Text 1: Śrī Śukadeva Gosvāmī said: In the Śrīmad-Bhāgavatam there are ten divisions of statements regarding the following: the creation of the universe, subcreation, planetary systems, protection by the Lord, the creative impetus, the change of Manus, the science of God, returning home, back to Godhead, liberation, and the summum bonum.
Text 2: To isolate the transcendence of the summum bonum, the symptoms of the rest are described sometimes by Vedic inference, sometimes by direct explanation, and sometimes by summary explanations given by the great sages.
Text 3: The elementary creation of sixteen items of matter — namely the five elements [fire, water, land, air and sky], sound, form, taste, smell, touch, and the eyes, ears, nose, tongue, skin and mind — is known as sarga, whereas subsequent resultant interaction of the modes of material nature is called visarga.
Text 4: The right situation for the living entities is to obey the laws of the Lord and thus be in perfect peace of mind under the protection of the Supreme Personality of Godhead. The Manus and their laws are meant to give right direction in life. The impetus for activity is the desire for fruitive work.
Text 5: The science of God describes the incarnations of the Personality of Godhead and His different activities together with the activities of His great devotees.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
Then, through the commentary on the Bhāgavata, Bādarāyaṇa began to clearly state the answer to the king's question in the tenth chapter. 1
It was said that a purāṇa has ten characteristics. He shows those ten characteristics here. Here, manvantaras and īśānukathās form a dvandva compound. The ten topics beginning with sarga are indicated here. 1
Now, due to the difference in meaning, there would be a difference in scripture. To this he says: For the purification of the tenth support, for the knowledge of truth, the characteristic is of the nine. Due to the predominance of one alone, this is not a fault - this is the meaning. Now this is not perceived here, so he says: By śruti (scripture) alone, he directly describes in the places of praise etc. By meaning, through the purport, in those respective narrations. 2
He states the definition of each, beginning with sarga: The elements beginning with ākāśa (space), the subtle elements beginning with sound, the senses, and by the word dhī, mahat and ahaṅkāra - from the transformation due to the imbalance of the guṇas, from Brahman, the Supreme Lord as the agent, the birth of these in the form of virāṭ and in their essential nature is sarga. He states visarga: The cosmic person (virāṭ puruṣa) and the creation of moving and non-moving beings made by him is visarga - this is the meaning. 3
The victory of Lord Vaikuṇṭha, the excellence of the created beings by maintaining their respective limits is sthiti (maintenance). His grace on his devotees is poṣaṇa (nourishment). The dharma of the righteous lords of manvantaras who are graced by him is sad-dharma. The vāsanās (latent impressions) of karmas. The root ve means to weave. Ūtayaḥ means "they are woven together by karmas". Or, this form is from the root av meaning to grow or join. Ūtayaḥ means "they grow or are joined by karmas" - this is the meaning. 4
The narration of the avatāras of Hari and the good stories of those who follow Hari are called īśānukathāḥ - this is the meaning. 5
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
Then, after the king's question (1) here in the Śrīmad Bhāgavata. 1
Here he raises an objection - nanv iti. Viśuddhi means unmixed with other things, for that purpose, for the knowledge of truth - this is the meaning. The other thing here is the ninefold creation etc. caused by the Supreme Lord, pertaining only to the jīva, as only the jīva is seen to be created, maintained and destroyed. Iti arthaḥ means: Therefore, since only one āśrama is the subject of scripture, this is not a fault - this is the purport. Mahātmānaḥ refers to Maitreya and others. 2
Puruṣa means Brahmā, and the creation of moving and non-moving beings made by him. Or, the attainment of devotion, liberation, means of liberation, intellect, senses etc. by the jīvas as appropriate - by this creation is stated. 3
Because the victory of Lord Vaikuṇṭha means the excellence over Brahmā the creator and Rudra the destroyer. Or, Vaikuṇṭha means Hari, and his victory means the overcoming of the suffering of jīvas, as jaya means to overcome. Thus after creation, maintenance is stated. During maintenance itself, his grace, which is nourishment, on some practicing devotees engaged even in actions for deities etc., and dharma, are manifest in their respective conduct. Thus during maintenance itself, the dharma to be practiced by some karma-oriented sāttvika jīvas is stated. Considering the multiple meanings of verbal roots, he says - yadvā. But the reading avateḥ found in some places does not appear proper. Because due to samprasāraṇa, with the affix yak, ūyante is not correct, but avyante would be correct. Therefore, the reading vayata eva meaning to grow or join is preferable. Iti arthaḥ means: The tendencies arising from worldly and otherworldly karmas, auspicious and inauspicious, which are the causes of future good and bad deeds - the nature of superior and inferior jīvas during maintenance itself is stated - this is the purport. 4
Iti arthaḥ means: During maintenance itself, the deeds of his followers who are in the form of avatāra assistants, and of devotees. Īśakathās means their stories which are to be heard and glorified etc. For some practicing devotees, hearing, chanting etc. which are limbs of devotion are stated. 5, 6
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
"Of one alone" means of the tenth, the āśraya (support). [2]
"From Brahman, the Supreme Lord" means: The causal creation is from the Supreme Lord, while the creation of karma is from Brahmā. [3]
"Righteous dharma" - here "manvantaras" is stated, this is the remainder. [4-6]
Śrīmad Vīrarāghava Vyākhyā
Now, having promised "I will describe how this came to be from the cosmic Puruṣa Vairāja", and about to explain the arrangements of the devas etc. through the limbs of the four-faced collective Puruṣa, he first states the ten topics traditionally mentioned in the Purāṇa as proclaimed by the Lord, saying "Here". The meaning is: Here in this Purāṇa, the ten topics from sarga (creation) to āśraya (support) are to be expounded. "Account of the Manus and the Lord" means narration of the manvantaras and description of the Lord's activities. [1]
