Text 25: The heron, vulture, crane, hawk, bhāsa, bhallūka, peacock, swan, sārasa, cakravāka, crow, owl and others are the birds.
Text 26: The creation of the human beings, who are of one species only and who stock their eatables in the belly, is the ninth in the rotation. In the human race, the mode of passion is very prominent. Humans are always busy in the midst of miserable life, but they think themselves happy in all respects.
Text 27: O good Vidura, these last three creations and the creation of demigods (the tenth creation) are vaikṛta creations, which are different from the previously described prākṛta (natural) creations. The appearance of the Kumāras is both.
Texts 28-29: The creation of the demigods is of eight varieties: (1) the demigods, (2) the forefathers, (3) the asuras, or demons, (4) the Gandharvas and Apsarās, or angels, (5) the Yakṣas and Rākṣasas, (6) the Siddhas, Cāraṇas and Vidyādharas, (7) the Bhūtas, Pretas and Piśācas, and (8) the superhuman beings, celestial singers, etc. All are created by Brahmā, the creator of the universe.
Text 30: Now I shall describe the descendants of the Manus. The creator, Brahmā, as the incarnation of the passion mode of the Personality of Godhead, creates the universal affairs with unfailing desires in every millennium by the force of the Lord’s energy.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
One whose food and movement are downward is called arvāksrotas (downward-streaming). The shortness is archaic. The characteristic of humans is that they have more rajas. They are [25]
These three are only vaikṛta (evolutes), not both like the kumāras. The divine creation is also vaikṛta - this is to be connected. The vaikārika divine creation was already mentioned among the prākṛta ones. But this is inferior to that, being vaikṛta. Being a divine creation, it is included in that. The creation of Sanatkumāra etc. is both prākṛta and vaikṛta, meaning they are created as both gods and humans. [26]
The vaikṛta divine creation is eightfold. Among those, the vibudhas etc. are three types. The gandharvas and apsaras are one. The yakṣas and rākṣasas are one. [27]
The bhūtas, pretas and piśācas are one. The siddhas, cāraṇas and vidyādharas are one. The kinnaras etc. are one. The word "etc." includes the kiṃpuruṣas, horse-faced beings, etc. This will be clear in the 20th chapter. [28] [29] [30]
Thus ends the 10th chapter of Śrī Bhāgavata Bhāvārthadīpikā.
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
The word "tu" indicates there are other types too, as stated in the Garuḍa Purāṇa: "There are ten types of humans including ekapāda etc." These should be understood as humans from other dvīpas or asuras etc. Rajas means those who have more rajasic activities like acquiring houses, wealth etc. They are devoted to action, as stated in the Gītā: "No one can remain without action even for a moment." They consider suffering to be happiness. [25]
Vaikārika means the divine creation in the form of effects of the sāttvika ahaṅkāra, the creation of presiding deities of the senses. This divine creation is inferior to the prākṛta creation because it is an effect of an effect of prakṛti. It is included in that because it is equal in being a divine creation. This is the meaning. It is both prākṛta and vaikṛta because it will be said to be born from meditation on the Lord and created by the Lord in "He created others with a mind purified by meditation on the Lord." [26] [27]
Oṃ. Viśvasṛk, Hari and Brahmā created and manifested them. [28]
After describing the ten types of creation, he is overwhelmed by rajas. By "here in the beginning" etc., the yugas etc. are understood. [29]
Amoghasaṃkalpa means able to create by mere will. He creates independently by his own means, not depending on other factors. As stated by Tīrtha: "Hari himself is always the doer, deed and instrument." [30]
Thus ends the 10th chapter of the third skandha of Śrīmad Bhāgavata Bhāvārthadīpikāprakāśa.
