SB 3.1.1

 Text 1: Śukadeva Gosvāmī said: After renouncing his prosperous home and entering the forest, King Vidura, the great devotee, asked this question of His Grace Maitreya Ṛṣi.

Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā

Salutations to Śrī Gaṇeśa. Salutations to Lord Vāsudeva.

In the third, the creation is described in thirty-three chapters. By the Lord's will, from the agitation of the guṇas (qualities), the creation of the universe occurs. [1]

In the first chapter there, the dialogue of Vidura, who had left his relatives and departed at the end of his life, with Uddhava is described at the beginning. [2]

The Bhāgavata, as briefly narrated earlier by the Lord to Brahmā, is now told in detail as narrated by Śeṣa. [3]

The tradition of Śrīmad Bhāgavata proceeds in two ways: one briefly through Śrī Nārāyaṇa, Brahmā, Nārada, etc., and the other in detail through Śeṣa, Sanatkumāra, Sāṃkhyāyana, etc. In the second, the Śrī Bhāgavata was briefly described in four verses beginning with "aham evāsam" in the dialogue between Śrī Nārāyaṇa and Brahmā. The same was told somewhat more elaborately in ten lakh verses in the dialogue between Brahmā and Nārada. The same, as told by Śeṣa, is now begun to be narrated in detail from the third skandha onwards. In the third, first the meeting of Vidura and Maitreya is described in four chapters, then the detailed account of creation in eight chapters, then the Varāha incarnation in seven chapters in the context of creation, then a summary of creation in one chapter, then the Kapila incarnation in four chapters in that context, then the story of Kapila in nine chapters - thus the third skandha proceeds in thirty-three chapters. There, at the end of the second skandha, it was promised: "I will explain later the measure of time, the characteristics of kalpas (aeons), and their forms. Now listen to the Pādma Kalpa." To elaborate on this promised topic in detail, Lord Śuka begins the narrative thus with two verses. [The kingdom was] filled with all kinds of prosperity and wealth. [1]

Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā

Om, auspiciousness, salutations to Śrī Gaṇeśa.

I bow to Śrī Kṛṣṇa, the existence-consciousness-bliss, beloved of the gopīs (cowherd girls), always ready to destroy my ignorance and bestow knowledge. [1]

Here, the customary invocation to Śrī Rāmacandra at the beginning of each skandha (book) is missing, possibly due to a scribe's error. Or it may have been forgotten due to the complexity of discussing the difficult topic of creation. The characteristic of creation is described as "By the Lord's will." [1] In the thirty-three chapters there, "of one whose life has ended" means "whose lifespan is finished." [2, 3] "Ekataḥ" (on one side) uses the affix "tasi" in the sense of "first." "Anyataḥ" (on the other side) means "second." Between these two, in the second skandha, that which was briefly described is elaborated from the third skandha onwards. After four chapters in the third and subsequent skandhas, at the beginning, in the eighth chapter of the second skandha, after the king asked many questions, Śrī Śuka, having answered two or three questions, thought in his mind that these questions were similarly asked before by Vidura to the all-seeing sage Maitreya, when Vidura had left his home and entered the forest. In the next verse, "that" refers to what is seen there. [1]

Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā

I bow to Śrī Caitanya with Advaita and Nityānanda, to Prabhu, and to Śrīmad Gopāla Bhaṭṭa, and begin the commentary. [1]

There, the ascetic named Śrīdhara, intending to apply the ten characteristics beginning with creation, which are present throughout the twelve skandhas, primarily to the third and subsequent ten skandhas, first states the purpose of the third with "In the third." There, the characteristic of creation is "By the Lord's will." Among the thirty-three chapters, "bandhu" refers to Dhṛtarāṣṭra and others. "Of one whose life has ended" means "dead while living." "Dialogue" means question-and-answer discussion. "Of Kṣattṛ" means of Vidura. Then, after explaining the second, "spoken by the Lord to Brahmā" means thoroughly explained by the Lord to Brahmā, removing all doubts, and similarly told by Brahmā to Nārada. The Bhāgavata was narrated by Śrī Śuka in a condensed form. "In two ways" means in two modes: "ekataḥ" in one way, "anyataḥ" in another way. The difference in modes should be explained as the subject of the sequence of words "concise" and "elaborate," due to no difference in purport. Among these two modes, again among the third and subsequent [skandhas], "with creation" means including the creation of causes. "Elaboration of creation" means the expansion of the creation of effects. "In that context" means in the context of the summary of creation. "Proceeding" means progression. In this situation, the characteristics of meaning, time, transformation, etc., are just as you ask, regarding this set of topics like the measure of time, etc. [1]

