Text 1: Śrī Maitreya said: O learned Vidura, so far I have explained to you the glories of the form of the Supreme Personality of Godhead in His feature of kāla. Now you can hear from me about the creation of Brahmā, the reservoir of all Vedic knowledge.
Text 2: Brahmā first created the nescient engagements like self-deception, the sense of death, anger after frustration, the sense of false ownership, and the illusory bodily conception, or forgetfulness of one’s real identity.
Text 3: Seeing such a misleading creation as a sinful task, Brahmā did not feel much pleasure in his activity, and therefore he purified himself by meditation on the Personality of Godhead. Then he began another term of creation.
Text 4: In the beginning, Brahmā created four great sages named Sanaka, Sananda, Sanātana and Sanat-kumāra. All of them were unwilling to adopt materialistic activities because they were highly elevated due to their semen’s flowing upwards.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
In the twelfth, due to the non-increase of the creation of minds like Kumāra etc., the creation of Manu is described through the division of the body and sexual reproduction. (1)
Agra means Brahmā first created the states of ignorance in his creation. Among those, tamas means non-manifestation of one's true nature, moha means the notion of "I" in the body etc., mahā-moha means desire for enjoyment, tāmisra means anger when that is obstructed, andha-tāmisra means the notion "I alone have died" when that is destroyed. The same is stated in the Vaiṣṇava text: "Tamas should be known as lack of discrimination, moha as confusion of the inner faculties, mahā-moha should be known as desire for worldly pleasures. Andha-tāmisra is death, tāmisra is said to be anger. This five-fold ignorance arose from the great soul." In Pātañjala also these same are stated: "The five afflictions are ignorance, egoism, attachment, aversion and clinging to life." Or those stated by Śrī Viṣṇusvāmī: ignorance, error, division, fear, and sorrow. As stated: "Error arising from one's own vision" etc. (2)
He did not highly esteem or rejoice in it. (3) Although the creation of Sanaka etc. does not occur in every kalpa, it is mentioned here due to being a creation of Brahmā. In reality, only the primary creations occur in every kalpa, while Sanaka and others created in the Brahmā kalpa simply continue. (4)
Śrī Vaṃśīdhara's Bhāvārthadīpikāprakāśa.
Asamedhana means non-increase. By division of the body, meaning division of Brahmā's body into two, yoni means arising from the womb. (1) Te tubhyam means to you, mahimā means greatness. Now at the beginning of the tenfold creation, thus from me, understand, listen. (1) The states of ignorance were pre-established, now it is said they became manifest from Brahmā at the beginning of creation. Agre means in the Brahmā kalpa, those states of ignorance, he created means made manifest. There among them, tat-pratighāte means when desire for enjoyment is obstructed. Tan-nāśe means when enjoyment is destroyed. The rest is clear. That creation of ignorance in the Viṣṇu Purāṇa is by the great soul Brahmā. In Pātañjala yoga śāstra, these same tamas etc. are stated with different names. In reality, ignorance has only two properties - concealment and projection. Those alone are referred to by the terms avidyā and asmitā, or ajñāna and viparyāsa. Although attachment, aversion and fear of death are properties of the inner faculties, they are considered elaborations of projection due to the predominance of the projection aspect. The meaning of the sūtras is given by the sūtras themselves, thus: "Ignorance is the notion of permanence, purity, pleasure and self in what is impermanent, impure, painful and not-self." That is the main cause of bondage. Just as hearing "The gods are immortal", one performs actions for godhood due to the error of permanence in what is impermanent and becomes bound. Similarly, hearing "Women are pure in all respects" about the impure female body, one becomes bound due to the error of purity. Likewise, one becomes bound due to the error of pleasure in enjoyment which is actually painful transformation. One also becomes bound by the notion of self in the intellect etc. which are not-self. Thus ignorance which is fourfold is the root cause of bondage. (1) "Egoism is the apparent identity of the powers of seeing and the instrument of seeing." The power of seeing is the puruṣa, the instrument of seeing is the intellect. The word 'power' means capability. Although the experiencer and object of experience, the seer and seen, are absolutely distinct, the apparent identity caused by ignorance, as if they were one, is indicated by the word 'as if' to show it is an error of the notion "I am this". That is egoism. (2) "Attachment is that which dwells on pleasure." It defines attachment which is an effect of egoism. When there is experience of pleasure, by memory there is craving for other similar pleasures or their means. That attachment dwells on or takes as its object pleasure, hence it is called "that which dwells on pleasure". (3) "Aversion is that which dwells on pain." For one who has experienced pain, by memory there is anger towards pain and its causes. That is aversion. (4)
