Text 13: This cosmic manifestation is as it is now, it was the same in the past, and it will continue in the same way in the future.
Text 14: There are nine different kinds of creations besides the one which naturally occurs due to the interactions of the modes. There are three kinds of annihilations due to eternal time, the material elements and the quality of one’s work.
Text 15: Of the nine creations, the first one is the creation of the mahat-tattva, or the sum total of the material ingredients, wherein the modes interact due to the presence of the Supreme Lord. In the second, the false ego is generated, in which the material ingredients, material knowledge and material activities arise.
Text 16: The sense perceptions are created in the third creation, and from these the elements are generated. The fourth creation is the creation of knowledge and of working capacity.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
To show its unestablished nature, he describes the unestablished nature of its effect, the flow of the universe. As it is now, so it was before and will be after. Having thus described time in general, he now specifically describes it by repeating the previously mentioned divisions of creation caused by it, saying "sarva" etc. The tenth is the natural and modified one. || 13 ||
He describes the threefold dissolution caused by that very thing. The constant dissolution is by time alone. The occasional dissolution is by substance, like the fire of Saṃkarṣaṇa etc. The elemental dissolution is by the qualities absorbing their own effects. He elaborates on those very creations from "ādi" until the end of the chapter. The characteristic of mahat is the inequality of qualities from the self of Hari. || 14 ||
The characteristic of ahaṃkāra is that. "Yatra" refers to the three creations of substance etc. that will be described. The third is the tanmātra, the creation of elements, meaning the creation of subtle elements. It is endowed with the power of substance and produces the great elements. || 15 ||
The fourth consists of the organs of knowledge and action. The fifth is the vaikārika, the presiding deities of the senses and the mind. || 16 ||
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
"Tatkārya" means the effect of time. "Tannimitta" refers to the previously mentioned creations of mahat etc. described in the fifth chapter, which are caused by time. The tenth is implied. It means the kaumāra, which has both natural and modified aspects. || 13 ||
"Tannimitta" means caused by time. "Ādi" includes lack of rain etc. || 16 ||
The meaning is that it is endowed with the power of substance, as stated in the following. Tanmātra means that in which are the subtle states (mātrās) of those elements. The word "tu" is used as a filler. Amara says "tu hi ca sma ha vai are used as fillers." || 15 ||
The fourth is the effect of taijasa ahaṃkāra. Vaikārika means the mind which is the effect of sāttvika ahaṃkāra is also included in the fifth creation. These five creations are called primary. || 16 ||
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
"Yatha" is half. To show the unestablished nature of time, meaning its lack of beginning and end, he states "tatkārya" etc. He describes the lack of beginning and end of the flow of the universe, which is the effect of time. Before means at the beginning of dissolution, after means at the end of the next dissolution. It will be composed of the five great elements and seven oceans, not in the form of a sixth great element etc. If it were imaginary, it could sometimes be otherwise, so this means it is not false but perishable. Thus occasional descriptions of its falsity are secondary, meant to instill detachment by denying independent existence, not primary. This is suggested. "Tannimitta" means caused by time, referring to the previously mentioned divisions characterized by mahat etc. described in the fifth chapter. Some of those are natural, created by God, and some are modifications, created by Brahmā. But the tenth is of both types, as will be described. "Tannimitta" means the cause of time. || 13 ||
Those nine types. The characteristic of mahat is the modification of the first inequality, where in the second creation substance is the physical, knowledge is the divine, and action is the spiritual. The characteristic of ahaṃkāra is producing those. || 14 ||
Tanmātra means that subtle creation of elements in which are the subtle states (mātrās) of those great elements. Thus Viśvaprakāśa says starting with "mātrā" up to "alpe ca paricchade", meaning here "due to the difficulty of understanding." || 15 ||
What is composed of the effect of sāttvika ahaṃkāra. The word "tu" is used as a filler. Amara says "tu hi ca sma ha vai are used as fillers." || 16 ||
Śrīmad Vīrarāghava Vyākhyā
He describes the pervasiveness of time in all states of creation and dissolution in half a verse beginning with "yatha". As everything is now limited by time in the state of creation, so it was before creation and will be after in future creation and dissolution - this universe is always limited by time. Don't doubt its impermanence due to being limited by time, because though states are limited by time, the substance that has states is eternal. Thus the Vaiṣṇava text says "This entire universe, O best of sages, is eternal and imperishable, with alternating manifestation and non-manifestation, birth and death." Thus time which limits everything is also described in general. || 13 ||
