Text 1: Śrī Vidura said: O great sage, please let me know how Brahmā, the grandfather of the planetary inhabitants, created the bodies of the living entities from his own body and mind after the disappearance of the Supreme Personality of Godhead.
Text 2: O greatly learned one, kindly eradicate all my doubts, and let me know of all that I have inquired from you from the beginning to the end.
Text 3: Sūta Gosvāmī said: O son of Bhṛgu, the great sage Maitreya Muni, thus hearing from Vidura, felt very much enlivened. Everything was in his heart, and thus he began to reply to the questions one after another.
Text 4: The greatly learned sage Maitreya said: O Vidura, Brahmā thus engaged himself in penances for one hundred celestial years, as advised by the Personality of Godhead, and applied himself in devotional service to the Lord.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
In the tenth, to answer the question about time, its origin. The creation is described in ten ways, divided into prākṛta and others. || 1 ||
Me means "tell me", or bhāsayasva means "illuminate". || 1 || 2 || * * Saṃcodita means "requested". He speaks as if in his heart. The meaning is that those questions were not forgotten by him. || 3 || * * Fixing the mind (ātman) on the Self (ātman), Śrī Nārāyaṇa. || 4 ||
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
Tadudbhava means "originating from that time". || 1 || He says bhāsayasva out of respect for Vedic usage. The ātmanepada is used according to the rule "bhāsanopasaṃbhāṣājñāna-yatnavimatyupamantraṇeṣu vadaḥ". By saying bahuvidattama, he means "You who are most knowledgeable know this, what need to say about those who know much". || 2 || * * Sūta uvāca. This indicates that the connection with "evam" etc. is made by Sūta himself, not repeating what was said by Śrī Śuka. But "Maitreya uvāca" etc. is an imitation of Śrī Śuka's words. The readings "Śrī Śuka uvāca" and "Bhārata" are not universally accepted, meaning that as a sage he always has knowledge of all word meanings. Bhārgava indicates capability in knowledge. || 3 || * * The meaning is that Brahmā performed tapas just as Nārāyaṇa had said "Again undertake austerities". Some read yadāha. There also yad means yathā. Or tathā should be understood as yathā from the statement yat tapo 'jo nārāyaṇa āha. || 4 ||
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
Tadudbhava means "born from time". Ādi includes vaikṛta and its forms. || 1 || * * Bhāsayasva means "illuminate". The ātmanepada is used in this meaning. || 2 || * * The connection that "evam" etc. is Śuka's statement repeated by Sūta is not unreasonable. In some places there is the reading "Śuka uvāca Bhārgava" and "Bhārata". || 3 || * The Lord said "Again undertake austerities", so Virińca also performed austerities - this is the connection. || 4 ||
Śrīmad Vīrarāghava Vyākhyā
Thus, after describing how the four-faced one born from the Lord's navel lotus offered praises, and the Lord's grace towards the four-faced one pleased by those praises, the order of the questions and answers beginning with "Where were all the worlds with their expansions?" is not intended to be sequential. When the Lord full of the six opulences disappeared after blessing Brahmā, the grandfather of the worlds, the four-faced Lord Brahmā, master with controlled senses, or lord of individuals, created bodily (daihikīḥ) offspring born from the body and mental (mānasīḥ) offspring born from the mind in how many ways? || 1 || * * Ye ca means: O divine Maitreya! Answer truly (addhā) one by one in order (ānupūrvyeṇaikaikaśaḥ), not according to the order of questions since that is not seen in the answers, those questions about doubts asked by me and others. Or speak, O foremost knower of Brahman! Cut away all our doubts, since it is heard "All doubts are cut away". By saying brahmavidattama, the intention is that it is proper for you as a knower of Brahman to cut away your own and others' doubts. || 2 || * * Evam means: Thus urged by that Kṣattṛ Vidura to give answers, the sage Maitreya Kauṣārava, pleased by the special questions that generate unexcelled devotional love for the Lord, himself filled with unexcelled joy, O King Bhārata! spoke in reply to those questions in his heart. By saying "in his heart", the intention is that those past questions were not forgotten by him. || 3 || * * Thus asked, Maitreya briefly describes the temporary act of the four-faced one situated in the navel lotus who was blessed by the Lord pleased with his praise, in these six verses beginning with viro'pi. The Lord full of six opulences, unborn (aja), free from modifications like birth and destruction, just as He said, so also Virińca (Brahmā) fixing his mind (ātman) on the Self (ātman), the Supreme Self, performed austerities for a divine hundred years, a hundred years by divine reckoning. || 4 ||
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
