Text 17: The fifth creation is that of the controlling deities by the interaction of the mode of goodness, of which the mind is the sum total. The sixth creation is the ignorant darkness of the living entity, by which the master acts as a fool.
Text 18: All the above are natural creations by the external energy of the Lord. Now hear from me about the creations by Brahmā, who is an incarnation of the mode of passion and who, in the matter of creation, has a brain like that of the Personality of Godhead.
Text 19: The seventh creation is that of the immovable entities, which are of six kinds: the fruit trees without flowers, trees and plants which exist until the fruit is ripe, creepers, pipe plants, creepers which have no support, and trees with flowers and fruits.
Text 20: All the immovable trees and plants seek their subsistence upwards. They are almost unconscious but have feelings of pain within. They are manifested in variegatedness.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
The sixth is tamas, the five-fold avidyā. It creates ignorance, concealment and distraction for living beings. Listen to that from me. [17]
He speaks of listening without agitation. The intelligence that removes samsara is Hari's play. Or this is the creation of tamas etc., for those with rajas, meaning in the form of Brahmā. In this view, abuddhikṛta is in the nominative case, meaning "created by inattention". The primary creation is first, like the face. Of the stationary beings.
He describes the six types: Those that fruit without flowers are vana and vanaspati. Oṣadhi end with the ripening of fruit. Climbing plants like bamboo need support. Vīrudh are hard and do not need support to climb. Those that fruit with flowers are druma. Their common characteristic is described - their nutrient flow is upwards. They are mostly in tamas, with unmanifest consciousness, and only have inner touch sensation, not external. They have many distinctions with fixed transformations. [18-19]
He describes the creation of horizontal-moving beings: It is twenty-eight fold. The characteristics of animals are: they lack knowledge of tomorrow etc., are full of tamas, focused only on food knowledge, know desired objects only by smell, lack understanding in the heart, and lack long-term memory. As the śruti says: "For other animals, there is knowledge only of hunger and thirst. They do not speak of what they know, do not see what they know, do not know tomorrow, nor heaven and hell." [20]
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
He describes the creation of avidyā: "Tamas, moha, mahāmoha, tāmisra, and andhasaṁjñaka - this five-fold avidyā was manifested by the great soul" as stated in the Vaiṣṇava text. Or it means the Lord's power of illusion called vidyā that deludes jīvas. The vocative case may indicate absence of control by avidyā. O king or Vidura. Created by the sage means: Māyā has three functions - pradhāna, avidyā and vidyā. By pradhāna, the tattvas from mahat to pṛthivī were created as real, forming the gross and subtle bodies of jīvas. By the second avidyā that deludes jīvas, the five-fold tamas of avidyā, asmitā, rāga, dveṣa and abhiniveśa was created as unreal. Thus the world of real and unreal was created by pradhāna avidyā. By the third vidyā, knowledge that removes the five-fold ignorance was created, which will be explained later. These six prākṛta were known from prakṛti or māyāśakti. Vikṛti is the collective virāṭ Brahmā. Those born from him will be described. [17]
If asked why Hari's play is described instead of the relevant creation, he says - This is the play. This refers to creation in general. If objected that this avidyā creation is not suitable as play for the sāttvika Hari, he says - Or. Meaning of Brahmā in the form of rajas. In this Brahmā view, it means - Carelessness is inattention, as per the lexicon. Rajas causing carelessness is well-known. That will be stated in the 10th canto: "Therefore forgive me, O infallible one, for my rajas-born ignorance in thinking myself separate from you, the Lord." In this view, harimedhasa means one whose intelligence is in Hari or whose intelligence is like Hari. Or it means one whose intelligence shines brilliantly like the sun-fire Hari, as per another lexicon. As the face is produced first in body formation, similarly. Or its primacy is due to selfless benefit of others, as Kṛṣṇa himself will say in the 10th canto: "Ah, their birth is indeed the best, as all beings live on them. Like good people, they do not turn away those who come to them in need." Caya means collection. In some kalpa, from Hari's mouth in dissolution state, a water drop fell and became the Āmardakī tree. From that he created Brahmā, who created gods, demons, humans and all stationary beings. They all asked Brahmā what this was. He said this is the primal sprout, the nurse of us all called Dhātrī tree, as stated in the Viṣṇu Purāṇa section on the 11th of bright Phālguna. The sentences are not quoted here to avoid elaboration. Hence the primacy of the stationary collection. [18]
Vanaspati are like aśvattha etc. Oṣadhi are like rice etc. Latā are like nāgavallī etc., whose essence is in the bark. Ādi includes reeds etc. Vīrudh are like pumpkin etc. Druma are like mango etc. The six have this in common. The word prāyaḥ excludes wish-fulfilling trees etc. Or as the Mahābhārata says trees have all knowledge - "Therefore trees see" etc. And due to hearing the dialogue between wind and trees, the word prāyaḥ is used. This agrees with Tīrthakṛt's explanation of mostly ignorant. But Svāmī explains it as unmanifest consciousness. Actually consciousness is knowledge itself, so they do not know anything other than touch, to avoid contradiction with the Mahābhārata statement. So the word sparśa should be explained as referring to knowledge, meaning they have inner knowledge. Ādi in pariṇāmādi includes growth, decline etc. [19]
Here aṣṭāviṁśad is shortened by dropping ta and i for metrical reasons. Some read aṣṭāviṁśatidhā mataḥ. He cites evidence for animals lacking long-term memory: The śruti means: Of others i.e. non-humans, śvastana is tomorrow's tasks, lokāloka are light and darkness or heaven and hell. Or bhūritamasaḥ means of many forms. They know (vidanti) what is pleasing (hṛdyam) in their heart, meaning they grasp objects for food, sleep etc. [20]
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
Prākṛta means "Prakṛti is the premise, as seen from examples" as per Nyāya 1.4.23. Prakṛti is the material cause of all, Īśvara. Vikṛti born from that is the collective Virāṭ Brahmā. In the view of Bhagavān, rajobhājaḥ means by proximity to that which assists it. In the first meaning, the demonstrative idam cannot refer to something remote, so alternatively yadvā includes the primary creation etc. to be described. Of Brahmā's form - in this view it means "whose intelligence is in Hari". [17-18]
Saptama makes it one and a half. Ādi in pariṇāmādi includes fruits, flowers etc. [19]
Itareṣām means other than humans, indicating humans become animals if lacking that knowledge. vijñātam means considered object. aśanāyāpipāse is a dvandva compound treated as singular. lokāloka means light and darkness or heaven and hell. [20]
Śrīmad Vīrarāghava Vyākhyā
The sixth is tamasaḥ. Tamas refers to the egg-like sphere of prakṛti, as in passages like "Beyond darkness (tamasaḥ parastāt)" where the word tamas denotes the sphere of prakṛti. The creation related to that is the sixth tamasic creation. It specifies that as abuddhikṛtaḥ prabhoḥ. It means created not by the intellect of the Lord Brahmā, but by the will of the inner controller Supreme Self. Describing the tamasic creation as not created by intellect also implies the same for the previous creations. Since all six creations preceded Brahmā's creation, they were not preceded by Brahmā's intellect. Reading "ṣaṣṭhastu tamasaḥ sargaḥ" and interpreting it as "the sixth creation of the five-fold tamas that creates non-intelligence which is the covering and distraction for living beings" is incorrect. In the Viṣṇu Purāṇa, the creation of immobile beings etc. is seen as not created by Brahmā's intellect, so here too it should be understood similarly as not created by Brahmā's intellect.
