Text 1: The Ṛṣi Maitreya said: The Lord thus heard about the suspension of the progressive creative functions of the universe due to the noncombination of His potencies, such as the mahat-tattva.
Text 2: The Supreme Powerful Lord then simultaneously entered into the twenty-three elements with the goddess Kālī, His external energy, who alone amalgamates all the different elements.
Text 3: Thus when the Personality of Godhead entered into the elements by His energy, all the living entities were enlivened into different activities, just as one is engaged in his work after awakening from sleep.
Text 4: When the twenty-three principal elements were set in action by the will of the Supreme, the gigantic universal form, or the viśvarūpa body of the Lord, came into existence.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
In the sixth chapter, He, filled with divine power, describes the creation of the virāṭ body. The division into adhidaiva etc. is also made there by the Lord. [1]
Having united His own powers, mahad etc., which were existing separately, He entered. The world-system was dormant, from which the creation of the universe [arises]. Or, having seen the movement and state of the dormant instruments of the jīvas, He entered - this connects with what follows. [1]
He entered as the inner controller, with the power called kāla (time), which awakens the designations, or agitates its own effects, along with prakṛti. Thus it is said there are 23 principles. [2]
Through the power of action in the form of activity, [He entered] their action, or the unseen karma of the jīvas. [3]
The group of 23, whose karma and power of action was awakened, impelled by the divine Lord, [created] the virāḍ body as the cosmic person, with its parts as elements. [4]
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
By them, i.e. mahad etc., there itself, i.e. in the virāṭ body itself. [1] Thinking that inert things do not have the ability for creation, which is a property of consciousness, he says "or". The instruments of the jīvas are the senses etc. [1]
Kāla (time) unites everything, thus kāla is a particular function, which is its designation. The 23 are mentioned due to the mutual combination of mahad etc. and the all-pervading nature of prakṛti. This is the context. Or, kāla gives various designations to mahad etc. First it causes contraction for a thousand years, then enters as the inner controller. The 23 are: mahat, ahaṃkāra, 5 tanmātras, 5 great elements, 11 senses. The scriptural authority for this is: "Having created that, He entered into it." [2]
The context is: Through activity in the form of kāla, as it is said "They call the activity of this manifest bound one Time." Their action means the functioning of those principles. Thinking that functioning is also a property of consciousness and thus not possible in the principles, he says "or the unseen karma of the jīvas". [3-4]
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
By them, i.e. mahad etc. as agents, there itself, i.e. in the virāṭ itself - these two go together. [1]
With prakṛti means with the all-pervading [prakṛti]. [2]
By the power of action means by the power of regulation. Their action means the functioning of mahad etc. [3]
By parts means the transformation is in the form of parts, not in entirety. Thus even the view emphasizing the limiting adjunct is supported by the root text. The virāḍ body means that situated in the cosmic egg. [4]
Śrīmad Vīrarāghava Vyākhyā
Thus, in the sixth chapter is described the creation of the cosmic egg by the principles whose power of creation was instilled by His entering, as previously stated; then the birth of the cosmic Person Brahmā, and from his collective senses the birth of the individual senses. First he states how the unmanifest principles gained the power of creation through the Supreme Self's entering, in these three verses.
The Lord, i.e. Bhagavān, having observed the movement and state of His own powers, which exist as "whose body is the earth, whose body is the self, whose body is the eye" etc., in whom the world-system, i.e. the power to create the worlds, was dormant, i.e. unawakened - this connects with "entered the group" later. [1]
Then, after observing, bearing within and entering His own divine power called Time, which is an inseparable qualifying attribute, i.e. another form, the far-striding, i.e. wide-stepping Lord Trivikrama simultaneously entered the group of 23 principles - mahat, ahaṃkāra, 5 elements, 5 tanmātras, 11 senses. [2]
He, i.e. the Lord, characterized by impelling activity, united that separate, unmanifest group of 23 principles. The "and" implies the quintuplication of the elements and nourishment of the senses by the elements is also stated. How? By awakening their dormant action, i.e. functioning. [3]
He concisely states how the group of principles, now empowered, became the material cause of Brahmā's body through creating the cosmic egg: Impelled by the divine will of the Lord, that group of 23 principles, whose action was awakened, created the cosmic Person, i.e. Brahmā, with its own parts as elements. [4]
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
In this chapter, the subject of the section "Non-difference from that, due to words like 'origination'" (Vedānta Sūtra 2.1.15) is elaborated. With this intention, he first states Hari's entering into the principles in these verses.
