स्वरोचिषा तत्सलिलं विशालं
विद्योतयन्नर्क इवात्मयोनि: ॥ १४ ॥
kālena karma-pratibodhanena
sva-rociṣā tat salilaṁ viśālaṁ
vidyotayann arka ivātma-yoniḥ
saḥ — that; padma-kośaḥ — bud of a lotus flower; sahasā — suddenly; udatiṣṭhat — appeared; kālena — by time; karma — fruitive activities; pratibodhanena — awakening; sva-rociṣā — by its own effulgence; tat — that; salilam — water of devastation; viśālam — vast; vidyotayan — illuminating; arkaḥ — the sun; iva — like; ātma-yoniḥ — generating from the Personality of Viṣṇu.
Piercing through, this sum total form of the fruitive activity of the living entities took the shape of the bud of a lotus flower generated from the Personality of Viṣṇu, and by His supreme will it illuminated everything, like the sun, and dried up the vast waters of devastation.
Purport by MGDAS
जलोर्मिचक्रात्सलिलाद्विरूढम् ।
उपाश्रित: कञ्जमु लोकतत्त्वं
नात्मानमद्धाविददादिदेव: ॥ १७ ॥
jalormi-cakrāt salilād virūḍham
upāśritaḥ kañjam u loka-tattvaṁ
nātmānam addhāvidad ādi-devaḥ
tasmāt — from there; yuga-anta — at the end of the millennium; śvasana — the air of devastation; avaghūrṇa — because of movement; jala — water; ūrmi-cakrāt — out of the circle of waves; salilāt — from the water; virūḍham — situated on them; upāśritaḥ — having the shelter of; kañjam — lotus flower; u — in astonishment; loka-tattvam — the mystery of creation; na — not; ātmānam — himself; addhā — perfectly; avidat — could understand; ādi-devaḥ — the first demigod.
Lord Brahmā, situated in that lotus, could not perfectly understand the creation, the lotus or himself. At the end of the millennium the air of devastation began to move the water and the lotus in great circular waves.
Purport by MGDAS
This text is a chronological continuation of ŚB 3.8.12: catur-yugānāṁ ca sahasram. Here Maitreya Muni is explaining that tasmād yugānta - At the end of the millennium - meaning after Garbhodakaśāyī Viṣṇu wakes up after 1000 maha-yugas - The Lord lay down for a thousand cycles of four yugas - (ŚB 3.8.12) - due to sva-śaktyā — by His own energy; kāla-ākhyayā or kāla-śakti as well as being agitated by the material mode of passion (arthaḥ — purpose; rajasā — by the mode of passion of material nature; tanīyān — very subtle; guṇena — by the qualities; kāla-anugatena — in due course of time; viddhaḥ — agitated), there is a śvasanā - the air of devastation. In other words, when Garbhodakaśāyī Viṣṇu wakes up after catur-yugānāṁ ca sahasram; a thousand cycles of four yugas; the śvasanā - the air of devastation, appears.
नाडीभिरन्तर्जलमाविवेश ।
नार्वाग्गतस्तत्खरनालनाल-
नाभिं विचिन्वंस्तदविन्दताज: ॥ १९ ॥
nāḍībhir antar-jalam āviveśa
nārvāg-gatas tat-khara-nāla-nāla-
nābhiṁ vicinvaṁs tad avindatājaḥ
saḥ — he (Brahmā); ittham — in this way; udvīkṣya — contemplating; tat — that; abja — lotus; nāla — stem; nāḍībhiḥ — by the pipe; antaḥ-jalam — within the water; āviveśa — entered into; na — not; arvāk-gataḥ — in spite of going inside; tat-khara-nāla — the stem of the lotus; nāla — pipe; nābhim — of the navel; vicinvan — thinking much of it; tat — that; avindata — understood; ajaḥ — the self-born.
Lord Brahmā, thus contemplating, entered the water through the channel of the stem of the lotus. But in spite of entering the stem and going nearer to the navel of Viṣṇu, he could not trace out the root.