Śrīmad Vīrarāghava Vyākhyā
śrīmate rāmānujāya namaḥ
(Salutations to the venerable Ramanuja)

Thus, the divine Badarayana, at the end of the previous section, wishing to expound the meaning of "Now listen as I explain the Padma Kalpa as before", in order to establish the authenticity of what he wishes to explain, introduces the dialogue between Vidura and Maitreya, saying that just as I am questioned by you, so too was Maitreya questioned by Vidura. He states this in two verses beginning with "evam".

Vidura, who is the counselor and messenger of the Pandavas, and a partial incarnation of Yama, the lord of all, having left the house of the Paurava king (Dhritarashtra) which he had considered his own, entered the forest. At that time, the divine Maitreya, son of Mitra, of the Kausharava lineage, was thus questioned by Vidura, just as you have questioned me, after Vidura had left his prosperous home and entered the forest.

The phrases "leaving his own home" and "having left the Paurava king's house" indicate both physical and mental renunciation. Therefore, there is no redundancy. The description of the house as prosperous is not inconsistent with the mention of the divine all-powerful Lord Krishna entering the Paurava king's house, as that house was destined for destruction due to the Lord's displeasure, and the use of the word "left" is appropriate. [1-2]


Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
śrīvedavyāsāya namaḥ
(Salutations to Sri Vedavyasa)

The ocean of saṃsāra (cycle of rebirth) quickly dries up like dry wood set on fire for those people who are capable of bathing in the playful waves of the ocean of līlā (divine play).
We worship that glorious Viṭṭhala, who is the supreme truth of the yogins, from whom the entire universe originates, and who grants the desires of the good-hearted. || 1 ||

In the fathomless ocean of the glorious Bhāgavata, a diver searches for the jewels of the third skanda (book), which are difficult to comprehend.
May the pure-minded ones, who are devoted to the meaning, show compassion towards me at every step, as they immerse and emerge, declaring the merciful one. || 2 ||

Here, it is elaborated that for those seeking liberation, devotion is the primary means for attaining direct knowledge of God suitable to one's capacity, and all other means are subsidiary to it. Suta narrates the dialogue between Shuka and Parikshit to answer Shaunaka's question, saying "evam" (thus). The meaning is: Just as I have been questioned by you about this subject, so too was the all-knowing divine Maitreya questioned by Vidura. The phrase "having left his prosperous home" indicates that renunciation is the first means. [Verse 1]

Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
śrīmad rādhā govinda caraṇa kamalebhyo namaḥ
(Salutations to the lotus feet of Sri Radha and Govinda)

The compilation of references is made by the command of Him who is the refuge of those with undivided devotion, in the context of the third canto. He is my ultimate destination. || 1 ||

Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā

Bowing again to the venerable guru, to Śrīkṛṣṇa (Sri Krishna), the ocean of compassion, to Lokanātha (Lord of the world), the eye of the universe, I take refuge in the venerable Śuka (Shuka).

To the one who is dear to the life-breath of the gopīs (cowherd girls) and Rāmā (Rama), to the one who adorns, I offer myself for the service dear to him, as I belong to him.

In the third canto, which has over three hundred chapters, it is said that from pradhāna (primordial matter) observed by puruṣa (the cosmic soul), the creation of the collective elements occurs.

The Śrīmad Bhāgavatam (Srimad Bhagavatam), propagated by Bhagavad Brahmā (Lord Brahma), Nārada (Narada) and others, is shown by Śeṣa (Shesha), Kumāra (Kumara) and others.

The dialogue of Vidura's origin is in four and then eight chapters. The process of creation with its divisions is in seven, along with the glorification of Kroḍa (the Boar incarnation).

Then, a summary of creation in one chapter, the appearance of Kapila in four, and in nine more - this is the compilation of the third canto.