The far-striding Lord simultaneously entered the group of 23 principles - this is the syntactical connection. The 23 principles are: 5 elements beginning with ether, 5 tanmātras beginning with sound, 10 senses including the mind, ahaṃkāra and mahat. As stated: "Sound and the rest beginning with ether, the senses including mind, ahaṃkāra and mahat - this is the group of 23." The deities of the senses are not counted separately due to their non-difference, as stated: "The deities and senses are not counted separately due to their non-difference." Prakṛti is the 24th, not mentioned here as its entry was previously established. By saying Hari entered, the 25th is indicated. If the inert portion is accepted here also, then the jīva is the 25th, Viṣṇu with Śrī is the 26th or 27th. All this is indicated by the word "far-striding".
He states the reason for entering with "Having united". His own powers means those called powers because they are capable and dependent on Him. Their world-system dormant means their power to create the world was unmanifest, or their instruments for creating the world were dissolved. As stated: "That by which an effect is produced is called tantra, i.e. instrument. Or the inherent power of causes, since it is the principal means." "Viṣṇu's powers like mahat etc. and also Ramā are called powers because they are capable." Thus it is appropriate for mahat etc. to be called powers. The entry was also with Ramā - with this intention he says "called Time". When He desired to enter, the authority is: "Viṣṇu Himself entered the 23 principles along with Ramā, His power called Time, because they are capable of being powers." This entry is not like entering a prison, but with independence - to indicate this he says "the Lord". [1-2]
Is He inactive, as if dissolved in the dissolution? Did He perform any action? To answer this he says "He who had entered". The meaning is shown by: "Keśava, by His own power, in the form of the cause of all activity, united those separate principles partially." Awakening the dormant karma means making the latent power for creation ready for action. Although the Lord is able to create the egg by His mind alone, to show that an agent with instruments is needed, the group was united. [3]
What action did he perform? To answer this he says "whose karma was awakened". Whose karma, i.e. unseen potency, was awakened, i.e. made ready, that group of 23, impelled by the divine Lord who had entered, created with its own parts as elements the cosmic Person, i.e. the cosmic egg which is called Person because it is the body of the Puruṣa Brahmā. If read as adhipuruṣam, it means "in which the Person described in the Puruṣa Sūkta is obtained." The previously mentioned Lord is referred to by the word "divine" because "The Lord is called divine due to His controllership over all." [4]
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
Kāla (Time) unites everything, thus kāla is a particular function. Time itself is the designation of that. The 23 principles: This is due to the mutual combination of mahat etc., while prakṛti pervades all. [1-2]
In the form of activity means by the previously mentioned cause called Time. As it is said: "They call the activity of this unmanifest bound one Time." [3]
The cosmic Person means the form of the cosmic egg, as stated: "I am darkness, mahat, ahaṃkāra, ether, air, fire, water, earth." [4-5]
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
In the sixth [chapter], the virāṭ (cosmic form) arose through the entry of the antaryāmī (inner controller) into the elements. And the divisions of adhibhūta etc. are elaborated in his body. [1]
Seeing the state of his own powers, namely mahat etc., which are the effects of his own energy, [and which were] existing separately without combining, [and which had] dormant world-systems, whose activity is the creation of the universe. [1]
He entered first bearing the prakṛti (primordial nature) named Time, whose designations are mahat etc., through the power that causes aggregation, and then at the end of a thousand years as the antaryāmī (inner controller) - this is the meaning. Due to entering along with prakṛti, twenty-three [elements] are mentioned - mahat, ahaṅkāra, the five tanmātras, the five mahābhūtas, and the eleven indriyas - as stated: "The root prakṛti is unmodified; mahat etc. are the seven which are both prakṛti and modifications. The sixteen-fold [group] is modification; puruṣa is neither prakṛti nor modification." Thus according to the śruti: "Having created that, he then entered into it." [2]
Activity in the form of action-power, or the unseen karma of the living beings, their action. [3]
He whose karma is awakened, [whose] action-power [is awakened]. By the divine Lord. With the elements [and] parts, [he created] the virāṭ body which is superior to puruṣa. [4]
