Text 45: There is no direct engineering by the Lord for the creation and destruction of the material world. What is described in the Vedas about His direct interference is simply to counteract the idea that material nature is the creator.
Text 46: This process of creation and annihilation described in summary herein is the regulative principle during the duration of Brahmā’s one day. It is also the regulative principle in the creation of mahat, in which the material nature is dispersed.
Text 47: O King, I shall in due course explain the measurement of time in its gross and subtle features with the specific symptoms of each, but for the present let me explain unto you the Pādma-kalpa.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
What is it? Because in the beginning of creation of this universe, the Supreme Lord does not have the nature of being the doer of actions. The scriptures also do not primarily establish this, but merely follow along. For what purpose? For the purpose of negating doership. Indeed, because it is superimposed by māyā (and in parentheses: illusion). As the scriptures state: "Partless, inactive, tranquil, flawless, untainted... Indra appears in many forms through his māyās (powers of illusion)", etc. (45)
He summarizes the stated meaning with "This however". The kalpa (world age) related to Brahmā, which is a great kalpa including sub-divisions, has been briefly mentioned as an example. Of what nature? In this great kalpa, there are the primary creations starting with mahat (the cosmic intellect), and in the sub-divisions are the secondary creations starting with immovable beings - this is the method. It is common with other great kalpas etc. (46)
He promises to explain in detail what is to be stated: "I will explain in detail later in the Third Canto the gross and subtle measurements, characteristics, divisions like manvantaras etc. of a kalpa. Now listen as I fully explain the Padma Kalpa." (47)
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
He states that this is not truly the Lord's action: In the creation etc. of this universe, the Supreme Lord does not have the nature of doership, but it is merely described everywhere in scriptures etc. For what purpose? To negate doership. Indeed, because it is superimposed by māyā alone, as creation etc. are effects of the guṇas. The doership of external māyā alone is superimposed on the Supreme Person. Though done by me, due to being under my control, it is said to be done by the Supreme Lord, but the Supreme Lord is not truly the doer in his essential nature - this is the meaning. He gives scriptural evidence for this with "And thus". Though it happens by his power alone, like a magnet, there is no transformation in him - this is the idea. It should be understood that superimposition and negation are described only for understanding the pure nature. As the scripture states: "The non-dual is elaborated through superimposition and negation." (45)
A kalpa is a day of Brahmā, as will be stated: "O king, a kalpa is where there are fourteen Manus." The description of kalpas is given in the Prabhāsa section of the Skanda Purāṇa: "The first is called Śveta Kalpa, the second Nīlalohita, the third Vāmadeva, then Gāthāntara, the fifth is called Raurava, the sixth is known as Prāṇa, the seventh is Bṛhat Kalpa, the eighth is called Kandarpa, then the ninth kalpa is Sadya, the tenth is known as Īśāna, the eleventh is called Dhyāna, then Sārasvata, the thirteenth is Udāna, then Garuḍa, the fifteenth is known as Kūrma, Prajāpati's full moon, the sixteenth is Nārasiṃha, then Samādhi, Āgneya, Viṣṇuja, Saura, then Soma Kalpa, the twenty-second is called Bhāvana, then Supumān, Vaikuṇṭha, Ārṣṭiṣa, then Valmīki Kalpa, the twenty-seventh is Vairāja, then Gaurī Kalpa, then Maheśvara is mentioned where Tripura was killed, then Pitṛkalpa at the end, which is known as Kuhū of Brahmā. Thus thirty kalpas are always enumerated as days of Brahmā. Past and future, and Vārāha is current now. The first half of the second part of Brahmā's day is stated." Here Śveta is Śvetavārāha, which is also called Vārāha. This same one is called Brāhma at the time of Brahmā's birth. The Pitṛkalpa is called Pādma in the first half due to the world being made of lotuses. Thus the Śrīmad Bhāgavatam being of the Sārasvata Kalpa is only generally so. (46)
He promises to give the answer to the question "How is the duration inferred?" in the middle itself: The measurement, i.e. the characteristics of kalpas, is the very form or body of that. Without the characteristics of kalpas etc., the measurement of time cannot be established - this is the meaning. The Pādma Kalpa belongs to the first half. (47)
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
"Is described" means: Repetition of the stated meaning for the purpose of restating it is anuvāda (restatement). And since negation of something not occurring is not possible, the restatement here is only for the purpose of negating what does occur. Intending this very thing, he says "For what purpose?" etc. For the purpose of negating doership - this means that when there is knowledge of the substratum, there is negation of what is superimposed on it. (45)
