pratisaṁruddha-vikramaḥ
In all the Manvantara periods, the Lord, supporting material sattva-guṇa by his avatāras and the Manus, thus revealing his form as a human (udita-pauruṣaḥ), protects this universe.
Sva-mūrtibhiḥ means by his avatāras. Udita-pauruṣaḥ means “manifested human form.”
|| 3.11.28 ||
tamo-mātrām upādāya
pratisaṁruddha-vikramaḥ
kālenānugatāśeṣa
āste tūṣṇīṁ dinātyaye
Accepting a small portion of darkness through a form of Śiva, Kālāgni-rūdra, who covers the three worlds with fire, and merging the jīvas of the three worlds in his body, the Lord remains silent at the end of the day.
This verse describes the situation during Brahmā’s night. Accepting a small portion of darkness for destroying the three worlds through the form of Kālāgni-rūdra, having destroyed (pratisaṁruḍdhaḥ) bhūḥ, bhuvaḥ and svaḥ (vikramaḥ), covering them with fire and other elements the Lord also makes the jīvas (aśeṣam) of the three worlds merge (anugataḥ) into him. He remains silent in the sense that he stops the pastime of displaying the material realm. It was previously mentioned that vikrama means bhuḥ, bhuvaḥ and svaḥ. (SB 2.6.7)
|| 3.11.29 ||
tam evānv apidhīyante
lokā bhūr-ādayas trayaḥ
niśāyām anuvṛttāyāṁ
nirmukta-śaśi-bhāskaram
Conforming to that, the three worlds disappear in the night which follows. That condition is devoid of sun and moon.
Conforming to that, the three worlds disappear (dhīyante). This is a reflexive passive form of the verb apidhā, to conceal. That condition is devoid of sun and moon.
|| 3.11.30 ||
tri-lokyāṁ dahyamānāyāṁ
śaktyā saṅkarṣaṇāgninā
yānty ūṣmaṇā maharlokāj
janaṁ bhṛgv-ādayo ’rditāḥ
When the three worlds are burned by the powerful fire emanating from Saṅkarṣaṇa’s mouth, the sages headed by Bhṛgu, being pained by the heat, leave Maharloka and go to Janaloka.
This verse describes how the three worlds are destroyed.
|| 3.11.31 ||
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