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
In the characteristics of humans, in the latter half, it should be construed as "and those humans have more rajas" etc. [25]
These three main creations of animals, downward-streaming beings, and the divine creation of Indra etc. as world protectors are vaikṛta, created by Brahmā. The vaikārika creation of presiding deities of the senses, which is the effect of sāttvika ahaṅkāra, was already mentioned among the prākṛta creations made by Īśvara. This creation of world protectors like Indra is inferior to that adhidaivika creation. Being divine in general, it is included in the prākṛta. Being created by Īśvara as divine descent, it is prākṛta. Appearing from Brahmā's mind and being created as human, it is vaikṛta. This is the meaning. [26]
In "The divine creation" etc., although the vibudhas etc. are mentioned as three separate special creations, it is explained as three types. The gandharvas and apsaras are explained as one because they are mentioned there with one luster. The bhūtas etc. are one because they are mentioned there with one drowsiness. Though siddhas, cāraṇas and vidyādharas are mentioned separately, they are explained as one because in the 20th chapter they are said to be created by one concealing power, and cāraṇas are implied. The kinnaras, kiṃpuruṣas etc. are one because they are said to be created by one reflection. Otherwise, accepting the numbers used for each would result in ten types, contradicting the eightfold division. That is why it is said "This will be clear in the 20th chapter" - this very enumeration of creations will be clearly explained. [27]
Viśvasṛk, Hari and Brahmā. [28] [29]
Thus ends the 10th chapter of the Dīpikādīpana on the third skandha of Śrīmad Bhāgavata Mahāpurāṇa.
Śrīmad Vīrarāghava Vyākhyā
Now he states the ninth creation. Arvāk means one whose movement or food is downward. Arvāksrotas - the shortness is archaic. O Kṣattā! The human creation which is arvāksrotas is one type, not various like horses etc. This is the ninth creation called arvāksrotas. Or arvāksrotas is an adverb - the human creation which is such that it is arvāksrotas. He states the common characteristic of humans - "They have more rajas" i.e. they are full of rajas, hence devoted to action. [25]
These three are only vaikṛta, not both like the kumāras. From "The divine creation" to "already mentioned" is one construction. The vaikārika divine creation mentioned in the context of prākṛta creations is included in the vaikṛta. O best of the good, Vidura! He states the dual nature of the kumāra creation which is the end of the vikṛta divine creation. How is the kumāra creation included in the prākṛta creation? Because the kumāras were originally created by Brahmā, they are included in prākṛta. Though Nīlalohita included among the kumāras was created along with Sanaka etc., he is created in every kalpa, so he has a vaikṛta nature. Thus it is dual-natured. [26]
Stating that the divine creation is eightfold, he enumerates its types in one and a half verses. The vibudhas and pitṛs are one type as they are worshipped similarly. The asuras are one type. The gandharvas are one. The siddhas are one. The yakṣas and rākṣasas are one. The cāraṇas are one. The bhūtas, pretas and piśācas are one. The kinnaras etc. - the word "etc." includes horse-faced beings, kiṃpuruṣas etc. The vidyādharas are one type. Thus it is eightfold. [27]
He concludes the enumerated creations. With "ten". Although it was stated in the beginning that everything is ninefold, the conclusion with "ten" is not contradictory, as it refers to the intermediate divisions. O Vidura! These ten creations made by the creator of the universe in the form of four-faced Brahma and by the pure Self have been narrated to you. "The creations, sub-creations, Manus and manvantaras" - after describing the creations in the previous and later chapters of Brahma's creation, there is no need to hurry to hear about the Manus and manvantaras in the subsequent creations. I will narrate those also in due course. Hence, after this, after describing time which delimits all objects, I will expound the Manus and manvantaras. (28)
"The puruṣa (person) created the Self as the material cause through play" - thus begun, he concludes that the one Brahman alone is both the material and efficient cause. Thus, in kalpas etc., the self-born Hari, the four-faced Hari enveloped by rajas, through the four-faced one causes an excess of rajas. With infallible will, being of true resolve - this indicates omniscience, omnipotence etc. - he creates by himself alone. By stating "with infallible will", it is said that the worldly distinction between material and efficient causes like clay and potter does not apply here. The potter, not being omnipotent, cannot be the material cause; clay, being insentient, cannot be the efficient cause. But here, as both are established in the same entity, there is no need for other agents, objects or instruments - this is the purport. (29)