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
Thus in the sixth chapter, after the elements prayed, [it describes] the Lord's entry, the origin of the universe from the elements filled with the Lord, and the Lord's division into adhibhūta etc. therein. Seeing the state of his own powers, namely mahat etc., which exist separately without combining, whose world-creating capacity is unawakened, [and] bearing the prakṛti named by Time, whose awakening is by Time, he entered along with her the group of twenty-three elements - mahat, ahaṅkāra, the five elements, the five tanmātras, and the eleven indriyas - this is the connection of the two [verses]. [1-2]
Awakening the dormant, unawakened karma, the activity of world-creation, characterized by activity in the form of awakening, joining etc., that Lord united the separate group. [3]
With awakened karma, awakened activity, through the divine [power] of the Lord, with the elements [and] parts, [he created] the virāṭ body with coverings, which is superior to puruṣa. [4]
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
Thus the origin of the elements in the Lord's creation has been described. Now the origin of the universe is stated for the purpose of describing the origin of Time. [1]
The giving and enjoyment of one's own power is stated for the purpose of [establishing] objecthood. And indeed, the greatness is determined for establishing the infinity of objects. [2]
Thus the Lord's elements have been described in four ways. There is no contact of the Lord, due to his nature the enjoyment is like that of a body. [3]
Thus at the end of the previous chapter, the prayer of the elements was stated. He concludes that prayer - "Thus". This much is the prayer. Seeing their state, bearing the power, he entered simultaneously - this is the connection. Thinking that the Lord's entry into them is not proper, he says - "of his own powers". "Of them" - describing them as feminine is not a fault, as they are the Lord's own power. If they had no function, there would be no power of the self. And they are in female form. He himself makes and causes to be made that which is attached to the wife. Due to being powers, their separate existence is not a fault. For they do not unite through speech, but unite through the self alone. They become one only when embraced by the puruṣa, not by their own nature. There is no disagreement due to equal understanding. Therefore by nature, "existing separately without combining". Moreover, even the rajas existing in them does not become manifest without his entry. He states this - "whose world-systems are dormant". The world-systems, i.e. the structures of the worlds, which are thoroughly asleep in them; or tantra means group. Or the worlds which are dormant. Those whose karma of living beings is not awakened are devoid of that. They perform actions only when impelled by the unseen [karma] of beings. The view is that the individual parts are primary as the totality in the form of a house. Both views are described here for the purpose of the Lord's attainment of two puruṣa forms. As stated: "existing separately, whose world-systems are dormant". When they unite with each other, the universe originates. When karma is awakened, individuals originate. Having known all this, and having also observed the state which is the mode ahead. He says "the Lord" to indicate the capacity for all types of action. [1]
Having thus determined his capacity, he states what he did - "named Time". Time is the name of which. Time is also one power of the Lord, otherwise there would be an appearance of sentiment in the entry of two puruṣas into the powers. Or that whose awakening is by Time. That power in the form of bounds is awakened at the time of creation, while the others are awakened by the Lord. It is said "goddess" so that they may not feel jealous by seeing the Lord along with her. For she is in the form of a deity, extremely subtle; without her the awakening of karma is impossible. Karma depends on Time alone, hence the injunction of karma in Time. He refutes its being non-instrumental - "power". "Bearing" is said to exclude the form to be entered. To state the Lord's great capacity in that, he indicates that such capacity belongs to the Lord - "Urukrama". Wonderful conduct is established in Urukrama. By that very wonderful conduct he entered the group of twenty-three elements simultaneously. Excluding prakṛti and puruṣa, the remaining twenty-three are meant. Simultaneous entry is wonderful conduct. Like the joining of two heated [metals], the effect is not accomplished by the entry of just one. Entry into the group is to indicate that the effect is from the group itself. Here the entry is not like that of water etc., but like the penetration of heat into an iron ball, so that the group's action becomes the Lord's action. Otherwise this creation would not have the nature of the Lord's conduct. Thus he says "entered". [2]
