SB 3.10.9-12

 Text 9: Lord Brahmā is the most exalted personality in the universe because of his causeless devotional service unto the Lord in mature transcendental knowledge. He therefore created all the fourteen planetary divisions for inhabitation by the different types of living entities.

Text 10: Vidura inquired from Maitreya: O my lord, O greatly learned sage, kindly describe eternal time, which is another form of the Supreme Lord, the wonderful actor. What are the symptoms of that eternal time? Please describe them to us in detail.

Text 11: Maitreya said: Eternal time is the primeval source of the interactions of the three modes of material nature. It is unchangeable and limitless, and it works as the instrument of the Supreme Personality of Godhead for His pastimes in the material creation.

Text 12: This cosmic manifestation is separated from the Supreme Lord as material energy by means of kāla, which is the unmanifested, impersonal feature of the Lord. It is situated as the objective manifestation of the Lord under the influence of the same material energy of Viṣṇu.

Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā

He explains the reason for the division in the form of the three worlds. This much difference in structure, specific arrangement of the world of living beings, the place of enjoyment for the living beings, which is created daily, has been described in the form of the three worlds. Now, due to the non-distinction of being a living entity even for the supreme being, why doesn't the creation of Brahmaloka happen daily? He answers that. Indeed, because this is the fruit in the form of the result of desireless dharma without motive. This is indicative of Satyaloka and the worlds starting with Mahar, and their inhabitants. Due to the three worlds being the fruit of desire-motivated actions, there are creation and destruction in every kalpa. For Mahar and other worlds, being the fruit of desireless dharma suitable for worship, there is no destruction until the end of a parārdha. And for those residing there, after that, there is generally liberation - this is the meaning. (9)

After hearing about the different creations of worlds according to different times, he asks to know about that very time. What you said is the characteristic nature called time, how is time calculated, or what are its subtle and gross forms - describe this accurately, is the meaning. (10)

Here the general nature of time is described, but in the next chapter specifically: The intermixing of the guṇas (and in parentheses: qualities), which is the transformation beginning with mahat, by which alone it is acted upon, that is time - this is the remainder. It will be said in the eleventh: "Time is the intermixing of qualities, inherent nature, and the thread itself." By itself, it is without distinctions, unestablished, not culminating anywhere, without beginning or end - this is the meaning. To show this very thing, it is said that the Lord creates the beginning etc. with that as the instrumental cause. Puruṣa means it is accepted, taken as the instrumental cause. That time which is the instrumental cause, by that he created himself in the form of the universe. Due to the non-existence of anything to be created separate from himself. And this is merely a statement of fact. Only this much is intended to be said - that he created with time as the instrumental cause. (11)

Showing the non-existence of anything to be created separate from himself, he shows time to be the instrumental cause of creation. The universe. The Brahman established by Viṣṇu's māyā (and in parentheses: illusion), withdrawn, existing as only that, the universe, was separately manifested by the Lord as the agent, with time as the instrumental cause. Whose unmanifest form is its own nature - thus its inherent lack of distinctions is shown. (12)

Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā

He raises an objection with the possibility of Brahman being a jīva (and in parentheses: individual soul) by saying "now". Dharma means austerity, knowledge, etc. Vipāka means having reached its ultimate limit, the manifest transformation. The meaning is that nothing is impossible by the power of austerity. This is the meaning, it says. By saying "generally", it should be understood that this applies only to those established in the quality-less. But for those who see differences, rebirth etc. is heard: "He who is the first of the stable and moving beings, the womb of the Vedas along with the sages. Being the creator, he is qualified Brahman, the supreme among men. He, circling again in time, by time in the form of the Lord, when the intermixing of qualities occurs, is born again as before" - thus said by Śrī Kapila. By this, the exclusion of other Brahmans is shown. (9)

By the difference of time means by the difference of time in the form of Brahma's and Padma's kalpas, etc. - this is the meaning. Since time is formless, its subtlety, grossness, etc. are impossible to know, therefore describe its nature - this is the meaning. O Master - by saying this, it indicates Maitreya's ability to describe the nature of time due to being a yogi, meaning "O one capable of describing everything". (10)