Among the nine types of creation mentioned, he states that the creation of the cosmic egg is simultaneous like the elements ether etc., not sequential. Due to the mixture of qualities. He does not desire sequence in this cosmic egg which consists of a mixture of qualities. The creation of the cosmic egg along with the mahat and other principles is simultaneous - this is the meaning. Why is this so? Due to the Supreme Self, the controller and creator, being possessed of māyā (illusion), being endowed with wondrous power, the creation of the egg is simultaneous - this is the meaning. But simultaneity cannot be assumed for ether etc., as it contradicts statements like "from ether came air, from air came fire" etc. He gives an example for simultaneous creation: Like. The word bhrama refers to whirlpools, bubbles etc. Just as whirlpools, bubbles etc. arise simultaneously in a river, so too here - this is the meaning. (30)
Now, to remove the doubt that the same souls who occupy positions of authority like Indra etc. in each kalpa continue again in other kalpas, he states: The devas, asuras etc. O kṣattā (Vidura)! Those who are celebrated as gods etc. in this kalpa with names and forms like Indra, thousand-eyed one etc., they alone existed in other manvantaras - this is the meaning. Or, those who are now gods, demons etc., they alone existed in other manvantaras characterized by different names and forms - this is the meaning. Otherwise there would be contradiction with Parashara's statement about separate creation in each manvantara. This verse indicates that those with divine authority like Indra have primacy and recur again. (31)
Thus ends the tenth chapter of Śrīmad Bhāgavata Mahāpurāṇa's third canto in the commentary Bhāgavata Candracandrikā composed by Śrīmad Vīrarāghavācārya.
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
The ninth, called sarvāksrotas, pertains to which humans? Though one type from the word 'tu', it is twofold - the asuras etc. and humans. He states the nature of humans as predominant in rajas. Born from the material rajas element, they are established in rajas. As stated: "By the material rajas element, humans are always born. By rajas enveloped in tamas, the others who move about." By this, the phrase "abundant in tamas" is explained. Being established in rajas, they are devoted to action, as per the statement "Indeed no one can remain even for a moment without performing action." Moreover, as per the statement: "The downward-streaming are said to be of two types - established in rajas and established in tamas. The asuras etc. are established in tamas, while humans are predominant in rajas."
Having stated the characteristics of humans, he states the characteristics of asuras etc.: "In suffering". The word 'ca' means 'only' - they consider only suffering to be pleasure. By this, it is said that the asura characteristic is having contrary knowledge in all matters, as per the statement "That intellect which sees all things contrarily, O Partha, is tāmasic." From the word 'ca', it should be understood that the gods find only pleasure in pleasure, not so the demons, while humans partake of both.
Then how are humans downward-streaming? Due to downward movement at the end despite good efforts. As stated: "Since downward movement occurs mostly without effort, humans are indeed declared to be downward-streaming."
As per the statements: "For animals, plants, those acting with prior deliberation, asuras, rakshasas, and pishachas as well, downward-streaming is designated. For asuras etc. it is fixed by rule." It should be understood that though common to animals etc., downward-streaming is fixed for asuras etc. (25)
O best among the good! These three standing obliquely related to animals and humans are indeed the modified creations within the egg, this is the remaining part. Due to the saying "eva in similarity is for emphasis", the word eva is said to mean similarity. The meaning is that the creation of gods is both natural and modified. He explains that very thing by saying vaikārika. The divine creation which is called natural as vaikārika is both natural and modified as kaumāra, where kau means on earth, mā means measure or creation, and ara means attainment - thus it is called so. The meaning is that for those born outside the egg, birth again inside the egg on earth is called kaumāra. Mā creation is the root, kumāraṃti thus kaumāra are the egg-born origins of gods. Due to generating the vaikārika, it is both natural and modified.
As stated: "Among the vaikārika, due to being the cause of others' non-enjoyment. It is said to be of both natures, as are the guṇas (qualities)." || 26 ||
He divides the divine creation saying devasargaśca. By the word ca, he indicates the inclusion of a specific number for some, as stated:
"Eight types of gods are declared, all the learned ones.
Here a hundred of ancestors, and only thirty asuras.
Two hundred gandharvas and apsaras are proclaimed.