Now one might object that due to the multiplicity and difference of topics to be expounded, there would be a division of the scripture. Anticipating this, he says "Of the tenth". In this Purāṇa, for the sake of purification, i.e. for proper understanding of the tenth topic, āśraya, which is the Supreme Brahman, great souls who know the true nature of the higher and lower easily describe the characteristics of the nine topics from sarga etc., as they have heard. Thus, because of the predominance of only the tenth, and because the others are expounded for its sake, there is no division of the scripture. [2]
He defines each of the ten topics, starting with "The elements". The elements are ether etc., the tanmātras are sound etc., the senses are both the organs of knowledge and action, the word "dhī" refers to the intellect which is the internal organ, and is synonymous with mahat-tattva. "From mahat to earth" is the meaning. The birth or origination of these principles is called sarga. From Brahman means from the Supreme Brahman who is the instigator. Due to the imbalance of the guṇas - sattva, rajas and tamas. Relating to the four-faced Puruṣa means performed by the four-faced Brahmā who is instigated. Such a creation is known as visarga. [3]
The victory of Vaikuṇṭha means the supreme excellence of Hari of Vaikuṇṭha, his state of conquering enemies etc. His grace, in the form of protecting the world, is called poṣaṇa (nourishment). Righteous dharma means the dharma of the saintly rulers of the manvantaras who are graced by Vaikuṇṭha, that is the account of the manvantaras. Karma-vāsanās means the impressions of karma, which are called saṁsāra ūtis. The order is not significant. [4]
He elaborates on īśānukathā: "The avatāras" etc. The narration of Hari's avatāras, and the edifying stories of the devotees who follow Hari, embellished with various tales - these are called īśānukathā. [5]
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
In this chapter, the creation of the entire universe by Hari known as Vairāja is elaborated. First, stating that the Bhāgavata Purāṇa has ten characteristics, he explains those ten characteristics, saying "Here". The meaning is: Here in the Śrīmad Bhāgavata, the ten characteristics beginning with sarga are expounded. [1]
Since the glorification of the tenth, Hari, who is the support of both the liberated and bound, is necessarily required, how is the description of the first nine useful? He addresses this saying "Of the tenth". The great souls like Brahmā describe in this Purāṇa the characteristics of the nine topics beginning with sarga for the sake of purifying the tenth, who is āśraya (the support). This implies it is for attaining knowledge of Brahman. What is the authority for this? He says "By what is heard". The meaning is: directly, through the primary sense, in agreement with the limitless Vedic meaning. The idea is: Since it is useful for knowing Brahman's fullness of all qualities, supreme excellence etc., describing its characteristics is appropriate. [2]
He defines the first, sarga, with "The elements" etc. At the time of creation, from the Supreme Brahman, due to the imbalance of guṇas arising from Him, through mahat-tattva and ahaṅkāra, the birth up to the cosmic egg of the elements, tanmātras, senses and intellect - the five great elements, the tanmātras like sound, the ten senses like the ear, and the intellect - that is called sarga. He defines visarga: "Visarga is remembered". The meaning is: The creation related to Puruṣa is remembered as visarga. The varied birth of beings from Hari named Puruṣa within the egg is remembered as visarga, as stated in other scriptures. As it is said: "The creation from mahat-tattva up to the cosmic egg is called primary creation. The secondary creation is called pauruṣa." Moreover, the jīva born from the aggregate of five elements is called puruṣa. The creation related to that is called pauruṣa sarga. Here too, smṛti is cited as authority: "Puruṣa is said to be born from the aggregate of five elements." The manifestation of the various jīvas born within the egg, with sāttvika and other natures - in those jīvas, because of the predominance of the elements in the effects like the taijasa, due to the multiplicity of elements, and because the elements fulfill their purpose by manifesting qualities like hardness, the principle of jīva is said to be born from one aggregate of elements. "Due to the multiplicity of elements there, that principle is said to be born from one." [3]
He defines sthiti (maintenance): "Sthiti". The victory of Vaikuṇṭha Hari, characterized by punishment of the wicked and grace to the righteous, is called sthiti. His grace, which is a special favor of compassion, is called poṣaṇa (nourishment), as it has devotion to Him as its sole object. This is the distinction from the previous. He defines manvantara: "Manvantaras". Righteous dharma means the dharmas that sustain the saintly in the manvantaras are called manvantaras. He states the ūtis: "Ūtis". The beginningless karmas of the various jīvas and their impressions, which are the causes of various creations, are called ūtis. [4]
He states īśānukathā: "Avatāras" etc. The narration of Hari's avatāras like Matsya, and the narration of the persons who follow this Hari like Brahmā, embellished with various stories, full of diverse histories, is called īśakathā. [5]
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
That very āśraya is also characterized by the meanings of sarga etc., which are the characteristics of the mahāpurāṇa, through collective indication. This is stated in two verses. Here sarga and visarga. Manvantaras and īśānukathās are manvantareśānukathās. The meaning is that here the ten topics beginning with sarga are characterized. [1]
There, for the purification of the tenth, for the knowledge of truth, they describe the characteristics, the nature of the nine. (Now it is not perceived thus, therefore it is said) They describe directly by śruti, by scripture itself, in places of praise etc., and by meaning, by purport, in those respective narrations. [2]
Thus, to clarify the tenth, he states the seven verses beginning with "bhūtamātra" which explain those ten. Bhūtas are the elements beginning with ether, mātrās are sound etc., and the senses. By the word dhī, mahat and ahaṅkāra are meant. From the transformation of the imbalance of the guṇas, from Brahman, the Supreme Lord, the creator, the sarga, birth of the bhūtas etc. Puruṣa is Virāj, Brahmā. Pauruṣa created by him is visarga, the creation of moving and non-moving beings. This is the meaning. [3]
Sthiti means the victory of Vaikuṇṭha, the Lord, the excellence of the created beings by maintaining their respective boundaries. The non-difference of excellence and sthiti is figurative. There, his grace on his devotees who are situated is nourishment. Manvantaras are the activities of the Manus etc. situated in those respective manvantaras and the saintly persons graced by him. That itself is dharma, known as devotional service to him. In that very sthiti are the various karma vāsanās, ūtis. [4]