If it is asked - in the Viṣṇu Purāṇa only the creation of immobile beings etc. is said to be without prior intellect, but here how are all six prakṛtic creations said to be without intellect? The answer is - "sādhakā manuṣyāḥ" (human beings are the strivers). Paraśara's intention is that the creation of beings other than humans is without prior intellect. Vyāsa's intention is that since immobile beings and animals are useful for sacrifices, and gods are worshipped through rituals, their creation is also with prior intellect like humans, as they are useful for sacrifices. So there is no contradiction.
If it is asked - how can both being created by Brahmā and not being created by his intellect be reconciled for immobile beings among Brahmā's creations? The answer is - Paraśara's statement refers to immobile beings not useful for sacrifices. Even though Brahmā had no desire to create immobile beings not useful for natural sacrifices, their creation is possible just by the will of the inner controller Supreme Self.
Concluding the prakṛtic creations, he introduces the division of vaikṛta creations: These six prakṛtic creations have been enumerated (iti śeṣaḥ). Listen to the vaikṛta creations I will now enumerate from me. (17)
Anticipating the doubt that Brahmā would be fatigued by creating such diverse wonderful creations, the sage says: rajobhājaḥ. Since he has the body of four-faced Brahmā, rajobhājaḥ means predominant in rajas quality. Harimedhasa means one whose intellect (medhā) removes (harati) worldly afflictions. Or harimedhā means that which removes worldly afflictions when meditated upon. This creation is a play (līlā) for that Hari, not a source of fatigue.
About to enumerate the vaikṛta creations, he states that the creation of immobile beings is the seventh compared to the previously enumerated prakṛtic creations: The main creation of immobile beings (tasthuṣām) is the seventh, and it is sixfold. Its being "main" should be understood as being created first like the face. (18)
He describes the sixfold nature of immobile beings: Vanaspati are fruit-bearing trees without flowers. Oṣadhi are plants that end with the ripening of fruit. Latā are creepers that need support to climb. Tvaksāra are plants like banana and bamboo with essence in the bark. Vīrudh are shrub-like plants. Druma are trees with flowers and fruits.
He states their common characteristics: Utsrota means devoid of movement or nourishment. Tamaḥprāya means with unmanifest consciousness. Antaḥsparśāviśeṣiṇa is one compound meaning they have internal sensations of cold, heat etc. that cause pleasure and pain, but are not aware of external distinctions. They are aware only of internal sensations, not external ones. (19)
Stating that the creation of animals is eighth, he describes its 28-fold nature: The creation of animals (tiryak) that move horizontally is the eighth, and is known to be of 28 types.
He states their common characteristics: Avida means devoid of knowledge of past, present and future. Bhūritamasaḥ means predominantly in the mode of ignorance, focused only on food, sleep, mating and fear. Ghrāṇajñāḥ means they know desired objects only through smell, like "cows see through smell". Hṛdyavedinah means unaware of inner pleasures etc., without long-term memory. As the śruti says: "Other animals know only hunger and thirst. They speak but have no knowledge. They do not see the next day or the worlds beyond." (20)
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
The word "tu" is used in the sense of darkness or ignorance. Viṣṇu is in that (darkness). Intelligence and non-intelligence were created in him even before. Although always having intelligence of Viṣṇu, due to fear of becoming one's own intelligence by association with darkness, it is specifically said "intelligence in that alone". It is to indicate intelligence in that at all times. The word "tu" is used to indicate that ignorance was produced from Brahmā from the portion of darkness which is the tamasic part of beings. As it is said:
"As if without prior intelligence, from Brahmā's intelligence of Hari. Of tamasic beings, a thousand partaking of sattva. One-hundredth part of those with rajas, of those with tamas knowing all. The purely tamasic one, that is avidyā (ignorance) with five aspects."
From that body were born Kṛṣṇa, demons, rākṣasas, and piśācas.
Thus:
"Without prior intelligence, his tamas-filled manifestation appeared. Tamas, moha, mahāmoha, tāmisra, and the one called andha. This five-fold avidyā manifested from the great soul."
Thus in the Śrī Viṣṇu Purāṇa:
"The five-fold avidyā was from beings, by Hari long ago. Taken by me and cast into Brahmā, it was again emitted by him. To indicate its creation by him, therefore it is considered tamasic."