Seventy in yakṣas and rākṣasas, thirty in cāraṇa species.
A hundred siddhas and seventy in all other species.
These are the upward-flowing, others are known as downward-flowing.
Among the vaikārika gods, these are the non-enjoyers.
The other gods are enjoyers, thus they are known.
All-knowing, to be worshipped with them, devoted among them.
Performers of dance, song etc., and vehicle makers etc.
Declarers of accomplishments, and scouts here and there.
Servants - thus they are considered of eight types.
Others who are all-knowing are proclaimed as learned.
And others by their various deeds fall into eight divisions."
The suitability for the origin of gods born within the egg is from the three qualities inherent in beings. The divisions are of many types, as stated:
"By the earthly sattva, the hidden form born from Brahmā.
Even there, tamas is proclaimed as one-hundredth part.
Born from that is Rudra, thus again the birth of Indra etc.
When that sattva is hidden by earthly rajas, humans.
Thus these qualities of gods pervade and abide in all.
The blissful form beyond qualities of Brahmā etc.
Is consciousness, where excellence of that sattva exists.
Where tamas is prominent, that is naturally inferior.
But in the eternal consciousness, there is no distinction in concealment.
Nowhere in the root form of nature made of qualities.
How much less in the supreme truth of Vāsudeva."
Even when gods are born on earth due to curses etc., their divine or demonic nature is known by the inherent elemental qualities. As stated:
"If gods etc. are born among humans etc. due to faults,
Still they should be known as gods, demons etc. for certain."
He concludes the topic saying daśa. The tenfold nature of the divine creation fits with the natural and modified creations described. || 27-28 ||
So that there may not be doubt that the root creation is by Hari alone and intermediate creation in manvantaras by others, he says evam. Ātmabhūrajo hariḥ - Hari who is self-born and unborn, by his own wish in kalpas etc., himself independently, using prakṛti as the material cause, creates bodies of gods etc. and manifests himself as their controller, appearing in many forms. How is Hari the creator in this way - by this the creatorship of Brahmā etc. is said to be merely instrumental. How is he the creator - to this it is said rajaḥ pluta, as rajas etc. qualities are in the middle, he is imbued with rajas quality, but not dependent on or identified with qualities like an ordinary person. So that Hari may not be considered one of the gods like Indra, it is said ātmabhū. He is not desire, it says sraṣṭā. Then why Virañca - to this it says hariḥ. What is the proof for abandoning the well-known meaning of rajaḥ pluta as "dissolved by rajas quality" and imagining an uncommon meaning - to this the teachers have cited this authority:
"Hari is eternally untouched by qualities, as he is in the midst of qualities.
Due to his non-ego-awareness, he has no contact with qualities.
Creating bodies of gods etc., he made himself manifold.
As their controller, himself, prakṛti, through bodily distinctions."
This statement is proof of his multiplicity. How can he have subject-object relations etc. if he is one - this objection should be answered thus:
"Hari himself is the doer, instrument and action.
In his own multiplicity, prakṛti has independence."
With this intention it is said amoghasaṃkalpa (of unfailing resolve). || 29 ||
Then how is creation first - anticipating this doubt, he says there is no such rule, with an example. Guṇa etc. In this mixing of qualities, the wise do not desire sequence or order. Why? Due to the deluding power of the controller Hari of unbroken lordship, as it is determined by his wish, like the whirling of a river's current. || 30 ||
He prevents the misconception that others are created in another kalpa than this kalpa creation. Deva etc. With the names Indra etc. and forms like thousand-eyed, white etc. || 31 ||
Thus ends the tenth chapter in the commentary Padaratnāvalī by Vijayaḍhvajatīrtha on the third skandha of Śrīmad Bhāgavata Mahāpurāṇa. || 10 ||
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
The one who is in the form of the deity of the vaikārika (transformed) principle has been mentioned as prākṛta (natural), not as vaikṛta (transformed) here. This is the meaning. The Kumāras are of both natures, because they appeared merely in Brahmā's mind, with the intention of including them among his creations. 26. The divine creation is one and a half verses. 27-29. One - thus ends the tenth chapter of the commentary Kramasandarbha on the Third Canto of Śrīmad Bhāgavata by Śrī Jīva Gosvāmin. 10.