Having thus described the creation of objects that are the effects of time, he now recounts the types of creation and dissolution, and time etc., saying "sarga" etc. up to "daśaite vidur". That object which is the effect of time has nine types of natural and modified creation. The first is the creation of mahat. The second is the creation of ahaṃkāra. The third is the creation of elements. The fourth is the creation of senses. The fifth is the creation of mind. The sixth is the creation of the egg. These six creations are natural. The seventh is the creation of immobile beings. The eighth is the creation of animals. The ninth is the creation of humans. These three are modifications. Together they make nine types. Now he divides the dissolutions in half a verse beginning with "kāla". The dissolution of this effect of time is threefold, by time, substance and qualities. Dissolution by fixed time is called constant dissolution, the first type. Dissolution by substance like the fire from Saṃkarṣaṇa's mouth etc. is called occasional dissolution, the second type. Dissolution by the qualities of sattva etc. reaching equilibrium is called elemental dissolution, the third type. || 14 ||
He elaborates on those nine types of creation, from "ādi" up to "arvāksrotas tu navamaḥ". The first creation is that of mahat, arising from the inequality of qualities from the Supreme Self who has nature and spirit as His body oriented towards producing effects. It means the first creation is mahat, which is a particular modification of prakṛti consisting of the three qualities in disequilibrium. || 15 ||
Substance, knowledge, action etc. of ahaṃkāra (aham): Substance means the five elements. Knowledge and action refer to the organs of knowledge and action. The word "ādi" includes mind and tanmātras. These arise from ahaṃkāra, in the second creation of ahaṃkāra. || 15 ||
The third creation explains the deities. It possesses the tanmātras (subtle elements), substances and powers. The tanmātras are the five subtle elements beginning with sound, and the five substances beginning with ether - these are its powers. Because the tanmātra substances are the body of the Lord, they are referred to by the word "power". As stated previously, "The power of the supreme Brahman is this entire universe. The earth is His body" and so on. The words tanva, aṃśa, śakti etc. are synonyms, as mentioned before. Here, the general relationship understood by the matup suffix culminates in the specific subject-object relationship, just as when "bring the cow" is said, the word "cow" culminates in referring to a particular cow in question. Thus, the meaning is: the third creation pertains to the tanmātra substances that are the body of the Lord.
In the reading "tanmātro dravyaśaktimān", the third elemental creation is of two types - the tanmātra creation of subtle elements like sound, and the dravyaśaktimān creation pertaining to the powers of substances. This should be explained as a compound and its expansion.
The fourth creation, which consists of knowledge, action and activity, pertains to the sense organs. The fifth is the divine creation, predominated by sattva, which is vaikārika. It is the creation of the deities presiding over the senses, directions, wind etc. The mind, which is the product of the vaikārika ahaṃkāra, is the fifth divine creation predominated by the vaikārika ahaṃkāra.
Although the creation of the deities presiding over the senses occurs after the creation of the cosmic egg by the four-faced Brahmā and is not included in the vaikārika ahaṃkāra creation, and although it will be stated that "These three are modifications, and the divine creation is the seventh", they are mentioned here in the context of the senses, not to indicate their vaikārika nature. The divine creation is stated either with reference to the origin of all senses from the vaikārika ahaṃkāra itself, or with reference to the production of senses like the ear etc. presided over by deities like the directions etc.
If it is asked how the fourth sense creation which consists of knowledge and action can be stated as the fourth creation separately from the fifth creation when all senses are vaikārika, the answer is: No, because the mind is counted separately from the group of all other senses and their creation due to the difference of being an internal sense versus external senses. This should not raise doubt about the senses being non-vaikārika, as it was refuted in the second chapter that the taijasa, which assists the vaikārika elements etc., produces the senses independently. (16)
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
Its material cause is that unmanifest consciousness which is the material cause, the substratum of effects. The conscious self created itself in the form of consciousness. Since it is said "created itself", the production of non-existent things like ether etc. is not correct, because the universe consisting of ether etc. existed in subtle form in Brahman during dissolution. How was it situated, i.e. dissolved or destroyed? It was delineated or objectified by the Lord through His māyā (illusory power) which is of manifest characteristics, by time which is of the nature of division and knowledge, and by the unmanifest form which is the witness imperceptible to senses like the eyes.