Purport by MGDAS
Please note that Lord Brahma went down inside the lotus stem, and the water he entered, is the water that is inside the lotus stem. The lotus stem originates from Garbhodakaśāyī Viṣṇu's navel: Lord Brahmā saw the lake in Lord Viṣṇu’s navel, and the lotus flower [...]. (ŚB 3.8.32)
विचिन्वतोऽभूत्सुमहांस्त्रिणेमि: ।
यो देहभाजां भयमीरयाण:
परिक्षिणोत्यायुरजस्य हेति: ॥ २० ॥
vicinvato ’bhūt sumahāṁs tri-ṇemiḥ
yo deha-bhājāṁ bhayam īrayāṇaḥ
parikṣiṇoty āyur ajasya hetiḥ
tamasi apāre — because of an ignorant way of searching; vidura — O Vidura; ātma-sargam — the cause of his creation; vicinvataḥ — while contemplating; abhūt — it so became; su-mahān — very great; tri-nemiḥ — time of three dimensions; yaḥ — which; deha-bhājām — of the embodied; bhayam — fearfulness; īrayāṇaḥ — generating; parikṣiṇoti — diminishing the one hundred years; āyuḥ — duration of life; ajasya — of the self-born; hetiḥ — the wheel of eternal time.
O Vidura, while searching in that way about his existence, Brahmā reached his ultimate time, which is the eternal wheel in the hand of Viṣṇu and which generates fear in the mind of the living entity like the fear of death.
स्वयं तदन्तर्हृदयेऽवभात-
मपश्यतापश्यत यन्न पूर्वम् ॥ २२ ॥
pravṛtta-yogena virūḍha-bodhaḥ
svayaṁ tad antar-hṛdaye ’vabhātam
apaśyatāpaśyata yan na pūrvam
kālena — in due course of time; saḥ — he; ajaḥ — the self-born Brahmā; puruṣa-āyuṣā — by the duration of his age; abhipravṛtta — being engaged; yogena — in meditation; virūḍha — developed; bodhaḥ — intelligence; svayam — automatically; tat antaḥ-hṛdaye — in the heart; avabhātam — manifested; apaśyata — saw; apaśyata — did see; yat — which; na — not; pūrvam — before.
At the end of Brahmā’s one hundred years, when his meditation was complete, he developed the required knowledge, and as a result he could see in his heart the Supreme within himself, whom he could not see before with the greatest endeavor.
This is a description of the Śveta-Vārāha-kalpa, the current kalpa, as explained by Maitreya Muni later in the conversation between him and Vidura, as per ŚB 3.11.37 (ayaṁ tu kathitaḥ kalpo, dvitīyasyāpi bhārata, vārāha iti vikhyāto - thus Vārāha is celebrated - O descendant of Bharata, the first millennium in the second half of the life of Brahmā is also known as the Vārāha millennium [...]) and is also called the Padma-kalpa by Sukadeva Gosvami, as per ŚB 2.10.47 (pādmaṁ kalpam; pādmam — by the name Pādma - [...] let me explain unto you the Pādma-kalpa.).
This current kalpa is Lord Brahmā's 51st birthday. Brahma's year consists of 360 days (ŚB 3.11.35, purport: "Thirty days make one month of Brahmā" as well as ŚB 3.11.10 that addresses the moon phases (white and black): pakṣaḥ pañca-daśāhāni; pakṣaḥ — fortnight; pañca-daśa — fifteen; ahāni — days - fifteen days and nights are a fortnight - see also The Glories of Purusottama Month for a breakdown of the lunar calendar).
Mathematically Lord Brahmā's 51st birthday implies that exactly 50 years of his life have concluded. Thus 50 years x 360 days = 18,000 days, i.e. 18,000 days of Brahma have already passed. The current creation day is the 18,001st day.
Does this means that Brahma has performed this meditation 18,000 times before? Be that as it may the first time took 1000 celestial years, as stated by Sukadeva Gosvami per ŚB 2.9.8: divyaṁ sahasrābdam (divyam — pertaining to the demigods in the higher planets; sahasra — one thousand; abdam — years - Lord Brahmā underwent penances for one thousand years by the calculations of the demigods.).
Śrīla Jīva Gosvāmī confirms in his Krama-sandarbha commentary on ŚB 3.8.22 that this lengthy 1,000-year meditation (360,000 human years) uniquely characterizes his very first day in the universe: "yat tu dvitīye divyaṁ sahasrābdaṁ [bhā.pu. 2.9.8] ity-ādy-uktaṁ, tad brāhma-kalpa-gataṁ jñeyam ||22||" - "However, that which is stated in the Second Canto as 'a thousand celestial years' (Bhāgavata Purāṇa 2.9.8) should be understood as belonging to the Brāhma-kalpa.").
Text ŚB 2.9.8 is describing the first kalpa; the Brahma-kalpa, when Lord Brahma appeared for the first time and needed: "one thousand years by the calculations of the demigods" to meditate.