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
Whose food and movement is downward, he is arvāksrotas (human). The shortness is archaic. The characteristic of humans is rajas, etc. 25. These are only vaikṛta (transformed). The divine creation is both vaikṛta and prākṛta. To the question "which?", he answers: The vaikārika, the creation of gods born of vaikārika ego, is mentioned among the prākṛta, and is vaikṛta again because they were created by Brahmā. Similarly, the Kumāra creation, Sanatkumāra etc., is of both natures, meaning they are prākṛta as born from Brahmā's mind purified by meditation on the Lord, and vaikṛta as born from the Lord, as stated later "He created others from that mind purified by meditation on the Lord". 26. The vaikṛta divine creation is eightfold. There, vibudhas etc. are three types, gandharvas and apsaras are one, yaksas and raksasas are one, bhūtas, pretas and piśācas are one, siddhas, cāranas and vidyādharas are one, kinnaras etc. are one - thus eight types. By "etc." kimpurusas etc. are meant. Viśvasṛk is the Supreme Lord and Brahmā. 27-28. Hari himself became the self-born, is the connection. 29.
Thus ends the tenth chapter of the Third Canto in Sārārthadarśinī, which delights the hearts of devotees, and is fitting for the saintly.
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
Arvāk means downward, srotas means food and movement, he who has that is thus. The shortness is archaic. It shows the common characteristic of humans - those in whom rajas is predominant. 25. These three are vaikṛta and the divine creation is also vaikṛta, is the connection. The meaning is: The eight previously mentioned, the ninth arvāksrotas, and the divine creation indicated by that, though its inclusion there is especially intended, even so, after stating that predominance of rajas is the characteristic of humans, to indicate that though gods are also arvāksrotas they have a different characteristic from humans, there is a general mention in the vaikṛta. Therefore gods are included in the ninth creation, as they are created by the four-faced one. The gods born from the vaikārika, their creation which is vaikārika, is mentioned by "the fifth is the vaikārika divine creation". Because the presiding deities of the senses within the subtle body are not self-created. Thus after mentioning nine creations, he states the tenth creation. "But the Kumāra creation is of both natures" - the meaning is it is the tenth due to having both aspects. Because the appearance of the Kumāras, the crest jewels of the perfected ones, the establishers of the traditions of knowledge and devotion, is in the creation made by the four-faced one, the Kumāra creation is vaikṛta. Because they do not appear daily in all kalpas as establishers of knowledge and devotion traditions, due to their long duration they are counted among the long-lasting prākṛta - thus it is of both natures. But the interpretation that it means they are created as both gods and humans is incorrect, as the Kumāras being incarnations of the Lord are not seen or heard to be humans here or elsewhere. 26. The vaikṛta divine creation included in the ninth creation is eightfold. There, vibudhas and pitrs are one type, asuras are one, gandharvas and apsaras are one, siddhas are one, yaksas and raksasas are one. 27. Bhūtas, pretas and piśācas are one, cāranas and vidyādharas are one, kinnaras and by "etc." kimpurusas etc. are one - thus it is eightfold. Viśvasṛk means the cause of all causes, the Lord, meaning they are created directly by Him and through the four-faced one. 28-29. He says the same thing. Hari the Supreme Lord, the Self, the Self of all, the Creator, the Cause of the universe, of true resolve, able to do everything by mere will, creates Himself, meaning establishes in the state of effect, creates everything directly and some through His partial expansions - to indicate this he specifies. Contaminated by rajas means in the form of the four-faced one. 30.
Thus ends the illumination of the meaning of the tenth chapter in Siddhāntapradīpa on the Third Canto of Śrīmad Bhāgavata Mahāpurāṇa. 10.