Śrī Rādhāramaṇadāsagosvāmi's Dīpinī commentary
By division of the body means by the division of Brahmā's body into male and female forms. At the root, mahimā means greatness, as it will be said "Some call prowess greatness, others call time the source of fear." Thus after the description of time, how he created, that method, from me, you listen. (1) Among the five states of ignorance, tat-pratighāte means when enjoyment is obstructed, tan-nāśe means when enjoyment is destroyed. That same definition of tamas etc. Vibhrama means the notion of self in the body. These same afflictions are in the form of states of ignorance. There egoism is the subtle state of the "I" notion. Observing a slight difference in definition, that group of five is stated. Svādṛk means ignorance of one's own nature. The complete verse can be seen in the first commentary. (2) The couplet is clear. Although the creation of Sanaka etc. does not occur in every kalpa, but when Brahmā goes to sleep at night they enter into him and manifest again at creation, still the creation of Sanaka etc. is mentioned here in the creation section by Maitreya because it is a creation of the Brahmā kalpa. Thus it is said by the wise: "Manifesting in the first kalpa, the four Sanas belong to Brahmā alone. Nārada continues in all kalpas." Just as ignorance has five aspects, knowledge also has five aspects in the form of Sāṅkhya, yoga, detachment, austerity and devotion. There, the manifestation of the four Sanaka etc. is in the form of Sāṅkhya etc. respectively, while Śrī Nārada is in the form of pure devotion. This should be understood. (3) The reason for his unwillingness to create is that they were inclined towards liberation. If it is asked, the creation of Manu etc. who were also inclined to liberation is heard of, to that it is said: They were devoted to Vāsudeva. Thus, according to the authority of statements like "Of celestial sages, elements, ancestors and men", they had no qualification for that. This is the meaning. (4)
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
Asamedhana means non-increase. By division of the body, meaning division of Brahmā's body into two, yoni means arising from the womb. (1) Te tubhyam means to you, mahimā means greatness. Now at the beginning of the tenfold creation, thus from me, understand, listen. (1) The states of ignorance were pre-established, now it is said they became manifest from Brahmā at the beginning of creation. Agre means in the Brahmā kalpa, those states of ignorance, he created means made manifest. There among them, tat-pratighāte means when desire for enjoyment is obstructed. Tan-nāśe means when enjoyment is destroyed. The rest is clear. That creation of ignorance in the Viṣṇu Purāṇa is by the great soul Brahmā. In Pātañjala yoga śāstra, these same tamas etc. are stated with different names. In reality, ignorance has only two properties - concealment and projection. Those alone are referred to by the terms avidyā and asmitā, or ajñāna and viparyāsa. Although attachment, aversion and fear of death are properties of the inner faculties, they are considered elaborations of projection due to the predominance of the projection aspect. The meaning of the sūtras is given by the sūtras themselves, thus: "Ignorance is the notion of permanence, purity, pleasure and self in what is impermanent, impure, painful and not-self." That is the main cause of bondage. Just as hearing "The gods are immortal", one performs actions for godhood due to the error of permanence in what is impermanent and becomes bound. Similarly, hearing "Women are pure in all respects" about the impure female body, one becomes bound due to the error of purity. Likewise, one becomes bound due to the error of pleasure in enjoyment which is actually painful transformation. One also becomes bound by the notion of self in the intellect etc. which are not-self. Thus ignorance which is fourfold is the root cause of bondage. (1) "Egoism is the apparent identity of the powers of seeing and the instrument of seeing." The power of seeing is the puruṣa, the instrument of seeing is the intellect. The word 'power' means capability. Although the experiencer and object of experience, the seer and seen, are absolutely distinct, the apparent identity caused by ignorance, as if they were one, is indicated by the word 'as if' to show it is an error of the notion "I am this". That is egoism. (2) "Attachment is that which dwells on pleasure." It defines attachment which is an effect of egoism. When there is experience of pleasure, by memory there is craving for other similar pleasures or their means. That attachment dwells on or takes as its object pleasure, hence it is called "that which dwells on pleasure". (3) "Aversion is that which dwells on pain." For one who has experienced pain, by memory there is anger towards pain and its causes. That is aversion. (4)