Ava means in sthiti itself, the pastimes of Hari's avatāras. And the stories of those who follow this are called īśānukathās. This is the meaning. [5]
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
Here, the ten topics of creation, dissolution, etc. are well defined. The division of spiritual knowledge, etc. is properly described in the tenth canto. [0]
At the end of the previous chapter, it was said that the Purāṇa has ten characteristics. It shows those ten characteristics here. Manvantaras and stories of the Lord are in dvandva (compound). [1]
Now, if this is so, due to the difference in meaning, there would be a difference in scripture. To this, he says: The purity of the tenth, which is the shelter, is its unmixed nature with other things, for the purpose of knowledge of truth. Here, the other things are the nine topics beginning with creation, caused by the Supreme Lord, pertaining only to the living entity, as it is seen that the living entity alone is to be created, protected, and destroyed. Therefore, as only one shelter is the subject of scripture, this is not a fault. The great souls like Vidura, Maitreya, etc., sometimes directly describe it in praises etc. with words denoting it through hearing, and through meaning by implication in various narratives. [2]
He defines each of the creation etc. individually. The disparity of qualities from Brahmā, from the Supreme Lord, the birth of the elements etc. from that cause in their own form and in the form of the cosmic manifestation is creation. By the word 'dhī' (intelligence), mahat and ahaṅkāra (ego) are meant. Puruṣa is Brahmā, and the creation of moving and non-moving beings done by him is called visarga (secondary creation). Thus, the creation of living entities is said to be in the form of attainment of devotion, liberation, means of liberation, intelligence, senses, etc., as appropriate. [3]
The definition of sthāna (position) is sthiti (maintenance), protection. Because the victory of Vaikuṇṭha, the Lord, is superior to Brahmā, the creator, and Śambhu, the destroyer. Or, Vaikuṇṭha is Hari, and His victory is the overcoming of the suffering of living entities, as 'jaya' means to overcome. Thus, after creation, the maintenance of living entities is described. In maintenance itself, for some living entities, for practicing devotees, even for those engaged in prohibited activities, His grace, nurturing, is there. The dharma of the good, the rulers of Manvantaras, is manifest as proclaimed in various places. Thus, in maintenance itself, the dharma to be practiced by some karmic, sattvic living entities is described. Ūtayaḥ (inclinations) are karmic impressions, they are extended by karmas. The impressions arising from material and spiritual activities, both auspicious and inauspicious, are the causes of future good and bad deeds. Thus, in maintenance itself, the nature of superior and inferior living entities is described. [4]
The pastimes of Hari's incarnations, as well as the pastimes of His followers, who are in the form of associates of the incarnations, are īśakathā (stories of the Lord). Due to their being worthy of hearing, chanting, etc., in maintenance itself, for some practicing devotees, the limbs of devotion like hearing, chanting, etc. are described. [5]
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
Now, if this is so, due to the difference in meaning, there would be a difference in scripture. To this, he says "of the tenth". Here in Śrīmad Bhāgavatam, for the sake of the purity of the tenth, the shelter, the Supreme Brahman, the Lord, for the purpose of proper understanding without doubt, the great souls describe the nature, the form of the nine topics beginning with creation, in their respective contexts, through hearing, through scripture itself, directly, without dependence, saying "The Lord should be understood thus through this creation etc." Sometimes they describe through meaning, with the intention that "Through this creation etc., the Lord will be grasped". Therefore, due to the prominence of one shelter alone, there is no difference in scripture. [2]
He defines each of those individually in "bhūta" etc. Bhūtas are the elements beginning with ether, the tanmātras (subtle elements), and the eleven senses. By the word 'dhī', mahat and ahaṅkāra are meant. The birth of these objects from the disparity of qualities, from the transformation of the power quality, from Brahman, the Supreme Brahman, in their own form and in the form of the cosmic manifestation, that is called sarga (creation). Puruṣa is Vairāja, the object of worship in the universal form, the efficient doer, the one who identifies with that body, the four-faced one, and the instrumental doer. The creation of moving and non-moving beings done by him is visarga. [3]
The victory, the excellence of Vaikuṇṭha, Hari, for the purpose of protecting the world by subduing the wicked, is sthiti, sthāna (maintenance). His grace, nurturing, towards the good is poṣaṇa (nourishment). The dharma to be protected by the good, those favored by Vaikuṇṭha, the rulers of Manvantaras, are manvantaras. The impressions of karmas are ūtayaḥ, they are increased by karmas, or they are joined with karmas. This is the form of the root 'vaya' in the sense of increase or joining. The sequence is not intended. [4]
The pastimes of Hari's incarnations, and the conduct of the people who follow this Hari, are called īśānukathāḥ (stories following the Lord). How are they? They are enriched with various narratives. [5]
Śrīmadvallabhācāryaviracitā subodhini vyākhyā
Having explained the objection and resolution regarding Hari and the jīva (jīva), their forms and bodies are here described with reasoning. [1]
The form of Hari is known in ten ways, while others are considered in three ways, according to the distinctions of adhyātmika (adhyātmika) and others, as well as by qualities and actions. [2]
Thus, in the previous chapter, having explained the four categories in the instruction, and since the aspects other than the third are well-known in the śruti (śruti) and other texts, without elaborating on their details - in which category are the ten extraordinary līlās (līlās)? He describes them in terms of their essential nature and characteristics. Although those ten worldly categories are established in other Purāṇas (Purāṇas) as externally oriented, they are not so in this Bhāgavata (Bhāgavata). Rather, he says - Here. Here in the Bhāgavata. The ten categories from creation to refuge are explained. Or in this conclusion. The meaning of these ten will be explained in detail in their respective skandhas (skandhas). Even so, they are described in general terms.