The explanation in terms of existence in the three times is incorrect, as the non-sublation of the world in the three times is established by inference. He states this by saying "Thus": Just as the universe is now experienced as real in the time of creation due to its causal efficacy, it should be inferred that the universe was similarly real before creation during dissolution and will be so afterwards as well. And just as the effect in the form of ether etc. which is visible is now experienced as existing in causal form, it should be inferred that it existed similarly in causal form during dissolution. This example is for existence in the three times.
This is not correct, because our view is in accordance with the means of knowledge, while the other is not and leads to undesirable consequences. As stated: "Creation, dissolution, transmigration, liberation, the worlds of gods and sages, the worlds like earth etc. - all these have existed eternally in the same manner. This flow of the universe is real, never false in any way. Those who say otherwise are destroyers of everything."
The reality of the universe which exists as a flow is established also from the fact that creation is of nine types. An illusory appearance like magic cannot have a fixed number of types. With this idea, he states: "Creation". "Types" in "nine types" means "kinds" according to the lexicon. It is neither indescribable nor produced by māyā, as it consists of prakṛti and its modifications. He states this by saying "Natural": The creation which is natural and modified. According to the statement:
"The creations from the unmanifest up to the earth are known as prakṛtis (primordial). The creation that has those as its material cause is called natural. The cosmic egg is known as a modification. What is born from it is called modified."
The creation outside the cosmic egg should be known as natural, and the creation inside the modified cosmic egg should be known as modified. The word "and" indicates that the absence of transformation of the illusory is an inferential mark, as māyā is accepted to be appearance as different without deviation from its essential nature. (13)
The existence is affirmed due to the absence of refutation, like the negation of existence in an established substratum. This is expressed through "kāla" (time). The dissolution of this universe, known as pralaya (dissolution), should be understood as threefold, caused by time, substance, and qualities. Dissolution by time is known through numbers like hundred years; by substance through objects like pots and pestles; and by qualities through the predominance of sattva (purity), tamas (darkness) overpowering sāttvika (pure) happiness, or rajas (passion) sometimes overpowering both sattva and tamas, or sattva overpowering rajas and tamas, and so on.
As stated: "Sattva arises by overpowering rajas and tamas, as explained. Sattva is indeed the cause of dissolution for tāmasika (dark) objects. Tamas for sāttvika objects, and sometimes rajas for both. This dissolution is said to be by qualities, while by substance it is through the opposing force. Dissolution by time is through time measurement for all things." Therefore, the refutation of the universe characterized by non-existence in the three times is not established.
Among the natural and evolved creations, the natural creation is described as "ādya" (first). The first creation among the natural ones is called the arising of mahat (great principle) from the Supreme Self, characterized by inequality of qualities, embodied in the four-faced Brahmā and the principle of mahat identifying with it.
The implied meaning here is that rajas (passion) is double tamas (darkness), and sattva (purity) is double rajas. Thus, the proportion of the qualities born of prakṛti (nature) would be: among the three qualities, pure sattva is unmixed with rajas and tamas. Rajas is threefold: in the root rajas, sattva is hundred times more than rajas, and tamas is one-hundredth of rajas. The root tamas is also threefold: in root tamas, sattva is ten times more than tamas, and rajas is divided into eleven parts, of which one part equals tamas. This is the natural state of qualities.
During dissolution, root rajas divided into eleven parts is mixed with ten parts of pure sattva and one part of root tamas. This is called the state of equilibrium of qualities. When all that rajas combined with root sattva and root tamas unites, they say mahat-tattva (great principle) is produced. It is said to be of pure sattva quality.
In dissolution: root rajas united with root sattva, root rajas united with root tamas, and natural rajas in root rajas - these three parts of rajas, and one part of tamas make four parts. The combination of these produces the mahat-tattva called inequality, which is the form of Brahmā.
As stated:
"Rajas is double tamas, and sattva is double rajas. Thus, the three qualities born of prakṛti are in proportion.
There, sattva is pure, and in rajas it's over a hundred. Sattva is one-hundredth of rajas, and tamas is proclaimed there.
Similarly in tamas, sattva is ten times tamas. That root rajas is one-tenth of it.
