SB 3.20.1-10

 Text 1: Śrī Śaunaka inquired: O Sūta Gosvāmī, after the earth was again situated in its orbit, what did Svāyambhuva Manu do to show the path of liberation to persons who were to take birth later on?

Text 2: Śaunaka Ṛṣi inquired about Vidura, who was a great devotee and friend of Lord Kṛṣṇa and who gave up the company of his elder brother because the latter, along with his sons, played tricks against the desires of the Lord.

Text 3: Vidura was born from the body of Vedavyāsa and was not less than he. Thus he accepted the lotus feet of Kṛṣṇa wholeheartedly and was attached to His devotees.

Text 4: Vidura was purified of all passion by wandering in sacred places, and at last he reached Hardwar, where he met the great sage who knew the science of spiritual life, and he inquired from him. Śaunaka Ṛṣi therefore asked: What more did Vidura inquire from Maitreya?

Text 5: Śaunaka inquired about the conversation between Vidura and Maitreya: There must have been many narrations of the spotless pastimes of the Lord. The hearing of such narrations is exactly like bathing in the water of the Ganges, for it can free one from all sinful reactions.

Text 6: O Sūta Gosvāmī, all good fortune to you! Please narrate the activities of the Lord, which are all magnanimous and worth glorifying. What sort of devotee can be satiated by hearing the nectarean pastimes of the Lord?

Text 7: On being asked to speak by the great sages of Naimiṣāraṇya, the son of Romaharṣaṇa, Sūta Gosvāmī, whose mind was absorbed in the transcendental pastimes of the Lord, said: Please hear what I shall now speak.

Text 8: Sūta Gosvāmī continued: Vidura, the descendant of Bharata, was delighted to hear the story of the Lord, who, having assumed by His own divine potency the form of a boar, had enacted the sport of lifting the earth from the bottom of the ocean and indifferently killing the demon Hiraṇyākṣa. Vidura then spoke to the sage as follows.

Text 9: Vidura said: Since you know of matters inconceivable to us, tell me, O holy sage, what did Brahmā do to create living beings after evolving the Prajāpatis, the progenitors of living beings?

Text 10: Vidura inquired: How did the Prajāpatis [such progenitors of living entities as Marīci and Svāyambhuva Manu] create according to the instruction of Brahmā, and how did they evolve this manifested universe?

Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā

In the twentieth (chapter), due to the interval of the Varāha birth etc., now from the beginning, in the creation, the lineage of Manu which was mentioned to be told is remembered. (1)

Pratiṣṭhā means place. Having obtained, O Sauti, son of Sūta Romaharṣaṇa, for those whose latest birth is more recent, what doors (means) did he create for the path, for the exit of those merged in the Lord? The meaning is: by what means did he create the more recent beings? (1)

It will be known through the dialogue of Vidura and Maitreya itself - saying this, he asks to inquire about that very dialogue. "Kṣattā" with five (verses). The reason for being Śrī Kṛṣṇa's friend. "Ya" - who abandoned his elder brother Dhṛtarāṣṭra along with his sons Duryodhana etc., due to disregard for Śrī Kṛṣṇa's advice, as he had committed an offense. (2)

Anavara means not inferior; in greatness, in glory. (3)

At Kuśāvarta, at Gaṅgādvāra. (4)

Whatever he may ask, if you say "What is it to you?", to that he says: "Tayoḥ". Certainly auspicious stories destroying sin arose. (5)

Let me glorify the noble deeds worthy of praise of that Hari. (6)

"Evam" is Vyāsa's statement. Ugraśravā is Romaharṣaṇa's son; Naimiṣa is the abode of those; by whom the mind is fixed on the spiritual. (7)

Having heard about the playful lifting of the earth and killing Hiraṇyākṣa with contempt. Bhārata means Vidura. (8)

Because you are a knower of the unmanifest path. Or it is an adjective for Brahmā. (9)

This universe. Abhāvayan means they caused to arise. (10)

Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā

By "ādi" the war etc. is included. "Atha" means again. "Prastutam". (1)

Having heard the incidental Varāha līlā, he asks about the main topic with "mahīm". "Avaram" means after Sanaka etc. "Ityarthaḥ" - the meaning is: How were these created? (1)

That means of creating recent beings will be known. Thus, considering it improper to ask independently in Vidura's story-question, he asks that very question. "Kṣattā". "Aikāntika" means solely devoted. (2)

Of that Dvaipāyana, with all his being, in every way. Or, the Self of all is sarvātmā, for that reason devoted to those intent on Kṛṣṇa, following them. (3)

From which impurity has departed is viraja, as stated by the reason of serving holy places. And due to proximity, it means the impurity has departed as if from holy places. As Yudhiṣṭhira said "He makes holy places holier". (4)

Having raised an objection himself, he resolves it with "yat kim api". "Tayoḥ" means of Vidura and Maitreya "pravṛttāḥ" - by this the eagerness to hear from the very beginning is made clear. "Gāṅgāḥ" means related to the Ganges. Since both were devotees of Śrī Kṛṣṇa, stories other than about Śrī Kṛṣṇa did not arise there, hence the meaning is "Tell that dialogue". (5)

Those stories of Śrī Kṛṣṇa whose deeds are worthy of praise, to us. (6)

By the sages like Śaunaka etc. (7)

Well-held, eternally situated boar form of whom - that is the form derived from the root "dhṛṅ" meaning "to remain" with the kta suffix. Having heard about that līlā in which there is the lifting of the earth, and (Hiraṇyākṣa) killed there itself with contempt. (8)

The lords of creatures are Marīci etc., their lord is Brahmā. "Prajāsarge" - locative in the sense of cause. "Avyaktamārgavit" - knower of matters imperceptible to us etc. (9-11)

Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā

Due to the interval caused by the incidental Varāha birth and deeds, now after the 19th chapter, from the very beginning the main topic to be described. For exit means for coming out from the Lord, just as a door is the means for exiting a house, thus here "by what means" is explained figuratively, hence "ityarthaḥ" is said. (1)

This is the creation section. (2)

"Sarvātmanā" means with undivided devotion. (3)

First becoming pure by serving holy places out of desire for atonement for bad association, then approaching Maitreya. (4)

Taking shelter of His lotus feet, related to Him. (5-6)

Although the question was asked by Śaunaka, still since all approved of that question, the plural "by the sages" is used. (7)

"Hareḥ" is Sūta's statement, repeating Śuka's words. Having heard about the līlā of lifting the earth, and having heard about Hiraṇyākṣa being killed there with contempt - this is to be connected. (8)

Because you are a knower of the unmanifest path, knower of matters imperceptible to us etc. In the view of it being an adjective for Brahmā, it means knower of Brahmā's path. (9-10)

Śrīmad Vīrarāghava Vyākhyā

At the end of the second skandha, with "yathāsau bhagavān sūta! kṣattā bhāgavatottama" etc., in the dialogue between Vidura and Maitreya, when Śaunaka asked, King Parīkṣit asked what was said, and you were asked about the dialogue between Vidura and Maitreya, which was asked by the king and told by Śuka. Therefore, beginning with "I will describe the dialogue between Vidura and Maitreya according to the questions and answers of the king and Śuka," Sūta narrated in nineteen chapters. Then Śaunaka, with "sa vai svāyambhuvaḥ samrāṭ" etc., wishing to ask about the character of Svāyambhuva which Maitreya began when Vidura asked "when with his wife," but about the main topics from the tenth chapter onwards, "When the Lord disappeared, how many kinds of physical and mental beings did Brahmā, the grandfather of the worlds, create?" Śaunaka asks in nine verses about some of the differences in physical and mental creation described by Maitreya as heard from Sūta's mouth, and the remaining differences and the main narrative.

Although Parīkṣit's question should also be asked by Śaunaka and Sūta should speak Śuka's answer, not what Vidura asked nor what Maitreya said, as the dialogue between Sūta and Śaunaka is in the form of the dialogue between Śuka and Parīkṣit, yet considering that Parīkṣit's question is also mostly asked through Vidura's question, Śaunaka directly asks Vidura's question.

Mahīm iti. O Saute, son of Sūta Romaharṣaṇa! Having established the earth in its proper place, what doors or means did Svāyambhuva Manu follow for the path of those with recent birth, for the fourfold human goals of dharma, etc.? What means for the human goals did he himself follow to maintain worldly propriety, according to the principle "whatever the best does"? (1)

Thus, having asked about the main topic of Manu's character, considering that the differences in creation of beings are mostly asked through Vidura's question, with the desire to ask Vidura's question as well, he first praises Vidura. Kṣatteti, with two verses.

Kṣattā, Vidura, the great devotee, possessed of unsurpassed devotion to the Lord, and therefore Krishna's, the Lord's, unique, extraordinary friend, the object of unsurpassed affection. Here, according to the Lord's statement "The wise man is extremely dear to me, and I am dear to him," it should be understood that the Lord is also his friend. This clarifies the friendship. Kṣattā, who abandoned his step-brother Dhṛtarāṣṭra along with his sons like Duryodhana, considering him sinful towards Krishna, the Lord, due to disregarding Krishna's advice and acting treacherously towards the Pāṇḍavas who followed the bounds of dharma and took refuge in the Lord. (2)

Moreover, in greatness, due to Vyāsa, Vidura is not inferior. Completely, in all aspects, as stated "Nārāyaṇa is mother, father, brother, dwelling, refuge, friend, and delight," he took refuge in Krishna, the Lord, and followed those devoted to Him, serving them. (3)

Thus, having introduced Vidura, he asks what he asked with three verses beginning with "kim". Vidura, purified of external and internal impurities by serving holy places like the Ganges with thrice-daily bathing, etc., having approached Maitreya, foremost among knowers of truth, seated at Kuśāvarta - there are five holy places at the Ganges gate: Kuśāvarta, Bilva, Nīla mountain, and Kanakhala - what else did he ask? (4)

He states what he asked. O Sūta! As they, Vidura and Maitreya, conversed, what pure stories about the Lord would have arisen? Pure like the Ganges waters connected to the Lord's lotus feet, which destroy sins for those who touch them. (5)

Tell us those stories of the Lord whose grand deeds are worthy of praise, whose extensive activities in the world are to be glorified. May good fortune be yours. Why do you keep asking about the Lord's stories? He answers: One who knows the taste of the Lord's stories - who could be satisfied drinking the nectar of Hari's play? None. Therefore, being unsatisfied, I ask. (6)

Thus asked by the Naimiṣa forest dwellers like Śaunaka, Ugraśravās the Sūta, with his inner self dedicated to the Lord, said to those Naimiṣa dwellers, "Listen." Such words were placed by the all-knowing Lord Bādarāyaṇa, the author of this text, foreseeing the future progression of speakers and listeners of his work, to indicate this. Therefore, this statement is Vyāsa's own, according to traditionalists. Others say it was composed and placed by his disciples and grand-disciples for context. (7)

Thus asked, Sūta says in one verse that Vidura, delighted by hearing the story of the boar incarnation, about to ask about the main topic of Svāyambhuva's character, asked about the differences in the creation of beings. Harer iti. Hearing about the play of Hari who took the form of a boar by His own will, His raising the earth from the netherworld, and His killing of the disrespectful Hiraṇyākṣa, the delighted Bhārata Vidura said to the sage Maitreya. (8)

