of life; manam--measurement; ca--also; yat--which; satah--of all living

beings in all planets.

Also please explain the duration of time between creation and

annihilation, and that of other subsidiary creations, as well as the
nature of time, indicated by the sound of past, present and future.
Also, please explain the duration and measurement of life of the
different living beings known as the demigods, the human beings, etc.,
in different planets of the universe.

4.29.2b
adrstam drstavan nanksed
bhutam svapnavad anyatha
bhutam bhavad bhavisyac ca
suptam sarva-raho-rahah

adrstam--future happiness; drsta-vat--like direct experience; nankset--

becomes vanquished; bhutam--the material existence; svapnavat--like
a dream; anyatha--otherwise; bhutam--which happened in the past; bhavat--
present; bhavisyat--future; ca--also; suptam--a dream; sarva--of all;
rahah-rahah--the secret conclusion.

Everything happening within time, which consists of past, present

and future, is merely a dream. That is the secret understanding in all
Vedic literature.

IT IS DENIED BY SCRIPTURE THAT THE SUPREME LORD'S QUALITIES ARE MATERIAL

AND THUS DIFFERENT FROM HIM. HE IS KNOWN AS BHAGAVAN BECAUSE HE IS FULL
OF TRANSCENDENTAL QUALITIES (LIKE KNOWLEDGE AND BLISS). ON THE BASIS OF
MERE WORDS, FOOLISH PERSONS THINK THE SUPREME LORD IS DIVIDED FROM HIS
QUALITIES. STATEMENTS SUCH AS 'MY SELF' OR 'EXISTENCE EXISTS' DO NOT
FACTUALLY DIVIDE THE POSSESSOR FROM THE SELF OR EXISTENCE FROM BEING.
NEITHER DOES THE STATEMENT 'THE SUPREME LORD'S QUALITIES ARE KNOWLEDGE
AND BLISS' DIVIDE HIS ORIGINAL SELF FROM KNOWLEDGE AND BLISS.
(Vs. 3.2.31)

7.1.6
nirguno 'pi hy ajo 'vyakto
bhagavan prakrteh parah
sva-maya-gunam avisya
badhya-badhakatam gatah

nirgunah--without material qualities; api--although; hi--certainly;

ajah--unborn; avyaktah--unmanifest; bhagavan--the Supreme Lord;
prakrteh--to material nature; parah--transcendental; sva-maya--of His
own energy; gunam--material qualities; avisya--entering; badhya--
obligation; badhakatam--the condition of being obliged; gatah--accepts.

The Supreme Personality of Godhead, Visnu, is always transcendental

to material qualities, and therefore He is called nirguna, or without
qualities. Because He is unborn, He does not have a material body to be
subjected to attachment and hatred. Although the Lord is always above
material existence, through His spiritual potency He appeared and acted
like an ordinary human being, accepting duties and obligations, apparently
like a conditioned soul.

1.3.37
na casya kascin nipunena dhatur
avaiti jantuh kumanisa utih
namani rupani mano-vacobhih
santanvato nata-caryam ivajnah

na--not; ca--and; asya--of Him; kascit--anyone; nipunena--by dexterity;

dhatuh--of the creator; avaiti--can know; jantuh--the living being;
kumanisah--with a poor fund of knowledge; utih--activities of the Lord;
namani--His names; rupani--His forms; manah-vacobhih--by dint of mental
speculation or deliverance of speeches; santanvatah--displaying; nata-
caryam--a dramatic action; iva--like; ajnah--the foolish.

The foolish with a poor fund of knowledge cannot know the

transcendental nature of the forms, names and activities of the Lord,
who is playing like an actor in a drama. Nor can they express such
things, neither in their speculations nor in their words.

Adhikarana 15: The bliss of the Supreme Lord is paramount.

THE BLISS OF THE SUPREME LORD IS INFINITELY GREATER THAN THAT OF THE
INDIVIDUAL SPIRIT SOULS. IT IS IMMEASURABLE; ONLY A SMALL PORTION OF
THAT BLISS CAN BE EXPERIENCED BY OTHERS.
(Vs. 3.2.32)

2.7.47
sasvat prasantam abhayam pratibodha-matram
suddham samam sad-asatah paramatma-tattvam
sabdo na yatra puru-karakavan kriyartho
maya paraity abhimukhe ca vilajjamana
tad vai padam bhagavatah paramasya pumso
brahmeti yad vidur ajasra-sukham visokam

sasvat--eternal; prasantam--without disturbance; abhayam--without fear;

pratibodha-matram--a consciousness opposed to the material counterpart;
suddham--uncontaminated; samam--without distinction; sat-asatah--of the
cause and effect; paramatma-tattvam--the principle of primeval cause;
sabdah--speculative sound; na--not; yatra--where there is; puru-
karakavan--resulting in fruitive action; kriya-arthah--for the matter