There, in the first chapter, Kṣattā (Vidura), having left his elder brother, went to a holy place. There, distressed by what he heard, he met and questioned Uddhava.

In the eighth chapter of the previous canto, when the king asked many questions, the great sage, after answering two or three questions, considered in his mind: "Just as this king has now questioned me, so too was Maitreya previously questioned by Vidura." Then, deciding to answer all the king's questions through that very context, he says "evam" (thus). "Riddhimat" means full of all prosperity. [1]

Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ

Salutations to the venerable Maṅgalamūrti, the divine Nimbārka.

This Pradīpa (lamp) is composed after bowing to Śrī Nimbārka. It is in the third [section] which contains more than thirty chapters. (1)

Sarga (creation) and others indeed exist in many ways even in one place. But they are described in order primarily in the third and subsequent [sections]. (2)

At the end of the previous section, I promised to explain in detail the measure of time, the characteristics and form of a kalpa (eon), as I will expound later the Pādma Kalpa, so listen. To elaborate on this promised topic, Śrī Śuka begins the narrative with these two [verses]. Maitreya is the son of Mitrā. Kṣattā is the son of a female slave, Vidura. Kṣattā is a Śūdra employed as a doorkeeper and charioteer, the son of a slave woman appointed by Kṣattā to create progeny, according to Viśva. Ṛddhayaḥ (prosperities) are the riches that exist in it. (1)

Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā

In the qualified ones, listening is indeed well-determined with two sections, while for the rest, the subject matter is described. (1)

Thirty-three chapters are in the third section describing creation, indicating the glory of Hari in particular as intended. (2)

Creation and dissolution in the world are not considered here as they are, but they should be described as līlā (divine play), thus two sections are expanded. (3)

The birth of elements, senses, and intellects is called creation. The definition of creation is due to the imbalance of qualities in Brahman. (4)

Here the meaning is clearly twofold as intended. Creation is born from Brahman, and another is done for the sake of Brahman. (5)

Thus here creation is twofold according to śruti (scripture) and sāṅkhya (enumeration). Elements, senses, and intellects are considered threefold in the first. (6)

In the qualification for the work of Hari, due to the difference of qualities like sattva. Thus in the production of four, there is description in twelve chapters. (7)

Then here the determination of Brahman of proper form. The narration of the imbalance of qualities is described in six chapters. (8)

If the paths of karma etc. mentioned in the Vedas are stable in result, creation would not occur here, so their destruction is spoken of. (9)

Destruction of karma would be by desire, destruction of knowledge by anger. And destruction of devotion by greed, done by knowers of dharma and lords. (10)

Then the imbalance of qualities, tamas, sattva, and rajas. Thus in nineteen chapters, creation by Hari is stated. (11)

In fourteen chapters, creation for Hari is spoken of. The imbalance of qualities in one for the accomplishment of enjoyment for the Lord. (12)

The birth of elements, senses, and intellects for enjoyment from the body. It is spoken of in four chapters, and the three qualities in nine. (13)

As the Lord's enjoyment is, their creation is described. Here the qualification in the story is the action in four others. (14)

The description of creation and its manifestations is everywhere. In the highest qualification, it is only līlā (divine play) for the result indeed. (15)

What again are the ten types of līlā (divine play), thus is the story of Vidura. There in the first qualification, the cause of the body's uniqueness. (16)

The creation of refined elements is described threefold. Or it is described fivefold by remembering the qualities of association with sacred places. (17)

By two sacred places, by Hari, by devotees, and by His story,
In this Bhāgavata scripture, the destruction of the previous body
Is not expected, as all are qualified for the path of devotion. (18)