There now means in this chapter, later means in the next. Svataḥ means by its own nature, in its own form, from which distinctions have departed, thus it is so. Without the difference created by limiting conditions, there is no difference in time. Usage as past etc. is only due to limiting conditions, like mountains etc. Just as these mountains stood in Daśaratha's time, will stand in Kalki's time, and stand in the present king's time - here, just as there is no past-ness etc. in the mountains, so also in time - this is the meaning. That which has no end or limit is called apariyavasita. This is the meaning - indeed, time has no producer or destroyer. This very thing, being without beginning or end, or the self created the universe which is called the self due to being the effect of the self's power - this is the meaning. And this - the self becoming the form of the universe - is merely a statement of fact about the universe's nature, not intended as an answer to what was asked. Only that it was by time etc. should be considered. (11)

Only the manifest, like a pot etc., is seen to have distinctions in the world, not the unmanifest like time etc. without limiting conditions - this is the meaning. (12)

Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā

Daily for Brahma - this is the remainder. This supreme being, this word supreme refers to those residing there, in Maharloka etc. Beyond that, beyond two parārdhas, for those with supreme devotion, there is generally no rebirth - thus it is said. (9)

By difference of time means: creation of the three worlds by kalpa time, and creation of the fourteen worlds by two parārdhas. That very cause of creation - how is it inferred, by what characteristic? (10)

There, between the general and specific natures, here in this chapter: The transformation beginning with mahat means the observation of its sequence, this is the meaning. Ākriyate means it is characterized by different forms. Nirviśeṣa means formless. This very thing, being unestablished, by that time. And this - the self being the form of the universe - is merely a statement of fact, meaning the universe being its effect is non-different from it - this is merely stating the conclusion, not what Vidura asked. Only the description of time as the instrumental cause is intended, as that is what was asked - this is the meaning. (11)

Brahman existing as only that means the effect indeed, before its manifestation, exists only as the nature of the cause, just as a pot etc. exists as earth - similarly, existing as only the nature of the cause characterized as Brahman - this is the meaning. Avyakta means imperceptible to the eyes etc. Nirviśeṣatā means formlessness. (12)

Śrīmad Vīrarāghava Vyākhyā

He says this entire universe is included within time. Etāvān means: The difference in arrangement, the special arrangement, of the world of living beings, the group of effects, is this much - contained within the lotus-like universe consisting of the divided experiencers, objects of experience, instruments of experience, and places of experience - this is the meaning. Now, since the supreme being and his abode are included in the group of effects, why is there not daily creation like the three worlds? He refutes this doubt. This supreme being is the fruit, the result, of desireless dharma without motive. The supreme being's world is also called this, due to being presided over by him. Or it is a statement emphasizing the quality, meaning the state of being supreme. But desireless dharma results only in liberation, not in becoming the supreme being or attaining his world? Not so, because it is said "In the world of Brahman, at the end of a long time, they all become liberated from the highest immortality. They all, along with Brahman, upon the arrival of universal dissolution" - thus stating that Brahman and those there generally attain liberation at the end of two parārdhas. (9)

Thus, when the method of creating the world was briefly described, Vidura, shaken by the power created at that time, asks about the nature of time, with the desire to know its permanence, due to the apparent perception of its permanence by mentioning the existence of time even during dissolution. As you said. Describe to us, O Brahman, O Lord, as it truly is, that which is called time, the form of the body of the Lord, which you mentioned as being shaken by the power created at that time, as being beginningless, which is related to Hari, who has an inconceivable activity in the form of the wonderful action of creating the universe consisting of conscious and unconscious entities. The intention is that you are able to describe whether time is imaginable or unimaginable, what its gross and subtle forms are, etc. || 10 ||

