svarūpāvasthitasya yat
sata eva padārthasya
svarūpāvasthitasya yat
kaivalyaṁ parama-mahān
aviśeṣo nirantaraḥ
The totality of all the paramāṇus which exist separately before dissolution is called parama-mahān, with no examination of particular qualities and separate objects.
The paramāṇu has been described as the smallest particle. Now the greatest state of matter is described. The state of oneness (kaivalyam) of the paramāṇu, of the particles of matter (sataḥ), which is its state previous to transformation into the condition of pralaya, is called parama-mahān. It is in the masculine to agree with the word paramāṇu. How can all objects which are mutually different with various qualities become one? There is no sense of distinct qualities (aviśeṣaḥ) and no sense of different particles or objects (nirantaraḥ). It is the totality of all matter. That is the meaning of parama-mahān.
|| 3.11.3 ||
evaṁ kālo ’py anumitaḥ
saukṣmye sthaulye ca sattama
saṁsthāna-bhuktyā bhagavān
avyakto vyakta-bhug vibhuḥ
O best of men! Just as matter has been understood to have very fine and very huge states, time should also be understood to have such divisions. Pervading the states of paramāṇu and parama-mahān by his śakti, the Lord, though invisible, delimits this material realm and pervades it.
Time can be understood in a manner similar to the existence very fine and very great particles of matter. How do these extreme dimensions arise? By pervading (bhuktyā) through the finest and greatest states of matter (samsthāna) by his śakti, the Supreme Lord, by nature unseen (avyaktaḥ), limits the whole universe (vyakta-bhuk). He then pervades it all (vibhuḥ). Vibhuḥ can also mean that he is skilful in matters of creation and other acts.
|| 3.11.4 ||
sa kālaḥ paramāṇur vai
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