Thus at the end of the previous chapter, it was said "I will tell you that, listen." Śuka also, considering the story of Vidura appropriate in creation, to introduce that story, Vidura asked thus - this is stated in two verses - evam (thus) etc. Just as you have asked many questions preceded by objections, all this is to be spoken here. It is not said that Maitreya, asked thus by Vidura, spoke. For not all objects asked about are to be spoken. Only that which is beneficial to him is to be spoken - this is the idea. Having heard how much of the Lord's story, when it has entered his heart, to strengthen that, everyone asks for details. The accomplishment of the purpose is determined for the listener. Otherwise, due to doubt of one who has risen, it should not be spoken. Godhood in this scripture is twofold, eternal and functional. That is eternal in God. It is functional in the objects of His grace. For the sake of qualification for that, for the accomplishment of qualities like being a guru and being omniscient in teachings etc., it is spoken of here. Therefore, for the sake of Maitreya's ability to convey the subject matter and ability to remove all doubts, Godhood is described. By saying "son of Mitrā", his beneficence to all from birth itself is indicated. Later, from the word bhagavat (Lord), there is no such fault. Kila (indeed) indicates fame in both, in Godhood and in the question. Otherwise, due to the absence of one's own connection to that, the narration would be improper. Kṣattā means the superintendent of the inner apartments, completely sense-controlled. In the absence of such a one, even a eunuch is made. Therefore, to state Vidura's sense-control, his being a kṣattā (superintendent) is mentioned - kṣatra etc. By saying "entered the forest", such a one's dwelling in the forest after completely renouncing everything is stated, the qualification for questioning is determined. Due to the forest itself being desired, it is in the accusative case. The prefix pra- there is with the intention of stating the abandonment of the body. The superiority of what is to be abandoned indicates qualification, so that is stated - "one's own prosperous home" etc. Independence and all prosperity are for the absence of agitation. What is done with mental agitation, even with a sense of duty, is not for the result. (1)

Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ

Now, wishing to explain the third skandha, they restate its meaning and connection using the same verses - "Adhikārī" etc. Thus, the subject matter of the first skandha is twofold, divided into low, medium and high. The adhikāra (eligibility) is threefold - with qualities, without qualities, and transcending qualities. For such eligible persons, in the second skandha, listening with its auxiliary parts, namely indication of the object, faith and reflection, along with accompanying parts, is well-explained as to be done through two skandhas. Śuka described it through his own experience, so there it is not the subject of injunction. Vyāsa mainly composed listening as the subject of injunction.

When there is expectation regarding the subject matter, in the remaining ten skandhas, the description of the subjects is done. Here, the creation and dissolution etc. mentioned in verses and characterized by "bhūtamātrendriya-dhiyām" etc., are examined and explained as forms of līlā (divine play). Thus, the form in which they are subjects is considered here. In this way, the connection between the skandhas in the form of subject-object relationship is recalled.

To explain the meaning of the verses of the present skandha, they restate the number of chapters - "Three" etc. The purpose of the number is explained in the second Subodhini, which is not intended to be discussed in this composition. That has been properly established by me in the explanation of the third āvaraṇa, so it should be understood from there.

"Intended by oneself" means within the purview of Śuka and Vyāsa's intention. "With special features" means along with the special characteristics mentioned in the twelfth skandha as "From the disturbance of the unmanifest qualities" etc., which is the general definition of the Mahāpurāṇa. That too is explained there as the special feature being the form of the Lord himself. "Indicating the greatness of Hari" - this states the purpose of having special features. In the composition it is read as "Combined with meaning useful to oneself". The meaning there is - combined with the meaning useful to the listener, namely the fruit of liberation etc.

If so, the description indicating the greatness of the remover of all sorrows as "While binding, he indeed liberates" is stated as the extracted meaning of that. Now, since creation and dissolution are not different in being origination, what is the basis for the division of skandhas, and what is the purpose of such elaboration? In response to this query, they say - "In the world" etc. Thus, the difference in līlā itself is the basis, and the elaboration is for that purpose. In the composition, the reading is "sārthakau" instead of "līlayā". The meaning is - purposeful, culminating in human goals. By that, each līlā is independent, so each is expressed by a separate skandha. Thus the elaboration of skandhas is explained.

There the division is from the perspective of the result, but here it is from the perspective of the cause, though the purport is the same. Hereafter the verses diverge, so the subject matter there is not restated. Even with intermediate divisions, there is unity of purpose in the end.

Now, since the purpose of the skandha is accomplished by mentioning creation once, what is the purpose of mentioning it twice? In response to this query, they state with reasoning - "Elements" etc. in one and a half verses. Here, the first restates the definition given in the original text. In the second, one clearly arises from Brahman. The other is done for the sake of Brahman - thus the difference between the two in being manifest and being an effect is stated. Since this twofold nature is seen later, both types of creation are intended in the definition statement here.