Thus asked, the sage, in order to describe the nature of time, first narrates the creation of the object of time and non-time. With "guṇa" etc. until the end of the chapter. There, he first states the agency, causality and effect of the Supreme Self alone. Guṇavyatikara means that which has transformation by the guṇas, that which has such a form or body is called thus. Nirviśeṣa means devoid of earth etc., apratiṣṭhita means without another cause. For effects have their basis in the cause, due to the absence of that, being without another cause is implied. The Supreme Person of this kind, that of which it is the material cause - this is a bahuvrīhi compound meaning "that which has it as its material cause" - created himself in the form of the universe, characterized by that material cause which is pradhāna. Here, "having the form of transformation of guṇas" indicates the efficient cause, and "himself with that as the material cause" indicates the material cause in the form of being qualified by prakṛti, puruṣa and time. And thus it is heard "He made himself", and it is stated in the sūtra "Directly, due to the mention of both" (BS 1.4.25). || 11 ||

Explaining the relationship of cause and effect through the difference in states of the one Brahman qualified by consciousness and non-consciousness, he describes the state prior to creation. Viśvam. By "the universe is Brahman", the śruti "All this is indeed Brahman" is recalled. And here the co-referential designation is due to the relationship of cause and effect, as elaborated in the commentary. Thus, the universe, Brahman in the form of the universe, that alone, qualified only by the state of prakṛti, was withdrawn, not qualified by the state of mahat etc., by Viṣṇu's māyā, by the Lord's will - meaning that Brahman which in the state of effect is qualified by gross consciousness and non-consciousness in the form of the universe, was withdrawn by his own will regarding dissolution, leaving only the state of prakṛti. Just as one clay substance has the relationship of cause and effect through the difference in time with the states of lump, pot etc., so too for the one Brahman qualified by consciousness and non-consciousness, the relationship of cause and effect through the states of grossness and subtlety is logical. The co-referential designation is due to this alone, like "this pot is clay" etc. - this is the intention. He states the assistance of time even in dissolution. Īśvareṇa. Because creation etc. is not possible without time, its lordship is due to being the body of the Lord, or the designation of lordship for time is due to its being the body of the Lord, as heard in "O Gārgī, under the rule of this Imperishable, minutes, fortnights, months, seasons, years are held in place" etc. Indeed, the very nature of being controllable by one's own power as long as it exists is bodyhood, hence co-referential designations by the nature of body and embodied soul are logical. Avyaktamūrtinā means "whose form is unmanifest", i.e. not directly perceived, by that inferable time, limited - in the state of dissolution, qualified by subtle consciousness and non-consciousness, limited by time, it remained existing indeed. || 12 ||

Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā

He negates deficiency and excess in number. Etāvān. The distinction of states, the division of arrangements, of the abode of souls has been told to you by me in summary, in brief - this is to be supplied. This too was not done by one's own power, he says. Dharmasya. Of the supreme Brahman who is without a cause, as stated in "In the negation, the masculine refers to Viṣṇu", hence the Supreme Self is the cause of which he is without cause, of dharma done with the understanding of offering to Brahman - this is the meaning. The ripening, the special fruit, of dharma done - know this, is the completion. From the śruti "A is Brahman", there is no purpose without a cause, as tapas etc. are said to be related to the Lord. || 9 ||

Having heard of Hari's greatness, Vidura, fearing that Maitreya would conclude the story of the Lord by the context of another story, asks Maitreya. Yad. The time-named characteristic, the nature, of the many-formed, infinite-formed Hari, as it truly is. "The characteristic, the essence to be characterized, and the nature are said to be the same" - from this statement, there is no other meaning, but nature itself. || 10 ||

Because time is primary as the instigator of all, Maitreya, about to describe its nature by the sūcīkaṭāha method, first tells the manner of manifestation of the Lord's three forms as the agent using the three guṇas for the purpose of world creation etc. Guṇa. In dissolution, existing as the substance of the guṇas, he who properly performs the transformation, the special modification of the guṇas, is guṇavyatikarākāra - the suffix aṇ in the active sense - the Person full of six qualities. Hence nirviśeṣa, unchanging, or without another superior. Hence apratiṣṭhita, "in another" is to be supplied. "In what is that Lord established?" - "In his own greatness" from śruti. He who has the acceptance of that transformation of guṇas, thus the acceptor of the transformation of guṇas - this is the meaning. He manifested himself in three forms for play. || 11 ||