It is worth noting that the words puruṣa-āyuṣā — by the duration of his age (of Brahma) (puruṣa - the controller); shares the same root as āyuḥ — life or vital force, from ŚB 3.8.20. Puruṣa-āyuṣā — puruṣa - the controller, and āyuḥ — duration of life or life or vital force, can also refer specifically to the full capacity of Brahmā’s vital force being focused into Brahma's meditation. Brahmā himself confirms that this realization arrived only "after a long time" - su-cirāt, translated by Śrīla Prabhupāda in ŚB 3.9.1 as: "after many, many years of penance."
Maitreya Muni is describing three different kalpas, the first the second and the current kalpa.
The descriptions given by Maitreya Muni across ŚB 3.11.35, ŚB 3.11.36 and ŚB 3.11.37 highlight the predominant features used to name these specific kalpas. They are characteristic descriptions; they do not imply that the cosmic lotus was structurally absent during the Brāhma-kalpa, as Lord Brahmā's very birth inherently requires the navel-lotus reservoir of Garbhodakaśāyī Viṣṇu.
For more information check ŚB 2.10.47, which is spoken by Sukadeva Gosvami, where he also mentions pādmaṁ kalpam.
जितानिलात्मा विजितोभयेन्द्रिय: ।
अतप्यत स्माखिललोकतापनं
तपस्तपीयांस्तपतां समाहित: ॥ ८ ॥
jitānilātmā vijitobhayendriyaḥ
atapyata smākhila-loka-tāpanaṁ
tapas tapīyāṁs tapatāṁ samāhitaḥ
divyam — pertaining to the demigods in the higher planets; sahasra — one thousand; abdam — years; amogha — spotless, without a tinge of impurity; darśanaḥ — one who has such a vision of life; jita — controlled; anila — life; ātmā — mind; vijita — controlled over; ubhaya — both; indriyaḥ — one who has such senses; atapyata — executed penance; sma — in the past; akhila — all; loka — planet; tāpanam — enlightening; tapaḥ — penance; tapīyān — extremely hard penance; tapatām — of all the executors of penances; samāhitaḥ — thus situated.
Lord Brahmā underwent penances for one thousand years by the calculations of the demigods. He heard this transcendental vibration from the sky, and he accepted it as divine. Thus he controlled his mind and senses, and the penances he executed were a great lesson for the living entities. Thus he is known as the greatest of all ascetics.
Purport by MGDAS
This verse describes the Brahma-kalpa, or the first day of Lord Brahma. It seems that Lord Brahma needed one thousand years by the calculations of the demigods to meditate in the Brahma-kalpa or the first day of Brahma's life.
पर्यङ्क एकं पुरुषं शयानम् ।
फणातपत्रायुतमूर्धरत्न-
द्युभिर्हतध्वान्तयुगान्ततोये ॥ २३ ॥
paryaṅka ekaṁ puruṣaṁ śayānam
phaṇātapatrāyuta-mūrdha-ratna-
dyubhir hata-dhvānta-yugānta-toye
mṛṇāla — lotus flower; gaura — white all over; āyata — gigantic; śeṣa-bhoga — body of Śeṣa-nāga; paryaṅke — on the bed; ekam — alone; puruṣam — the Supreme Person; śayānam — was lying; phaṇa-ātapatra — umbrella of a serpent hood; āyuta — bedecked with; mūrdha — head; ratna — jewels; dyubhiḥ — by the rays; hata-dhvānta — darkness dissipated; yuga-anta — devastation; toye — in the water.
Brahmā could see that on the water there was a gigantic lotuslike white bedstead, the body of Śeṣa-nāga, on which the Personality of Godhead was lying alone. The whole atmosphere was illuminated by the rays of the jewels bedecking the hood of Śeṣa-nāga, and that illumination dissipated all the darkness of those regions.
Purport by MGDAS
Please note that in the synonyms (āyuta — bedecked with; mūrdha — head; ratna — jewels; dyubhiḥ — by the rays; hata-dhvānta — darkness dissipated) it is described that the jewels bedecking the hood of Śeṣa-nāga (ŚB 3.8.23) were illuminating the whole scene and that the dyubhir - the rays; hata-dhvānta-yugānta-toye (hata-dhvānta — darkness dissipated; yuga-anta — devastation; toye — in the water) - dissipated the darkens around the water of devastation or the Garbha ocean, or as per Srila Prabhupada's translation: The whole atmosphere was illuminated by the rays of the jewels bedecking the hood of Śeṣa-nāga, and that illumination dissipated all the darkness of those regions.