"Related to Brahmā" means: The great kalpa named Brāhma in which Brahmā was born - this is the meaning. "Common" means: In other great kalpas etc. also, creation occurs in this very way - this is the meaning. (46)
"Gross and subtle" - here "nature" is to be supplied. (47)
Śrīmad Vīrarāghava Vyākhyā
Indeed, is it not the case that the one who is to be created and the creator of creation are the same, as stated in passages like "He who knows me as unborn and without beginning, and also as the creator of that and the unchanging non-creator"? How can this contradiction between being created and being the creator or non-creator be resolved? To address this doubt and establish the proper domains of affirmation and negation, it is stated: No. The actions of creation of this world do not apply to the supreme Self in its essential nature. The supreme Self is not to be created in its own nature, but is said to be created in the sense of manifesting as the inner self of created entities. Therefore, there is no contradiction in the supreme Self being unborn in its essential nature while also being created through the medium of other entities. The contradiction between being the creator and non-creator is resolved as follows: Agency is superimposed on individual souls by māyā (and in parentheses: illusion), which is prakṛti (and in parentheses: primordial nature). 0
The agency attributed to individual souls, which depends on material instruments and bodies, is negated. But agency in the form of mere will is affirmed. Thus there is no contradiction. As stated in the sūtra "And not from desire, since there is no need for inference", the absence of agency dependent on prakṛti is indeed established for the purpose of negation. Here the word "purpose" refers to the domain, as it is well-known that "purpose means domain in contexts related to liberation." There is also a reading "The actions of birth etc. of the supreme Self are not prescribed for the purpose of negating agency." The meaning there is: It was stated that the supreme Self sees in a manner distinct from individual souls. How can this be reconciled with the fact that birth, actions etc. are observed for the supreme Self just like individual souls? To address this, it is stated: Not for this. The actions of birth etc. of this world consisting of conscious and non-conscious entities, or alternatively, birth etc. conforming to the world in the domain of action - these are not prescribed for the supreme Self. Birth etc. dependent on action like the world are not prescribed or established for the supreme Self by Vedānta statements like "Though unborn, he is born in many ways" etc. How is it known that birth etc. of the supreme Self are not dependent on action? To explain this, it is stated: Because agency etc. Indeed, since birth, actions etc. are superimposed on oneself by māyā, which is one's own will in the form of knowledge (here the word māyā is a synonym for knowledge, as in the usage "Through māyā I always know the auspicious and inauspicious deeds of beings"), for the purpose of negating agency, i.e. for the purpose of negating agency dependent on action. The meaning is that divine and human birth, actions etc. are taken on by one's own will alone, to demonstrate that "My birth, actions etc. are not dependent on action like those of individual souls." This is also sung by the Lord himself: "Though I am unborn and My Self is imperishable, though I am the Lord of all beings, yet by My own māyā I come into being." 45
He concludes the point stated earlier in "The Person would manifest" etc.: This indeed. This kalpa of Brahmā, which is a great kalpa with subdivisions and intermediate time periods, is stated as having days and nights as described. Creation in other kalpas is similar to this kalpa. He states the method: In which great kalpa there are the creations from the cosmic intellect etc. down to earth belonging to prakṛti, and the creations composed of modifications beginning with earth - this method is common to other great kalpas etc. Thereby the contradiction with śruti statements like "The Creator arranged the worlds with their guardians from the limbs of the Puruṣa" etc. that was raised earlier is resolved. Even though the identity of the Puruṣa's limbs and the worlds is taught for the purpose of meditation, there is no contradiction since creation follows the same pattern in every kalpa. 46
He promises to explain in detail what will be stated later: The measure. I will explain in detail later in the third book the subtle and gross measure of time, the characteristics of a kalpa - its nature and form, and the intermediate divisions like manvantaras etc., exactly as they are. Listen to the kalpa being explained in full. 47
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
