Śrīla Viśvanāth Cakravarti Ṭhākura “सहस्रं परिवत्सरान् महा-प्रलयो यावद् इत्य् अर्थः” and Śrīla Jīva Gosvāmī “सहस्र-परिवत्सरान् व्याप्येति महा-प्रलयोपलक्षणम् ॥” both take this verse for pralaya kāla same is done by Śrīdhara “सहस्र-परिवत्सरान् महा-प्रलयो यावत् ॥”, Vīrarāghavācārya, Vījayendratīrtha. This is accepted in Bhāgavatam and Chāndogyopaniṣad that Jīva enters Mahāviṣṇu during Pralaya and again comes to the material world due to karmabandhana because their liṅgabheda is yet to happen. Also these verses do not satisfy the fallvādī view at the very base because in the 54th verse “हंसाव् अहं च त्वं चार्य सखायौ मानसायनौ । अभूताम् अन्तरा वौकः सहस्र-परिवत्सरान् ॥” “Oh noble Sir I You and I were swans, friends, living in the Mānasa lake. For a period of one thousand years (while the great deluge lasted), both of us were without any abode.” The word अभूताम् is a dvivacana luṇ lakāra [past tense] parasmaipada. Thus being without a house viz material body/upādhi was an antecedent event where the Jīva was without a material body and only endowed with his liṅgadeha in suṣupti. This exact thing is mentioned in 3rd canto “सोऽन्त:शरीरेऽर्पितभूतसूक्ष्म: कालात्मिकां शक्तिमुदीरयाण: । उवास तस्मिन् सलिले पदे स्वे यथानलो दारुणि रुद्धवीर्य: ॥ चतुर्युगानां च सहस्रमप्सु स्वपन् स्वयोदीरितया स्वशक्त्या । कालाख्ययासादितकर्मतन्त्रो लोकानपीतान्ददृशे स्वदेहे ॥ तस्यार्थसूक्ष्माभिनिविष्टदृष्टे- रन्तर्गतोऽर्थो रजसा तनीयान् । गुणेन कालानुगतेन विद्ध: सूष्यंस्तदाभिद्यत नाभिदेशात् ॥ स पद्मकोश: सहसोदतिष्ठत् कालेन कर्मप्रतिबोधनेन । स्वरोचिषा तत्सलिलं विशालं विद्योतयन्नर्क इवात्मयोनि: ॥” “10. When Viṣṇu delighted in the blissful stage of his own self, inactive and alone, lay on the bed of the king of Snakes (Śeṣa) and closed his eyes in sleep without any interruption of his vision (power of intelligence), this whole universe was immersed in water. 11. Having conserved the subtle elements within his body, and arousing his power called Time, he stayed in the water which was his abode, just like the fire which resides in the wood, without exhibiting his power (of burning). 12. Sleeping over the waters for a period of one thousand aggregates of four yugas, he who had obtained the whole system of doing actions through his power called Time, which was vigilant, visualized all the worlds lying dormant in his own body. 13. Then the (aggregate of) subtle elements lying within him which he viewed intently, got agitated by the attribute called rajas, (which was) impelled by Time. It sprouted forth from the region of his navel, in the process of evolution. 14. By (the propelling force of) Time which awakens the Karma of beings, the Self-born lotus-bred sprouted forth suddenly, illuminating like the Sun, the vast expanse of water with its splendour.” also in first canto “कल्पान्त इदमादाय शयानेऽम्भस्युदन्वत: । शिशयिषोरनुप्राणं विविशेऽन्तरहं विभो: ॥ सहस्रयुगपर्यन्ते उत्थायेदं सिसृक्षत: । मरीचिमिश्रा ऋषय: प्राणेभ्योऽहं च जज्ञिरे ॥” “33. I entered along with his breath in god Brahmā who desired to sleep within Lord Nārāyaṇa when at the end of the world he (Nārāyaṇa) sleeps on the waters of the ocean withdrawing this (world) within him. 34. At the end of one thousand ages, he woke up and desired to create the world (when) I, along with sages of whom Marīci was prominent, was born from the breath (or organs of senses) of god Brahmā.” Also in the 2nd canto “वर्षपूगसहस्रान्ते तदण्डमुदकेशयम् ।”Now some may quote 'स्वस्थस्तद्वयभिचारेण नष्टामाप पुन: स्मृतिम् ॥' but Jīva Gosvāmi prabhupāda says ‘atra punaḥ- śabdena smṛtiśabdena tadvismṛter nāśādikhaṇḍanaṃ vivakṣitam, kintu anādyāvṛtasyāpi sakhyasya svābhāvikatvād anāditvam ity eva kṛtahānyakṛtābhyāgamaprasaṅgāt.’ ‘The word punaḥ (again) and smṛti (remembrance), indicating the destruction of forgetfulness, refer to a continuous process. It is actually without beginning since the nature of the jīva is to be covered without beginning. If it had a beginning then it would acquire effects not caused by actions previously performed (it would get a body without deserving it, since it had no karma in the beginning).’
Śrī Jīvo Jayati
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