And thus, these six primordial creations have been told to you, is the remainder. After narrating the primordial creation, to prevent any other disconnection, he states the words of Parīkṣit have no scope, saying "vaikṛtāni" (modifications). || 17 ||
** What is the fruit of hearing about the primordial and modified creations? Anticipating this question, with the meaning that liberation itself is the fruit of hearing, as it is the play of the Lord, he says "rajobhāja" (partaker of rajas). Of him who has intelligence like the sun and fire, which promote the rajas quality for the purpose of creation, like Hari - meaning of him with brilliantly shining intelligence. This creation of Lord Nārāyaṇa is play, not for his own purpose, but for the liberation of suitable people, is the meaning. In reference to Brahmā, he whose intelligence is in Hari is thus. By this, the word "abuddhikṛta" (done without intelligence) is explained. Even for Brahmā, this creation is by the grace of Śrī Nārāyaṇa, not producing fatigue, but in the form of play - by this also, the contrary notion that it is fatigue-producing is refuted, as it is done without intelligence. At the beginning of creation, these qualities are primarily of Hari alone. As it is said:
"These qualities of Hari are always properly objects of independence."
The principal creation of stationary things is the seventh. And that is sixfold:
"By rule, from the stationary ones, the principal motion is obtained. Mostly due to benefiting others, their principal streaming nature."
Thus the principal streaming nature of stationary things is proper. || 18 ||
** He states the sixfold nature. Vanaspati (tree), etc. "Those which fruit without flowers are called vanaspati." Thus, jackfruit trees, etc. are vanaspati. Oṣadhi (herbs) are those ending with fruit ripening, like rice, etc. Latā (creepers) are those strong by dependence on others. Tvaksāra (bark-essenced) are bamboos, etc. Vīrudh are plants growing from stalks. Druma (trees) are mango trees, etc. What is called principal streaming by authoritative statement is indeed called utsrota. Why can't the meaning of utsrota be ūrdhvasrota (upward streaming)? It cannot be, as it is impossible. Thus, the upward-going gods partake only of liberation. As it is said:
"By rule, the upward-going gods partake only of liberation. Therefore they are declared to be ūrdhvasrota."
Then how will this meaning apply to the gods? It is said, the highest state is upwardness, that alone is the meaning of the word "ut" also. As it is said:
"Ūrdhva indeed means that which is declared to be highest. Therefore the gods alone are ūrdhvasrota, not beyond that."
The stationary things are denoted by this word as they are principal among the upward growing. As it is said: "The word ut is used even for mere highness, therefore it is said for stationary things." By this, another meaning of the word "principal" is shown. He states their nature: "tamaḥ prāyā" (mostly tamas). Mostly tamas means abundant in ignorance. The word "mostly" is to exclude wish-fulfilling trees, etc. Antaḥsparśā (inwardly touching) means having internal knowledge when touched. Viśoṣiṇaḥ (drying) means quickly drying when cut. || 19 ||
Of animals, the horizontally streaming.
"Neither down nor up, but horizontally, again birth there itself. Useful for sacrifice and benefiting the good, or even without that. Therefore they are called horizontally streaming by the wise."
By this, the horizontal streaming nature of animals is explained, should be known. He states the characteristics of animals. Avidaḥ (ignorant) means devoid of knowledge of what should and should not be done. Bhūritamasaḥ (greatly dark) means having ego and possessiveness only in the body. Or, devoid of knowledge in any subject other than food and sleep. Ghrāṇajñāḥ (nose-knowers) means they know only by smell. Hṛdayavedā (heart-knowers) means those whose knowledge is only in the heart. This is the common characteristic of both stationary things and animals. As it is said:
"Animals and stationary things are said to be inwardly touching. As the knowledge grasped by direct perception and inference, not from scripture, is in the heart."
It means they know only what is instinctively understood in the heart, not from scripture and reasoning. The promise of twenty-eight types is an overstatement, with the intention of specifically mentioning those useful in sacrifices. It is not improper, as it indicates that whatever is similar to something is included in it. As it is said:
"Twenty-eight types are specifically mentioned by knowers of scripture, as they are useful in sacrifices. Therefore that many types of animals are stated."
"But the principal types of animals are twenty-eight. Whatever else is similar to any of these is included in that. Snakes and insects, etc. are included among aquatic animals. As their bodies are predominantly made of water in every way."