The creatorship of birth etc. mentioned here, could it not be māyāmaya (illusory)? To this he says "na ca" (and not). The creatorship of this supreme being, birth and actions, just as they are for the purpose of negating bondage for jīvas (individual souls), are not prescribed in that way. Thus, creatorship, birth and action are indeed prescribed in the Vedas and other texts. Therefore, it is superimposed by māyā (here: will) according to one's own wish, eternally established, and not different from one's own nature. Creatorship is not indescribable. As it is said: "The creatorship of the supreme lord is by his own will alone, eternally established, of the nature of consciousness, for the purpose of negating the bondage of jīvas." From the root "ruh" meaning "to be above", and from usages like "having mounted Subhadrā on the chariot", and "natural knowledge, strength and action" - by this the word māyā is shown to mean "will", not "illusion". The word "hi" (indeed) indicates the previously stated "free from deception". (45)
Now he states the commonality of other brahma-kalpas with this brahma-kalpa mentioned, saying "ayam" (this). The construction is: This first kalpa of Brahmā has been described by me (iti śeṣaḥ). Of what kind? Savikalpaḥ (with modifications), accompanied by various kalpas like manvantaras etc., where the procedure is common for other brahma-kalpas and other kalpas, and where there are prākṛta (primary) and vaikṛta (secondary) creations. By this it is stated that the narration of prākṛta etc. creations is the reason for the commonality. (46)
For the sake of engaging the listener and for the purpose of the next section, he promises: "parimāṇam" (extent) etc. The characteristics of kalpas, their structure, extent, or the nature of the characteristics of a kalpa - I will explain properly later. First, listen to this Pādma Kalpa. This is the construction. (47)
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
It is not. The agency of that belongs to the Supreme, not to any other. But it is merely mentioned to negate the agency of that. Since by māyā (illusion). Although all that happens is due to its influence, it does not undergo any change, like a magnet. This is the meaning. (45)
Now this. A kalpa is a day of Brahmā. Savikalpa means with differences. Now the counting of kalpas as per the Skanda Purāṇa, Prabhāsa Khaṇḍa:
The first is Śvetakalpa (1), the second is Nīlalohita (2). The third is Vāmadeva (3), then Gāthāntara (4). The fifth is called Raurava (5), the sixth is remembered as Prāṇa (6). The seventh is Bṛhatkalpa (7), the eighth is called Kandarpa (8). The ninth is called Satya (9), the tenth is remembered as Īśāna (10). The eleventh is called Dhyāna (11), then another is Sārasvata (12). The thirteenth is Udāna (13), the fourteenth is Garuṇa (14). The fifteenth should be known as Kūrma (15), the full moon of Prajāpati. The sixteenth is Nārasiṃha (16), then Samādhi is the next (17). Āgneya (18), Viṣṇuja (19), Saura (20), then Somakalpa is next (21). The twenty-second is called Bhāvana (22), and another is Supumān (23). Vaikuṇṭha (24) and Arciṣa (25), then Valmīkalpa is next (26). The twenty-seventh is Vairāja (27), then Gaurīkalpa (28). Māheśvara is also mentioned (29), where Tripura was slain. At the end is Pitṛkalpa, which is remembered as Kuhū of Brahmā (30). Thirty kalpas are enumerated as always the days of Brahmā. Past and future, and Vārāha is current now. It is said to be the beginning of the second half of Brahmā's day.
Here Śveta is Śvetavārāha, which is the same as Vārāha. This should be known as called Brāhma at the time of Brahmā's creation. Similarly, Pitṛkalpa is called Pādma at the end of the first half due to the creation of lotus-born worlds. Therefore, the Śrīmad Bhāgavata being composed in the Sārasvata kalpa is merely a preliminary statement. (46) (47)
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
Moreover, this is not truly an action of the Lord, he says. In the creation, maintenance and destruction of this universe, the agency of the supreme Lord is described everywhere in the Vedas and smritis. Why? To refute the notion of agency. Indeed, since creation etc. are the effects of the guṇas (qualities), the agency is attributed to the Supreme Person only externally through māyā (illusion). Though done by me, due to my lordship it is done by the supreme Lord alone, but the supreme Lord is not truly the agent in his essential nature - this is the meaning. As the śruti says: "Fruitless, actionless, tranquil, faultless, unstained." [45]
He concludes the topic: The kalpa related to Brahmā, consisting of 100 years which is Brahmā's maximum lifespan, and the vikalpa which is a subdivision in the form of a day of Brahmā, wherein occur the primary creations like mahat etc. in a mahākalpa (great kalpa) and the secondary creations of immobile beings etc. in an intermediate kalpa - this procedure is common to other mahākalpas etc. Thus the answer to the question "How long is a kalpa or vikalpa?" has been given briefly. [46]