In dissolution, it's mixed with ten parts sattva and one part tamas. The wise know this as the state of equilibrium.
When all that rajas unites with tamas, they call it mahat-tattva, arising from four parts.
There, three parts are rajas and one part is tamas. They call this the form of Brahmā named inequality of qualities.
Thus, pure sattva would be in relation to the others. Śrī should be known as root sattva, Bhū is called root rajas.
Root tamas is Durgā, Mahālakṣmī is the three roots. He who is beyond qualities and root qualities is Janārdana."
Thus. || 14 ||
The second creation is described. "Second" refers to the creation of ahaṃkāra (ego). In the creation of ahaṃkāra, substances like ether and other elements, knowledge-action, sense organs of knowledge, organs of action, and the word "ādi" (etc.) includes the mind and the presiding deities of the senses are born.
The creation of elements is described as third and so on in order. "Bhūtasarga" (creation of elements) means the creation of elements like ether, possessing the power of tanmātras (subtle elements) and substance. Tanmātras are sound and others. Since ether and others are of the nature of sound, etc., it possesses the power of tanmātras, and being of fluid nature, it has the power of substance.
Even in the state of ahaṃkāra, there is inequality of qualities. Thus: The mahat-tattva, which is the form of Brahmā, consists of rajas in root rajas and tamas in root tamas. Dividing this into eleven parts, ten parts become sattva and one part rajas. Rajas is divided into eleven parts, of which one part is tamas. From that tamas arises ahaṃkāra and the principle of ahaṃkāra identifying with it. This is the creation of ahaṃkāra from mahat.
That ahaṃkāra is also threefold. In that ahaṃkāra, ten parts are sattva and one part is rajas. That rajas is divided into eleven parts, of which one part is tamas. From the tamas portion comes tāmasa ahaṃkāra, from the rajas portion comes taijasa ahaṃkāra, and from the sattva portion comes vaikārika ahaṃkāra. From tāmasa comes the creation of elements, from taijasa the creation of senses, and from vaikārika the creation of deities.
As stated:
"The rajas in root rajas and the rajas in root tamas, and the tamas in root tamas - this is the nature of mahat-tattva.
There, ten parts are sattva and one part is rajas. One-tenth of that is known as tamas; ahaṃkāra is of that nature.
That Rudra is known as tāmasa in relation to Virañca (Brahmā). In relation to others, it's sattva; sattva, etc. are of those two.
From its tamas portion, the sattva portion is declared as mind, etc. From the rajas portion come the senses, and from the tamas portion come ether, etc."
This is the essence to be understood. || 15 ||
The fifth creation, of the nature of knowledge and action, consisting of sense organs of knowledge and action, is from vaikārika ahaṃkāra, hence called vaikārika. Being highly modifiable as the impeller of senses, it has the name vaikārika. Since it's produced from vaikārika ahaṃkāra, the mind is also said to be of that nature.
The elements are the substances with powers, as there is dissolution in the elements. Similarly, the tanmātras (subtle elements) have powers, as they are the essence of sound and other qualities.
The organs of action like speech etc. and other senses are the powers of action. The mind and deities are the powers of knowledge.
Because these are fundamental, ahaṃkāra (ego) has three powers. The deities are declared to be sāttvika (pure) in comparison to humans.
Among them, the deities that are sāttvika are called sāttvika. Among them, Rudra is sāttvika, and among them is the four-faced one (Brahmā).
Brahmā and Rudra are unchanging even when there are differences in bodies etc. Indra and others are subject to change, hence they are considered vaikārika (modified).
As they are greatly changeable in the form of senses, and possess the quality of knowledge in excess, they are called taijasa (passionate).
The suitability for unchangeability has ceased in the senses. Therefore, the name vaikārika also does not exist for them.
Just as in a noble family, a fool is called a fool. A śūdra, due to eligibility for knowledge, is not a fool even if he is foolish.
The elements here are tāmasa (dark) due to being somewhat indirect. Even though there is good knowledge, Hari himself is omniscient.