रत्नोदधारौषधिसौमनस्य
वनस्रजो वेणुभुजाङ्घ्रि पाङ्घ्रे : ॥ २४ ॥
sandhyābhra-nīver uru-rukma-mūrdhnaḥ
ratnodadhārauṣadhi-saumanasya
vana-srajo veṇu-bhujāṅghripāṅghreḥ
prekṣām — the panorama; kṣipantam — deriding; harita — green; upala — coral; adreḥ — of the hill; sandhyā-abhra-nīveḥ — of the dress of the evening sky; uru — great; rukma — gold; mūrdhnaḥ — on the summit; ratna — jewels; udadhāra — waterfalls; auṣadhi — herbs; saumanasya — of the scenery; vana-srajaḥ — flower garland; veṇu — dress; bhuja — hands; aṅghripa — trees; aṅghreḥ — legs.
The luster of the transcendental body of the Lord mocked the beauty of the coral mountain. The coral mountain is very beautifully dressed by the evening sky, but the yellow dress of the Lord mocked its beauty. There is gold on the summit of the mountain, but the Lord’s helmet, bedecked with jewels, mocked it. The mountain’s waterfalls, herbs, etc., with a panorama of flowers, seem like garlands, but the Lord’s gigantic body, and His hands and legs, decorated with jewels, pearls, tulasī leaves and flower garlands, mocked the scene on the mountain.
Purport by MGDAS
विचित्रदिव्याभरणांशुकानां
कृतश्रियापाश्रितवेषदेहम् ॥ २५ ॥
dehena loka-traya-saṅgraheṇa
vicitra-divyābharaṇāṁśukānāṁ
kṛta-śriyāpāśrita-veṣa-deham
āyāmataḥ — by length; vistarataḥ — by breadth; sva-māna — by His own measurement; dehena — by the transcendental body; loka-traya — the three (upper, middle and lower) planetary systems; saṅgraheṇa — by total absorption; vicitra — variegated; divya — transcendental; ābharaṇa-aṁśukānām — rays of the ornaments; kṛta-śriyā apāśrita — beauty created by those dresses and ornaments; veṣa — dressed; deham — transcendental body.
His transcendental body, unlimited in length and breadth, occupied the three planetary systems, upper, middle and lower. His body was self-illuminated by unparalleled dress and variegatedness and was properly ornamented.
Purport by MGDAS
Lord Brahma is looking at Garbhodakaśāyī Viṣṇu. After Lord Brahma meditated, in ŚB 3.8.22, he saw Garbhodakaśāyī Viṣṇu in his heart (tat antar-hṛdaye). At this point in the narrative, the physical planetary systems do not exist yet, however the text says; dehena loka-traya-saṅgraheṇa - His transcendental body occupied the three planetary systems, upper, middle and lower. Lord Brahmā’s vision describes Garbhodakaśāyī Viṣṇu's transcendental body occupying the three worlds (loka-traya-saṅgraheṇa), even though physical creation of the three worlds occurs later - tridhā bhāvyaṁ - ŚB 3.10.8.
The term saṅgraheṇa (by total absorption) implies that the Lord's transcendental body acts as the container of the universe. In other words, the three worlds are absorbed and contained within the Lord's form as the un-manifested, subtle material elements (bhūta-sūkṣmaḥ) mentioned in ŚB 3.8.11; so ’ntaḥ śarīre ’rpita-bhūta-sūkṣmaḥ - saḥ — the Supreme Lord; antaḥ — within; śarīre — in the transcendental body; submerging all the living entities in their subtle bodies. Thus, the Lord is offering a vision where Brahmā perceives the causal, subtle state of the three planetary systems, before their actual external manifestation in ŚB 3.10.8.
परिस्फुरत्कुण्डलमण्डितेन ।
शोणायितेनाधरबिम्बभासा
प्रत्यर्हयन्तं सुनसेन सुभ्र्वा ॥ २७ ॥
parisphurat-kuṇḍala-maṇḍitena
śoṇāyitenādhara-bimba-bhāsā
pratyarhayantaṁ sunasena subhrvā
mukhena — by a gesture of the face; loka-ārti-hara — vanquisher of the distress of the devotees; smitena — by smiling; parisphurat — dazzling; kuṇḍala — earrings; maṇḍitena — decorated with; śoṇāyitena — acknowledging; adhara — of His lips; bimba — reflection; bhāsā — rays; pratyarhayantam — reciprocating; su-nasena — by His pleasing nose; su-bhrvā — and pleasing eyebrows.