In this chapter, the unexcelled greatness of Hari is described by narrating the ninefold creation. There, Śuka tells Parīkṣit that Vidura asks Maitreya. Antarhita means: daihikīr mānasīr means created from the body and mind. || 1 || 2 || * * Hṛdisthān - of Vidura is understood. || 3 || * * He describes how Brahmā carried out Hari's instruction "Again undertake austerities". Virińco'pi means: fixing (āveśya) his mind (ātman) on the Self (ātman), the Supreme Lord. || 4 ||
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
Sūta uvāca indicates that the connection with "evam" etc. is made by Sūta himself, not repeating what was said by Śrī Śuka. But "Maitreya uvāca" etc. is an imitation of Śrī Śuka's words. The readings "Śuka uvāca" and "Bhārata" are not widely accepted. || 1-4 ||
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
The characteristics of time are generally described in the tenth. And the creation with ten divisions is then described, divided into prākṛta etc. || 1 ||
Vadasva means "speak since you know everything". || 1 || 2 || Bhārgava etc. indicates capability in knowledge. Hṛdisthān means those questions were not forgotten by him. || 3 || Fixing the mind (ātman) on Śrī Nārāyaṇa (ātman). || 4 ||
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
Having thus heard about Brahmā's origin etc., Vidura asks to hear about Brahmā's creation of offspring and the answer to his previous question. Antarhita means: || 1 || 2 || * * Saṃcodita means urged, requested. || 3 || * Fixing the mind (ātman) on Śrī Nārāyaṇa (ātman). || 4 ||
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
The creation of beings in the world, Brahmā, is described here. By the grace of the Lord, he is endowed with such causality. 1
All forms, ten creatable elements, are to be created here. In the tenth, they are described, and their elemental nature is also due to time. 2
Seized by time itself, they are enjoyable, but otherwise he is the enjoyer. Here the connection of beings is for the purpose of forming, the creation previously made by Brahmā, he said, the two are considered as elemental. 3
First, for the purpose of describing the elements created by Brahmā, and for knowledge of the duties of the Lord's servants regarding how Brahmā acted on the Lord's command, Vidura himself eagerly asks - "When the Lord disappeared". When the Lord as the substratum disappeared, the absorption of His qualities is also necessary, so how could Brahmā create the world? This is the question. Because he is the grandfather of the world and the father of even the father, seeing the effects produced by him, there is doubt whether that manifestation has already occurred. There are two instruments in production - the body and the mind. Speech enters into Vedic creation, so there are only two instruments. "In how many ways did he create the progeny?" Thus it is said because knowledge of the Lord is required for the difference in types. Is it not proper to use only the body as an instrument, so how are mental ones asked about? To this he says - "All-pervading". Capable of all types of instruments. 1
To indicate that the world to be described later also belongs to the Lord, he recalls the previously asked questions - "And those questions I asked you, O Lord". The address "O Lord" is the reason for not forgetting. "To you" means in your presence. "Meanings" - those questions are in the form of purposes, so they should be known in all ways. The address "O most knowledgeable one" is the reason for giving the answer. Requesting to narrate them in sequence is for grasping with one's own intellect. And the answer should be spoken so that it is free from doubt. He says - "Cut off all our doubts". This is not a separate question. 2
He speaks both questions with respect, saying - "Thus urged". "Pleased, he replied" is the answer to the first question. The previously mentioned questions are unforgotten, residing in the heart. "Then" indicates a different order, not as a continuation of the first question. The address "O descendant of Bhṛgu" is for knowledge that all descriptions are as an appendage of the Lord. Words that have been explained in many ways are not explained again in the absence of special meaning. 3
In the first question, though the Lord disappeared, having placed His six qualities in Brahmā, He departed. He describes Brahmā's actions in six verses. Even there, three verses are for the absence of faults, indicating that one should act faultlessly. Austerity, knowledge, action, and absence of faults are described. Contemplation, action, and its justification. 1
First he states the duty of how Brahmā acted as the Lord's command occurred - "Virañca also". The Lord disappeared. Virañci also, having become like that, being concealed there, acted as the Lord's command occurred. Without such concealment within, the creation of the external world is not possible, so that is also stated. "A divine hundred years" indicates the fourth part of the Satya Yuga in the twilight period, and previously the fourth in austerity and searching. In the fourth part, the creation of all elements will occur. Then when all are produced, the progression of yugas begins. To indicate all this, he said "a divine hundred years". Since austerity alone is not the Lord's quality, he states a special point about austerity - "Merging the self in the self". Merging the inner faculty in the Lord, he performed austerity exactly as stated by the Lord. He says - "As the unborn Lord said". 4