Thus, from this statement, the distinction indicated by the four 'tu' words should be understood. [16]
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
Half of "yathā". In this way, as explained before, creation in the form of dissolution etc. is prākṛta (natural), while vaikṛta (modified). There, some are prākṛta created by God, some are vaikṛta created by Brahmā - this is the meaning. The one that is both will be explained. [13] * In "ādyas tu", "yatra" is also connected with the previous. Although in this Padma Kalpa, there is no creation of mahat etc. due to being pre-established, still its indication is only for understanding the extremely subtle sequence. [14] * * Tanmātra: That in which is the subtle state, the measure of those elements. [15] * The word "tu" in "yas tu" is for filling the meter. According to Amara: "tu, hi, ca, sma, ha, vai are for filling the meter". [16]
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
If it is said that due to non-existence at the beginning and end, the universe is unreal, so how can the limited nature etc. of the unreal universe be appropriate - it should not be said thus. He says "yathā". Before, even at the beginning of the great dissolution, this universe existed. Later, even at the end of the final dissolution, it will exist. Thus, this is not illusory but only perishable - this is the meaning. [13] * * Having thus generally described time, in order to describe it specifically in the next chapter, summarizing the creation described in detail and to be described for easy understanding, he collects it as tenfold. "Sarga" etc. The one that is both prākṛta and vaikṛta is the tenth - this is to be supplied. For that very reason, he states the threefold dissolution: By time alone is constant dissolution. By substance like Saṅkarṣaṇa's fire etc. is occasional. By the qualities swallowing their own effects is elemental. [14] * * He elaborates on those creations from "ādya" till the end of the chapter. The characteristic of mahat: From the self, the Supreme Lord, the imbalance of qualities. First is ahaṃkāra, its characteristic is "yatra". Substances are the elements, knowledge is the knowledge senses and deities and mind, action is the action senses. Their arising is from that. [15] * * The elemental creation is tanmātra, composed of tanmātras, powerful in substances i.e. capable of manifesting the great elements. The self or nature of the knowledge and action senses is from that. [16]
Siddhāntapradīpa by Śrī Śukadeva
If it is asked why there is no absence of the universe before creation from dissolution and after, he says "yathā". Just as it is existent now, so also before creation and after dissolution it is existent in this way. Only the effect state is impermanent, but in causal form it is eternal. As stated by the Vaiṣṇavas:
"This entire universe of sages and donkeys is imperishable and eternal. Its manifestation and unmanifest state are like birth and death alternating."
Having thus generally described time as the cause of universal creation etc., in order to specifically describe it, he restates the previously mentioned divisions of creation delimited by time. By "sarga" etc. Sixfold is prākṛta, threefold is vaikṛta, thus ninefold. The one that is both prākṛta and vaikṛta is the tenth - this is the meaning. [13] In the context of creation, he states the threefold dissolution caused by time. By "kāla" etc. By time is constant dissolution. By substance like Saṅkarṣaṇa's fire etc. is occasional. By qualities like sattva etc. swallowing their effects is elemental. He elaborates on the ten creations from "ādya" etc. up to "These ten creations are known, made by the creator of the universe." From the self, Hari, the imbalance of qualities, i.e. His own power-qualities, is the creation of mahat. [14] * * "Yatra" means from which arises the threefold creation of substances etc. to be described. That is the creation of ahaṃ, ahaṃkāra. The third is elemental creation - how is it? Tanmātra means predominated by the subtle elements of sound etc. Dravyaśaktimān means having the great elements of ether etc. as powers, which are the effects of the subtle elements of sound etc. [15] * * The fourth is composed of knowledge senses and action senses, vaikārika born from sāttvika ahaṃkāra. The mind which is made of that, along with the mind is the fifth creation of the presiding deities of the senses. [16]
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
If it is asked why there is no absence of the universe before creation from dissolution and after, he says "yathā". Just as it is existent now, so also before creation and after dissolution it is existent in this way. Only the effect state is impermanent, but in causal form it is eternal. As stated by the Vaiṣṇavas:
"This entire universe of sages and donkeys is imperishable and eternal. Its manifestation and unmanifest state are like birth and death alternating."