Thus. || 20 ||
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
Not in the presence of rajas, but not itself as its assistant in the form of Brahman, but as its conditioning factor - this is the meaning. In the commentary, "tama ādi" etc. By the word ādi, being the beginning of the main creation etc. is to be understood. "Anavadhānakṛta" means that due to Hari's independence of meditation, but for Brahman due to deviation from that - this is the meaning. || 18 || * * "Saptama" etc. is with a half. || 19-20 ||
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
Vaikārika is related to the sāttvika ahaṅkāra. Creation of devas, the presiding deities of senses. Manmaya means creation of the mind as well, which is the fifth - this is the meaning. These five creations are called prādhānika. He states the creation based on avidyā. "Ṣaṣṭhas tu" - the word tu indicates a different beginning, the sixth creation is of tamas or ignorance, by the Lord's, the Supreme Lord's power called avidyā (ignorance) which deludes the jīva, created by it. This is the meaning - prakṛti, avidyā and vidyā are the three functions of māyā. Among those, by prakṛti, the tattvas from mahat to pṛthivī are created as real, by which indeed the gross and subtle conditioning factors of the jīva in collective and individual forms came into being. But by the second, avidyā, deluding the jīva, the fivefold ignorance consisting of avidyā, asmitā, rāga, dveṣa and abhiniveśa, which is unreal, is created in connection with the jīva. Thus, this world consisting of the real and unreal is created by prakṛti and avidyā. But by the third, vidyā, the knowledge which removes the fivefold ignorance is created. That will be explained in detail later. || 17 || * * These six born from prakṛti, the power of māyā, hence called prākṛta, vikṛti is the collective virāṭ Brahmā, those to be mentioned as born from him as well, from me, are vaikṛta - he explains this: "rajobhājo brahmarūpasya harir medhāyāṃ yasya tasya" || 18 || * * Of the world consisting of immobile and mobile beings, due to the primacy of the immobile ones, mukhe means in the beginning, mukhya means primary, of the immobile ones, trees bearing fruit without flowers are vanaspati; oṣadhi are those ending with the ripening of fruit; latā are those requiring support to climb; tvaḳsāra are bamboo etc.; latā themselves when not requiring support for climbing due to hardness are vīrudh; those ending with flowers only; druma are trees, their common characteristics are stated - those whose nutrient flow is upwards, mostly in tamas, with unexpressed consciousness, feeling only inside, experiencing pain only through internal cutting. Viśeṣiṇaḥ means having many differences like unstable transformations etc. || 19 || Of the tiryak (horizontal) flowing ones. Avidaḥ means devoid of knowledge of tomorrow etc. Bhūritamasaḥ means fixated only on food etc. Ghrāṇajñāḥ means they know desired objects only through smell, hṛdi avedinah means devoid of long-term memory, with little reflection. Thus the śruti says: "Now of the other animals, they say there is only the knowledge of hunger and thirst. They do not speak of the known, they do not see the known, they do not know of tomorrow, nor of this world and the other." Bhūritamaso bahurūṣaḥ. They know only through smell, they find only their favorite thing in relation to the heart, they grasp only for the purpose of food, sleep etc. || 20 ||
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
Abuddhikṛtaḥ means that which makes abuddhi, ignorance which is the cause of inclination towards saṃsāra, of that tamas which is the effect of prakṛti, meaning the brahmāṇḍa. The sixth creation. Some say the creation of andhatamasra etc. to be mentioned is the sixth, but that is to be considered, as that is included in the vaikṛta creation as indicative of the nature of the jīva being created deluded by ignorance. || 17 || * * Whose medhā (intelligence) removes saṃsāra, of that Hari, Viṣṇu, how - rajobhājaḥ means the inner controller of the four-faced one associated with the rajoguṇa, meaning whatever creation of immobile beings etc. is done even by the four-faced one etc. is also the Lord's play - with this intention he says "tasthūṣāṃ" - of the immobile ones, which creation is the seventh, how - mukham iva mukhyaḥ means done first. And that is of six types. || 18 || * * He shows the six types. Vanaspati etc. Trees bearing fruit without flowers are vanaspati, those ending with the ripening of fruit are oṣadhi, those requiring support to climb are latā, bamboo etc. are tvaḳsāra, latā themselves not requiring support to climb, somewhat hard are vīrudh. Trees with flowers and fruits are druma. He shows their common characteristics - those whose nutrient flow is upwards, mostly in tamas, with hidden consciousness, feeling only inside, viśeṣiṇaḥ means having many subsidiary differences. || 19 || * * Of the horizontally moving ones, the eighth, that is of twenty-eight types, he states their common characteristics. Avidaḥ means devoid of knowledge of tomorrow, the present day etc. Bhūritamasaḥ means fixated only on food etc. Ghrāṇajñāḥ means they know something as liked or disliked only through smell, hṛdyavedinah means devoid of discrimination of duty and non-duty in the heart. Thus the śruti says: "Now of the other animals, there is only the cognition of hunger and thirst, they do not speak of the known, they do not see the known, they do not know of tomorrow, nor of this world and the other." || 20 ||
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
He says the fifth - vaikārika iti. Vaikārika is the sāttvika creation of devas. Here in the creation of devas, there is origination in essence. Due to being beyond the senses and not being practical, there is no duality, so there is no exclusion of alternatives. Just as the organs of knowledge are required for action, so is the inspiration of deities, because without that there would be no grasping. By being vaikārika there is threefoldness, and due to being divine there is the nature of intellect. Now what is the function of these devas? Thinking that inspiration is accomplished by the indwelling self and the individual soul, he says - yanmayaṃ mana iti. The mind is abundant in the fifth creation. Even when the senses are present, without the mind there is no arising of knowledge and action, as expressed in "I did not hear, being absent-minded". Indeed, just as a king cannot fully control without regulation of those of the same class, so the conscious self alone cannot. Therefore, just as the mind is the general controller, so are the deities of the senses. And there is unity due to being vaikārika. Being vaikārika is the earlier form, being the inspirer is the later form. He states the sixth - ṣaṣṭhas tv iti. Thinking that the Lord cannot be grasped by the senses, he considers ignorance to be the inner form of origination. That is purely tāmasa. Among avidyā, prakṛti and māyā, because the first relates to prakṛti objects, it or its effects are grasped by prakṛti beings. Therefore, for the purpose of grasping, the sixth tāmasa creation is the object. If objecthood were merely by being tāmasa, the creation of elements would also be so, therefore to exclude that, the word tu is used after yaḥ. Abuddhikṛtaḥ means caused by ignorance. Now doesn't ignorance produce something unreal like silver on a pearl-oyster shell, so how can that be a creation? Thinking this, he says - vibhor iti. Of the capable one. He is able to manifest even the real through the mode of knowledge, so even though this grasped object is produced by ignorance, it is a creation. || 17 ||