There, sarga is the formless Viṣṇu's (Viṣṇu's) acceptance of a human body. Visarga is the origination of Brahmā (Brahmā) and others from the Puruṣa (Puruṣa). Sthāna is the preservation of the created beings according to their respective limits. Poṣaṇa is the nourishment of the established ones. Ūti is the conduct of the nourished ones. Manvantara is good conduct therein. Īśānukathā is devotion to Viṣṇu therein. Nirodha is the absence of material existence for the devotees. Mukti is the attainment of one's true nature for those free from material existence. Āśraya is the state of being in the form of Brahman for the liberated ones.
For each category: Sarga is the Lord's presence as the cause. Visarga is His pre-existence as the effect. Just as threads, when woven into cloth, are perceived in the cloth. Sthāna is the essential nature and fundamental form of all things as their respective limits. Puṣṭi is the entrance of the all-capable one for the accomplishment of effects. Ūti is the display of such līlās for the realization of those who know Brahman. Thus, in five ways, there is the Lord's līlā in all things through His presence.
There are also five ways through His absence. Among these, manvantara is different from the cause, like the form of a pot being different, which becomes the subject of injunctions as the cause of dharma for the virtuous, even in worldly affairs. The same, when it becomes the object of devotion, takes the form of īśānukathā, being different from worldly and Vedic dharma, existing solely as service to the Lord. The same again, for worldly and Vedic devotees desiring their true nature, becomes nirodha in the form of renunciation, restraining them from the aforementioned. Being such, it becomes mukti, causing them to renounce even their selves, and causing itself to be renounced from such a state. Or in things like pots, mukti is the Lord's unattached, indifferent nature. Āśraya is the substratum of all nine types of forms.
Without knowledge of this, all scriptures become perplexed. Therefore, the Bhāgavata scripture is the savior and sustainer of all. [1]
Now, how are these ten categories explained here? Due to the distinction of scriptures. For in one scripture, there is one main topic, not many topics of equal importance, he says - For the purification of the tenth. The tenth here is āśraya. Its special purification. For in all categories, there are ten qualities that are forms of the Lord. Among these, one is to be accepted, while others are to be rejected. If these are not explained, there can be no discrimination between what is to be accepted and rejected. Therefore, the connection with qualities is to be rejected to the extent possible. Otherwise, there would be deviation in the Lord's refuge and a breach of exclusive refuge. Thus, these qualities occur in ascending order, and what remains at the end is to be accepted. Like chaff, these qualities are explained for the sake of revealing the refuge. Thus, when these are explained, the refuge becomes clearly purified, distinct from other categories. Therefore, to know the essential nature of these as well, their characteristics need to be explained. He says this in "Characteristics". Just as the dewlap is a unique characteristic of a cow, similarly the characteristics of sarga (creation) and other topics are described here, not their essential nature. We will describe their essential nature later in the upcoming sections. He states the evidence for this being their characteristic: "They describe." Due to their divine nature, it is impossible to describe their characteristics briefly, hence he says: mahātmānaḥ (great souls). Those whose ātman (inner self) is great. When the impression of the Lord's lotus feet is in the inner self, then there is greatness. Only then can the true forms of the Lord be known. Now, the Lord is the object of knowledge, and what is known by His power becomes the strength of the object of knowledge, not of the means of knowledge, hence he says: "By the meaning that is heard." The meaning that is heard everywhere in the Vedas and other texts is all related to the Lord, as stated in the verse "All the Vedas speak of that supreme state" and the shruti (scripture) "Where a hundred white rays become one. Where all the priests become one." Due to the culmination of the beneficial means of knowledge, objects of knowledge, and the knower in one, where all these three culminate, that is the abode. These three, due to their mutual interpenetration, become the characteristic forms of the nine topics like sarga (creation) etc. Among them, in sarga etc., the object of knowledge is the characteristic, due to the predominance of the cause. In puṣṭi (nourishment) etc., it is the means of knowledge. In īśānukathā (narrations about the Lord) etc., it is jyotīṃṣi (the luminaries). Implicitly, these become the nature of creation, sustenance, and dissolution. Indeed, creation is from the cause, the effect, and the substratum. Sustenance is also from nourishment, play, and dharma (righteousness). Dissolution is also the characteristic of the form of ego and possessiveness through the narration of the Lord. The dissolution of the aggregate is nirodha (restraint). Not in the sense of liberated souls entering Brahman. Therefore, the meaning is that they describe by the meaning that is heard, and by the conjunction 'ca', by the reasoning that establishes it. Even there, directly in totality. Not by complicated imagination, but simply by straightforwardness. (2)