He states what was said in three verses. What did Brahmā, lord of the Prajāpatis like Marīci, undertake after creating the Prajāpatis for the purpose of creation? Tell me, O Brahman, for you are capable, knowing the path of the unmanifest, that which is not revealed, beyond the senses. (9)

How did those Brahmins led by Marīci and Svāyambhuva Manu create this universe by the command of four-faced Brahmā? (10)

Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā

In this chapter, he elaborates on the previously mentioned creation for the purpose of clearly understanding the creation and dissolution, and the knowledge of the gradation of deities etc., which is conducive to devotion to Hari and thus a means to the goals of human life, and for the purpose of aggregating what was not stated. As stated: "In creation and dissolution, the gradation of deities is clearly known. Great importance is attached to the knowledge of gradation. Therefore, that has been stated many times, and other things that illuminate it." Thus the speaker tells the listener the desired meaning. What else cannot be known. Therefore, to dispel that, in the beginning the king asks Śuka. Mahīm iti. Mahīm adhyāsya - staying on the earth. By the rule "adhiśīṅsthāsāṃ karma", the second case is used in the sense of the seventh case. For the path of beings born later, in a later time, for knowledge of the distinctions of varṇas and āśramas, what doors, means of creation, did he establish - the meaning is that staying there he created. (1)

He asks thinking "I should speak according to Vidura's question." Kṣatteti. Anticipating the objection "How does Vidura's question, being about worldly matters, accord with you who are close to death?", he describes his qualities saying "He is not like me" with "kṣattā mahābhāgavata" etc. Here these adjectives are understood to be mutually indicative of cause and effect. Kṣattā - from the root "kṣata saṃcūrṇane", because of crushing the mountain of saṃsāra. Ekaḥ pradhānaḥ - one who has Hari as the chief, supreme conclusion. In this meaning, as per the prescribed affix. Aghavān - sinful. (2)

Sarvātmane - in the form of concluding the previously stated reason. (3)

Kimanvapṛcchan - "What else did he ask that I have not asked?" At Kuśāvarta at Gaṅgādvāra. (4)

There, with the idea that other topics are far removed, he says Tayor iti. (5)

Anticipating "You may be drowsy from hearing it many times", he says there Rasajña iti. (6)

Sūta tells this meaning to Śaunaka and others. Evam iti. Arpitādhyātmaḥ - one whose mind and senses are dedicated to the body. (7)

Śuka also says that Vidura asked Maitreya to ask the meaning you asked. Harer iti. (8)

To "What did he say?", he replies Prajāpatī ti. He knows the path, the method, of the unmanifest principles beginning with the Supreme Self. (9)

He states that the king's and Vidura's questions have the same subject. Ya iti. Abhāvayan - causing to increase. (10)

Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā

Having heard the incidental Varāha līlā, he asks about the main topic. Mahīm iti. (1)

Thus, considering it improper to ask independently in the midst of the desire to hear Vidura's questions, he asks that very question. Kṣatteti with five verses. (2-3)

And there, if somewhere that sequence is broken, then he should repeat and start again from the beginning, saying virājās tīrthasevayā etc. with two and three-quarters verses. First, virājāḥ - free from bad association and sorrow by visiting holy places, then approaching. (4)

With pravṛttā etc., the desire to hear again from the beginning is made clear. (5-6)

Ṛṣibhiḥ iti - By all the sages approving of Śrī Śaunaka's question, as it is repeated by all. (7)

But Śrī Sūta, thinking "Why break the sequence of Śrī Vidura which is like the sequence of the Lord?", gives a reply praising him. Harer iti. This too is understood to be just what Śrī Śuka said, which Sūta has imitated. Following that, he tells everything - having heard the līlā of lifting the earth, and in that very līlā having heard Hiraṇyākṣa killed with contempt. (8)

Avyaktamārgavit - Knower of things beyond the grasp of people like us. (9-12)

Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā

The creation which was briefly stated before,
Is elaborated in the 20th chapter, with the desire to describe Svāyambhuva's lineage.

Pratiṣṭhām - shelter. O Sūta! Son of Romaharṣaṇa! What doors did he make for the path, for the exit, of the līlās in the Lord for beings born later, after Sanaka and others? For recent creatures. By what means did he create them? (1)

With the intention "Tell this question and answer through the dialogue of Vidura and Maitreya", he says Kṣatteti. Sāpatyaṃ - along with sons like Duryodhana. (2)

Anavaraḥ - not inferior. (3)

Virajāḥ - one from whom impurity has departed. Since tīrthasevayā is stated as the cause, and due to proximity, it means the impurity has departed only from the holy places. Kuśāvarte - at Gaṅgādvāra. (4)

Amalāḥ kathāḥ - Because they are devotees, and because devotees are devoid of topics other than Kṛṣṇa. Gaṅgāyā āpaḥ - waters of the Ganges. Aghaghnyaḥ - destroyers of sin. (5)

Bhadraṃ te - A blessing due to eagerness. Kīrtanyāni - having stories or actions that are praiseworthy, grand. (6)

Adhyātmakaṃ - the mind. (7)

Suṣṭhu amāyayā - eternally situated without deceit. Kroḍatanur yasya - whose body is a boar. Tasya hareḥ - of that Hari. A form of the root śṛṅ meaning "to stay" with the taud affix. Goḥ - of the earth. Bhārataḥ - Vidura. (8-9)

Etaj jagat abhāvayan - caused this world to manifest. (10)

Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ

Thus, in the section on creation by the four-faced one (Brahmā), the incidental story of Varāha was described in seven chapters. Now the remaining creation by the four-faced one is described in one chapter, beginning with the origin of mahat and other principles. Having attained a stable position, what means and methods did he employ for the birth of those who have a lower, more recent birth, for their path? (1)

Along with his sons, including Duryodhana and others (2-3)

At the door of the Kushāvarta river (4)