Thus he concludes the six creations described in the material mode - ṣaḍ ime prākṛtāḥ sargā iti. If one did not make this division, from the use of "seventh" etc., all would become of one kind. Having thus concluded the natural ones, one should carefully know the differences in the evolutes - vaikṛtān apīti. The evolute which is the effect of the natural, being described along with the natural, would not have a difference or nature established. Therefore he says "listen from me". These differences are fit to be heard only from me, others do not know - this is the idea. So "listen" is said to prevent distraction. Now these natural and evolute ones are worldly, how should they be heard by devotees of the Lord? Thinking this, he says - rajobhājo bhagavata iti. When the Lord takes on the quality of rajas for creation, or the seed-giving rajas for desire, then he performs this play. Therefore, being the Lord's play, the creations should indeed be heard. Now not all of the Lord's play should be heard, as per the maxim "as much water as needed from a well", only the play useful to oneself should be served - thinking this, he says - harimedha iti. Hari means remover of all sorrow, medhā means intellect. Any understanding related to the Lord is indeed the remover of all sorrow, therefore any play of the Lord should be heard. Moreover, the fixed understanding of objects is to be understood here as related to the Lord. Therefore, plays in the form of measures, being related to time, are naturally destructive compared to other plays, and to remove that defect they must necessarily be known as belonging to the Lord. With this intention the word medhaḥ is used. Just as the word medhā means intellect, so does the word medhas with the as suffix. || 18 ||
Therefore, having established that it should be heard, he explains the first of the evolutes - saptama iti. Among the evolutes, what occurs in the mouth is primary. Food is first created, then the eaters of food afterwards. Otherwise, an obstruction will be stated later in another procedure. || 1 || Therefore, what occurs in the mouth is conceived only as edible food, arranged first as useful for sustaining all beings. The first is sixfold along with the mind and organs of action. Just as they do not disappear even when being eaten, so it is said "of the stationary ones". The sixfold creation which is of the stationary beings alone is to be understood here, indicated by the word yaḥ, not that which becomes stationary after being born as mobile, as that is not the Lord's play. From ca, they too are described and accepted according to scripture, or milk etc. are included by ca. Vanaspati means trees like the aśvattha. Trees are mentioned first, as Viṣṇu is primary in protection, being Vaiṣṇava, as per the śruti "Trees are indeed Vaiṣṇava". Vanaspati means trees without flowers but with fruits, Vaiṣṇavas without rajas but with fruits. Oṣadhi means rice, barley etc. which end when the fruit ripens, as they become the main food. Latā means creepers like pumpkin, in the form of fat as vegetables. Tvaksāra means bamboo, as the essence of food; bamboo and barley are food, and bamboo has many uses. Vīrudha means soma etc., and grasses etc. They too have both forms. Druma means trees with fruits and flowers like mango. By these six types being eaten, the eaters become well-established. || 19 ||
Now by what quality do these six types have unity as one creation? Thinking this, he indicates those qualities - utsrota iti. These indeed are to be stated as creations in the form of elements etc. They too are described by four characteristics. Those whose food moves upwards - for them, consumed water etc. goes upwards. By this, elementhood is described, or the opposite. Indeed action is to be understood as intellect, so their intellect is described as "they are plants". Tamaḥprāyāḥ means absence of knowledge, ignorance is established there itself. To exclude the word prāyaḥ, stating objecthood he describes - antaḥsparśā iti. They grasp only inner touch, they do not have knowledge of other objects - this is the meaning. But in the Mahābhārata, all senses are established for trees, and all knowledge refers to their presiding deities, but for those with ego there is only touch. And they are not restricted to measurements like hand-span etc., or they lack special designations. || 20 ||
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
Regarding "vaikārika". Due to the word "tu" being mentioned earlier and not here, they say the following - atīndriya etc. Due to absence of duality. Because the distinction in nature is not required for producing effects, there is no duality in that. Now, to address the question of what is the purpose of the creation of devas, they say - yathā etc. Just as the jñānendriyas (sense organs) are required for action even though the karmendriyas (organs of action) perform actions, similarly the inspiration of deities is required as a support even though the jñānendriyas produce knowledge, and by the same logic it is required for action as well. Here they state the form that causes universality - vaikārika etc. Trirūpatā means having the form of bhūtamātra (subtle elements) and indriyas (senses). Kiṃ kāryam means what is the purpose. Now, by explaining "yanmayaṃ mayaṃ manaḥ" as establishing the purpose of deva creation, the creation of mind would remain unstated - to remove this doubt they say - vaikārikatve naikyam etc. Thus, due to the mind's similarity with deities, by the force of the adjective "vaikārika", that too is included, so it is not unstated. Sargatvam means creation is due to the Lord's power alone, not due to its own nature. Here the material creation's nature as āvaraṇa-tattva (covering principle) and madhya-tattva (middle principle) should be understood by the logic of the mahābhūtas (great elements). || 17 ||
Regarding "saptama". Te'pi means though moving, they attain the state of being stationary. Parigṛhītā means accepted as the primary creation. As the inferiority of violent sacrifice is stated in the Barhiṣad episode, they state an alternative Vedic view - dugdhādi etc. Ubhayarūpatvam means having the form of food and the form of food container. || 19 ||
Śrī Giridhara-kṛtā Bāla Prabodhinī
Concluding the stated material creations, he draws attention to hearing about the modified creation - ṣaḍ iti. These six material creations originated from prakṛti itself by the Lord's will, have been described. Now hear from me about the modified creations made by Brahmā who is the totality of modifications. To indicate this must be heard, he says - i-raja iti. This creation is the play of the Lord who has accepted the rajoguṇa for creation etc. To state the result of hearing this, he says - harimedhasa iti, one whose intellect is fixed on Hari who removes saṃsāra afflictions. The result is removal of worldly sorrows. || 17 ||
Showing those modified creations, he first states the creation of food - saptama iti. The primary creation of stationary beings is the seventh and sixfold. Its primaryness is due to being created first like the mouth, or being primary due to being food like the mouth. He shows the sixfold nature - vanaspati etc. Those that fruit without flowers are vanaspatis like banyan and peepal. Oṣadhis are those that end with fruit ripening like barley and rice. Creepers that need support are latās like pumpkin. Those with hard bark are tvaksāras like bamboo. Creepers that do not need support due to hardness are vīrudhs. Those that fruit with flowers are drumas like mango. || 18 ||