He describes those characteristics: "Of the elements, senses, and intellect." The elements are the great elements. And the five tanmātras (subtle elements). The five starting with sound. Ten senses. Intellect is the fourfold inner organ. Thus, twenty-four principles are mentioned. Their cause is also the three guṇas (qualities). Due to their imbalance, they manifest as qualities. Their cause is also Brahman. Thus, in succession, there are twenty-eight divisions. Their birth is sarga (creation). Creation is also twofold: individual and collective. And the imbalance is fourfold. They are individually imbalanced and collectively imbalanced. Or it is threefold. Thus, creation has thirty-three or thirty-four divisions. He describes the characteristic of visarga (emanation): "Visarga is remembered as pauruṣa (relating to the cosmic person)." Those born from the cosmic person are called by the word visarga. The evidence for this is the memory of great souls. From the cosmic person, due to the division of the three worlds, there are thirty-one divisions. "Eight Vasus, eleven Rudras, twelve Adityas." He defines sthiti (sustenance): "Where there is the special victory of Vaikuṇṭha." In the material elements, it is twenty-four-fold. Due to the difference between the individual soul and Brahman, in the self it is twofold, thus it is divided into twenty-six. He defines puṣṭi (nourishment): "His grace." His, meaning Vaikuṇṭha's, grace on those conquered, those brought under control. Among them, for the sake of maryādā (boundary), after separating seven, grace is on the remaining. There is no grace on the great elements and the two types of self. There, it is only maryādā. Since ūti (protection) and saddharma (true righteousness) are in the form of impressions of dharma, he defines the impressions born of dharma in reverse order: "The manvantaras (ages of Manu) are saddharma." The dharma of the righteous is threefold, done through body, speech, and mind. The bodily is tenfold. The verbal is also tenfold, as it indicates the senses. The mental is fourfold, as it indicates the inner organs. One thinks of the desired, deliberates on the desired through acceptance and rejection, hopes for the desired, and resolves 'I will do the desired.' Thus, in the inner organ, saddharma is fourfold. And performing saddharma with all senses. By restraining semen and water, they become causes of dharma. By providing shelter, giving, satisfaction, procreation, removing dullness, heat, and obstinacy, and by giving sound etc., saddharma in the body is tenfold. Thus it becomes twenty-four-fold. He defines ūtis (protections): "Impressions of karma." Impressions born of karma are karma-vāsanās. Among them, the saddharmas related to the body and action senses are impression-generators. Not those of the knowledge senses and inner organs. Thus they are fifteen-fold. (3, 4)
He defines īśānukathā (narrations about the Lord): "The deeds of the avatāras (incarnations) who are heard." Īśānukathā is twofold: the narration of the Lord and of His followers. He defines both of these. Among them, he states the Lord's narration: "The deeds of the avatāras who are heard." The deeds of the Lord who has manifested to remove the sorrow of all beings is īśānukathā. "Of His followers" is the definition of the second. Just as the Lord is the remover of all sorrows, those who remove sorrows are called by the word 'His followers'. There, by the qualification "of Hari, the Lord," it means both removal of sorrow and bestowing of happiness. Thus, in removing sorrow, His followers are ninefold due to the difference in qualities. The Lord's deeds are also threefold due to the divisions of karma (action), jñāna (knowledge), and bhakti (devotion). Similarly, the followers who remove the sorrow characterized by ignorance, the jñānis (knowers), are of one type. Thus, in removing sorrow, there are thirteen types. In bestowing happiness, there are ten types who bestow happiness to all senses, one is the Lord, thus there are eleven. In both, there are twenty-four. It is said "embellished with various stories" for the purpose of describing each of these individually. (5)
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
Now, desiring to explain the tenth chapter, they state the connection with the previous chapter by repeating its meaning, saying "iti" (thus) etc. "Iti" means "in this way," "in this chapter explained in detail." Thus, the connection between the previous and the following is in the form of general and specific, respectively. They clearly state that specific aspect saying "daśadhā" (tenfold) etc. What was described in the previous chapter as the form of Hari by the sūtra "yathā mahāntī," that is tenfold in qualities. The reason for this is "jñāyate" (it is known), meaning it is known in that way by definition and indication. Other living bodies are threefold due to differences like ādhyātmika (relating to self) etc., based on karma. Here in "sarga" (creation) etc., the ten līlās (divine plays) that were referred to in the chapter on indication by adīnatva (non-dejection) etc., in "yathā mahāntī" by entrance, non-entrance, and transcendence, which were described as the cause in each object by "satkāraṇam" etc., are indicated here in the form of creation etc., preceded by indication. To make this known, they speak about their general nature, saying "eteṣām" (of these) etc.
Among the nine līlās, due to the connection with qualities, in each triad, the characteristics of creator, sustainer, and destroyer will be explained later. Since tenfold nature was previously stated through threefold entrance, twofold entrance, and transcendence of both, to avoid difficulty in understanding due to lack of recollection, they explain for clarity saying "tatra" (there) etc., up to "nirvāhakaṃ ca" (and the accomplisher). The meaning appears thus by His grace:
In creation, the Lord's quality is adīnatva (non-dejection). Adīnatva means self-manifestation in object form as per His pleasure. This results in such capability being adīnatva itself. Here, Viṣṇu, who is bodiless, all-pervading, and Puruṣottama (Supreme Person), takes a human body for His play. This assumption of a non-eternal, limited form is due to the aforementioned capability, as stated in "viśuddhaṃ sattvam ūrjitam" (pure, energized sattva). His power, which is part of existence, becomes unmanifest in Puruṣottama. Hence, the statement "etan nānāvatārāṇāṃ nidhānaṃ bījam avyayam" (this is the imperishable seed, the repository of various avatars) indicates His being the seed of the universe. Just as a tree, though present in the seed, is not perceived, similarly, the Lord's existence as the unmanifest cause in each object like a pot becomes creation. Its nature as self-inherent clearly shows its character of origination and non-entrance. This transformation is a natural effect.