The sin-destroying stories of Hari began (5-6)

Thus says Śrī Vyāsa. One whose mind is focused on spiritual matters (7)

By his own māyā (illusion), meaning by his own will or intention. Hearing about the lifting of the Earth by the one who assumed the form of a boar, and the playful slaying of Hiraṇyākṣa, Vidura, descendant of Bharata (8-9)

How, in what manner did they create this, meaning sons, grandsons, etc. (10)

Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā

The creation done by the Lord is described with an introduction. It is told in fourteen chapters, dedicated to Hari. (1)

The creations were previously described due to the inequality of the guṇas. Here the inequality of the guṇas is clearly described in two ways. (2)

There is no divine aspect here, so it is a description of the ordinary. The material aspect is described in one, and the other in four. (3)

What are the qualities of the elements, senses, and intellects that are useful for knowledge of Hari, and which are useful for the path of grace? (4)

They are described as told by Hari, each in three ways: divine, spiritual, and material. (5)

They are described in four, four, and one respectively. In the first four, through devotion, Sāṅkhya, self-knowledge, and yoga. (6)

In the second, time itself is spiritual, as well as for creating greatness. The entire world is dependent on that. (7)

Only the liberated one is useful for Hari's purpose as an element. Therefore liberation and women are in the first two types. (8)

Dharma and others are also of two types, described there in order. If they are not produced in creation, their path would not exist. (9)

The twenty-one types of devotees who have contemplated on the path of the Lord are clearly described here in order. (10)

Those who have contemplated on the Lord are twenty-five in number. Everything else is created by time. Those four are also described. (11)

They are also said to be of three types - the main one, liberation, and the final one. The root, creation of the three, the main one, and liberation are thus the fruits. (12)

From this, creation is described in fourteen chapters. In the twentieth chapter, mixed creation is spoken of. (13)

All these six types are spoken of here for the sake of Hari's work in Hari. Having known creation to be of one type, such is the question in dissolution. (14)

Even so, it is certain that the scripture alone should be spoken here. It is said that even that is not intended, but rather otherwise. (15)

Shaunaka, great in nature, asks two questions - the first concerning dissolution, and the second concerning devotees. (16)

The root beginning is indeed different with one and with five. No pause is seen here between Parikshit and Shuka. Therefore Suta alone is the speaker. There is no fault due to equality of meaning. (17)

There Shaunaka, having heard about creation in detail, asks about dissolution - "mahīṃ pratiṣṭhām" (the earth's foundation). Indeed, one should ask by first recounting what was said before. The killing of Hiranyaksha is not considered as an introduction since it was mentioned before. He asks about Manu's story, since "the earth was brought together for Manu's sake." Pratiṣṭhā means firmly established; or this alone is the foundation for all beings, since the body is rooted in it. For that purpose alone it was lifted up, so he himself remained established on it. Having attained foundation, one does everything - thus the occasion for asking about action. The address "O son of Suta" is to indicate "You should speak this, as it was not said by Shuka and others." Storytelling is the traditional duty of his family. The word svāyambhuva is to show the necessity of Manu's creation, etc. Manu is thus called because he is the promulgator of dharma, not otherwise. Brahmā created only two doors - the mind and body. If others were also born from body and mind just like their parents, then the world would not be threefold - hence the specific question "Which doors did he occupy?" For those of later birth, those endowed with birth later than Manu. (1)

Thus having asked about the work of Manu, the embodiment of dharma, and knowing Vidura to be a devotee in comparison to himself, with the intention that "You should speak what he asked", meaning that he will have asked about everything, he states evidence for this in three verses starting with "kṣattā mahābhāgavata". His great devotion is described along with its root. His status as an excellent questioner is explained with reasoning. (1)

First he describes Vidura's devotee status. One who performs the razor's edge vow becomes a great devotee. This is the main seed of Vidura's devotee status. Hence he says "kṣattā mahābhāgavata". For kṣattā is the performer of the razor's edge vow. In another Purāṇa, the Lord instructs Yudhishthira about this vow in the Rājasūya: "One who, though young and virile, with desires and in the presence of women, though always situated there mentally does not become agitated; women with all limbs attractive, adorned with all ornaments, though unfulfilled in desires and obtaining him, even with longing themselves; among one's own and others, even among one's own wives somewhere - standing as if in the midst of five fires, that is the razor's edge vow." Kṣattā is like that, hence his great devotee status. He also states his great devotee status in the seen manner - "kṛṣṇasyaikāntika". Aikāntika means favorable in solitude. Even when there are occasions for personal work, because he is firm, one who makes effort only for Hari's sake in every way spontaneously, not even incidentally for his own sake - he is a great devotee. Moreover, suhṛt means one whose heart is good; there are no other faults in him either. He states that there is not even an associative fault - "yastatyāja". One born later becomes equal to the father. By the maxim "Among brothers born of the same father", his son is indeed one's own son. Thus abandoning consideration of before and after, knowing only aversion to the Lord, he abandoned Dhritarashtra along with Duryodhana etc. - this is the meaning. In reality, one is not sinful towards Krishna, yet due to opposition to the Pandavas accepted by the Lord, etc. The word iti indicates manner or possibility. (2)