Having thus generally described time as the cause of universal creation etc., in order to specifically describe it, he restates the previously mentioned divisions of creation delimited by time. By "sarga" etc. Sixfold is prākṛta, threefold is vaikṛta, thus ninefold. The one that is both prākṛta and vaikṛta is the tenth - this is the meaning. [13] In the context of creation, he states the threefold dissolution caused by time. By "kāla" etc. By time is constant dissolution. By substance like Saṅkarṣaṇa's fire etc. is occasional. By qualities like sattva etc. swallowing their effects is elemental. He elaborates on the ten creations from "ādya" etc. up to "These ten creations are known, made by the creator of the universe." From the self, Hari, the imbalance of qualities, i.e. His own power-qualities, is the creation of mahat. [14] * * "Yatra" means from which arises the threefold creation of substances etc. to be described. That is the creation of ahaṃ, ahaṃkāra. The third is elemental creation - how is it? Tanmātra means predominated by the subtle elements of sound etc. Dravyaśaktimān means having the great elements of ether etc. as powers, which are the effects of the subtle elements of sound etc. [15] * * The fourth is composed of knowledge senses and action senses, vaikārika born from sāttvika ahaṃkāra. The mind which is made of that, along with the mind is the fifth creation of the presiding deities of the senses. [16]
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
It demonstrates its being the material cause in the effect - yathedānīm. Due to the eternality of time, the world having that as its material cause is indeed eternal, but its being the material cause is instructed. The designations of past etc. are made by time. For time, continuously existing like a stream of water, later obstructs the earlier. Then the world born with modifications based on that is designated as past. The present is also time itself. Due to absence of dependence on space, presentness is not relative. But in water etc., due to the presence of dependence on space, presentness is indeed relative. Therefore, as time is, so is the world. This arrangement is dependent on time, time being the controller of subsidiary times, like the Lord is the soul of living beings. Hence, due to being equal by nature, subsidiary difference is stated by intention. As the world is now, so it will be in the future, and so it was in the past. Hence this world is not illusory due to being controlled by time. Therefore the world is of the nature of Brahman due to being the fully manifested form. (13)
Having thus examined the world's having time as its material cause, and having stated time's divine nature, it describes its physical nature from "The creation is ninefold" up to the end of the chapter. It will state the spiritual divisions in the next chapter. Until then, time alone is the controller of the ordinary sense objects. But their intellect is from the Veda and from Brahmā etc., so those devoid of the Lord engage in worldly activity by the Lord's command. The Lord and the Lord's command are their root, like the great elements. But the sense objects are dependent on time and are of the nature of time. Those sense objects are threefold - it indicates the spiritual and physical ones: "The creation is ninefold". The natural physical is sixfold. The modified spiritual is threefold. Together they are ninefold. The word "tu" indicates there is another division in the modified. The modified is also different from the spiritual modified - it is divine. Hence it is well-known. The creation is ninefold, due to producing the three types of qualities. But dissolution is threefold, due to controlling only the tāmasa ones. There the authorities are three - time, substance and qualities. By time, objects reach prakṛti. By substances like air, rods etc., and by qualities like opposition, opposed qualities manifest. When divine etc. states are attained by actions in the prescribed manner, human etc. states cease - thus dissolution of the prior is by sattva etc. alone. But the fixed dissolution is caused by time, the other two are unfixed. (14)
It establishes the ninefold nature of the creations:
Ādyastv. The creations here are divisions by time and action. Hence even though there are six divisions in that, the sequence is not a fault. (1)
The entire world has arisen thus by the mode of greatness. Hence creation, which is the cause of the world, is again great here. (2)
It is cited. The fourfold is here, hence this indeed has the nature of creation. (3)
The birth of elements, sense objects, senses and intellects is creation.