But he promises to give a detailed answer to the question "How is time inferred?" in the middle: The measurement, which is the very definition of kalpas, whose form is the body - without the definition of kalpa etc., the measurement of time cannot be established, this is the meaning. As it truly is. Later in the third book. The Pādma kalpa belongs to the first half. The enumeration of kalpas should be known from the Skanda Purāṇa's Prabhāsa section, as follows: [Lists the names of 30 kalpas] These 30 kalpas are said to always constitute a day of Brahmā. The past and future ones, and the Varāha which is current now. The first day of the second half of Brahmā is declared to be happening now. There, Śveta is Śvetavarāha, which is the same as Varāha. This very one is called Brāhma at the time of Brahmā's birth. Thus the Pitṛkalpa, being at the end of the first half when the world was created as a lotus, is called Pādma. [47]
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
The agency of the supreme Lord other than Bhagavān in the creation etc. of this universe is not prescribed by injunctive statements. Thus says the venerable author of the sūtras: "Because of the term 'looked', because construction is not possible" etc. How then is time, nature, destiny, chance, elements, or origin said to be the creator of the world by śruti? To refute their agency, to negate the agency of time etc. in creating the world, it is attributed through māyā (illusion), through compassion, for the sake of those desiring liberation, not as an established conclusion. Because in the remainder of the statement "The Person is to be contemplated", the Person is stated as the established conclusion. The details should be seen in the Vedāntakaustubha. [45]
He concludes the briefly stated creation of the universe etc.: This kalpa related to Brahmā that was indicated by describing creation etc., along with its subdivision, has been illustrated by way of example, wherein in this Brahmā kalpa with subdivisions occur the primary and secondary creations - in the mahākalpa the primary creations of mahat etc., and in the intermediate kalpa the secondary creations of immobile beings etc. This procedure is common to other mahākalpas with subdivisions. [46]
He promises to explain in detail what will be stated: The measurement, which is the very definition and form of kalpas, I will explain later in the third book exactly as it is, along with its divisions in the form of manvantaras etc. Listen to the full explanation of the Pādma kalpa. [47]
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
There, he states the reason - nāsya karmāṇīti (his actions are not). His actions at the beginning of birth, etc. Of the supreme controller of māyā. Nānuvidhīyate (is not followed), anuvidhānaṃ na kriyate (following is not done). The meaning is that the supreme does not follow in the form of relation. When asked why, he says - māyayāropitaṃ hi tad iti (for that is superimposed by māyā). All worldly existences, etc. are in the form of objects of the deluding function of māyā. They are not the effects of the Lord, so there is no consideration of the Lord as the agent, etc. there. Then why is the Lord described as the creator of the world? To that he says - karttvapratiṣedhārtham iti (for the purpose of negating agency). The perceived agency is to be negated. The Lord only said later "I am the Self", not "It was done by me" or "I was born". It is described thus only for ease of understanding - "He creates through māyā" or "He is born by himself". Tajjatvād iti (born from that) also means the same - He is the birthplace, not born from that. Therefore, knowers of Brahman should know all as Brahman alone, free from notions of origin etc., not associated with conceptualization. Because it is superimposed by māyā. (45)
Thus, having explained the non-dualistic and theistic views, in response to the question in which kalpa (cycle) is such a form of the Lord, he answers it is in the Brahma-kalpa: śrayaṃ tu brahmaṇaḥ kalpa iti. "Sometimes all here becomes the Self alone, O Janārdana" - in the Brahma-kalpa. In the alternative view, in a sub-cycle of the Brahma-kalpa, He becomes all forms through māyā - thus both views are explained here. Hence it is said the kalpa of Brahman with alternatives is described. The word 'tu' (but) excludes other material kalpas. Therefore, the ten types of līlās (divine play) are equal here, but unequal in other kalpas. He states this: vidhiḥ sādhāraṇo yatra iti. Where in the Brahma-kalpa, the method of origination of material and evolved beings is common. Those born in a material or evolved kalpa are equal. But in other kalpas, there are only three material ones, others are evolved, and some like Kaumāra are of both natures. Those distinctions are not here. "Where the method is common" is one sentence. "Where the creations are material-evolved" is another. It means the material are themselves the evolved, not separate. (46)