Similarly, visarga (emission) is also līlā, action done effortlessly. It is clearly the production of Brahmā etc. from Puruṣa. This is what is stated from "paścād" to "abhivyajyata" in the creation process. This is the body-connection of souls, the effect of birth-karma. Thus, pre-existence in each object as effect, existence inferable from results, existence as effect – this becomes visarga due to its nature as specific creation. The example given is "paṭa" (cloth) etc. When the cloth as effect is produced, the threads, unmanifest as cloth, become slightly manifest in the weaving stage. As the threads are perceived in the cloth as parts, becoming manifest, this slightly manifest state is visarga. They transform into that form, clearly showing non-entrance and origination from connection with the first moment. In conscious bodies, at this very stage, there is union with the soul. So, either the manifestation of inert objects or union with consciousness, or sometimes both together, results in visarga.
Similarly, the playful nature of sthāna (sustenance), which is maintenance according to respective limits, is explained by the author from "adīnalīlāhasite" to "kā maryāde" in the supreme meaning reflection. In each object, in all things like pots, the basic form which is the object's essential nature, the original causal form – the limit based on that, the limit of the object's nature, like "cotton is cloth," that is sthāna. Here, preservation is also implied due to long-lasting existence after origination. This is clearly of non-entrance nature, for the basic limit does not come from outside, being natural. Though it is of the nature of existence, it is also of the nature of origination as it reminds of the production of the basic form.
The nature of poṣaṇa (nourishment) as growth in existence was already clarified as īkṣaṇa (glance). In each object, for the accomplishment of effects like fetching water, covering etc., the all-capable one's entrance as parts, like threads, which strengthens the effect's form, is of the nature of nourishment, as the cause growing in some order indeed becomes the effect. The nature of this as entering into the cause and its distinctness from the causal state is clearly established by the fact that it maintains the non-eternal through nourishment. Similarly, the ethical nature of ūti (support) in the form of eyebrow or its manifestation has already been clarified earlier. For each object, in order to establish the cognition of the knower of Brahman, such as "The Lord is in the form of a pot", etc., and for that purpose, the display of such play in pots etc. is the form that conveys the pot-related action indicating divinity. By that alone, the use of words like "pot" etc. for the whole; in the absence of such display of play, the use of "pot", "cloth" etc. by the knowers of Brahman would be contradicted. Therefore, in the statement "na sūrayo hī", it should be understood that by the word "etam", only the non-knower's usage is said to be non-authoritative. Thus, discerning the play of positive correlation, they conclude with "evam" etc. They describe the modes of negative correlation with "vyatī" etc. There, the stability of the righteous nature in the form of destruction or eyebrow, called manvantara (age of Manu), is clear due to its world-supporting nature. For each object, the form different from the causal clay etc., which is the form of human parts as per the statement "puruṣāvayavairetai", by that form, the nature of pot-form, the pot-ness etc., by that form, it is the cause of dharma for the Vedic people. Even the worldly pot etc., which produces unseen results through refinement or pleases the worshipped deity, becomes the subject of Vedic injunctions like droṇakalaśa (ritual pot) etc. Thus, different from its worldly nature, the Vedic form is the manvantaras. Similarly, the narration of God in the form of manifestation or destruction, being of the nature of regulated devotion, is of the nature of dissolution due to its capacity to destroy worldly existence. For each object, that same worldly pot etc., or being Vedic, as the object of devotion etc. is clear. Thus, the nature of dissolution of the aggregate is clear for nirodha (restraint) in the form of indication, being the absence of the manifest world. Therefore, the abandonment of the aggregate by those inside the house, and the description of the world like a fiery globe for those adorning the rāsa-maṇḍala (circular dance) and others is also consistent. For each object, that same previously mentioned pot etc., again in a different way, for worldly and Vedic devotees desiring self-realization, desiring God's vision, or solely devoted to God, in the form of renunciation - that which is renounced, the object of renunciation - by that form, it restrains, thoroughly covers, makes one forget the previously mentioned worldly, Vedic and divine natures, thus becoming the form of restraint, the form of concealment. Thus, the nature of liberation in the form of bhūri (abundant) is clearly the attainment of one's true nature, distinct from one's spiritual etc. states, as stated in "By lordship, Hari's manifestation; by worldliness, its origin", the attainment of such an inner capacity for play. For each object, even such a form, though being the threefold concealing form mentioned earlier, making itself abandon the concealing form, and making one forget even those forgotten worldly things, becomes the form of abandonment from that forgetting form of itself, becomes the form of additional renunciation, hence becomes the form of liberation. Here, the attainment of true nature becomes of the form "this is mine", thus this is the form of liberation. And this existence useful for God's play should be understood as additional to the previous one. This very form of liberation is elaborated by Śrī Prabhu's feet in "mamo'ttame", and the explanation is indicated by "puṣṭistu dve parīte". Now, if this definition of liberation in Puṣṭi Mārga is not applicable in Maryādā, they address that with "ghaṭādiṣu" etc. Thus, due to the presence of both natures, there is no fault. The nature of the substratum is common everywhere, so it is not separately discussed. Now, why is there such an exposition in this scripture? They address this with "etadajñāna" etc. In the ignorance of this, in the ignorance of the nature described in this way, (the other scriptures are) confused due to the connection of mutual contradictions, having objects known to be contradicted. Thus, this exposition is for establishing all scriptures. They state the conclusion with "śruta" etc. Therefore, everywhere, by primarily teaching the gradations of divine nature and its contraction as appropriate. (1)
They describe it as "of the tenth" here. Thus, the statement of the āpta (trustworthy person) is a pramāṇa (valid means of knowledge) here. This means knowledge of this kind. And because they speak in a way that does not contradict śruti (revealed scripture), they are āpta (trustworthy) - this is the meaning.
Now, this śruti only states that all Vedas reveal knowledge of Bhagavān. How can it be determined from just that that they reveal knowledge in the intended way about the substratum? To address this expectation, they cite another śruti: "A hundred..." etc.