To address how these six types have unity as one creation, he states their common qualities - utsrota iti. Those whose food flow is upwards. Tamaḥprāyāḥ means with unmanifest consciousness. Antaḥsparśāḥ means they only know touch internally but cannot express it. Viśeṣiṇa means having many distinctions like unstable transformation etc. Having described the creation of objects of enjoyment, he now describes the creation of enjoyers starting with the creation of animals - tiraścām iti. The creation of animals that move horizontally is the eighth, and it is considered to be of 28 types. || 19 ||
He states their common qualities - avida iti. They lack knowledge of yesterday, today, tomorrow etc. Bhūritamasaḥ means full of ignorance. They are prone to anger and focused only on food, sleep, mating, fear etc. They know desired objects only through smell. They cannot comprehend long-term pleasure and pain. As the śruti says - "Other animals have only the knowledge of hunger and thirst. They do not speak of what they know or see. They do not know tomorrow or this world and the next." He states the 28 types - gaur iti. Cows etc. up to camels are the nine cloven-hoofed animals. Kṛṣṇa is the black deer, gavaya is similar to cow, ruru is a many-horned deer. || 20 ||
Hindī Anuvāda
The sixth creation is of avidyā (ignorance). It has five knots - tāmisra, andhatāmisra, tama, moha and mahāmoha. It covers and agitates the intelligence of beings. These are the six prākṛta (natural) creations. Now listen to the description of the vaikṛta (modified) creations as well. ॥ 17 ॥
The Lord who removes all sorrows of those who contemplate Him - this entire līlā (divine play) belongs to that Śrī Hari alone. He Himself, accepting the rajas quality as Brahmā, creates the world. After the six types of prākṛta creations, the seventh primary vaikṛta creation is of these six types of immobile trees. ॥ 18 ॥
Vanaspati, oṣadhi (herbs), latā (creepers), tvaksāra, vīrudh and druma (trees). Their movement is from below (roots) upwards, they generally do not exhibit cognitive abilities, they experience only touch internally, and each of them possesses some special quality. ॥ 19 ॥
The eighth creation is of tiryagyoni (animal kingdom). It is considered to be of twenty-eight types. They have no knowledge of time, due to the predominance of tamas quality they only know eating, drinking, mating, sleeping etc. They gain knowledge of objects merely by smelling. Their hearts lack the power of reasoning or foresight. ॥ 20 ॥
SB 3.10.17-20
SB 3.10.13-16
Text 13: This cosmic manifestation is as it is now, it was the same in the past, and it will continue in the same way in the future.
Text 14: There are nine different kinds of creations besides the one which naturally occurs due to the interactions of the modes. There are three kinds of annihilations due to eternal time, the material elements and the quality of one’s work.
Text 15: Of the nine creations, the first one is the creation of the mahat-tattva, or the sum total of the material ingredients, wherein the modes interact due to the presence of the Supreme Lord. In the second, the false ego is generated, in which the material ingredients, material knowledge and material activities arise.
Text 16: The sense perceptions are created in the third creation, and from these the elements are generated. The fourth creation is the creation of knowledge and of working capacity.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
To show its unestablished nature, he describes the unestablished nature of its effect, the flow of the universe. As it is now, so it was before and will be after. Having thus described time in general, he now specifically describes it by repeating the previously mentioned divisions of creation caused by it, saying "sarva" etc. The tenth is the natural and modified one. || 13 ||
He describes the threefold dissolution caused by that very thing. The constant dissolution is by time alone. The occasional dissolution is by substance, like the fire of Saṃkarṣaṇa etc. The elemental dissolution is by the qualities absorbing their own effects. He elaborates on those very creations from "ādi" until the end of the chapter. The characteristic of mahat is the inequality of qualities from the self of Hari. || 14 ||
The characteristic of ahaṃkāra is that. "Yatra" refers to the three creations of substance etc. that will be described. The third is the tanmātra, the creation of elements, meaning the creation of subtle elements. It is endowed with the power of substance and produces the great elements. || 15 ||
The fourth consists of the organs of knowledge and action. The fifth is the vaikārika, the presiding deities of the senses and the mind. || 16 ||
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
"Tatkārya" means the effect of time. "Tannimitta" refers to the previously mentioned creations of mahat etc. described in the fifth chapter, which are caused by time. The tenth is implied. It means the kaumāra, which has both natural and modified aspects. || 13 ||
"Tannimitta" means caused by time. "Ādi" includes lack of rain etc. || 16 ||
The meaning is that it is endowed with the power of substance, as stated in the following. Tanmātra means that in which are the subtle states (mātrās) of those elements. The word "tu" is used as a filler. Amara says "tu hi ca sma ha vai are used as fillers." || 15 ||
The fourth is the effect of taijasa ahaṃkāra. Vaikārika means the mind which is the effect of sāttvika ahaṃkāra is also included in the fifth creation. These five creations are called primary. || 16 ||
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
"Yatha" is half. To show the unestablished nature of time, meaning its lack of beginning and end, he states "tatkārya" etc. He describes the lack of beginning and end of the flow of the universe, which is the effect of time. Before means at the beginning of dissolution, after means at the end of the next dissolution. It will be composed of the five great elements and seven oceans, not in the form of a sixth great element etc. If it were imaginary, it could sometimes be otherwise, so this means it is not false but perishable. Thus occasional descriptions of its falsity are secondary, meant to instill detachment by denying independent existence, not primary. This is suggested. "Tannimitta" means caused by time, referring to the previously mentioned divisions characterized by mahat etc. described in the fifth chapter. Some of those are natural, created by God, and some are modifications, created by Brahmā. But the tenth is of both types, as will be described. "Tannimitta" means the cause of time. || 13 ||
Those nine types. The characteristic of mahat is the modification of the first inequality, where in the second creation substance is the physical, knowledge is the divine, and action is the spiritual. The characteristic of ahaṃkāra is producing those. || 14 ||
Tanmātra means that subtle creation of elements in which are the subtle states (mātrās) of those great elements. Thus Viśvaprakāśa says starting with "mātrā" up to "alpe ca paricchade", meaning here "due to the difficulty of understanding." || 15 ||
What is composed of the effect of sāttvika ahaṃkāra. The word "tu" is used as a filler. Amara says "tu hi ca sma ha vai are used as fillers." || 16 ||
Śrīmad Vīrarāghava Vyākhyā