Having thus established his devotee status with reasoning, he states that such status is indeed appropriate for him - "dvaipāyanād". Only a portion of the Lord becomes a great devotee, hence to describe his status as a portion of the Lord - "not inferior to Vedavyasa in greatness", meaning he is not lesser or lower. Mahī means one who has greatness, mahitva is the state of greatness. When such dharma is considered, just as there is greatness in Vedavyasa, so too in Vidura. Utsava here means remembrance of the Lord, etc. The word maha is a-ending as per the lexicon "maha utsava". Just as there is knowledge, remembrance of the Lord, or promulgation of the Lord's dharma in Vedavyasa, so too in him. He states the reason for this - "born from his body". This son born from Vedavyasa's seed is extremely intimate, so it is indeed appropriate for him to be thus. But this is even more - "He has taken complete refuge in Krishna". Vedavyasa does not have complete refuge due to his official duties. He takes refuge in the Lord alone with his entire being for the sake of worldly and otherworldly bodily and personal fruits - hence he is thus. To state the Lord's all-pervading nature, he mentions a specific name. And this one is a connoisseur on the path of devotion - thus to indicate knowledge of the qualified, he states a specific detail - "and devoted to those dedicated to Him". Devoted to and serving the devotees dedicated to the Lord. Thus his devotee status is appropriate in every way. (3)

Thus, having praised Vidura for his devotion, he speaks of the excellence of his question - To convey that there was no anger in asking "What did he inquire about?", he says "Maitreya". For he is the son of Mitrā. Even though he is an extremely devoted follower of the Lord, due to qualities or time, would he ask about worldly or material matters? To exclude that, he says "virajās tīrthasevayā" (by serving holy places, free from rajas). One who has become sinless through spiritual practice, or free from the quality of rajas, does not ask about other things. Since rajas itself is negated, tamas is far away. Even then, with great difficulty, having gone to an unfavorable place, in the company of the righteous, how could he ask about other things? He says "Having approached at Kuśāvarta". Kuśāvarta is a particular place within the Gangadvara region, "seated there". Even there, the best among knowers of truth, for such a person in such a place does not ask about other things. Only he knows the supernatural and hidden, thus he is called the best knower of truth. (4)

Should only the question be stated, or the answer, or both? In that case, due to lack of focus on the essence, there would be no absorption in the nectar of stories about the Lord. Anticipating this doubt, he says it is for the sake of narrating stories about the Lord - "tayoḥ" (of those two). As those two, Vidura and Maitreya, were conversing, stories naturally arose. The address "O Sūta" is for knowledge of such stories, as that is his very profession. Just as streams of blood flow in the battle of heroes; those are impure, but these are pure. To explain what kind of purity, he clarifies with an example - "Like the waters of the Ganges". Waters are naturally pure, and the Ganges is superior even among them; it means it is directly a form of the Lord. "Aghaghnyaḥ" means destroyers of sin, or removers of offenses. Being naturally pure themselves, they make others pure too, even those burned by Brahmā's staff are purified by the Ganges. For that to be so, he states one reason for both - "Dependent on the lotus feet of Hari". Both are dependent on his lotus feet. (5)

What then? He says - "Narrate those to us". As you are a sūta, if it is to be given, he says regarding that - "May good fortune be yours". May you be blessed, only blessings are to be given to Brahmins. He states the reason for the abundance of stories - "Whose praiseworthy and magnanimous deeds". The Lord's deeds have two natures - whoever narrates them, whether desiring fruit or not. For the non-fruit-seeker it is an eternal injunction - "to be praised". But for the fruit-seeker, all fruits are magnanimous, bestowing all results without consideration of worthiness, therefore they are to be praised. In all objects there are flavors, which become manifest upon reaching a connoisseur. But the Lord's deeds are already manifest, a connoisseur is especially required. We have previously said that stories produce a taste for their own subject. Just as hunger arises from fiery medicine, and satisfaction from food. If food itself were to produce hunger, how could one be satisfied? Similarly, what connoisseur would indeed be satisfied? Due to producing desire later from the nectar drunk. For he who remembers removes sorrow; and sorrow is due to the obscuration of the self, and the obscuring factor is material qualities, which are abundant. Time etc. also. Therefore, for removing constantly arising sorrow, Hari should be remembered. Moreover, in the world, due to laziness, anxiety etc., ease arises through sport; whether done by oneself or another, or by being praised. The fear of death is for all, in that the necessary nectar. Moreover, after how much time interval for the foot, by time etc., or by material factors, if one were to consider it enough in producing other flavors in between; or due to forgetting. How could one be satisfied while drinking? That is the meaning. (6)

To indicate that the creation pastime begins first, Vyāsa himself says - "Thus Ugraśravā". He whose fame (śravaḥ) is fierce (ugra). This fierceness is for removing opposition to the Lord's fame. I am the son of Romaharṣaṇa, Ugraśravā by name. For sages inquire knowingly, thinking "by this the task will be accomplished". Naimiṣa is the abode of those; situated in a Vaiṣṇava holy place, they become Vaiṣṇavas even by the qualities of the place. For whom all external and internal accessories like body etc. or intellect etc. are offered to the Lord alone, for such a one this alone is the duty; therefore he says to them - "Let it be heard". His own speakership is established; he confirms their listenership - "Let it be heard". Śuka did not stop in the middle, so his question and answer. It should be known that Śuka also spoke Vidura's words. (7)

But the sūta says that Vidura asked the question - "Of Hari". But Śuka only states the question, while this one recounts the introduction, since the slaying of Hiraṇyākṣa was especially mentioned by Vidura's question. The Lord assumed the boar form only for removing all sorrow. "By his own māyā" means by māyā under his control, transforming as he wishes. He indicates or accomplishes such a state for showing to people, therefore there are two deeds of him who assumed the boar form by māyā - lifting the earth which is desirable, and slaying Hiraṇyākṣa which is removal of the undesirable. Having heard both, joy arose. Even in recounting, to indicate the Lord's greatness, he states the sportiveness of both - "in the middle - sport". Both are sport. Hiraṇyākṣa being the Lord's devotee, he alone is stated as sport. But in the culmination of attributes, there would be secondary meaning and heaviness; and Hiraṇyākṣa's deeds would be more. Thus everything becomes just sport. The arising of joy is for producing taste. "Muni" is for knowledge of what follows. "Bhārata" is for producing other flavors in the current context. (8)