Śata (hundred) denotes infinity. Where infinite śukra (semen) seeds (or cetaja - mind-born) become one - attain non-difference - in Brahman. Veda means Vedas or knowledge, hotāra means jīvas (individual souls). They explain the purport of this śruti as "beneficial" etc.
Thus, since this śruti ultimately teaches the oneness of all with Brahman, and "where all are non-different" teaches Brahman as the substratum, it can be determined to be so - this is the meaning.
Now the śruti only describes the unity of three, so how can it be said that the nine do not contradict the Veda when they are not mentioned? To address this expectation, they say: "These three..." etc.
Just as the three guṇas (qualities) become nine through mutual interpenetration, so too these. Thus, since the three enter into the nine with the same meaning, and the tenth is also mentioned, they do not contradict the Veda - this is the meaning. They elaborate on this with "There..." etc.
Due to the primacy of the cause, i.e. the primacy of the seed denoted by the word śukra. Pramāṇa continues as "characteristic". The primacy of knowledge denoted by the word Veda should be understood as a qualification from the context. For jyotīṃṣi (lights) also, "characteristic" continues, with the addition of "due to the primacy of the benefactor denoted by the word hotṛ". They state the basis for the primacy of these in these as "From the meaning..." etc.
From śrutis like "That from which these beings are born" and the sūtra "That from which the origin etc.", the triad of creation etc. of the universe indicates Bhagavān as the material and efficient cause, which is the kārya-lakṣaṇa (effect-based definition). Therefore these creation etc. are like that. So śukra etc. are only three characteristics of this type. Thus their primacy in each case - this is the meaning.
How is each threefold and how are they primary in those? To address this they say: "Creation..." etc. Creation from the cause, like from a lump of clay; creation inherent in the effect as inherence of its own existence; creation from the substratum, the root cause like clay etc., as manifestation of states. Similarly everywhere - from Prakṛti, from elements and other causes, from effects, from qualities, and from Bhagavān - thus creation is threefold.
The objection that it is improper for creation to be both the defined and the definition for Bhagavān should not be raised, because it is not contradictory for the same thing to have both forms in different states - as involved in action it is the definition, and as devoid of action it is the defined, like in the case of cotton. Thus in the examination of the connection with qualities, these līlās (divine plays) appear as rājasa, tāmasa, rājasa-rājasa, rājasa-sāttvika.
How is pramāṇa primary in maintenance, such that it is the definition of maintenance? To address this expectation, they say: "Maintenance..." etc. The meaning is this: Nourishment is grace called selection. Since it is in the form of acceptance and perception, it is of the nature of Vedic knowledge. Its being the cause of maintenance, primacy, and being the definition of Bhagavān is established from statements like "By whose grace they exist".
The effect being the definition of the cause is proper, like lightning being the definition of clouds, or rain being the definition of good harvest. The objection "How can knowledge be a pramāṇa when it is a pramā (valid cognition)?" should not be raised, because the word pramāṇa meaning knowledge has been examined in "Here Bhagavān is the pramāṇa".
Similarly, since play is in the form of vāsanā (latent impression), and that is produced by knowledge and is in the form of the state preceding memory, it is knowledge and a pramāṇa.
And maintenance in the form of sustaining life through supporting the body, being established by the impossibility of otherwise explaining the definition of death as "That by which, when its time comes, there is no separation of life and body for living beings; at its own time it is death, extreme forgetfulness", its primacy is also proper.
Since play is a property of Bhagavān and maintenance is produced by that, there is no contradiction in it being a definition of Bhagavān. Thus, the state that is according to dharma is expressed by the sentence "sthāne tvadharmamakhamanvamarāvanīśā" (In the proper place, the gods and kings follow the sacrifice of dharma). Due to its being the support of the world and the cause of longevity, and because dharma is characterized by Vedic injunctions, the knowledge of the Veda has predominance there. Therefore, the state is characterized by authority, and the Lord is both the support and creator of that state. So it is fitting that the state is characterized by the Lord.
The characterization of the luminaries as dissolution is difficult to understand, so they themselves explain it starting with "dissolution". It is known that those beings whose worldly existence is dissolved by repeatedly hearing, glorifying and remembering the Lord's incarnations and pastimes will attain liberation. Thus, since the dissolution of superimposition pertains to the individual soul, the luminous souls themselves are the characteristic, and that, being an effect and through the medium of the soul, is a characteristic of the Lord.
"Of the aggregate" and so on. Thus, even the aggregate is for the enjoyment of the soul, so at its dissolution they themselves are the characteristic, as is evident from "Devadatta is dead" and sages like Śuka and Dadhyañc who have forgotten the manifestation. The dissolution of a pot etc. is through the destruction of unseen enjoyment, so there also they are the characteristic. For the knowers, that too, being an effect and a dependent, characterizes the Lord only in the form of restraint, but not as the characteristic of liberated souls entering the Lord through liberation characterized by that. The meaning is that liberation, being of the nature of attaining one's true form, the luminaries clearly characterize it, and that characterizes the Lord, so that is not elaborated. Therefore, they conclude "Hence" and so on. (2)
In "of material elements", it is due to the manifestation as qualities, i.e. due to the manifestation as bondage. "Uneven" means agitated. "Individually and collectively" refers to the twofold creation - individually as the production of the great elements etc., and collectively as the cosmic egg. "Individually uneven" etc. - As stated in "Then from the unmanifest impelled by time arose the great principle" etc., individually they are uneven as indicated by words like vikurvāṇa (transforming). Collectively they are as stated in "They agitated each other upon coming in contact". Here the word "or" in "or different" indicates this type of enumeration is not meant to be exhaustive. "By the division of the three worlds" means by the division of the three worlds. (3)
In "maintenance", "of Vaikuṇṭha" etc. - The action in which the Lord's excellence as the cause of all causes etc. is known is called maintenance, referring to the action of preserving boundaries. This indicates that the word sthāna (place) is derived as an instrument, while sthiti (maintenance) is derived as an abstract noun. Thus it results that the Lord's action of maintenance, which is the cause for establishing those respective boundaries, is the sthāna (place).