He also acknowledged the service of the devotees and vanquished their distress by His beautiful smile. The reflection of His face, decorated with earrings, was so pleasing because it dazzled with the rays from His lips and the beauty of His nose and eyebrows.
Purport by MGDAS
This verse describes the Lord is reciprocating (pratyarhayantam) with his devotees. The word śoṇāyitena — acknowledging; is very significant He also acknowledged the service of the devotees and vanquished their distress by His beautiful smile. Lord Brahma was seeing (ŚB 3.8.23) Garbhodakaśāyī Viṣṇu reciprocating (pratyarhayantam) with his devotees. If these devotees where Ananta Śeṣa, Lakṣmī-devī, and Garbhodakaśāyī Viṣṇu's eternal associates - His nitya-siddha associates, is not mentioned.
Srila Prabhupada confirms elsewhere: "Kṛṣṇa, of course, means Kṛṣṇa and His confidential devotees; Kṛṣṇa is not alone. When we speak of Kṛṣṇa, “Kṛṣṇa” means Kṛṣṇa in His name, in His form, in His qualities, in His abode and in His associates. Kṛṣṇa is never alone, for the devotees of Kṛṣṇa are not impersonalists. For example, a king is always associated with his secretary, his commander, his servant and so much paraphernalia." From ŚB 3.25.38, purport. As well as: "Here we are flattering one Lakṣmī, goddess of fortune, "Mother, give me some money," but there the Lakṣmīs are flattering Kṛṣṇa. That is Kṛṣṇa's position. Lakṣmī-sahasra-śata-sambrahma-sevyamānaṁ govindam ādi-puruṣam. So Kṛṣṇa is never alone. Similarly, Caitanya Mahāprabhu is never alone." From: Śrī Caitanya-caritāmṛta Class (Ādi-līlā 7.4 — Mayapur, March 4, 1974). And in a room conversation: "Kṛṣṇa is never alone. With all paraphernalia, all Vaikuṇṭha paraphernalia. That is acintya." from: Room Conversation. Date: Aug. 8, 1972. Location: London.
विरिञ्चोऽपि तथा चक्रे दिव्यं वर्षशतं तप: ।
आत्मन्यात्मानमावेश्य यथाह भगवानज: ॥ ४ ॥
viriñco ’pi tathā cakre
divyaṁ varṣa-śataṁ tapaḥ
ātmany ātmānam āveśya
yathāha bhagavān ajaḥ
maitreyaḥ uvāca — the great sage Maitreya said; viriñcaḥ — Brahmā; api — also; tathā — in that manner; cakre — performed; divyam — celestial; varṣa-śatam — one hundred years; tapaḥ — penances; ātmani — unto the Lord; ātmānam — his own self; āveśya — engaging; yathā āha — as it was spoken; bhagavān — the Personality of Godhead; ajaḥ — the unborn.
The greatly learned sage Maitreya said: O Vidura, Brahmā thus engaged himself in penances for one hundred celestial years, as advised by the Personality of Godhead, and applied himself in devotional service to the Lord.
Purport by MGDAS
Now here, after Lord Brahma received instructions directly from the Personality of Godhead at the end of Chapter 9, Brahmā’s Prayers for Creative Energy, ŚB 3.9.43, Maitreya is describing Lord Brahma meditates for a second time, the first being in ŚB 3.8.22. This (ŚB 3.10.4) was to generate the focused spiritual power needed to generate the living entities as before (prajāḥ sṛja yathā-pūrvaṁ), as advised by Garbhodakaśāyī Viṣṇu in ŚB 3.9.43.
The following is selected texts of Śrīmad-Bhāgavatam, Canto 3: The Status Quo, Chapter Eight:
Manifestation of Brahmā from Garbhodakaśāyī Viṣṇu
Text 10: At that time when the three worlds were submerged in water, Garbhodakaśāyī Viṣṇu was alone, lying on His bedstead, the great snake Ananta, and although He appeared to be in slumber in His own internal potency, free from the action of the external energy, His eyes were not completely closed.
Text 11: Just like the strength of fire within fuel wood, the Lord remained within the water of dissolution, submerging all the living entities in their subtle bodies. He lay in the self-invigorated energy called kāla.
