Devanagari
कालवृत्त्या तु मायायां गुणमय्यामधोक्षज: ।
पुरुषेणात्मभूतेन वीर्यमाधत्त वीर्यवान् ॥ २६ ॥
Verse text
kāla-vṛttyā tu māyāyāṁ
guṇa-mayyām adhokṣajaḥ
puruṣeṇātma-bhūtena
vīryam ādhatta vīryavān
Synonyms
kāla
—
the eternal time
;
vṛttyā
—
by the influence of
;
tu
—
but
;
māyāyām
—
in the external energy
;
guṇa
—
mayyām — in the qualitative modes of nature
;
adhokṣajaḥ
—
the Transcendence
;
puruṣeṇa
—
by the puruṣa incarnation
;
ātma
—
bhūtena — who is the plenary expansion of the Lord
;
vīryam
—
the seeds of the living entities
;
ādhatta
—
impregnated
;
vīryavān
—
the Supreme Living Being .
Translation
The Supreme Living Being in His feature as the transcendental puruṣa incarnation, who is the Lord’s plenary expansion, impregnates the material nature of three modes, and thus by the influence of eternal time the living entities appear.
Translation (Visvanatha Cakravarti Thakura)
Bhagavān, lord of Mahā-vaikuṇṭha, in his svāṁśa expansion as the puruṣa, full of potency, at a certain moment of time, placed the jīvas into māyā which became agitated by the guṇas.
Bhagavān, the Lord of Mahā-vaikuṇṭha, the source of the first puruṣa who is the master of māyā, is shown as the cause of all causes, the final shelter. Then the beginning of creation is described. “With the initial action of time (kāla-vṛttyā)” means “at the initial moment of inhalation and exhalation of the mahā-puruṣa. Adhokṣaja refers to the lord of Mahā-vaikuṇṭha, Bhagavān. By his svāṁśa portion, the first puruṣa, the controller of māyā, he placed the jīva-śakti, a semblance of consciousness (vīryam), in māyā, who was enjoyed from a distance by his glance. mama yonir mahad brahma tasmin garbhaṁ dadhāmy aham: the great expanse of prakṛti is my womb and in that womb, I place the seed of all jīvas. (BG 14.3) In the Gītā verse garbham refers to the mass of jīvas. Śrīdhara Svāmī and Madhusūdana Sarasvatī explain it in this way: at the time of creation, I combine the jīvas who were merged in me at pralaya and attached to ignorance, lust and karma with the field meant for enjoying. This action takes place because without the combination of prakṛti with the jīva, creation of the universe does not take place. The Viṣṇu Purāṇa explains yayā kṣetrajṣāśaktiḥ sa tāratamyena vartate: the jīva or kṣetra-jṣa is surrounded by this prakṛti in various degrees. [Note: viṣṇuśaktiḥ parā proktā jṣākhyā tathāparā /
avidyākarmasaṁjṣānyā tṛtīyā śaktiriṣyate s
yayā kṣetrajṣaśaktiḥ sā veṣṭitā nṛpasarvagā ViP_6,7.61-62] Because the jīva-śakti enters māyā-śakti, it becomes dependent on māyā-śakti. However, because there are unlimited jīvas, there are unlimited jīvas who do not enter into māyā. Such jīvas, like Viṣvaksena and others, are nitya-siddha, whether in manifested or unmanifested condition.
The word vīryavān indicates the Lord’s capacity to place the jīvas in prakṛti.. It is well known among the common people that strong proof of a man’s continued potency (vīryam) is his ability to impregnate a woman.
Purport
The offspring of any living being is born after the father impregnates the mother with semen, and the living entity floating in the semen of the father takes the shape of the mother’s form. Similarly, mother material nature cannot produce any living entity from her material elements unless and until she is impregnated with living entities by the Lord Himself. That is the mystery of the generation of the living entities. This impregnating process is performed by the first
puruṣa
incarnation, Kāraṇārṇavaśāyī Viṣṇu. Simply by His glance over material nature, the whole matter is accomplished.
We should not understand the process of impregnation by the Personality of Godhead in terms of our conception of sex. The omnipotent Lord can impregnate just by His eyes, and therefore He is called all-potent. Each and every part of His transcendental body can perform each and every function of the other parts. This is confirmed in the
Brahma-saṁhitā
(5.32)
:
aṅgāni yasya sakalendriya-vṛttimanti.
In
Bhagavad-gītā
(14.3)
also, the same principle is confirmed:
mama yonir mahad-brahma tasmin garbhaṁ dadhāmy aham.
When the cosmic creation is manifested, the living entities are directly supplied from the Lord; they are never products of material nature. Thus, no scientific advancement of material science can ever produce a living being. That is the whole mystery of the material creation. The living entities are foreign to matter, and thus they cannot be happy unless they are situated in the same spiritual life as the Lord. The mistaken living being, out of forgetfulness of this original condition of life, unnecessarily wastes time trying to become happy in the material world. The whole Vedic process is to remind one of this essential feature of life. The Lord offers the conditioned soul a material body for his so-called enjoyment, but if one does not come to his senses and enter into spiritual consciousness, the Lord again puts him in the unmanifested condition as it existed in the beginning of the creation. The Lord is described here as
vīryavān,
or the greatest potent being, because He impregnates material nature with innumerable living entities who are conditioned from time immemorial.