What is there for others even in the absence of self-interest? To this he says: viśvam. By this it is said that for the purpose of creation etc., that puruṣa (with 'person' in parentheses) created three forms of himself - Brahma, Viṣṇu and Īśvara. Thus, having created the universe as Brahma-tanmātra (with 'consisting of only Brahman' in parentheses), he entered it as four-faced and created through expansion as Brahma. Then as Viṣṇu he measured and protected it, hence called by the name Viṣṇu. By the power of Hari's māyā (with 'illusion' in parentheses) it was established and arranged in its own domain. Here, the form called Īśvara which is the destroyer is known as Kāla (with 'Time' in parentheses). Having created Rudra as five-faced and entering him, it is destroyed by Kāla the destroyer, by Hari with manifest form imperceptible to eyes etc. The meaning is: Having created the four-faced one and entering him, Hari himself becomes four-faced with the name Brahma and takes on rajas guṇa (with 'passion' in parentheses) for creation. Without entering another, as Viṣṇu he takes on sattva guṇa (with 'goodness' in parentheses) for protection. Having created the five-faced Īśāna and entering him as five-faced, Hari with the name Īśvara takes on tamo guṇa (with 'darkness' in parentheses) for destruction. This is also the essential meaning. The particle 'vai' indicates this is known from Vedic tradition. As the Saukarāyaṇa śruti (with 'revealed text' in parentheses) states: "Now there are indeed three natures - sattva, rajas and tamas. Nārāyaṇa beheld them, he who has no other support. They call him Puruṣa, for he is complete. He became threefold to take on these qualities. Viṣṇu is indeed for sattva, Brahmā for rajas, and Īśa by name for tamas. He entered - Brahmā into the four-faced Brahmā, Īśa into the five-faced Īśāna. He who entered Īśāna as Īśa, him they call Kāla." || 12 ||

Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā

This much up to the twenty-seventh. But Brahmā is superior in all respects, so he says he is the creator of that. dharmasya iti. Not caused, but done naturally, not by resolve like a householder - this is the meaning. vipākaḥ means reaching the final stage of transformation. asau iti. It distinguishes from other Brahmās. As it is said "Even Brahmā fears me" etc. || 9 || Thus he elaborates on what was said. sa kāla iti. Here in the commentary it describes the middle time where it says "traverses the atomic space". That which indicates by the intermingling of qualities in the form of action, that transformation etc. is done by considering sequence and is characterized by different forms - this is Time, is the meaning. Merged with Viṣṇu the Lord's creative power of māyā in Brahman, being identical with Viṣṇu himself, it is delimited and separated by Time which is the Lord's power - this is the meaning. || 10-12 ||

Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā

In this section there is no Sārārthadarśinī.

Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ

etāvān refers to the specific arrangement of the abodes of enjoyment for the souls in the world of living beings, characterized by the creation of the three worlds. There the three worlds are created daily, not the four worlds beginning with Mahar etc. And that is mostly the abode of desireless karma practitioners - with this intention he says: asau parameṣṭhī. This is indicative of the universe up to Satyaloka beginning with Mahar etc. animitasya means of desireless dharma, the regulator. phalam - from this word it should be understood that mostly those who perform desireless karma go to Mahar etc. There, those who worship the supreme Brahman, leaving those worlds and breaking through the cosmic egg, become liberated. Those who only perform laborious karma, since liberation is not possible by mere desireless karma, purify their inner faculties by those karmas and worship the supreme Brahman there for a long time. When that is accomplished, breaking through the cosmic egg, they become liberated along with Brahmā at the end of two parārdhas. All others, even after going to those worlds, fall down at the end of enjoyment. Therefore those worlds are not created daily for two parārdhas. || 9 || oṃ tatkālakṛtavīryeṇeti. Having heard about Time which causes the increase of the power of wind preceding the three worlds, Vidura asks about that very Time, desiring to know about it. yadāttheti. The construct is: That which you have spoken of as Hari's Time-named characteristic, the power-endowed form of Hari known as Time, the entity that is the power called Time - describe that to us. || 10 || * 8 There Time is especially described in the next chapter. Here he shows it generally as the cause of universal creation etc. With guṇavyatikarākāra etc. He whose form is the intermingling of the guṇas, whose gross and subtle forms are as described in the Second Canto, that Puruṣa, the Supreme Lord, free from material defects, without support being the support of all, self-dependent, created the universe as himself, made himself into the form of the universe. How did he create himself? As the material cause of that universe being created. || 11 || * * But then if the universe is just a particular state of the Puruṣa, what is the purpose of means to attain the Puruṣa distinct from the universe? To this he says: The entire universe, all created things up to Brahmā, is solely that, composed of that, established by Viṣṇu's māyā, born from the transformation of that power - this is the meaning. Even though it is such, still it is delimited, made impermanent, by that very unmanifest-formed Time-controller Īśvara as the agent, by Time which is the cause of creation and destruction - this is the meaning. Therefore the universe, being impermanent, is indeed not to be accepted. By this it is also indicated that Time is eternal. || 12 ||

Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā

But if all the worlds inhabited by souls are being created, how will multitudes of souls remain in just fourteen worlds? Anticipating this objection, he says etāvāñjīveti. The division, the classification, of the world which is the abode of souls, by proper arrangement, is just this much - fourteen-fold only. For all souls are indeed of three types. In the middle are three passionate ones, due to the threefold nature of ego. Seven are dark, the five great elements, the subtle elements, and the effect. Four are of goodness, due to the fourfold nature of the inner faculty. For all souls are indeed contained just here. Properly contained. The division is properly established by the division of abodes. But then how is Brahmā's ability? Since ability is required even in carrying out the Lord's order, anticipating this objection he says dharmasya-ttasyeti. This Parameṣṭhī is the fruit, the result, of dharma that is causeless, desireless, of a hundred horse sacrifices accomplished over a hundred births. Since Brahmā is the fruit of dharma accomplished over many births, his acting thus is appropriate - this is the meaning. Thus the world which is the substrate has been described in terms of the worlds' elements. || 9 ||

Due to the world being the substratum, it will not be a measure, so what is the introduction that even the soul becomes an object due to time? For one who has heard about the Lord's creatorship etc. through the division of time, considering time alone as the cause of everything, there is curiosity about time. Then Vidura asks "yadātha" (what you said). The connection is: describe as it is the characteristic of the many-formed Hari of wondrous deeds that you mentioned. Indeed, time is the Lord's unique attribute. Creatorship of the world means the time of the world's creation. The self that has that characteristic is the Lord. Therefore, externally also the Lord is Garuḍadhvaja (he whose banner is Garuda). Due to the extreme subtlety of the Lord, even the characteristic is extremely subtle and difficult to know. Time is that which measures, or measurement. The comprehension, grasping or knowledge of all things indeed becomes the Lord's attribute. Therefore, time is the name of that characteristic whose measurement is not ordinary, due to having wondrous deeds. As when comprehension occurs the Lord performs wondrous deeds, or as after comprehending, though one, he becomes many, or as after comprehending he himself removes everyone's sorrow; or he reveals the three paths - the nature of such time that is the characteristic must necessarily be known. Therefore, for our knowledge of that, you describe it, due to your capability. He says that in "prabho" (O master). || 10 ||