The word "tu" excludes a view. Not merely the birth of the mahat principle, but the birth of mahat is creation, and that too the first with respect to other creations. This creation is beneficial to all. Due to greatness, it is called intellect. The creation here is not intended as like the emergence from the womb of that mahat principle, but rather the unequal state of the guṇas caused by the self. There sattva is the cause of intellect, for the Lord sattva is the cause of mind, rajas are unequal, the elements are tamas. But in absence of inequality, it is the cause of maintenance etc. The inequality of the guṇas from the self - this itself is the creation of the mahat principle - this is the meaning. It states the second: dvitīyas tv. Here too mere birth is excluded. The creation of aham, of ahaṃkāra, is the second. Here too it states the fourfold nature. Just as inequality of guṇas is required in creation, so too the arising of substance, knowledge and action is required. Substance is physical, knowledge is divine, action is spiritual. The first state is inequality, the second state is threefold, yatra is the locus, the causal form mahat principle is intellect. (15)
It states the third: bhūtasarga. Here too the word "tu" is as before. Just as agitation is required, or as of knowledge, action and objects, so also of the causal form of transformation. And that form is to be stated as having attained the state of enjoyer and enjoyed, so the enjoyed is intended as tanmātra, the enjoyer as being the accomplisher of the body. It states both: tanmātro dravyaśaktimān. Tanmātra is of the form of the five tanmātras. Dravyaśakti is transformation, the third creation is accompanied by that - this is the meaning. Thus by the three all effects are produced, and by three they are known. There first the fourth "The sensory creation" is the creation related to the senses. The origination of the nature of the senses is not creation, but rather their utility for effects. Hence "tu" in the restatement. "Creation" is connected as before for the sake of excluding origination as separate in the effect. Yas tv is a restatement for the sake of determining the difference of nature and effect. It is of the nature of knowledge and of the nature of action, for both are the effects of the senses. The elements and senses are stated as being of the nature of action, the tanmātras and intellects are stated as being of the nature of knowledge. (16)
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
It demonstrates by arrangement. It demonstrates. It explains the instruction - bhūtādi etc. Pūrvapūrvam means the previous condition; thus, by negation, the previous condition is designated as bhūtatva (pastness). Tad etc. Tadādhāreṇa means based on the previous temporal condition. Thus the pastness belonging to time is designated in the world which is its substratum, just as the shape belonging to earth is in a pot, that is the meaning. The same applies to bhāvitva (presentness).
But the present is perceived in the world, so this is not the case, to this they say - vartamāno'pi etc. Jalādau means in water etc. as another substratum is instructed. Thus, having said the world is present, without dependence on another substratum, the world has the present time as its substratum. That which is perceived as the substratum through experience, even though it is the present object, is only time - that is the meaning of presentness.
Therefore they state the conclusion - ato yādṛśa etc. Thus, by seeing the time-qualities like pastness etc. in the world, due to the connection with time, time is the material cause - that is the meaning. But is the worldliness of time-qualities or the pastness etc. of time qualities of the world, in the first case there is no negation due to eternality so pastness etc. cannot apply, thus time being the material cause is impossible - to this they say - bhavāntara etc. Vivakṣayā means with the intention of part-whole relationship. Thus, even though it is time, due to being restricted in this way, its being the material cause through connection with pastness etc. is not impossible - that is the meaning.
By this, the world being only brahman is also established, they say - idānīm etc. Ata means due to always having one form. Kālaniyāmakatvāt means due to regulating time through being the object of worldly transactions. They state the conclusion - tasmād etc. Due to always having one form and regulating time, due to being fully manifested, thus is the meaning. By this, what was stated in the half verse "mātrātvaṃ cāpi kālataḥ" is established. || 13 ||
In the appearance of sarga etc. They state the seed for the determination of time in two chapters - tāvata etc. Sādhāraṇānām means belonging to individuals. Thus, to show that time regulates both, it is determined in two chapters - that is the meaning. Mūlam means in the form of tanmātra (subtle element). They explain how the guṇas cause dissolution - karmaṇa etc. Here the guṇas are tāmasa (dark) due to being in the form of the body; for substance it is clear; for time it should be understood in accordance with the guṇas. || 14 ||
In ādya etc. In the verses. To the question why is the natural creation threefold, they say sargā etc. Atra means in the natural creation. Tathatve'pi means even though it is natural. And it is not the case that since time and action exist, all six would occur simultaneously - to this they say - pāramparyaṃ na dūṣaṇam. Even in śruti, just as the all-capable brahman creates directly, gradual creation is also mentioned, so due to a particular desire being the regulator, that is not a fault - this is the meaning.
Let it be so, but still why is mahat created first - to this question they say - mahatvena etc. The meaning is clear. They state the reason for not using words like utpatti - bhūta etc. Pakṣaṃ vyāvartayati means it excludes the previously stated repetition view. To show the difference from the previous, they explain that very thing - mahattattvasya etc. Buddhirukta means stated as intellect. Atra na vivakṣita means in this kalpa it is not intended thus, since it is not stated like "vīryamādhatta" and "sā'sūta mahattattvaṃ hiraṇmayam". They state the manner of difference - tatra etc. Manonimittam is indicative, it means caused by the senses. Sthityādihetutvam means of the guṇas, with śeṣa. || 15 ||
Āha means Maitreya says, with sarga carried over. They state the nature and cause of that creation - bhūtasarga etc. Pūrvavad means to exclude mere birth. Yathā means for the sake of difference in efficient cause, since there is no difference in species between cause and effect without it. Tacca means that which causes transformation. Dravyaśaktir means the power that is the essence of substance. Thus in the root text, bhūtasarga means the tanmātra creation along with transformation into the form of elements.