Text 12: The Lord lay down for a thousand cycles of four yugas in His internal potency, and by His external energy He appeared to be sleeping within the water. When the living entities were coming out for further development of their fruitive activities, actuated by the energy called kāla-śakti, He saw His transcendental body as bluish.
Text 13: The subtle subject matter of creation, on which the Lord’s attention was fixed, was agitated by the material mode of passion, and thus the subtle form of creation pierced through His abdomen.
Text 14: Piercing through, this sum total form of the fruitive activity of the living entities took the shape of the bud of a lotus flower generated from the Personality of Viṣṇu, and by His supreme will it illuminated everything, like the sun, and dried up the vast waters of devastation.
Text 15: Into that universal lotus flower Lord Viṣṇu personally entered as the Supersoul, and when it was thus impregnated with all the modes of material nature, the personality of Vedic wisdom, whom we call the self-born, was generated.
Text 16: Brahmā, born out of the lotus flower, could not see the world, although he was situated in the whorl. He therefore circumambulated all of space, and while moving his eyes in all directions he achieved four heads in terms of the four directions.
The above texts states that Maitreya Muni is describing a Naimittika-pralaya, as confirmed by text 10: udāplutaṁ viśvam idaṁ tadāsīd - At that time when the three worlds were submerged in water.
The understanding is that the three worlds and in fact the whole universe (viśvam), including Lord Brahma, then enter Garbhodakaśāyī Viṣṇu's abdomen (nābhi) as per ŚB 12.4.4: ātmasāt-kṛtya cātma-bhūḥ - ātma-sāt-kṛtya — absorbing within Himself; ca — also; ātma-bhūḥ — Lord Brahmā, and after catur-yugānāṁ ca sahasram - a thousand cycles of four yugas - the living entities [are again] coming out. (ŚB 3.8.12)
Srila Prabhupada confirms this in the middle of this chapter, in ŚB 3.8.15, purport: "He [Brahmā] goes to sleep with Nārāyaṇa at the time of devastation, and when there is another creation, he is born in this way."; "this way" referring to the verse, ŚB 3.8.15: Into that universal lotus flower Lord Viṣṇu personally entered as the Supersoul, and when it was thus impregnated with all the modes of material nature, the personality of Vedic wisdom, whom we call the self-born, was generated.
Srila Prabhupada explains in more detail at the beginning of that same purport ŚB 3.8.15: "This lotus flower is the universal virāṭ form, or the gigantic form of the Lord in the material world. It becomes amalgamated in the Personality of Godhead Viṣṇu, in His abdomen, at the time of dissolution, and it becomes manifest at the time of creation."
स्वकीर्तिमय्या वनमालया हरिम् ।
सूर्येन्दुवाय्वग्न्यगमं त्रिधामभि:
परिक्रमत्प्राधनिकैर्दुरासदम् ॥ ३१ ॥
sva-kīrti-mayyā vana-mālayā harim
sūryendu-vāyv-agny-agamaṁ tri-dhāmabhiḥ
parikramat-prādhanikair durāsadam
nivītam — so being enclosed; āmnāya — Vedic wisdom; madhu-vrata-śriyā — sweet sound in beauty; sva-kīrti-mayyā — by His own glories; vana-mālayā — flower garland; harim — unto the Lord; sūrya — the sun; indu — the moon; vāyu — the air; agni — the fire; agamam — unapproachable; tri-dhāmabhiḥ — by the three planetary systems; parikramat — circumambulating; prādhanikaiḥ — for fighting; durāsadam — very difficult to reach.
Lord Brahmā, thus looking upon the Lord in the shape of a mountain, concluded that He was Hari, the Personality of Godhead. He saw that the garland of flowers on His chest glorified Him with Vedic wisdom in sweet songs and looked very beautiful. He was protected by the Sudarśana wheel for fighting, and even the sun, moon, air, fire, etc., could not have access to Him.
Purport by MGDAS
Here we continue to hear what Lord Brahmā saw inside his heart (antaḥ-hṛdaye; ŚB 3.8.22). As explained in the purport of ŚB 3.8.25; the Lord is offering a vision where Brahmā perceives the causal, subtle state of the three planetary systems, before their actual external manifestation in ŚB 3.10.8.
The sun, moon, and fire mentioned here (sūryendu-vāyv-agni) are not just physical elements; they are the ruling deities. The Lord was protected by His weapons who were circumambulating Him and the three planetary systems as well as the sun, moon, air, fire, etc., could not have access to Him.