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
Among those also he indicates the principal ones - "Kanka" etc. Bhallūka is also a type of bird, not a bear. Some say it was created by Viśvāmitra, or it did not exist in the Padma kalpa. By "etc." all subtle ones are also included. 25. Having thus indicated the enjoyed and enjoyer, he indicates their controllers - "Arvāksrota". The word "tu" (but) here excludes birth as before. Whose food and movement is only downward, that is the human creation which is only one type. All five-nailed creatures, even aquatic ones, are like that. Or one-legged and aquatic creatures did not exist in that kalpa. He states their characteristic as before - "rajodhikā". Only the mode of passion is predominant in them, they are neither in goodness nor in ignorance. But those who belong to the Lord are beyond the modes, they are only gods, not humans, or they are not created by Brahmā, or they did not exist in the Padma kalpa. Rajas is like an element in them. They are always engaged in action, they remain only doing. Their knowledge senses are secondary, by this the object senses are described. And they consider happiness in misery. This is the intellect. And by "ca" (and), in happiness and in the means of misery. Thus the stationary, mobile and humans have been described in three types as per the physical, mental and spiritual divisions. 26. Others though different in form and place do not attain the status of creation. He says this - "These three are only vaikṛta". "And the divine creation, O best one". Some say humans become gods due to maturation of merit. Therefore there are only nine creations, as other divisions of the modes are not possible. Though ninefold by origin, it is tenfold by logic and conclusion, therefore the word "ca" (and) - "and the divine creation". The address "O best one" is to indicate that gods are in the form of results. That divine creation is twofold, one is vaikārika of goodness, the other is vaikārika born from transformation, that is the tenth. Regarding the first, he states the conclusion - "vaikārika". The word "tu" (but) states the difference from this vaikārika. That which is vaikārika of goodness, that is stated as the fifth. But the Kumāra is both a god and becomes human, so it has been described by both descriptions, therefore it need not be stated separately, thus the word "tu" (but). 27.
The divine creation, although of one type, is of eight kinds due to internal distinctions. He enumerates them - The gods like Indra are one. The ancestors are one. The gandharvas and apsaras are one. The siddhas are one. The yakshas and rakshasas are one. Some say the charanas are also included among the yakshas. || 28 ||
The bhutas, pretas and pisachas are one. Some say the vidyadharas are one. The kinnaras, kimpurushas, etc. are one. Having explained all these, he concludes - "These ten are known to be described." The vocative address indicates affection, thereby avoiding any other statement. These creations were made by Brahma, the creator of the universe. || 29 ||
Having said this much and remained silent as before, indicating that he will ask again, he states what is to be said next - "After this I will explain." Not immediately. The meaning is that after explaining the remaining parts, I will explain at a later time. There are two remaining forms - the senses and the intellect. He indicates both of these - "The lineages and the manvantaras." Lineage refers to the form of the senses, and by the word "and" those related to it are also promised to be explained as principles.
Now one may ask, why and when does the Lord create these various types? In response he says "Thus pervaded by rajas." The Lord, pervaded by rajas, engaged in creation, manifested himself from himself in all kalpas, etc. For the removal of suffering of all, by his infallible will alone, he himself creates in the form of agent, object and instrument. It is stated that even Brahma is the Lord pervaded by rajas. The plural "in kalpas, etc." indicates that he creates many universes in various ways. Even rajas is himself, indicating he is the instrument. Similarly, karma, time, etc. are also himself. The world is also himself, indicating he is the object. Purusha, etc. are also himself, indicating he is the agent. Therefore it is established that everything is Hari. || 30 ||
Thus ends the explanation of the tenth chapter in the third canto of the Srimadbhagavata Subodhini composed by Sri Vallabha Dikshita, son of Sri Lakshmana Bhatta.
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
In the semblance of Kanka. Even there. Even among egg-born creatures. || 25 ||
They state the conclusion - "From the origin" etc. "By observing" - By the congruence of being of the nature of sattva. Due to dislike of mixing in asuras etc., they state another reason - "And from the conclusion." || 27 ||
"After this" - here. "Remaining" - remaining in the question about the enumeration of creations.
Thus ends the explanation of the tenth chapter in the Subodhini Prakasha on the third canto.