They state the purpose of showing the twofold nature - evam etc. Thus the purpose of stating the twofold nature of this intermediate one is to show the threefold nature of each - that is the meaning. Tatra means in the creation of the triad of indicators. Kāryopayogitvena means origin, with śeṣa. Here they state the indicator - ata etc. Ata means since suitability for producing effects is also intended. They explain the intention of the word sarga stated earlier in the introduction - kārye etc. Bhinnatayā means for the sake of describing oneness, as having a body composed of elements etc., and for the sake of describing the difference in nature, as being alone in the state of not producing effects. Jñāna etc. By this the seed for its producing effects is stated, since it has that nature it generates that - this is the meaning. Here another purpose is also included, they say - kriye etc. || 16 ||
Śrī Giridhara-kṛtā Bāla Prabodhinī
Strengthening the unfoundedness, he states the unfoundedness of its effect, the world-flow - yathā etc. This world as it is seen now, was exactly the same before the future dissolution, and will be just like this after the future dissolution too - this is the connection. Having thus generally determined time, in order to determine it specifically, he restates the previously mentioned divisions of its cause - sarga etc. The natural creation is sixfold and the evolved creation is threefold, thus creation is ninefold. But that which is both natural and evolved, that is the tenth which has both natures - this is the meaning.
He states the threefold dissolution which is its cause - kāla etc. The dissolution of this time-bounded world is threefold by time, substance and qualities - this is the connection. By time is the constant dissolution, by substance like Saṅkarṣaṇa's fire etc. is the occasional dissolution, by qualities producing their own effects is the natural dissolution. || 13 ||
He elaborates on those very creations with ādya etc. From the self, the supreme self, the distinction of qualities, which is the particular transformation of the three qualities that have become distinct, which is the creation of mahat, the great principle, that is the first, primary - this is the meaning. But the creation of aham, ego, is the second. He states its characteristic - yatra etc. Substances are earth etc., knowledges are the knowledge senses and mind, actions are the action senses - the arising of these is from which, meaning from which - this is the connection. || 14 ||
Tanmātra means the creation of the five subtle elements like sound etc., the creation of subtle elements is the third - this is the connection. He qualifies it - dravyaśaktimān, meaning producing the five gross elements like earth etc. But that which has the nature of knowledge and action, which is the cause of knowledge and action, aindriya, the creation of the senses, that is the fourth. || 15 ||
The vaikārikaḥ (transformative) creation of the deities presiding over the senses, such as the directional deities and wind gods, which is the effect of the sāttvika ahaṅkāra (sattvic ego), is the fifth creation. The meaning is that the creation of the mind, which is also the effect of the sāttvika ahaṅkāra, is included in the fifth creation. The creation of abuddhi (ignorance), which causes the covering and distraction of living beings, that is, the creation of tamas (darkness) which has five aspects like tāmisra (gloom) etc., constituting avidyā (nescience), is the sixth creation. Thus, indicating that this creation has been overcome by the grace of the Lord, he addresses Him as - Prabho (O Lord). || 16 ||
Hindī Anuvāda
This world is as it is now, was the same before, and will remain the same in the future. Its creation is of nine types, and with the prākṛta (natural) and vaikṛta (modified) distinction, there is also a tenth creation. || 13 || ** And its time of dissolution occurs in three ways through substance and qualities. (Now I first describe the ten types of creation.) The first creation is of mahat-tattva. Its nature is the imbalance in sattva and other qualities due to the Lord's impulsion. ||14|| The second creation is of ahaṅkāra, from which the five elements like earth etc. and the sense organs and organs of action are produced. The third creation is bhūta-sarga, which contains the tanmātra class that produces the five great elements. || 15 || ** The fourth creation is of the senses, which is endowed with the power of knowledge and action. The fifth creation is of the deities presiding over the senses, born from the sāttvika ahaṅkāra; the mind is also included in this creation. || 16 ||
SB 3.10.13-16