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
Now desiring to explain the tenth chapter, to clearly show the contextual connection as an opportunity, they restate the previous chapter - "Of the world" etc. Was it not previously said that praise and grace are elemental, then knowledge of Brahman was said to be elemental, the universe, previously Brahmā was said to have the nature of individual intelligence, and now elemental nature is stated - how is this mutually contradictory reconciled? To resolve this expectation, they say - "He is described here as endowed with the Lord's grace". Thus by the maxim "indeed with qualification", elemental nature culminates in grace. And that grace, though in the form of favor, is manifested by praise, so previously both were said to have that nature. And grace ultimately culminates in knowledge from the statement "this should be revealed". Thus it was stated that way in the previous chapter. And knowledge is not only sufficient for elemental nature, but is understood along with its basis from the bodily and mental creations. That being so, Brahmā endowed with grace alone culminates in elemental nature, so due to their inclusion here, it is stated that way here. The nature of intelligence is due to its divine nature, so there is no contradiction between the earlier and later statements - everything is consistent. This is the meaning. They clearly state this meaning: "His causality is of that kind". His causality, being the primordial cause for the created world, is of that kind, of the nature mentioned, not of any single form alone. This is the meaning. Or, the nature of intelligence is indicated by this. Therefore nothing is inappropriate. This is the meaning. They state the relevant meaning: "Elements" etc. Since his causality is with the connection of grace etc., therefore the context which contains the result is the opportunity. This is the meaning. Is not the mention of time in describing the elements purposeless? To this expectation they say: "And elemental nature" etc. How is that? To this expectation they say: "By time" etc. The creatable ones, seized by time, being limited alone, are enjoyable. Otherwise, if unlimited, that group of creatables, being non-different from Brahman, is the enjoyer. Thus enjoyability is elemental nature, and since that is created by time, elemental nature is from that. For this purpose time is described. This is the meaning. To indicate that this state is intended here, they say: "Of beings" etc. Here in the group of creatables, for the purpose of forming, for the purpose of complete knowledge, previously, first, the connection of beings was made (creation) by Brahmā. In the reading "unformed nature", the unformed nature in the form of the connection of beings, in the form of bodily arrangement, was created. "He said". Even Maitreya, when elemental creation was to be stated, said "That elemental one possessing the power of substance" - thus both elemental nature and the possession of power generating substance. And such possession of power is impossible without being an enjoyer, so both together - being an enjoyer and elemental nature - are considered. Thus the half verse "The creation of beings is the third" indicates this. This is the meaning. Having thus described the meaning of the chapter, they begin to explain by stating the purpose of introducing Vidura's question here - "First" etc. Thus the purpose is to indicate that devotees become very enthusiastic by hearing about the Lord's activities etc. This is the meaning. By this, the contextual connection of this introduction is also indicated. In the dialogue of Vidura and Maitreya, the answer to the two special questions up to "Later also this is such" is given, and after that the answer to the special questions "Tell us the arrangement of creation" and "In how many ways is the withdrawal" is given. The purpose has already been stated. "This is the question". This is the reason for the question. This is the meaning. "Doubt". The doubt concerns the manner. Thus both seeing the effect and the concealment of the cause's qualities are the seeds of doubt here. This is the meaning. 1
Viraṃca (Brahma) is mentioned here. This is the (first) question. The first question is about the creation of embodied beings. In the verse. The meaning of the third verse is the absence of defects in the action. The Lord disappeared. As he disappeared. They say the meaning of the word "api" is - "antar" etc. Because of the concealment of the present state.