Thus, since time must necessarily be examined due to being a unique attribute, he characterizes time - guṇavyatikarākāra (having the form of the mixture of qualities). Time is indeed an formless attribute; therefore it is not directly perceptible, but is inferred from its effects. Hence its characteristic cannot be stated as "this is it". Time would be that very characteristic, which would be distinct from the qualities and effects of the substrate. Only then would it be unique. For distinctness from those three, there are three adjectives in the definition. The first of those is guṇavyatikarākāra (having the form of the mixture of qualities). That whose form is the mutual mixing or combination of qualities. Due to being formless, the characteristic is only through the effect, and the effect is of primordial nature in the state of equilibrium of qualities. By which quality of the Lord the mixture of qualities occurs - first they become differentiated as sattva etc., then agitated and mutually combined - that quality is time, is the meaning. And this indeed is the Lord's comprehension. The action potency is the first main quality, which manifests first. There are other divisions of the action potency, which have special names. "Sa aikṣata" (he saw) is sight, "so'kāmayata" (he desired) is desire. Thus, its characteristic is not established by having the nature of commonly known effects, as the substratum of effects. Similarly, desire etc. are attributes of the mind, thus time is not an attribute of anything. But it is perceived as the substratum of everything by words like "here", "now" etc. Therefore this is featureless. If it were an attribute of something, it would be perceived there, like "time in the pot", "time in the earth". But it is perceived as "pot here", therefore time is characterized as the cause of agitation of qualities, devoid of all specifics. Moreover, there are indeed many attributes of ether etc. which are differentiating specifics, inherently without specifics, which are attributes of the Lord, otherwise there would be no differentiation of eternal, supersensible atoms. To differentiate that he says - apratiṣṭhita (without foundation). Pratiṣṭhā means completion or conclusion, without that is the meaning. But specifics are established, otherwise there would be no limitation of atoms. Therefore time is unsettled, without foundation. Every object is established, but time is not established. Thus having stated the characteristic of time, to the question for what purpose is that quality grasped by the Lord, its incidental effect is the agitation of qualities, or being the substratum of the world, that is not its main purpose, so he states the main purpose - puruṣas tad upādānam (the person is its material cause). The person is the Lord in causal form, he creates the world by making his own qualities assume the state of agency etc. There agency is indeed the inherent attribute, the action potency carries it out. But what would be the inherent cause? It remains unmodified. Everywhere in direct effects the inherent cause is indeed unmodified, like earth in the form of clay for a pot. That, delimited by digging etc., pervaded by the agent's action, attains the state of being the material cause, similarly the Lord also creates himself making time the material cause. The same earth, in the form of the potter's wheel, cloth, stick and clay, by its own attributes itself becomes the form of a pot. There all other attributes like the potter etc. attain the state of agency etc. only on obtaining connection with a soul. In the potter's body is the soul Devadatta, in the stick is a plant, in the cloth is cotton which is also a plant, in the wheel is a mountain, but in the modification is only modification. Thus everywhere. Therefore in whichever part no modification enters, that attribute of the Lord distinct from the attribute of agency is time. As the scripture says "He made himself by himself". "In play" indicates absence of any special purpose. Its material cause is most appropriate, not causing exertion for the agent. || 11 ||
        
Now what is the requirement of the Lord for this time? Let the material cause be the self or nature. To that he says - viśvaṃ vai brahma tanmātram (the universe is indeed the subtle element of Brahman). The universe is the effect, Brahman is its subtle element. Just as in the great elements are the subtle elements of sound etc., due to being in subtle state. Similarly, for the universe also, Brahman is indeed the subtle state form. The prior state is Brahman, the later state is the world. Its withdrawal or disappearance is by the illusion of Lord Viṣṇu. Viṣṇu is the protector, his illusion is the withdrawer. Or well-established by Viṣṇu's illusion. It is established and withdrawn by supernatural power, is the meaning. There some delimiter is required, otherwise even in a single effect there would be application of the whole or contradiction of the word "partless". Therefore there is indeed some unique attribute of the Lord, by which the arising effect becomes delimited. That is one form of the Lord, so he says - īśvareṇa paricchinnam (delimited by the controller). Lordship is also a quality, established by the Lord in that very [time]. For that is its power of doing otherwise. Therefore it measures, hence called time (kāla). And its form remains in the unmanifest. Therefore time is required for delimitation, is the meaning. || 12 ||


Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ

In "etāvān" etc. "jīvānām" etc. By this, regarding the fourteen-fold nature of the worlds and the details of their types, what was objected to in "puruṣāvayavairlokāḥ" - that the conception of the worlds being parts of the Puruṣa is imaginary and therefore inconsistent for the pātālas etc. - should be understood as resolved. The divisions are for the purpose of dividing qualities and indicating the three types of states of beings, created in each kalpa, so the conceptions of the worlds are based on that and do not contradict their being parts of the Puruṣa. They state the distilled meaning of these verses: "evam" etc. "mātrātvena" means in subtle form. || 9 ||