Śrī Giridhara-kṛtā Bāla Prabodhinī
He states their common characteristics - Those in whom rajas predominates are of that nature. Therefore, due to the distracting nature of rajas, they are also devoted to action, always engaged in action. And they mistake suffering for happiness. By the word "and" it should be understood they have the conceit of happiness in the means of suffering. These three creations from immovable beings onwards are only modifications, not of both natures. Thus even in the creation predominated by rajas, you are superior due to being a devotee of the Lord - with this intention he addresses "O best of the truthful ones." And the divine creation is also a modification - this is to be connected. || 25 ||
And that divine creation which was previously stated among the natural ones to be a modification of sattva, due to its re-manifestation in Brahma, is not counted separately - this is to be connected with the remainder. The Kumara creation of Sanatkumara etc. is of both natures - it is natural due to being born from meditation on the Lord as stated later "He created others with a mind purified by meditation on the Lord", and it is a modification due to being born from Brahma. It is of both natures as gods and humans. This is the seventh creation. And that divine creation is of eight kinds. He shows those eight kinds - Three are the gods etc. || 26 || Gandharvas and apsaras are one, yakshas and rakshasas are one, bhutas, pretas and pisachas are one, siddhas, charanas and vidyadharas are one, kinnaras etc. are one. By "etc." kimpurushas, horse-faced beings etc. are included. This will be clear in the 20th chapter. || 27 ||
He concludes the enumerated creations - "These ten." By addressing "O Vidura" he indicates affection and removes doubt of any other statement. These ten types of creations made by the Lord, the creator of the universe, have been described to you by me. Having stated the nature of time and remained silent, expecting he will ask something else again as before, he promises to state what is to be said in the middle of the question - "After this." After this, after describing the nature of time, I will explain the lineages of Manu etc. and the manvantaras - this is the connection. || 28 ||
He concludes the previously begun idea that the one Lord alone is both the material and efficient cause - "Thus." In this way as described, Hari alone, pervaded by rajas, having willingly accepted the quality of rajas, at the beginning of the kalpa becomes self-born from himself, and being the four-faced creator, he himself creates himself who is the material cause, in the form of the universe, by himself who is the instrumental cause in the form of time, pradhana, purusha etc. - this is the connection. By "etc." maintenance and dissolution are included. As Vishnu he maintains through sattva, as Rudra he dissolves through tamas.
Now one may ask, how can one alone be both the material and efficient cause, since that is not seen in potters etc.? In response he says "Of unfailing resolve", meaning of true resolve. A potter etc. cannot be the material cause due to not being all-powerful, and clay cannot be the efficient cause due to being insentient, but for the Lord everything is consistent due to his resolve being true - this is the idea. || 29 ||
Thus in the Balaprabodhini commentary on the Srimadbhagavata
Composed by Giridhara, descendant of Sri Vallabhacharya's lineage
Servant at the feet of Sri Mukunda Raya
For the attainment of the joy of devotion
In the third canto dealing with creation and divisions
The tenth chapter describing the types of creation has been explained. || 1-3 ||
Hindī Anuvāda
Viduraji! The ninth creation is that of humans. It is of one kind only. The flow of its food is from above (mouth) downwards. Humans are predominantly rajoguṇa (with rajoguṇa in parentheses), action-oriented, and find pleasure in painful sense objects. || 25 || Immovable beings, animals-birds, and humans - these three types of creations, and the creation of devas to be mentioned later, are vaikṛta creations, while the vaikārika creation of devas in the form of mahat-tattva, etc., has already been counted in the earlier prākṛta creation. Apart from these, the kaumāra creation of sages like Sanatkumara is both prākṛta and vaikṛta. || 26 || The creation of devas is of eight types, consisting of deities, ancestors, asuras, gandharvas, apsaras, yakṣas-rākṣasas, siddhas-cāraṇas, vidyādharas, bhūtas-pretas-piśācas, and kinnaras-kimpuruṣas with horse faces, etc. Viduraji! Thus I have told you about these ten types of creation made by the world-creator Śrī Brahmājī. || 27-28 || Now I will describe the lineages and manvantaras, etc. In this way, the true-willed Lord Hari himself, pervaded by rajoguṇa, creates the world in the form of Brahmā at the beginning of each kalpa. || 29 ||
End of the tenth chapter
SB 3.10.25-30