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
By division of the body means by the division of Brahmā's body into male and female forms. At the root, mahimā means greatness, as it will be said "Some call prowess greatness, others call time the source of fear." Thus after the description of time, how he created, that method, from me, you listen. (1) Among the five states of ignorance, tat-pratighāte means when enjoyment is obstructed, tan-nāśe means when enjoyment is destroyed. That same definition of tamas etc. Vibhrama means the notion of self in the body. These same afflictions are in the form of states of ignorance. There egoism is the subtle state of the "I" notion. Observing a slight difference in definition, that group of five is stated. Svādṛk means ignorance of one's own nature. The complete verse can be seen in the first commentary. (2) The couplet is clear. Although the creation of Sanaka etc. does not occur in every kalpa, but when Brahmā goes to sleep at night they enter into him and manifest again at creation, still the creation of Sanaka etc. is mentioned here in the creation section by Maitreya because it is a creation of the Brahmā kalpa. Thus it is said by the wise: "Manifesting in the first kalpa, the four Sanas belong to Brahmā alone. Nārada continues in all kalpas." Just as ignorance has five aspects, knowledge also has five aspects in the form of Sāṅkhya, yoga, detachment, austerity and devotion. There, the manifestation of the four Sanaka etc. is in the form of Sāṅkhya etc. respectively, while Śrī Nārada is in the form of pure devotion. This should be understood. (3) The reason for his unwillingness to create is that they were inclined towards liberation. If it is asked, the creation of Manu etc. who were also inclined to liberation is heard of, to that it is said: They were devoted to Vāsudeva. Thus, according to the authority of statements like "Of celestial sages, elements, ancestors and men", they had no qualification for that. This is the meaning. (4)
Śrīmad Vīrarāghava Vyākhyā
Having thus described the creation of time in detail, wishing to specifically explain the present creation, he promises to narrate that creation after first recounting what has happened. Thus. O charioteer. The glory of the Supreme Self called Time has been described to you in the manner stated. Now listen and understand from me how Brahmā, the womb of the Vedas, created afterwards. [1]
First he describes the creation of the five aspects of ignorance. He created. In the beginning, at the start of individual creation, the first creator Brahmā created andhatāmisra (deep darkness) and other states. These are the states of ignorance. Here the five aspects refer to trees, shrubs, creepers, plants and grasses according to some. Others say they are the states of ignorance in waking, dreaming, deep sleep, unconsciousness and death. Yet others say they are avidyā (ignorance), asmitā (ego), rāga (attachment), dveṣa (aversion) and abhiniveśa (clinging to life) as stated in Patañjali's work. It is similarly stated in the Vaiṣṇava text: "Tamas is non-discrimination, moha is delusion of the inner faculties. Mahāmoha should be known as desire for sensual pleasures. Death is andhatāmisra, tāmisra is said to be anger. This fivefold avidyā manifested from the great soul." Thus tamas is non-manifestation of one's true nature (1), moha is the notion of "I" in the body etc. (2), mahāmoha is desire to enjoy sense objects (3), tāmisra is anger when that is obstructed (4), andhatāmisra is the notion "I am destroyed" when that is destroyed. Some say these refer to those with false knowledge who are on the wrong path - egotistical, proud, and ignorant. Avedina means unaware of one's true nature, ahaṅkṛta means those who identify with the body, ahaṅmāna means those who consider themselves independent. The rest is clear. [2]
Since the evil states of ignorance lead to hell, their creation is evil. Seeing this evil creation, he did not think highly of himself as the creator, meaning he did not consider himself praiseworthy. Then, after that lack of self-esteem, he created others with a mind purified by meditating on the Lord. [3]
He describes them. Self-born Brahmā created the sages Sanaka and others who were devoted to auspicious pursuits, free from activity, dedicated to the path of renunciation, celibate, and with controlled senses. [4]