Thus, "of Brahman" in the definition statement is a genitive of relation, encompassing both agency and purpose. Therefore, there are two creations - one with the Lord as the material cause and one secondary. Of these, the first has the intrinsic definition and the second has the extrinsic definition - this is explained. This should be kept in mind everywhere in the eleventh skandha and elsewhere. Or there may be two like a filled and an empty vessel, but then only the intrinsic definition applies. This is the difference from the composition. Here the meanings of sentences, words and syllables are to be stated, while there only the meaning relevant to the purport of the scripture is stated.

Having thus explained the repetition, to divide its sub-topics, they state the chapters and their purposes in five verses beginning with "Elements" etc. "Firstly" means in the section on creation with the Lord as the material cause. In words like "adhikāra", the locative case is used with the sense of the dative. The word "Hari" refers to the body of the Puruṣa. The word "effect" refers to the material creation.

Here this should be understood: In the fifth chapter, beginning with "Now your divine plays covered by Yogamāyā", it is said "Then in time, in Māyā full of qualities, the transcendent Lord, through the Puruṣa who is his own self, powerful one, placed his potency." Then it states "From that arose the great principle, from the unmanifest impelled by time" etc. Thus, by placing the potency in Māyā as the locus, with the suprasensible Lord as the agent and Puruṣa as the instrument, the great principle arises. Then the arising of the 23 principles in sequence is stated. In the sixth chapter, the creation of the cosmic egg and the body of the cosmic Puruṣa is described, and it is said to be the first incarnation. One creation is for the formation of that body. Then, after describing the vision of the distinct avatar form with such a body in the eighth, in the ninth by his grace and in the tenth by his command, the creation of the fourteen worlds is described. With that, the completion of that section is understood. Then in the tenth chapter itself, starting with "The form of the intermingling of qualities, without distinctions, unestablished. The puruṣa (person) created himself as the material cause through play", describing time as the material cause, and stating with "The universe is indeed Brahman in subtle form" that Brahman is the primordial cause, the subtle form of the world, and declaring "His creation is of nine kinds", it is said with "The first creation is that of mahat, the imbalance of qualities in the self" etc. that the birth of that body composed of elements, senses and mind is due to the imbalance of qualities that are the cause of the self, and for others the birth stated earlier is described in various ways as creation. Thus that creation is for the formation of the effect body. And although the previous section concludes in the eighth itself, due to the question about vibhūti (divine powers) in the seventh chapter, the possession of vibhūti of what was stated earlier is examined in the ninth, and that vibhūti is described first. So the creation being examined before time is a continuation of the previous by Maitreya's consideration. But in Vyāsa's view it is just a continuation of another section. Both are appropriate. This should be understood from the commentary. Thus in these two sections, due to the determination of the difference in creation, in the first section on authority also, since authority is achievable only through the Lord, in the four chapters there also the creation of elements etc. should be understood by the force of enumeration. So in all three sub-sections, the creation of the four is the essence. Although in the second the Lord's agency is not explicit, still due to assuming it as established, the previously stated agent applies here also, so the Lord's agency is undiminished. With this intention it is said - "In authority, action is in Hari". We follow what is relevant. And it is heard. Due to difference in purpose and difference in form. Although the elements are tāmasa (dark), the senses rājasa (passionate) and the intellects sāttvika (pure), still due to the predominant presence there of sattva etc. which are the causes for their respective effects, the difference created by the difference in qualities should be understood in them. Then here, after the twelfth chapter, in the thirteenth chapter is the special description of Brahman in the suitable form of the boar, which has action as its main power. Now if the imbalance of qualities is to be described, what is the purpose of the story of Kaśyapa etc.? To this expectation they say - karma etc. By the word "etc." are meant devotion and knowledge. "In effect" means as leading to the fruit of liberation. For that reason, due to desire and anger which destroy that, the destruction of karma and knowledge is stated by Śuka as what gives rise to the cause. So the accomplishment of the relevant creation itself is the purpose, is the meaning. Now it is the Lord's promise that "My devotee does not perish", so how can there be destruction of devotion for the two doorkeepers who are devotees? To this they say - due to greed etc. So the destruction is due to faults, is the meaning. Now how can faults like desire