In "yadāttha" etc. Since the king did not ask about the characteristics of time, they state the purpose of Śuka introducing the topic of time: "ādheya" etc. The meaning is that to establish the dependent nature of those (worlds), time is introduced, since even the jīva experiences due to its connection with the body in time, though as the enjoyer it is not dependent. By this it is indicated that this introduction is for the purpose of consistency with scripture, not to fulfill the king's question. They state the seed in Vidura's question: "bhagavata" etc. It is connected with "having heard of the agency in creation etc. through the divisions of time". "tallakṣaṇasahita" means along with the characteristics called time. "kālayati" means time. Kalavali (?) Kāmadhenu. Thus the meaning is "he takes up". "tasya kalanam" means the taking up done by the Lord. The three words "adbhutakarmaṇaḥ", "bahurūpasya", "hareḥ" should be understood as explained in that order by "śrākālana" etc. "mārgatrayam" etc. In this view, the illumination of karma, jñāna and bhakti should be understood in the order stated in the root text. "tādṛśasya" means of the Lord of the described form. || 10 ||

In "guṇavyati" etc. "tadaiva" means precisely in that distinction from the mentioned three. They state the nature of vyatikara: "prathama(ta)" etc. Thus the guṇas, like cotton threads, separating from prakṛti and then mixing with each other again, reach a state like cloth - that state of the guṇas is vyatikara. Time is that by which this is produced. "idam" means this mixing of the guṇas. They state the reason for its being primary: "yogya" etc. They explain the word "nirviśeṣa": "tasya" means of time. "kāryadharmavatvena" means similarity to the properties of effects. Here "vati" is used, not "matup". They clarify this: "yathā" etc. "ata" means because being unmanifest it lacks similarity to properties of effects, and being the support of all it is not contained in effects, so it is devoid of both types of qualifications. Having thus explained "nirviśeṣa", they state the definition established by the two words: "tasmād" etc. Here "guṇakṣobhahetu" is for excluding the Lord and special qualities, "sarvaviśeṣarahita" is for excluding the Lord's will etc. In response to the question of the purpose of the third qualification given this definition, they explain: "kiñca" etc. up to "santiṣṭhate". Thus the special quality belonging to time, having properties of both, would invalidate the definition, so it is for excluding that. This also excludes effects. "sā" means the power of action. Just as taste alone is the tongue, the Lord's power of action alone is the inherent cause of the world. In response to how it can be so without modification, they state: "sā khananādine" etc. "upādānaṃ kṛtvā" means making it delimited and pervaded by its own action. To establish how one thing can be both material and efficient cause, and how cause and effect can be non-different, they give an example to prove it through difference of aspects: "ekaiva" etc. "vikāra eva" means the form is just a particular shape, since cause and effect are non-different. Thus just as here in the root consideration, for one earth alone there is the state of agent, instrument and effect due to difference of properties through difference of aspects, so also for Brahman. They state the established nature of time: "tasmād" etc. They state scriptural evidence as indicator for this: "sa ātmānam" etc. In this śruti, agent, object and action are understood. Agency belongs to the Lord, objectness to the world, so devoid of those two properties, what is established as the action indicated by "akuruta" is time. Thus the external action of the Lord in the form of creation, which is delimited by His will and pervaded by Him, is time - this is the result. Thus "upādāna" means "that by which it is taken up", "tadupādāna" means its being taken up - this meaning of the root text should also be understood. || 11 ||

In "viśvam" etc. "tatra" means in the world which is the form of the Lord. "tat" means that which delimits. "kalayati" means it divides even one thing through delimitation. In response to how the delimiter can be the material cause, they state: "tasya" etc. || 12 ||