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
Here the process of creation is described to show that just as knowledge of Hari's infinitude produces joy and leads to liberation, so does knowledge of the gradations from Brahmā downwards. Since ignorance is primary among things to be abandoned, to describe its creation he first recounts what happened and promises to state what is to be said with "Thus". [1]
The first creator Brahmā created tamas in the beginning - this is the syntactical connection. The singular is used for moha etc. here to indicate that creation did not occur according to gradation. The order should be known as: "Tamas is said to be darkness, moha is indeed delusion. Strong attachment to that is mahāmoha, tāmisra is said to be anger. Death is andhatāmisra - avidyā has five aspects." As stated: "Tamas is ignorance, moha is delusion, the others are attachments to those." He states their root cause: "From ignorance". Those whose states arise from ignorance are thus. [2]
To show that ignorance is to be abandoned, he says "Seeing". Then why did creation not cease? He says "By meditating on the Lord". This indicates that meditation on the Lord is the means of all expiations. [3]
Self-born Brahmā created the inactive ones, meaning paramahaṃsas, to distinguish them from Vasiṣṭha and others. [4]
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
"Seeing" - two verses. He manifested in the creation of the three worlds those who were created in the creation of Brahmā's day. [1-4]
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
The creation of Sanaka etc., Marīci etc., dharma, adharma etc. is described. In the twelfth canto, for the increase of creation, he created a couple from his body. Mahimā means glory. [1]
The states of ignorance, which pre-existed, manifested from Brahmā at the beginning of creation in the form of tamas etc. He says "He created". There tamas means non-manifestation of the jīva's true nature, moha means superimposition of "I" on the body etc., mahāmoha means superimposition of "mine" on objects to be enjoyed. Tāmisra means acceptance of anger, which is a quality of the inner faculty, when enjoyment is obstructed. Then andhatāmisra means death, which is a swoon in the form of becoming one with anger. These, though non-existent for the jīva, are created by ignorance. As stated in the Vaiṣṇava text: "Tamas is non-discrimination, moha is delusion of the inner faculties. Mahāmoha should be known as desire for sensual pleasures. Death is andhatāmisra, tāmisra is said to be anger. This fivefold avidyā manifested from the great soul." The same are stated in Patañjali's work as avidyā, asmitā, rāga, dveṣa and abhiniveśa. Those stated by Śrī Viṣṇusvāmī are ignorance, delusion, separation, fear and sorrow. In reality, ignorance has only two qualities - concealment and projection. These are referred to by the terms avidyā and asmitā, or ignorance and delusion. Rāga, dveṣa and abhiniveśa, though qualities of the inner faculty, are stated as elaborations of projection due to the predominance of that aspect. This should be understood. [2]
To indicate that discrimination alone removes ignorance, he says that the states of knowledge also manifested from him in the form of Sanaka etc. with "Seeing" etc. [3]
Just as Brahmā emerged from the lotus at the end of the first half of his life in the previous kalpa, after the great beings like Brahmā who live for a kalpa enter the Supreme Lord, similarly Brahmā again produced Sanaka and others. He says "Sanaka and". The four states of knowledge are Sāṅkhya, Yoga, detachment and austerity - these manifested in the form of the four sages Sanaka etc. Moreover, since knowledge is fruitless without devotion, devotion exists as a secondary quality in those states like austerity. Thus Sanaka and others are also seen to have devotion. The manifestation of primary devotion will be stated later in the form of Nārada. [4]
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
He promises to speak again about the creation made by the four-faced one, preceded by a restatement of what was said. || 1 || * * In the beginning, the creator Brahmā created andhatamiśra and others. The functions of ignorance, due to the beginninglessness of ignorance, are the functions of non-discrimination. Among them, tamas is non-discrimination of the nature of the self, non-self, and supreme self. Moha is the reverse tendency of the mind regarding what is proper and improper. Mahāmoha is the desire for worldly enjoyments. Tāmiśra is anger at their obstruction. Andhatamiśra is the thought "I myself am dead" when they are destroyed. As it is said in the Vaiṣṇava text: "Tamas is non-discrimination, moha is confusion of the inner organ. Mahāmoha should be known as the desire for worldly pleasures. Andhatamiśra is death, tāmiśra is said to be anger. This fivefold ignorance arose, O great soul." || 2 || * * He did not consider himself, the creator of such a creation, to be great or proper. Then it is understood that he prayed to the Lord to become his son, purified by meditation on the Lord. Although the creation of Sanaka and others does not occur in every kalpa, it is mentioned here due to being part of Brahmā's creation. In reality, in every kalpa there are primary creations, while Sanaka and others who appeared in Brahmā's kalpa simply continue. || 3 || 4 ||