Prajāpatipati (Lord of Prajāpati) - Vidura thinks thus: Brahmā, being a devotee, indeed created the universe; therefore he will now do some work suitable for devotion. "What did he undertake?" - this is the first question regarding Brahmā's work. "What kind of devotees did Marīci and others, who were created by the devotee for the Lord's sake, produce?" - this is the second question. There are three types in producing devotees, to indicate gradations: sadvatīyāḥ (with wives) means "with wives", in which case ordinary devotees are produced; svatantrāḥ (independent) means "alone", in which case jñāni-bhaktas are produced; saṃhatāḥ (united) means "combined", in which case supreme devotees are produced. If Brahmā did nothing after creating Prajāpati, he would just be Prajāpati, not Prajāpatipati. Since creation flows continuously, there is no special difference from Marīci and others. Without Prajāpati's creation, if only creatures were created, they would be unrestrained due to lack of protectors; but with his creation, they themselves will become the creatures, so he created Prajāpatis for creating creatures. Sṛṣṭvā (having created) is simply a repetition. Ārabhatā (undertook) is said to exclude what was done previously. Brahman is for knowledge. Me (to me) indicates knowledge of one's own authority. To show Brahmā's extraordinary creative power, it says avyakta-mārga-vit (knower of the unmanifest path). Avyakta means Brahman in its causal form, whose path is the way of creation and dissolution. Only Brahman knows how they emerge from and enter into that. It is called avyakta as it is the cause of everything. The second question is stated: ye marīcyādaya (Marīci and others). Marīci and others were created independently, while Manu was created with a wife. They were all engaged in creation. How did they certainly produce this world by Brahmā's command? The meaning is "how did they create?". "In karma, creation and other things as well" is a separate sentence, for not everything is accomplished by creation alone. By saying "everything", it asks whether three or four or all of them did it. Since the effect is visible, the question is about the doubtful method of creation that must have occurred. Sma indicates it is well-known, not illusory or created by delusion. Thus the question is: How did they properly create, fully manifesting it in its entirety? (9-11)

Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ

Now, wishing to explain the twentieth chapter, due to the commencement of another section, they first state the connection by recapitulating the meaning of the previous section - "Bhagavad" etc. "Īrita" means described in nineteen (chapters). "Haraya" means for the sake of Hari. And due to the twofold nature of creation for one's own sake and for others' sake, first the creation for others was stated, now the creation for one's own sake is stated; thus the opportunity is the connection.

By stating "with introduction" here, since the introductory section in the middle describes the nature of Brahman as the agent, this too has a causal relationship with that. However, since the inequality of qualities which is instrumental was also described in the middle section, why is that not considered causal? To this they say - "Guṇa" etc. "Sphuṭa" means it is clearly stated in the twentieth and twenty-sixth (chapters) by the word "kṣobha". Therefore, since it is elaborated again here, the inequality of qualities is not causal there, but only for the previous ones.

Having thus established the connection with reasoning, they state the reason for the twofold difference - "Ādhidaivika" etc. Here, in the creation described in this section, since divinity is not mentioned for the beings as in "These deities are portions of Viṣṇu", due to seeing a difference in the manner and the inability to state it as before, and since they cannot be grasped, there is no divine aspect. Hence it is stated thus. They state the order in the description - "Ādhibhautika" etc. The material difference is described in nineteen (chapters). And for Hari's sake in four. The birth in the form of refinement of qualities of the elements, senses and intellect, which are useful for knowledge, for becoming suitable for the Lord's manifestation, is described. Thus the first intermediate section consists of five chapters.

They state the manner of the next section - "Guṇāḥ" etc. Here in this section, when there is expectation about what are the qualities in the form of refinements of the elements, senses and intellect that are naturally useful for the path of grace, those stated by Hari as Kapila are described, which are threefold in each case as divine etc. Therefore, first the divine aspect is described in four (chapters), then the spiritual in four, and then the material in one - thus their threefold nature is stated. Thus the second intermediate section consists of nine chapters.

They elaborate on the divine etc. - "Bhakti" etc. Thus in the divine, devotion etc. are four qualities that refine the elements etc. in order. In the spiritual, time etc. are four likewise. "Ādhyātmika" means in the form of a year. "Mahātmyakaraṇe" is in dual. By the word "karaṇa", explanation with detachment is meant. The understanding that the entire world is dependent on that is the refinement of the intellect. Now in the second, in the spiritual manner, let the elements etc. refined by time etc. be in the form of creation in order.

For why there is only one chapter in the third, they say - "Mukta eva" etc. When both the divine and spiritual are refined for Hari's sake, what remains is the liberated. Only the liberated body is useful as an element in the material realm. For this reason. Liberation is also stated for women. Therefore, due to lack of expectation, the third has only one chapter.

Having divided thus, they state another division for a different purpose - "Dharma" etc. There in those chapters, these dharma etc. which are twofold human goals are also stated in order. The reason for stating that is "Sarga" etc. Thus for propagating that path, they are stated as twofold in eight chapters.

For why there is twofold nature, they say - "Yādṛśā" etc. "Ekaviṃśatibhiḥ" means starting from the twenty-first, in four (chapters). The same should be understood for "pañcaviṃśatibhiḥ" also. They state the purpose of the following - "Anyad" etc. To indicate that the other four goals besides those of the Lord's path are created by time, those four dharma etc. are described in four (chapters) starting from the twenty-ninth.

To state the remaining two chapters, they summarize everything and say - "Trividhā" etc. Thus all three types are stated - as bound and as liberated - this liberation is the main final distinction for them. The final thirty-third is the root in the form of origin. "Tu" is for removing doubt. All three dharma etc. have everything, as well as the supreme liberation as their main fruit. Therefore, even with division both ways, since there is purpose, it is stated thus.