It should be noted that the three planetary systems or three worlds are lower, middle and higher (see also ŚB 1.6.31, purport & ŚB 3.11.26).
Adho-loka or Pātāla-loka (lower realms) called Bila-svarga, the subterranean heavenly realms: Atala, Vitala, Sutala, Talatala, Mahatala, Rasatala, Patala (Naga-loka).
Madhya-loka or Martya-loka (middle realms): Consists of Bhūloka (Bhūmaṇḍala) and Bhuvarloka (the direct space above Bhūmaṇḍala).
Ūrdhva-loka or Svarga-loka (upper realms): Svargaloka, Maharloka, Janaloka, Tapoloka and Satyaloka (Brahmaloka).
मात्मामम्भ: श्वसनं वियच्च ।
ददर्श देवो जगतो विधाता
नात: परं लोकविसर्गदृष्टि: ॥ ३२ ॥
ātmānam ambhaḥ śvasanaṁ viyac ca
dadarśa devo jagato vidhātā
nātaḥ paraṁ loka-visarga-dṛṣṭiḥ
tarhi — therefore; eva — certainly; tat — His; nābhi — navel; saraḥ — lake; sarojam — lotus flower; ātmānam — Brahmā; ambhaḥ — the devastating water; śvasanam — the drying air; viyat — the sky; ca — also; dadarśa — looked upon; devaḥ — demigod; jagataḥ — of the universe; vidhātā — maker of the destination; na — not; ataḥ param — beyond; loka-visarga — creation of the cosmic manifestation; dṛṣṭiḥ — glance.
When Lord Brahmā, the maker of the universal destination, thus saw the Lord, he simultaneously glanced over creation. Lord Brahmā saw the lake in Lord Viṣṇu’s navel, and the lotus flower, as well as the devastating water, the drying air and the sky. All became visible to him.
Purport by MGDAS
Here we can clearly see that there is a distinction between the water inside Garbhodakaśāyī Viṣṇu's navel, here called, the lake (saraḥ), and the Garbha ocean, here called the devastating water (ambhaḥ), or water of devastation.
प्रजा: सिसृक्षन्नियदेव दृष्ट्वा ।
अस्तौद्विसर्गाभिमुखस्तमीड्य-
मव्यक्तवर्त्मन्यभिवेशितात्मा ॥ ३३ ॥
prajāḥ sisṛkṣann iyad eva dṛṣṭvā
astaud visargābhimukhas tam īḍyam
avyakta-vartmany abhiveśitātmā
saḥ — he (Brahmā); karma-bījam — seed of worldly activities; rajasā uparaktaḥ — initiated by the mode of passion; prajāḥ — living entities; sisṛkṣan — willing to create progeny; iyat — all the five causes of creation; eva — thus; dṛṣṭvā — looking on; astaut — prayed for; visarga — creation after the creation by the Lord; abhimukhaḥ — towards; tam — that; īḍyam — worshipable; avyakta — transcendental; vartmani — on the path of; abhiveśita — fixed; ātmā — mind.
Lord Brahmā, thus being surcharged with the mode of passion, became inclined to create, and after seeing the five causes of creation indicated by the Personality of Godhead, he began to offer his respectful prayers on the path of the creative mentality.
Purport by MGDAS
The five causes of creation mentioned here are listed in the previous verse: ŚB 3.8.32: Lord Brahmā saw the lake in Lord Viṣṇu’s navel, and the lotus flower, as well as the devastating water, the drying air and the sky.
The Five Causes of Creation cited in ŚB 3.8.32:
1. The lake in Lord Viṣṇu’s navel (tan-nābhi-saraḥ)
2. The lotus flower (sarojam)
3. The devastating water (ambhaḥ)
4. The drying air (śvasanam)
5. The sky (ether) (viyat)
Notes
1. Śrīdhara Svāmī's Bhāvārtha-dīpikā on ŚB 3.8.22.
The key phrase: puruṣāyuṣā saṁvatsara-śatena ("By a duration of one hundred years").
Śrīdhara Svāmī' establishes that the baseline duration used by Maitreya Ṛṣi is a clean count of 100 years. He keeps it strictly literal rather than treating it as a generic, abstract idiom.
2. Śrī Jīva Gosvāmī's Krama-sandarbha on ŚB 3.8.22.
The key phrase: puruṣāyuṣā varṣa-śateneti śrī-maitreyo vartamāna-kali-yugāpekṣayā prāheti jñeyam.