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
The intellect of ordinary people is described in the twelfth. It is eightfold in the form of creation, with the highest being superior to the rest. || 1 ||
The first is the natural intellect in the form of tāmiśra, etc. The second is devoted to knowledge, but is proclaimed to be faulty. || 2 ||
Even the fault here is considered superior to knowledge due to association with Hari. Just as Śiva's is superior to that, so is Kṛṣṇa's that follows ignorance. || 3 ||
Though faulty, Hari does not enter its fault. Hence it is inferior, while in the middle world the deluding one is superior. || 4 ||
Then comes that versed in the Veda and established in its meaning and ritual. Superior to that is the Veda itself combined with yoga and worship. || 5 ||
But the highest of all is that which fulfills Hari's desire for play. Thus the eightfold intellect is connected with the creation of all. || 6 ||
Having described what is done by Time, he is about to describe the world created by Brahmā in eight ways, and concludes what was said before to show it is not subordinate - "Thus has been described to you." Just as Brahmā is an incarnation of the Lord's qualities, so too is Time a special quality of the Lord's glory. There, common usage is secondary, the true reality is primary - to indicate this, it is called "known as Time." He prevents dharma from belonging to the Imperishable, etc. by saying "of the Supreme Self" - of the Supreme Person. Now the tenfold creation created by Time in a different way. "Containing the Vedas" is the reason for the distinction.
The creation following the Vedas was produced by Brahmā alone. The creation following Time was nourished by Time and made by the Lord. || 1 ||
Even there, the method of creation is difficult, so due to the different method, it should be heard attentively for discrimination, he says "Understand." || 1 || * First he describes the creation of the presiding deities of the fivefold ignorance - "He created in the beginning." There, the lowest is the dark function or its presiding deity; that is the first. He states that - "He created in the beginning." He created andhatamiśra in the beginning.
The object and the person are considered the two aspects in knowledge. In the person, the eye is the enlightener; in the object, light is the pervader. In the beginning, both of these are absent, hence there is blindness and darkness. || 1 ||
After that, tāmiśra - delusion only regarding objects, not the self. "Original creator" means the creator of the world from the very beginning. If he did not create in this way, there would be no world at all.
If he fully knows himself and the nature of things, there would be intense desire then, and creation would not be otherwise. That is not possible for Brahmā, it would be thus only for Hari. || 1 ||
After that, mahāmoha - though seeing the true nature of things, identifying oneself with that object, like "I am the body." Moha is "mine." Tamas is ignorance, not knowing "Who am I?" All five are functions of ignorance alone. Ignorance is said to be the Lord's power, the effect of māyā here. Entering the four-faced one, it emerged externally in five ways. || 2 || * * Having created those five kinds of deities, seeing them, he did not employ them as creators of the world, but criticized himself thinking "I have not done this well," he says "Seeing those of evil nature." Creation arises only through evil. Then he performed meditation on the Lord for freedom from dependent function. That meditation occurred to the extent that the mind would always be pure, so that the previous creation does not enter into these being created. He states this - "Purified by meditation on the Lord." Others different from the previous. || 3 ||