With this, answers to all questions have been given. The time and kalpa have not been explained. Saying he will explain that later, he states: parimāṇaṃ ca kālasyeti. The measure of time from the atom to the two parārdhas, the cause of its measurement like the sun's motion, is to be explained. The 'ca' (and) indicates its nature and effects too. Kalpalakṣaṇavigraham iti. The characteristics of kalpas are the arrangements of dharma. The nature of dharma and activity in the Kṛta age is the characteristic. Vigraha means the body lasting so many yugas, like the Kṛta age comprising four thousand. These two I will explain later as before, or as in the previous kalpa. Thus introducing another kalpa to explain everything in detail, he says - padmaṃ kalpam atho śṛṇv iti. The details of creation etc. occur in the Padma kalpa. So listen attentively in a different sequence for elaborating the Lord's ten līlās. This instruction for attentive listening indicates a break for one day, as he advises listening in a different sequence. (47)
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
In "nāsya", the original fits thus: His actions at the birth etc. of this world, i.e. in creation, sustenance and dissolution, are for negating the agency of the supreme controller of māyā. The reason is that agency is superimposed by māyā. The reason for that is nānuvidhīyate - the supreme is not imitated by agency etc. The śruti "Him alone shining" speaks of others imitating the supreme, not the supreme imitating others. So agency through māyā does not exist, such is superimposed by māyā. Since it is so, those actions are for negating agency superimposed by māyā. Considering this, they say "para" etc. Elaborating on this, they say "jagad" etc. Here the original text is "ṛte'rtham". "Nāsti" means does not exist for knowers of Brahman. "Pratītam" means perceived as imitating. The reason for that is "bhagavān" etc. Then why are gross and subtle forms described in śruti and purāṇas? To that they say "buddhi" etc. "He creates through māyā" and "He is born by himself" - these two views should be understood in purāṇas and śrutis as applicable, not in sequence. This also indicates the view in the "pūrvavad" section is a partial view. To avoid contradiction with the śruti "tajjalān", they say "taj" etc. So there the seventh case compound is for ease of understanding. But actually the mayūravyaṃsaka compound alone is intended, so there is no contradiction. Thus it is indicated that the "ubhayavyapadeśa" sūtra alone is the conclusive sūtra according to Vyāsa. They state the conclusion with "tasmād" etc. Since the non-dual Brahman view alone is the purport of śruti, free from notions of origin etc. - "This entire world of the sages is imperishable, eternal, subject to manifestation and dissolution" - even the world aspect is free from such notions, that is the meaning. (45)
In "śrayam", "in which kalpa" means in which kalpa now, since the eternal creation of bliss is not perceived. (46)
Śrī Giridhara-kṛtā Bāla Prabodhinī
Thus, in response to the question why they cannot see it in that way, he says - No. The supreme Lord's agency in the action of creation etc. of this universe does not exist and is not primarily taught by the śruti, but is only described secondarily for the purpose of negating agency. Because that agency etc. related to qualities is superimposed there by māyā (illusion) due to delusion. Similarly, in the tenth canto, Vasudeva will also say "In you, the supreme Brahman, there is no contradiction, as it is the substratum, it is served by qualities." (45)
Concluding by fulfilling the expectation of which kalpa was referred to by "The puruṣa (Person) breaking through the egg" etc., he says - This however. This kalpa of Brahmā, which has divisions of minor kalpas, in which kalpa Brahmā was born, that kalpa has been cited as an example in brief. In response to how this kalpa is described leaving aside other kalpas, he says - The method. In which great kalpa the prākṛta (primary) creation from mahat to earth, and the vaikṛta (secondary) creations of movable and immovable beings starting from modifications of earth etc. - this method is common with other great kalpas. (46)
Thus, having concluded what was stated briefly, he promises to explain in detail - The measure. The gross and subtle nature which is the measure of time, the characteristics of a kalpa of this form, its duration, other views, divisions like manvantaras etc. - as it is, I will explain later in the third canto. All these details are in the Padma Kalpa. Therefore, listen to that kalpa from me - this is the connection. (47)
Hindī Anuvāda
After describing the creation and other activities, no connection of action or doership is attributed to the complete Supreme Being. That is only to negate agency, as it is superimposed by māyā (illusion). [45]
I have described Brahmā's mahākalpa (great age) along with its subordinate kalpas (ages). The order of creation is the same in all kalpas. The only difference is that at the beginning of a mahākalpa, mahat-tattva (great principle) and other elements are produced gradually from prakṛti (primordial nature), while at the beginning of kalpas, the natural creation remains as it is, and only a new creation of animate and inanimate beings takes place. [46]
Parīkṣit! We will describe the measurement of time, kalpa, and the manvantaras (ages of Manu) contained within it later on. Now listen carefully to the description of the Pādma-kalpa (lotus age). [47]
SB 2.10.45-47