Then what happened? To this he says - "He having entered". Although they prayed only for knowledge along with action, not for simultaneous entry, still the Lord entered himself, thinking that his sole purpose would not be accomplished by them. Hence after this, the prayed-for was not given due to lack of purpose. If the Lord exists naturally in all things as the essence of things, and if the effect is still not accomplished, what would be accomplished even by entry? To this he says - "in the form of activity". Activity means effort. He entered in the form of knowledge and will useful for the effect, or in the mere form of effort. Having entered, he then united that separate group. They were created in creation itself capable of producing effects, but separate, so only joining was to be done. Proper joining so that the effect is produced. He states the purpose of the power brought in association - "awakening the dormant karma". Awakening with the power of Time that dormant karma of living beings. When awakening and entry occur simultaneously, both types of effects are accomplished at once. Awakening is not connected to the main action due to having a different cause. [3]
Then he states what was produced - "With awakened karma, through the divine". Action is impossible even with dormant [karmas]. When awakened, assistance is also accomplished by that. "Through the divine" means through the power in the form of a deity. The neuter gender is used in "awakened" so that it may not be for her own purpose in case of the feminine. Or the Lord's form along with her is expressed by the word "divine". The group of twenty-three is mentioned again everywhere for the purpose of awakening karma. He states another action of the Lord - "impelled". Uniting and impelling are actions of the Lord. Due to the Lord's entry, the distinction of that group arose. Then the creation of the universe occurred through the parts of that group itself, he states - "with his own elements". The universe is superior. Superior to puruṣa because it is the body of puruṣa. There is also the word "puru". Or superior even to puruṣa, due to the excessive production of coverings. Because it was made by the group impelled by the Lord. It is indeed made by the Lord. [4]
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
Now, wishing to explain the sixth chapter, they clarify the connection with the chapter by recapitulating the meaning of the previous chapter and state the purpose of the mātrās with reasoning, starting with the creation of the universe - "Evam" etc. Thus, in the previous chapter, the creation of the elements was described as being done by the Lord in the form of His qualities, with the elements being individual manifestations as stated in the Vedas. Now in this chapter, the enjoyable mātrās are to be described, so the creation of the universe, which is the basis for the creation of time in the form of activities that facilitate enjoyment, is mentioned. This provides the context and connection.
Granted this is so, but since these are objects of enjoyment, only the Lord's enjoyment should be discussed. So why are the granting of powers to these and their enjoyment mentioned? In response to this query, they say - "Svaśaktī" etc. The creation of the universe that is mentioned is for the purpose of these being objects for the Lord. These are parts within the universe. And the enjoyment of the whole is through the parts. That enjoyment is not possible without power. So these two (granting of power and enjoyment) are mentioned only for the purpose of them being objects. This is the meaning.
Here they state the indication - "Viṣaye" etc. Indeed, for this reason this greatness in the form of being world-protectors is mentioned. From this it is understood that these two are only for the purpose of being objects.
Now, here the universe is the abode of enjoyment due to being a body, and these very elements have entered into it. Their being objects of enjoyment should be stated for the purpose of being mātrās. How is this to be accomplished here? In response to this query, they say - "Evam" etc. Thus, in this way, through the mode of creation of the universe, granting of power, enjoyment and greatness, the Lord's mātrās are described in four ways. In the universe, due to the predominance of earth, the gandha-mātrā (smell); in the granting of power, due to the predominance of mutual attraction, the rasa-mātrā (taste); in enjoyment, due to entering through form, the rūpa-mātrā (form); in greatness, due to the predominance of sound, the śabda-mātrā (sound) - thus they are specifically stated. In this way, their being objects of enjoyment is the meaning.