These four were born. By this, they are like those in Kṛta Yuga, while the previous ones are like those in Kali Yuga. Now ātmabhū. Among those four, Sanatkumāra is great, the grandson of the Lord. In his creation, being the Lord's grandson is primary, hence he is called ātmabhū. The Self is the Lord. He states three qualities for all of them - sunīna niṣkriyānūrdhvaṃ retasa. For them, only contemplation is established as a duty. He says niṣkriyān to indicate their duty is only for the latter part, not the former part. Having studied the Vedas and understood their meaning, they are free from external superimposition and focused on the mind. The meaning is they only do what can be accomplished by mind alone. But why don't they create through the mind? To this he says - ūrdhvaretasa. Creation is not even through the mind via semen. Rather that semen is mental, and that too goes upward to the Lord, not downward to create inferior beings. (4)
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
Now wishing to explain the twelfth chapter, they state to show the connection - sādhāraṇānām etc. Thus the context is the connection with the scripture. In the examination of questions, in Śuka's statement it is the answer to the verse "yasmin karmasamāvāyaḥ" (2.8.14), while in Maitreya's statement it is the answer to the question on divine glories. To indicate this, they state through division - aṣṭadhe etc. Here creation by Brahmā and being a creation are the respective answers for both. Therefore it is superior and excellent, being the producer of scriptural connection. The second is clear in the commentary. Hence that connection should be understood from the meaning itself. To show that the intellects were born with deities, they state their nature - vāmiṣṇa etc. Jñānaniṣṭhā. The creation of Sanaka etc. being faulty by breaking the command, the second intellect with pride which is focused on knowledge has that deity. This should be understood for the rest also. Here in Brahmā. The third intellect is considered superior even to knowledge, like Hara. Thus the third has Hara as deity and is in the form of pride in serving the Lord etc. Then after that, the fourth has the deities of the ten Prajāpatis etc. who follow Kṛṣṇa's command. That too is faulty. In its fault which is in the form of desire, Hari would not enter, meaning in the heart. Hence it is inferior. Thus the meaning is the fourth intellect is of various types, following the Lord's command while conceiving desires in the heart. The fifth is supreme, deluding the world. The meaning is the fifth in between has the deity of mundane prose, poetry etc. Sarasvatī. Then the sixth is well-versed in the Veda, devoted to Vedic study, having the Veda as deity. Then superior to that, the seventh is established in the meaning of the Veda, having the deities of various rituals as deity. They state its nature - veda eva etc. Joined with yoga meaning meditation, related to the meaning of the Veda. But that which fulfills the Lord's desire to play, having Manu as deity, is the eighth which is supreme in all ways, the ultimate limit. Thus by this creation of deities, the eightfold intellect is born in aggregate form, useful for the birth of elements, senses and individual intellects of all individual beings like us, as per the śruti "Knowledge and action follow him, as well as past wisdom." This is the meaning. Thus summarizing the meaning of the chapter, they explain - evam etc.
To indicate this suggests the nature of the Lord's play and divine glories mentioned before and to be mentioned, they state - yathā etc. But time is well-known in the world as a substance, how is it a quality? For this they state - tatra etc. By grace that is done by the Lord. That, both types, is done by the Lord through grace. Thus it is an indirect form of play. (1)
In sasarja. Jātihīna. Being of the nature of non-existence, it is low-born and of inferior nature. Taking recourse to the common reading, they state another view - devatā vā. They state the form that causes the connection with andhatāmisra - viṣaya etc. in one and a half verses. There in the Vaiṣṇava text it is said "Darkness is non-discrimination, delusion is confusion of the inner organ. Great delusion should be known as desire for worldly pleasures. Death is andhatāmisra, anger is called tāmisra." And in Pātañjala Darśana it is said "The five afflictions are ignorance, egoism, attachment, aversion and clinging to life." That itself is explained by Vyāsapāda using the words tāmisra etc. But Viṣṇusvāmī says "I worship this Nṛhari, by whose māyā one remains enjoying the six states beginning with mistaking oneself etc." Here the order is different from the Vaiṣṇava text. The meaning of the verse is - In knowledge. In worldly objects. And person. Two categories are considered - the object of knowledge and the knower. There too for the person, the eye which is the instrument is required as the illuminator. For objects, light in the form of illumination which is pervasive is required as an auxiliary through its connection. Later due to the absence of those instruments and auxiliaries, by that absence there is blindness in the person and darkness in objects. In this way, these two cause the use of the word andhatamas through the