arise in such ones? To this they say - by the dharmic etc. Desire, anger and greed are created respectively by the dharmic, the knower and the controller. Desire by the dharmic due to pride in dharma, in accordance with injunctions like "May he always be desirous for the fulfillment of desire for progeny"; anger by the knower due to pride in knowledge; greed in them by the controller due to pride in that. Due to being play of bondage, there is no fault of pride here. And due to being play, it is not binding on the Lord, so it is fine. So the story is for showing the activity of desire for creation in the form of destruction of the three paths, is the idea. The rest is clear. By this, the twofold nature in Sāṅkhya is also indicated in the imbalance. In Sāṅkhya the imbalance in the form of agitation of the qualities is from their own nature, but here it is by the Lord's will - this subsidiary story is also for showing such nature of the fundamental imbalance. Thus in five [verses] the purpose of the number of chapters in the first section is stated, followed by the meaning of the first section. Similarly for the second in one and a half they say - in the fourteenth etc. Birth from the body is the connection. Of those, i.e. of such elements etc. and qualities. This will be clear in the twentieth chapter. Thus here by describing individually the constituent terms in the definition of creation, just as there is difference in sections by creation and emanation despite non-difference in being creation, so why not by the two creations which are different in purpose - this doubt is also removed. Due to absence of difference in definition, it is said in the commentary that in the fourfold division of sections it is tenfold when subtle. But here it is stated more grossly just for relevance to the story, with this intention they say - in the story etc. But in the Subodhinī commentary here, authority is stated in four chapters, creation is done in the later chapters. From "That with vibhūti is to be seen" in Viśeṣaprabhā, the description of creation with vibhūti is in all chapters indeed. So whatever is established merely from the dialogue of Vidura and Maitreya is stated here, so there is no fault, is the meaning. By this, the doubt that in the Vidura-Uddhava dialogue, since there is no question about creation, the explanation of the origin of elements etc. there is not appropriate, is also removed, as that is within the scope of the intention of the composition of this story. Now since authority was already stated in the first book, what is the purpose of stating it again? To this they say - in the highest etc. Story means the dialogue between Vidura and Maitreya. So it is stated by Śuka and Vyāsapāda as introducing the fruit. Showing the excellence of play is the purpose, is the meaning. Thus, having explained the subject matter of the chapter on utility, they state the meaning of the first chapter - "tatra" etc. There, in the context of explaining the meaning, in the section on authority, in the first chapter, the creation of beings who have attained purity through saṃskāra (purificatory rites) is described in three or five ways. The characteristics of the elements etc. should be clarified in the fifth chapter. Since ākāśa (space) is untainted and the main prāṇa (vital force) is free from sin, their purification is not required, so only the purification of the remaining three is mentioned. In this view, it should be understood that remembering the Lord falls under the category of remembering virtues. Based on the mantra "May earth, water, fire, air and space be purified for me" used in the virājā oblation, another view of five-fold purification including air and space is stated. And because purification of the nose etc. is required. By saying "characteristic of bodily distinction", the authority for purification is stated. Otherwise, the body would not have the stated distinctive qualities. Even if the reading is "cause", the same meaning is derived by inferring the cause from the effect in the form of distinctive qualities. The instrumental case is used everywhere to denote the instrument. Thus, in "by Hari", the remembered Lord himself is the instrument. This is because there is no fault in the non-difference of agent and instrument, just as in the case of material and efficient causes. Or the remembered form itself can be the instrument, as the plurality of remembered forms is established in the discussion of the ring in the second book. But the action should be understood to be remembrance itself. Similarly, the agent, instrument, action and result should be discerned everywhere.

Now, if the elements residing in the body are not destroyed as if they were something to be obtained in any unseen effect, how can the creation of purified elements be possibly stated? To this doubt they say - "In this" etc. Just as the destruction of a śūdra body is required for eligibility in Vedic rituals, similarly based on statements like "Whether god, demon or human", since inherent eligibility is established on its own, destruction of the previous body is not required for eligibility here, but for the sake of bestowing results, just like sprinkling etc., transformation of those [elements] into another form through purification itself is creation. So it is not impossible to state - this is the meaning.