He describes the pervasiveness of time in all states of creation and dissolution in half a verse beginning with "yatha". As everything is now limited by time in the state of creation, so it was before creation and will be after in future creation and dissolution - this universe is always limited by time. Don't doubt its impermanence due to being limited by time, because though states are limited by time, the substance that has states is eternal. Thus the Vaiṣṇava text says "This entire universe, O best of sages, is eternal and imperishable, with alternating manifestation and non-manifestation, birth and death." Thus time which limits everything is also described in general. || 13 ||
Having thus described the creation of objects that are the effects of time, he now recounts the types of creation and dissolution, and time etc., saying "sarga" etc. up to "daśaite vidur". That object which is the effect of time has nine types of natural and modified creation. The first is the creation of mahat. The second is the creation of ahaṃkāra. The third is the creation of elements. The fourth is the creation of senses. The fifth is the creation of mind. The sixth is the creation of the egg. These six creations are natural. The seventh is the creation of immobile beings. The eighth is the creation of animals. The ninth is the creation of humans. These three are modifications. Together they make nine types. Now he divides the dissolutions in half a verse beginning with "kāla". The dissolution of this effect of time is threefold, by time, substance and qualities. Dissolution by fixed time is called constant dissolution, the first type. Dissolution by substance like the fire from Saṃkarṣaṇa's mouth etc. is called occasional dissolution, the second type. Dissolution by the qualities of sattva etc. reaching equilibrium is called elemental dissolution, the third type. || 14 ||
He elaborates on those nine types of creation, from "ādi" up to "arvāksrotas tu navamaḥ". The first creation is that of mahat, arising from the inequality of qualities from the Supreme Self who has nature and spirit as His body oriented towards producing effects. It means the first creation is mahat, which is a particular modification of prakṛti consisting of the three qualities in disequilibrium. || 15 ||
Substance, knowledge, action etc. of ahaṃkāra (aham): Substance means the five elements. Knowledge and action refer to the organs of knowledge and action. The word "ādi" includes mind and tanmātras. These arise from ahaṃkāra, in the second creation of ahaṃkāra. || 15 ||
The third creation explains the deities. It possesses the tanmātras (subtle elements), substances and powers. The tanmātras are the five subtle elements beginning with sound, and the five substances beginning with ether - these are its powers. Because the tanmātra substances are the body of the Lord, they are referred to by the word "power". As stated previously, "The power of the supreme Brahman is this entire universe. The earth is His body" and so on. The words tanva, aṃśa, śakti etc. are synonyms, as mentioned before. Here, the general relationship understood by the matup suffix culminates in the specific subject-object relationship, just as when "bring the cow" is said, the word "cow" culminates in referring to a particular cow in question. Thus, the meaning is: the third creation pertains to the tanmātra substances that are the body of the Lord.
In the reading "tanmātro dravyaśaktimān", the third elemental creation is of two types - the tanmātra creation of subtle elements like sound, and the dravyaśaktimān creation pertaining to the powers of substances. This should be explained as a compound and its expansion.
The fourth creation, which consists of knowledge, action and activity, pertains to the sense organs. The fifth is the divine creation, predominated by sattva, which is vaikārika. It is the creation of the deities presiding over the senses, directions, wind etc. The mind, which is the product of the vaikārika ahaṃkāra, is the fifth divine creation predominated by the vaikārika ahaṃkāra.
Although the creation of the deities presiding over the senses occurs after the creation of the cosmic egg by the four-faced Brahmā and is not included in the vaikārika ahaṃkāra creation, and although it will be stated that "These three are modifications, and the divine creation is the seventh", they are mentioned here in the context of the senses, not to indicate their vaikārika nature. The divine creation is stated either with reference to the origin of all senses from the vaikārika ahaṃkāra itself, or with reference to the production of senses like the ear etc. presided over by deities like the directions etc.
If it is asked how the fourth sense creation which consists of knowledge and action can be stated as the fourth creation separately from the fifth creation when all senses are vaikārika, the answer is: No, because the mind is counted separately from the group of all other senses and their creation due to the difference of being an internal sense versus external senses. This should not raise doubt about the senses being non-vaikārika, as it was refuted in the second chapter that the taijasa, which assists the vaikārika elements etc., produces the senses independently. (16)
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
Its material cause is that unmanifest consciousness which is the material cause, the substratum of effects. The conscious self created itself in the form of consciousness. Since it is said "created itself", the production of non-existent things like ether etc. is not correct, because the universe consisting of ether etc. existed in subtle form in Brahman during dissolution. How was it situated, i.e. dissolved or destroyed? It was delineated or objectified by the Lord through His māyā (illusory power) which is of manifest characteristics, by time which is of the nature of division and knowledge, and by the unmanifest form which is the witness imperceptible to senses like the eyes.
The explanation in terms of existence in the three times is incorrect, as the non-sublation of the world in the three times is established by inference. He states this by saying "Thus": Just as the universe is now experienced as real in the time of creation due to its causal efficacy, it should be inferred that the universe was similarly real before creation during dissolution and will be so afterwards as well. And just as the effect in the form of ether etc. which is visible is now experienced as existing in causal form, it should be inferred that it existed similarly in causal form during dissolution. This example is for existence in the three times.
This is not correct, because our view is in accordance with the means of knowledge, while the other is not and leads to undesirable consequences. As stated: "Creation, dissolution, transmigration, liberation, the worlds of gods and sages, the worlds like earth etc. - all these have existed eternally in the same manner. This flow of the universe is real, never false in any way. Those who say otherwise are destroyers of everything."
The reality of the universe which exists as a flow is established also from the fact that creation is of nine types. An illusory appearance like magic cannot have a fixed number of types. With this idea, he states: "Creation". "Types" in "nine types" means "kinds" according to the lexicon. It is neither indescribable nor produced by māyā, as it consists of prakṛti and its modifications. He states this by saying "Natural": The creation which is natural and modified. According to the statement:
"The creations from the unmanifest up to the earth are known as prakṛtis (primordial). The creation that has those as its material cause is called natural. The cosmic egg is known as a modification. What is born from it is called modified."