mode of absence. Thus in the absence of instruments and light, the mental state characterized by the absence of knowledge of external objects as far as possible, which has existence as its cause, is established as the nature of andhatamas through yoga. This is expressed by the word aviveka in the Vaiṣṇava text. (1) By being darkness. How is delusion regarding objects tāmisra? Explaining this, they state the reason for its inevitability - ātmānam etc. Thus, even when there is knowledge of the true nature of oneself and objects, that single extremely intense desire-shaped mental state for the mere truth of both of those is tāmisra. But if the Lord were to do it, why would it not happen? To this they say - na etc. Etā means the covering and projecting powers. Taking the word ajñāna like the word amitra to mean that which is opposed to knowledge and similar to it, they state its nature - ajñānam etc. Thus, the power of nescience called avidyāgara, which has the nature of the powers of concealment and projection, which is established by the verse "Knowledge and ignorance are my two bodies, know O Uddhava, for embodied beings. They cause liberation and bondage, created by my māyā." That is such. (2)
Śrī Giridhara-kṛtā Bāla Prabodhinī
The creation of Sanaka and others, as well as of Brahmā and Manu, is described in the twelfth [chapter] through the division of mind and body. || 1 ||
Concluding the description of the nature of Time, and narrating another creation, [the sage] makes [the listener] attentive to hearing it - [saying] "Thus". He addresses [him] affectionately - "O Kṣattṛ" (Vidura). The glory of the Supreme Self, called Time, a special power, has been described to you in the manner stated. Now, listen attentively to me as I narrate how Brahmā, born from the Veda, created the beings. || 1 ||
"Sasarja" (he created) - in the beginning of his creation, Brahmā, the original creator of beings, first created the five states of ignorance in the form of andhatāmisra (utter darkness) and others, which are the functions of avidyā (ignorance). Among these, tamas (darkness) is the non-manifestation of one's true nature, moha (delusion) is the identification with body, senses, mind, vital airs, etc., mahāmoha (great delusion) is the desire for sensual enjoyment, tāmisra (anger) is the frustration when that is obstructed, and andhatāmisra (utter darkness) is the notion "I am dead" when sensual objects are destroyed. This is stated in the Vaiṣṇava [text]: "Tamas should be known as lack of discrimination, moha as confusion of the inner faculties, mahāmoha as the desire for worldly pleasures, andhatāmisra as [fear of] death, and tāmisra is said to be anger. This five-fold ignorance manifested from the great soul." In Pātañjala also, these are mentioned as "The five afflictions are avidyā (ignorance), asmitā (egoism), rāga (attachment), dveṣa (aversion), and abhiniveśa (clinging to life)." Or as stated by Śrī Viṣṇusvāmī: ajñāna (ignorance), viparyāsa (misapprehension), bheda (division), bhaya (fear), and śoka (grief). As said, "Arising from misperception of the self, misconception, division, fear, and sorrow," etc. || 2 ||
Because these functions of ignorance are means to hell and are thus sinful, and because their creation was due to his own fault, seeing this most sinful creation, he did not consider himself very praiseworthy. Then, after that, for the removal of his own fault, he meditated on the Lord, and with that purified and cleansed mind, he created others. || 3 ||
He shows those [others] - "Sanaka, etc." The self-born Brahmā then created Sanaka and others. It should be known that in each kalpa, the main creations are the same, but Sanaka and others, created in the first kalpa, continue [in subsequent kalpas]. Because they were born from meditation on the Lord, they became most excellent - with this intention he qualifies them as "munis", meaning those inclined to contemplation, i.e., discriminating ones. "Niṣkriyān" means devoid of activities for achieving the three goals of dharma, artha, and kāma. "Ūrdhvaretaḥ" means those who have conquered their senses. || 4 ||
Hindī Anuvāda
Śrī Maitreya said: Viduraji! Up to this point, I have told you about the glory of the Lord in the form of Time. Now listen to how Brahmaji created the world. || 1 ||
First of all, he created the five states of ignorance - tamas (avidyā; ignorance), moha (asmitā; egoism), mahāmoha (rāga; attachment), tāmistra (dveṣa; aversion), and andhatāmistra (abhiniveśa; fear of death). || 2 ||
However, seeing this extremely sinful creation, he was not pleased. Then, purifying his mind through meditation on the Lord, he created another creation from it. || 3 ||
This time, Brahmaji produced four celibate sages devoted to renunciation - Sanaka, Sanandana, Sanātana, and Sanatkumāra. || 4 ||
SB 3.12.1-4