Śrī Giridhara-kṛtā Bāla Prabodhinī

He states the reason for the division in just the three-world form: "etāvān" etc. The meaning is: The variation in structure, the special arrangement, of the world of beings, the place of enjoyment for beings, which is created daily, is just this much - in the three-world form - as declared in scripture by the great ones. Now since Brahmā is also not different in being a jīva, why is his world also not created daily? To this he says: "dharmasya" etc. Because that Parameṣṭhī Brahmā is the fruit, the result, of dharma which is unmotivated, desireless, like the thousand horse-sacrifices accomplished over a hundred births. This is indicative of Satyaloka, the worlds starting with Mahar, and their inhabitants. Since the three worlds are the fruit of desire-motivated karma, they arise and perish in each kalpa. But Mahar etc., being the fruit of worship combined with desireless karma, do not perish until the end of Brahmā's lifetime. This will be clarified by "trilōkyāṃ dahyamānāyām" etc. And for those dwelling there, it should be understood that after that there is generally only liberation, as stated: "They all, along with Brahmā, at the time of dissolution, having perfected themselves, enter the supreme abode." Or if asked how Brahmā has such capacity, (the answer is) by the Lord's grace. If asked what is the reason for that grace by which such capacity and qualification were given, he says: "dharmasya" etc. || 9 ||

Having heard that "The one who controls the world through time, with quality following time, he is the inner person with the lifespan of a person, with the power created by time" and similar statements, indicating that everything including the creation and dissolution of the world and human efforts are accomplished by time alone, Vidura, amazed and curious about its specifics, asks - "What". Addressing him as "Master" to indicate that he is asking because he has the ability to explain this, and further addressing him as "Brahman" to hint at his omniscience as the reason, he says: Please describe to us in detail how time, which you have mentioned as the characteristic form of the Lord who removes the sorrows of worldly existence for His devotees, is conceived, and what its subtle and gross forms are. He states the reason for time being the Lord's form - "of the many-formed", meaning of all forms. He gives the reason for this - "whose work of world creation etc. is wonderful", meaning astonishing. || 10 ||

Thus asked, Maitreya will explain the specific nature of time in the next chapter, but here he speaks generally: "By the interaction of the guṇas (guṇa)" (and in brackets: qualities) meaning by the departure from the state of equilibrium of the sattva and other qualities, that which has form or self-knowledge is time, the cause of the imbalance of qualities. The idea is that it is inferred from its effects as it is imperceptible. He states the reason for its imperceptibility - "without distinctions", meaning devoid of characteristics that cause direct perception like embodiment etc. Therefore "without foundation", lacking a final resting place, meaning without beginning or end. Therefore, he says "Person" (puruṣa) (and in brackets: the Supreme Being) with the intention that its being the instrumental cause of creation etc. is also fitting. That which is accepted, taken as the instrumental cause, is the material cause; time is the material cause, the instrument by which the Lord, the controller, effortlessly created the universe as His own form through play, as there is no object of creation separate from Him. This is just a statement of fact; only "He created with time as the instrument" is meant to be expressed. This is also stated in the second [canto]: "From time came the agitation of the qualities, transformation by nature. From action supervised by the Supreme Person came the birth of the cosmic intelligence." || 11 ||

Showing the absence of anything created separate from Himself, he states time as the instrumental cause of creation: The universe, established by the Lord's will, thus being Brahman alone, was delineated separately by the Lord as the agent and time as the instrument. Clarifying its featurelessness, he qualifies it: "whose form is unmanifest", meaning whose nature is unmanifest. || 12 ||

Hindī Anuvāda

The scriptures describe these three worlds as places of enjoyment for living beings. Those who perform desireless actions attain the brahmaloka in the form of mahaḥ (and its English translation), tapaḥ (and its English translation), janaḥ (and its English translation), and satyaloka. || 9 ||

Vidura said—O brahman! You had mentioned the kāla (and its English translation) power of the wonderful Viśvarūpa Śrī Hari. O Lord! Please describe it in detail. || 10 ||

Śrī Maitreya said—The transformation of objects is the form of kāla (and its English translation). It itself is featureless, beginningless, and endless. Using that as a pretext, the Lord playfully manifests Himself in the form of creation. || 11 ||

Previously, this entire universe was dissolved by the Lord's māyā (and its English translation) and existed in the form of Brahman. The Lord has again manifested it separately through the unmanifest form of kāla (and its English translation). || 12 ||