1. Having thus established creation, they state the connection to Vidura's story as an introduction, in order to begin explanation - "Thus" etc. "Appropriate" means: Since it was contemplated by the Lord for the purpose of instruction, understanding is quickly possible through the style of that story, hence appropriate. Thus, in Sūta's statement it is contextual, while in Śuka's statement it has an underlying reason - this is the meaning. "Of the listener" means of Vidura. By this also, the appropriateness should be understood to be elaborated. "His" refers to Maitreya, the object of grace. "Not similarly a fault" means: Thus, due to being beneficial to all, his friendship is not like Jābāla's - this is the meaning. Now, what is the purpose of stating fame as authority here? To this they say - "Otherwise" etc. "Due to lack of inclusion in that sequence" means: Due to absence of association during the dialogue. "Being a kṣatriya" is according to the method stated in the Nibandha. But in reality, the reading is "being a kṣatṛ (protector)". (1)

Śrī Giridhara-kṛtā Bāla Prabodhinī

May He, by whose sidelong glance the creation of mahat and other principles was initiated, provide assistance in the commentary on the Third Skandha. [1]

Previously, the aspect of śravaṇa (hearing) was described in ten chapters. In the Third [Skandha], creation is described in thirty-three chapters. [2]

The dialogue between Vidura and Uddhava [is described] in four [chapters], then in eight [chapters] the process of creation with its emanations, in seven [chapters] the narration of the boar [incarnation]. [3]

Then, in one [chapter] the summary of emanation, the emergence of Kapila in four [chapters], and in nine [chapters] - thus is the summary of the Third Skandha. [4]

There, in the first chapter, the reason for Vidura's abandonment of relatives and then the dialogue with Uddhava's origin is described. [5]

The creation has thirty-three aspects due to twenty-eight principles, four types of elemental seeds, and time. Therefore, their description is in that many chapters. Within that, there are two sections due to the division into creation of bondage and creation of liberation. There, the description of the creation of bondage is in nineteen chapters, and the description of the creation of liberation is in fourteen chapters - this is the summary. The details should be seen in the commentary, etc. It is not written here due to fear of prolixity.

The tradition of the Śrīmad Bhāgavata indeed has two streams: one concise, through Śrī Nārāyaṇa, Brahmā, Nārada, etc., and the other detailed, through Śeṣa, Sanatkumāra, Sāṅkhyāyana, etc. There, in the Second Skandha, through the dialogue of Śrī Nārāyaṇa and Brahmā, the Śrīmad Bhāgavata is concisely described in four verses, and the same is said somewhat more extensively as having ten characteristics through the dialogue of Brahmā and Nārada. To state the same as told by Śeṣa in great detail, the Third and subsequent Skandhas begin.

There, in the Third [Skandha], first is the dialogue of Vidura and Uddhava and the meeting of Vidura and Maitreya in four chapters, then in eight [chapters] the detailed process of creation with emanations, then on the occasion of emanation, the story of the boar incarnation in seven [chapters], then in one [chapter] the summary of emanation, then in that context the story of Kapila's incarnation in four [chapters], then Kapila's teachings in nine [chapters] - thus the Third Skandha proceeds in thirty-three chapters.

There, at the end of the Second Skandha, it was promised: "And the measure of time, with the characteristics of a kalpa, as I will explain later, now hear about the Padma Kalpa." Desiring to explain in detail this promised subject, the venerable Bādarāyaṇi, in order to establish the authoritativeness of what he wishes to explain, intending to present the dialogue of Vidura and Maitreya, says with two verses beginning with "evam" - Just as you have questioned me, thus indeed formerly Vidura, the kṣatriya who had abandoned his home and entered the forest, questioned the omniscient sage Maitreya - this is the connection. "Kila" indicates remembrance. The meaning is "I have that memory."

To address the doubt "Was his home lacking in wealth and dharma, that he abandoned it and went to the forest?", he says "ṛddhimat" - meaning "full of all prosperity". [1]

Hindī Anuvāda

uddhava saura viduraki bhauṇṭa
(Uddhava, Saura, and Vidura's meeting)

Sri Shukadeva said: "Parikshit! The question you have asked is the same one that Viduraji, who had left his home full of happiness and prosperity to go to the forest in ancient times, had asked Lord Maitreya. ॥ 1 ॥