Jīva Gosvāmī explicitly defines puruṣāyuṣā as 100 human years relative to our current Kali-yuga lifespan. He then links ŚB 2.9.8 (divyaṁ sahasrābdam - 1,000 celestial years) strictly to the Brāhma-kalpa (Day 1), explicitly separating it from Maitreya's current narration of the Śveta-Vārāha-kalpa (Day 51).
3. Śrīla Viśvanātha Cakravartī Ṭhākur's Sārārtha-darśinī on ŚB 2.9.8 and ŚB 3.8.22.
The key phrase: divyaṁ sahasrābdam iti ("Thus, one thousand celestial years").
Śrīla Viśvanātha Cakravartī Ṭhākur handles ŚB 2.9.8 divyaṁ sahasrābdam iti - as a literal description during the Brāhma-kalpa i.e. Brahma's first day. In ŚB 3.8.22, Śrīla Viśvanātha Cakravartī Ṭhākur follows Śrīdhara Svāmī's path, confirming puruṣāyuṣā as "one hundred years". By keeping both definitions distinct across the cantos, he protects the separate execution times of the two distinct kalpas.
Detailed Notes on Jiva Goswami's Krama-sandarbha
puruṣāyuṣā varṣa-śateneti śrī-maitreyo vartamāna-kali-yugāpekṣayā prāheti jñeyam |
vastutas tu uttara-granthe bhūyastvaṁ tapa ātiṣṭha (ŚB 3.9.30) ity ādi śrī-bhagavad-vākyānantaraṁ daśamādhyāye viriñco’pi tathā cakre divyaṁ varṣa-śataṁ tapa (ŚB 3.10.4) ity uktyā etad eva jñeyam |
yat tu dvitīye divyaṁ sahasrābdaṁ (ŚB 2.9.8) ity-ādy-uktaṁ tad brāhma-kalpa-gataṁ jñeyam ||
Synonyms
puruṣāyuṣā — by a human lifespan; varṣa-śatena — by a hundred years; iti — thus; śrī-maitreyaḥ — the sage Maitreya; vartamāna-kali-yuga-apekṣayā — in consideration of/relative to the current Kali-yuga; prāha — spoke [this]; iti jñeyam — this should be understood; vastutaḥ tu — but in fact / in reality; uttara-granthe — in the subsequent portion of the text; bhūyas tvaṁ tapa ātiṣṭha — "O Brahmā, situate yourself in penance and meditation" (ŚB 3.9.30); iti ādi — thus and so forth; śrī-bhagavad-vākya-anantaram: immediately following these words of the Supreme Lord; daśama-adhyāye — in the tenth chapter; viriñcaḥ api — Brahmā also; tathā cakre — did so perform; divyaṁ varṣa-śataṁ tapaḥ — penances for a hundred celestial years (ŚB 3.10.4); iti uktyā — by this statement; etad eva — this very same thing / this exact calculation; jñeyam — should be understood; yat tu — however, that which; dvitīye — in the Second Canto; divyaṁ sahasra-abdam — a thousand celestial years (ŚB 2.9.8); iti-ādi-uktam — stated thus and so forth; tat — that; brāhma-kalpa-gatam — belonging to the Brāhma-kalpa; jñeyam —should be understood.
Translation
By the term puruṣāyuṣā (a human lifespan), it should be understood that Śrī Maitreya spoke of a hundred years in consideration of the current Kali-yuga. In reality, in the subsequent text, immediately following the words of the Supreme Lord, 'Situate yourself in further penances' (ŚB 3.9.30), the tenth chapter states, 'Brahmā also performed penances for a hundred celestial years' (ŚB 3.10.4). By this statement, this very same thing [the calculation relative to the human lifespan of the current Kali-yuga] should be understood. However, that which is stated in the Second Canto as 'a thousand celestial years' (ŚB 2.9.8) should be understood as belonging to the Brāhma-kalpa.
From Jiva Gosvami's Krama-sandarbha commentary on ŚB 3.8.22.
Final inspiring note by MGDAS
ŚB 11.3.40 describes Lord Garbhodakaśāyī Viṣṇu as abja-nābha — of the Supreme Personality of Godhead, whose navel is shaped like a lotus; abja-nābha comes from; ab-ja: ja — born from (sprouted); ap — out of water; nābha — the navel; abja-nābha — He from whose navel [which contains a lake] the water-born lotus was brought forth.
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