Having thus divided the sections and chapters, they state the meaning of the present - "Tatra" etc. "Saṃkīrṇa" means despite distinctiveness, due to similarity in essence it cannot be known separately. "Sarga" means creation preceded by inequality. "Irā" means those directly established in the Lord through identity. Thus due to the difficulty of this distinctiveness, it is stated so.

If only the second creation is to be stated here, then it should be stated by Vyāsa to Śuka, why are Vidura's questions etc. stated? To this they say - "Sargam" etc. "Īdṛśa" means pertaining to the Lord's useful activities. Thus since it is favorable to the intended creation, that is stated.

Even if favorable, since the question pertains to dissolution, at most only that much should be stated by Maitreya, not everything, so why is it all stated by him? To this they say - "Tathāpi" etc. Thus even without a question, the scripture itself should state that meaning, so he states it incidentally.

What is the indication that this is incidental in stating that? To this they say - "Abhipretam" etc. "Api" implies Vidura's also. Thus the somewhat casual narration itself indicates it is incidental.

Let it be so, still what is the purpose of mentioning Śaunaka's statement etc.? To this they say - "Praśnadvayam" etc. Thus that is mentioned to indicate his highly sattvic nature.

Then what is the purpose of "Evam ugraśravāḥ"? To this they say - "Mūla" etc. "Bhedaka" means distinguishing Sūta's section. Thus that statement is for this purpose. The rest is clear. In "mahīm", "saviśeṣa" means along with the act of creating it etc. (1)

Thus it is here. This is its root. It is the root of the question to be asked by oneself. There they say the convincing argument - "The superior" etc. Indeed, for the reason that superiority is stated by two, and further the dialogue is stated, therefore the meaning is thus. This is. Being a kṣattṛ (kṣatriya). Even though it is so. In contradiction. (2)

In "dvaipāyana". Being of all forms. Being of all forms worthy of worship. In this verse, by "sarvātmanā" (with the whole self) etc., and by "sarvarūpatva" (being of all forms) etc., the all-self attitudes of the path of surrender and the path of devotion respectively should be understood as analyzed. (3)

In "kim". As reality. As being that dialogue. (5)

In "tāna". Previously. In the third chapter of the second book, in the verse "jñānaṃ yadā pratinivṛttaguṇormicakram". (6)

In "evam". To be known. Because the entire dialogue is asked in the verse "kutra kṣattur bhagavatā", in accordance with that it is to be known - this is the meaning. (7)

In "irer". Now, since play (līlā) is of the nature of action, it is appropriate for the lifting of the earth to be play, but not for Hiraṇyākṣa being a person - anticipating this objection, they say "Hiraṇyākṣa" etc. Belonging to the Lord. Being an instrument of the Lord's play. Thus, his body too being accomplished by the desire for battle play, as a part of the play, it is stated as play - this is the meaning. Now why should it be assumed thus? The killing itself should be stated as play - anticipating this objection, they say - "viśeṣaṇa" (qualifier) etc. For here the word "hata" (killed) which is a qualifier is derived as an action, its derivation as a state should be accepted, for the word Hiraṇyākṣa to be connected with it, the second case ending should be accepted as having the meaning of the sixth case ending figuratively - thus in its final analysis there would be figurative usage and complexity. If the Lord's play done by Hiraṇyākṣa is accepted as entering a watch, there would be superiority due to his story not falling in the middle of the creation play, therefore that view is not appropriate. But in accepting in the way we stated, just as by the word "yāga" (sacrifice) the collection of items assisting the ritual is included, and just as in "rājñāṃ kṣvelī" the collection of instruments for that is included due to having dependent usage, similarly the word "līlā" (play) too having dependent usage, everything that is subsidiary to it becomes play itself, and due to abundant usage there is no fault of figurative meaning etc. - thus this view alone is superior - this is the meaning. (8)

Śrī Giridhara-kṛtā Bāla Prabodhinī

The bondage section is described in nineteen [chapters]. The liberation section is described in fourteen chapters. (1)

After hearing the story of Varāha, prompted by being asked by Kṣattā (Vidura), the creation is again described in summary in the twentieth chapter. (2)

Having thus heard the story of Varāha, Śaunaka asks about the lineage of Manu:

O Sūta (son of Romaharṣaṇa), after occupying this earth, which is the abode of all people and on which Svāyambhuva Manu excelled, what doors did he establish for the path and exit of those merged in the Lord for their subsequent birth? By what means did he create the later beings? (1)

This should be told through the dialogue between Vidura and Maitreya, as stories of the Lord are inevitable there due to their supreme devotion. He says in five verses:

What did Kṣattā (Vidura) ask Maitreya, who was seated at Kuśāvarta in Gaṅgādvāra, after approaching him? This connects with the third [verse]. Whatever he may ask, what does it matter to you? To this he says:

Indeed, when those two, Vidura and Maitreya, were in dialogue, stories taking shelter at the lotus feet of Hari, and thus pure and removing all faults, would certainly have arisen. Those stories are worthy of being glorified, as they describe the noble deeds of Him who grants the highest goals to devoted listeners. O Sūta, may good fortune be yours. Narrate those to us. This connects again with the two [previous verses]. Thus the five verses should be understood as one unit.

He states Vidura's supreme devotion as the reason for the Lord's stories arising, saying "of Kṛṣṇa" - meaning he was the sole object of supreme affection. He gives the reason for this, saying "great devotee". He elaborates on his devotion, saying "who".