They divide it: "Of the material" etc. The word Brahman refers to the imperishable. "This grace" means the nourishing of the knowledge that is of the nature of acceptance. Now, since nourishment involves maintenance and growth, with the destruction of the previous form in growth, the destruction of the boundary of maintenance would make it futile. To remove this doubt, they divide nourishment: "In those" etc., referring to the previously mentioned 26. "In the remaining" means in the 19. As to which are those 7, they say "In the great elements" etc. Thus, since it is established in those 7, there is no futility.
"Being of the nature of impressions and dharma" - Here a dvandva compound of "impressions and dharma" should be understood. "Being indicative of the senses" means it is to be taught as an effect for oneself through the 10 senses, and as an effect for another. "Thinks" etc. - By these, dharma is indicated in the order of intellect, mind, ego and consciousness. Since the dharma function of the organs of excretion and generation does not seem proper, they say "semen" etc. to explain that. "Of those two" means of the organ of generation and excretion.
Now, one might object that their being causes of dharma applies to those other than householders, but not to householders. To clarify this, they explain it through the functions of the 10 senses: "Should resort to" etc. Here, satisfaction is the function of the organ of speech, as one satisfied by good words is a witness to experience. Removal of dullness etc. is the function of the organ of excretion, as discharge is its function and removal is of the nature of discharge. This is understood by the word "and".
"Impressions produced by actions" - From the root ve meaning "to weave", ūtis are woven together by actions. Or from the root vā meaning "to blow" in the sense of increasing or joining, ūtis are blown or joined. Thus by derivation it has that meaning. (4)
In "hearing of the incarnations", "of the second" refers to the pastimes. "There of the Lord" means of the Lord who is part of the stories about the Lord. (5)
Śrī Giridhara-kṛtā Bāla Prabodhinī
The fruit of the Bhāgavata is briefly described at the beginning. It is explained in the tenth chapter by Śuka to Parīkṣit. (1)
Previously it was said that the Purāṇa has ten characteristics. Those ten characteristics are shown here. In this Śrīmad Bhāgavata, the ten subjects beginning with creation are explained. Manvantaras and stories of the Lord are combined as a dvandva compound. (1)
Now, due to the multiplicity of topics to be discussed, one might doubt if this leads to a division of the scripture. To address this doubt, it is said: For the sake of easily understanding the tenth topic, the supreme Brahman, which is the substratum, the characteristics of the nine topics beginning with creation are described in this Purāṇa by great souls with pure minds and discrimination. Thus, since the tenth topic alone is primary and the others are discussed for its sake, there is no division of the scripture. Although this is not directly perceived here, it is explained that in places of praise etc., they describe thus directly through scripture, while in various narratives they describe through implied meaning. (2)
The characteristics of each of the ten topics are described in seven verses. The elements (earth etc.), subtle elements (sound etc.), senses (eyes etc.), and fourfold inner organ denoted by 'dhi', whose birth or creation from the supreme Self due to the imbalance of the guṇas (sattva, rajas, tamas) is called sarga (primary creation) by the knowers of truth. The cosmic person Brahmā and the creation of movable and immovable beings by him is called visarga (secondary creation). (3)
The victory of Lord Vaikuṇṭha. The maintenance of the created beings in their respective boundaries is called sthiti (preservation). His grace on devotees is poṣaṇa (nourishment). The dharma of the Manu rulers blessed by Him are manvantaras. The impressions of actions are ūtayaḥ (urges), derived from the root 've' meaning to weave, as they are woven or connected by actions. (4)
The incarnations and deeds of Hari and His followers, narrated through various histories, are called īśakathāḥ (stories of the Lord). (5)
Hindī Anuvāda
Ten characteristics of Bhagavata
Shri Shukadeva says—Parikshit! This Bhagavata Purana describes ten subjects: sarga (creation), visarga (secondary creation), sthāna (position; in brackets: maintenance), poṣaṇa (nourishment), ūti (impetus), manvantara (reign of Manu), īśānukathā (narrations of the Lord), nirodha (dissolution), mukti (liberation), and āśraya (shelter) ॥ 1 ॥ Among these, to precisely determine the tenth principle of āśraya, great souls have very easily described the other nine subjects, sometimes through śruti (scripture), sometimes through intent, and sometimes through experience in accordance with both ॥ 2 ॥ When, by the Lord's inspiration, there is agitation in the guṇas (qualities) causing transformation, resulting in the creation of the five elements starting with ether, the tanmātras (subtle elements) beginning with sound, the senses, ego, and mahat-tattva, it is called 'sarga'. The creation of various mobile and immobile beings by Brahma, who originated from that Virat Purusha, is called 'visarga' ॥ 3 ॥ The superiority of Lord Vishnu established by keeping the creation, which is constantly moving towards destruction, stable within a limit, is called 'sthana'. His grace upon devotees in the creation protected by Him is called 'poshana'. The practice of pure dharma in the form of devotion to God and protection of subjects by the lords of manvantaras is called 'manvantara'. The desires of living beings that bind them through karma are called by the name 'uti' ॥ 4 ॥ The stories containing various narratives of the Lord's different incarnations and His loving devotees are called 'Ishakatha' ॥ 5 ॥
SB 2.10.1-5