Śrī Giridhara-kṛtā Bāla Prabodhinī
In order to explain the answers to questions about time, according to the divisions of material nature etc., creation is described here in ten ways in the tenth chapter. (1)
When the Lord disappeared, how many types of bodily (born from the body), mental (born from the mind), and imaginary (born from thought) beings did Brahmā create - this is the meaning. The manner of that creation itself is inquired about, but there is no doubt about his ability to create due to the Lord's grace - this is expressed by saying "vibhu". And his creation is well-known, as he is referred to as the grandfather of the world - this is expressed by saying "lokapitāmaha". (1)
Desiring to hear the answers to his own questions, he says "ye ca". The meaning is: Please answer one by one, in order, those questions about subjects that were asked by me to you regarding doubts. By that, remove all our doubts. And you have not forgotten those questions, as you are omniscient by the Lord's grace - with this intention he addresses him as "bhagavan". To indicate that not only I have such doubts, but many others also, the plural "naḥ" is used. Addressing him as "bahuvidtama", he indicates that it is indeed appropriate for you, the best among the all-knowing, to remove all doubts. (2)
The address "O Bhārgava" is for attentiveness. Thus urged by that Kṣattā (Vidura) in this way, Kauṣārava Maitreya, pleased, answered those questions posed by Vidura - this is the meaning. The reason for his pleasure is stated - "hṛdisthāni". If he had forgotten the questions, there would be difficulty in answering them, but since he remembered them, he was pleased and gave the answers - this is the sense. The reason for not forgetting is stated - "muniḥ", meaning because he was given to contemplation. (3)
The answer given by Maitreya is shown, starting with "viriñco'pi". Just as the Lord said "Again undertake austerities and knowledge that take refuge in me", in the same way Viriñci (Brahmā) also, fixing his mind on that Supreme Self, performed austerities for a divine hundred years, meaning for a hundred years by the gods' reckoning - this is the meaning. To avoid the figurative lordship, he says "aja", meaning free from modifications like birth and destruction, i.e. Śrī Nārāyaṇa. (4)
Hindī Anuvāda
Vidura said - O sage! After Lord Nārāyaṇa disappeared, how many types of creation did Brahmā, the father of all worlds, produce from his body and mind? || 1 || O lord! Besides these, please also describe in sequence all the other things I have asked you about, and remove all my doubts; for you are the best among all the knowledgeable ones || 2 || Sūta said - O Śaunaka! When Vidura asked thus, the great sage Maitreya became very pleased and began to answer those questions present in his heart in this way || 3 || Śrī Maitreya said - As the unborn Lord Śrī Hari had instructed, Brahmā also fixed his mind on his soul Śrī Nārāyaṇa and performed austerities for one hundred divine years || 4 ||
SB 3.10.1-4