He who rejected his elder brother Dhṛtarāṣṭra along with his sons like Duryodhana, due to not accepting the mantras spoken by Śrī Kṛṣṇa (and being opposed to His devotees the Pāṇḍavas, thus being sinful and having committed offenses against Śrī Kṛṣṇa). This is the connection. He gives a further reason for his devotion, saying "friend" - meaning he had a pure heart and supreme discrimination. (2)

He says "from Dvaipāyana" to show that while other discriminating people may be devotees of the Lord, this one was extraordinary. Not inferior to Dvaipāyana (Vyāsa) in greatness through knowledge, detachment, devotion, etc. But this is not surprising, as he gives the reason - he was the bodily son of that Dvaipāyana. He describes his devotion - he took shelter of Śrī Kṛṣṇa alone with his entire being, meaning he had no purpose or worship of anyone else besides Him, being devoted to His worship day and night. And he served those devoted to Him, meaning he served the devotees of Śrī Kṛṣṇa. (3)

He describes Maitreya's greatness as well - "the greatest knower of truth", meaning that even among knowers of truth, he was the best due to being a devotee of the Lord. By saying "seated" it is indicated he was not occupied with other activities, and that only such a teacher's instructions are fruitful. Vidura also is not fit to ask about anything other than stories of the Lord, as he is "free from impurities" through serving holy places, meaning free from all faults that are the effects of rajas and tamas. (4)

He gives an example of how the stories remove all faults, saying "waters". Here also the connection to the Lord's feet is the reason, so "of Hari" etc. should be added. Just as the waters taking shelter at Hari's lotus feet, the Ganges, destroy sins, so do the stories. By addressing him as "Sūta" it is indicated this is your livelihood. (5)

Since stories of the Lord are the cause of the highest goal, and there is nothing suitable to give in return, and due to his being a brāhmaṇa, only a blessing is given - this is indicated by "good fortune to you". If many stories have already been heard by you, what is the use of hearing again? To this he says "connoisseur of rasa".

By the word rasa is meant the joy of hearing and its being the cause of the highest goal. Being a knower of that, drinking the nectar of Hari's pastimes, meaning hearing Hari's pastimes, who would be satisfied? Just as one knowing the special taste and qualities of nectar is not satisfied drinking it, so one experiencing the joy of hearing Hari's pastimes and establishing them in one's heart would not be satisfied - this is indicated by "drinking nectar". (6)

"Thus" is Vyāsa's statement. Ugraśravā the Sūta, whose fame as a Purāṇic narrator was fierce, thus asked by the sages like Śaunaka, said to those sages "I will tell what you have asked, please listen" - this is the connection. He indicates the sages' qualification to hear by saying "Naimiṣāyaṇa", as they had left home and were staying in Naimiṣāraṇya intent on hearing the Lord's glories. He indicates the Sūta's supreme devotion and qualification to narrate by saying "with mind fixed on the Lord", meaning his mind was offered to the Supreme internally. (7)

Having thus made the sages attentive, the Sūta says "of Hari". Hearing the pastime of Hari lifting the Earth from Rasātala, who had assumed a boar form by His own will, as well as His killing Hiraṇyākṣa effortlessly out of disregard, Vidura the descendent of Bharata became joyful and again asked the sage Maitreya. (8)

He shows that very thing:

O knower of all, Maitreya! After creating the Prajāpatis like Marīci who are the lords of created beings for the purpose of creating offspring, what did the Lord of the Prajāpatis (Brahmā) himself undertake? Please tell me that. Surely he must have done some work useful for pleasing the Lord, as he knows the path of the unmanifest, meaning he knows the method of worshipping the unmanifest Lord. (9)

And those sages like Marīci, and Svāyambhuva Manu who was a kṣatriya, how did they develop this world by the order of Brahmā? (10)

Hindī Anuvāda

Shaunaka says - Sūtaji! Having received the earth as a foundation, what methods did Svāyambhuva Manu adopt to produce the future progeny? ॥ 1 ॥

Viduraji was a great devotee of God and an intimate friend of Lord Śrīkṛṣṇa (Sri Krishna). Therefore, he had abandoned his elder brother Dhṛtarāṣṭra (Dhritarashtra) along with his son Duryodhana, considering them offenders for disrespecting Lord Śrīkṛṣṇa (Sri Krishna) ॥ 2 ॥

He was the son of sage Dvaipāyana (Dvaipayana) and was in no way inferior to him in greatness, and was completely dependent on Lord Śrīkṛṣṇa (Sri Krishna) and a follower of Krishna devotees ॥ 3 ॥

His inner self had become even purer through pilgrimage. What did he ask after approaching Maitreya, the foremost among the knowers of truth, seated in Kuśāvarta-kṣetra (Kushavarta-kshetra) (Haridwar)? ॥ 4 ॥

Sūtaji! When those two conversed, there must have been very sacred stories related to the feet of Śrīhari (Sri Hari), which would be destroyers of all sins like the water of the Ganges that flows from those very feet ॥ 5 ॥

Sūtaji! May you be blessed, please narrate to us those sacred stories of the Lord. The Lord's generous character is worthy of praise. Indeed, who would be such a connoisseur that would become satisfied by continuously drinking the nectar of Śrīhari's (Sri Hari's) pastimes ॥ 6 ॥

O sages! Viduraji was greatly pleased hearing about the pastime of Śrīhari (Sri Hari), who assumed the form of a boar through his māyā (maya), lifting the earth from the netherworld and playfully killing Hiraṇyākṣa (Hiranyaksha) with disdain, and he said to the great sage Maitreya ॥ 8 ॥

Viduraji said - O Brahman! You are knower of even hidden subjects; therefore, please tell what did Lord Brahmā, the lord of the Prajāpatis (Prajapatis), do to expand creation after producing Marīci (Marichi) and other Prajāpatis (Prajapatis)? ॥ 9 ॥

How did Marīci (Marichi) and other great sages, and Svāyambhuva Manu (Svayambhuva Manu) also, increase the population by the order of Brahmā? ॥ 10 ॥