Now why is touch not mentioned here? To this they say - "Sparśa" etc. From the statement "Those enjoyments born of contact are indeed sources of misery", touch being a producer of misery, and the Lord being devoid of that, the touch that produces misery does not exist. Therefore it is not mentioned. This is the meaning.
Now in the Second Canto, due to the establishment of touch as immediacy, in its absence how can other enjoyments be accomplished? To this they say - "Tadbhāvād" etc. Due to that existence. Existence means pervasion. Just as that universe is the Lord's body due to His pervasion, so too enjoyment is due to His pervasion alone. Therefore it does not require that (touch) as immediacy there. This is the meaning.
But in the dialogue between Vidura and Maitreya, since the cause-effect relationship is clear, that very connection is there. They explain this and introduce it, saying - "Evam" etc.
"Not proper" - Due to being material and masculine, it is not proper. "Feminine forms" - Though previously masculine in their own functions, due to lack of power in the next function, they become feminine like Sudyumna. "Placed in the wife" - The function placed in the wife. "As separate" - Mutually opposed like co-wives. "Two views" - The view of collective primacy and the view of individual primacy. (1)
"Kālasaṃjñām" here. "Taptayoḥ" etc. - Just as there is a joining, a connection of two heated skull-halves, not when only one is heated, so too here. This is the meaning. (2)
"So'nvit" here. "Of the desired" - Of the desired knowledge. "Of both types" - Collective and individual forms. "Of awakening" etc. - Since the awakening of karma is caused by the activity called time, that function is not connected with the root action. Thus the Lord performed both types of functions through time alone. This is the meaning. (3)
Śrī Giridhara-kṛtā Bāla Prabodhinī
In the sixth, through those great principles etc. blessed by the Lord,
The creation of the cosmic form is described, divided into presiding deities etc. (1)
Thus he states the gaining of capability for the Lord's entry by those whose intention has been declared - with three verses starting with "Iti". That Lord, the Blessed One, in this way, without combining, having observed the condition, the incapability, of His own powers, those great principles etc. that were present, then bearing the goddess named Time, the power belonging to the deity, entered simultaneously into the group of 23 principles in the form of mahat, ahaṅkāra, five great elements, five tanmātras, and eleven senses. This is the connection of the two.
He specifies, indicating that everything accomplished in the previous kalpa was present there in subtle form, so not much effort was required in its creation - "Prasupta", meaning those in which the world systems, the karmas of beings, or the creation of the world were dormant. This is the meaning.
How did He enter simultaneously? In response to this question, he says - "Urukrama", meaning of infinite sport. (1-2)
The Blessed One, having entered there, awakening the dormant karma of beings existing as impressions, in the form of activity called Time, making it inclined towards results, joined that separate group, made them appropriately combined with each other. This is the connection. (3)
He states the creation of the universe from the group of elements that gained capability - "Prabuddhakarmā". The cosmic body consisting of 23 principles was born from that in which karma was awakened by the divine Lord, or which has that function. This is the connection. (4)
Hindī Anuvāda
Creation of the Cosmic Body
Sage Maitreya said - When the all-powerful Lord saw that these powers of mine like mahat etc. were incapable of the work of world-creation due to not being organized among themselves, then accepting the power of Time, He entered all at once into the group of twenty-three principles - mahat-tattva, ego, five elements, five tanmatras and eleven senses including the mind. 1, 2.
Entering into them, He awakened the dormant unseen potencies of beings and united that group of principles which was separate from each other, through His power of action. 3.
When the Lord thus made the unseen potencies inclined towards action, that group of twenty-three principles, inspired by the Lord, produced the cosmic person Virat through their parts. 4.
SB 3.6.1-4