The creation outside the cosmic egg should be known as natural, and the creation inside the modified cosmic egg should be known as modified. The word "and" indicates that the absence of transformation of the illusory is an inferential mark, as māyā is accepted to be appearance as different without deviation from its essential nature. (13)
The existence is affirmed due to the absence of refutation, like the negation of existence in an established substratum. This is expressed through "kāla" (time). The dissolution of this universe, known as pralaya (dissolution), should be understood as threefold, caused by time, substance, and qualities. Dissolution by time is known through numbers like hundred years; by substance through objects like pots and pestles; and by qualities through the predominance of sattva (purity), tamas (darkness) overpowering sāttvika (pure) happiness, or rajas (passion) sometimes overpowering both sattva and tamas, or sattva overpowering rajas and tamas, and so on.
As stated: "Sattva arises by overpowering rajas and tamas, as explained. Sattva is indeed the cause of dissolution for tāmasika (dark) objects. Tamas for sāttvika objects, and sometimes rajas for both. This dissolution is said to be by qualities, while by substance it is through the opposing force. Dissolution by time is through time measurement for all things." Therefore, the refutation of the universe characterized by non-existence in the three times is not established.
Among the natural and evolved creations, the natural creation is described as "ādya" (first). The first creation among the natural ones is called the arising of mahat (great principle) from the Supreme Self, characterized by inequality of qualities, embodied in the four-faced Brahmā and the principle of mahat identifying with it.
The implied meaning here is that rajas (passion) is double tamas (darkness), and sattva (purity) is double rajas. Thus, the proportion of the qualities born of prakṛti (nature) would be: among the three qualities, pure sattva is unmixed with rajas and tamas. Rajas is threefold: in the root rajas, sattva is hundred times more than rajas, and tamas is one-hundredth of rajas. The root tamas is also threefold: in root tamas, sattva is ten times more than tamas, and rajas is divided into eleven parts, of which one part equals tamas. This is the natural state of qualities.
During dissolution, root rajas divided into eleven parts is mixed with ten parts of pure sattva and one part of root tamas. This is called the state of equilibrium of qualities. When all that rajas combined with root sattva and root tamas unites, they say mahat-tattva (great principle) is produced. It is said to be of pure sattva quality.
In dissolution: root rajas united with root sattva, root rajas united with root tamas, and natural rajas in root rajas - these three parts of rajas, and one part of tamas make four parts. The combination of these produces the mahat-tattva called inequality, which is the form of Brahmā.
As stated:
"Rajas is double tamas, and sattva is double rajas. Thus, the three qualities born of prakṛti are in proportion.
There, sattva is pure, and in rajas it's over a hundred. Sattva is one-hundredth of rajas, and tamas is proclaimed there.
Similarly in tamas, sattva is ten times tamas. That root rajas is one-tenth of it.
In dissolution, it's mixed with ten parts sattva and one part tamas. The wise know this as the state of equilibrium.
When all that rajas unites with tamas, they call it mahat-tattva, arising from four parts.
There, three parts are rajas and one part is tamas. They call this the form of Brahmā named inequality of qualities.
Thus, pure sattva would be in relation to the others. Śrī should be known as root sattva, Bhū is called root rajas.
Root tamas is Durgā, Mahālakṣmī is the three roots. He who is beyond qualities and root qualities is Janārdana."
Thus. || 14 ||
The second creation is described. "Second" refers to the creation of ahaṃkāra (ego). In the creation of ahaṃkāra, substances like ether and other elements, knowledge-action, sense organs of knowledge, organs of action, and the word "ādi" (etc.) includes the mind and the presiding deities of the senses are born.
The creation of elements is described as third and so on in order. "Bhūtasarga" (creation of elements) means the creation of elements like ether, possessing the power of tanmātras (subtle elements) and substance. Tanmātras are sound and others. Since ether and others are of the nature of sound, etc., it possesses the power of tanmātras, and being of fluid nature, it has the power of substance.
Even in the state of ahaṃkāra, there is inequality of qualities. Thus: The mahat-tattva, which is the form of Brahmā, consists of rajas in root rajas and tamas in root tamas. Dividing this into eleven parts, ten parts become sattva and one part rajas. Rajas is divided into eleven parts, of which one part is tamas. From that tamas arises ahaṃkāra and the principle of ahaṃkāra identifying with it. This is the creation of ahaṃkāra from mahat.
That ahaṃkāra is also threefold. In that ahaṃkāra, ten parts are sattva and one part is rajas. That rajas is divided into eleven parts, of which one part is tamas. From the tamas portion comes tāmasa ahaṃkāra, from the rajas portion comes taijasa ahaṃkāra, and from the sattva portion comes vaikārika ahaṃkāra. From tāmasa comes the creation of elements, from taijasa the creation of senses, and from vaikārika the creation of deities.
As stated:
"The rajas in root rajas and the rajas in root tamas, and the tamas in root tamas - this is the nature of mahat-tattva.
There, ten parts are sattva and one part is rajas. One-tenth of that is known as tamas; ahaṃkāra is of that nature.
That Rudra is known as tāmasa in relation to Virañca (Brahmā). In relation to others, it's sattva; sattva, etc. are of those two.
From its tamas portion, the sattva portion is declared as mind, etc. From the rajas portion come the senses, and from the tamas portion come ether, etc."
This is the essence to be understood. || 15 ||
The fifth creation, of the nature of knowledge and action, consisting of sense organs of knowledge and action, is from vaikārika ahaṃkāra, hence called vaikārika. Being highly modifiable as the impeller of senses, it has the name vaikārika. Since it's produced from vaikārika ahaṃkāra, the mind is also said to be of that nature.
The elements are the substances with powers, as there is dissolution in the elements. Similarly, the tanmātras (subtle elements) have powers, as they are the essence of sound and other qualities.
The organs of action like speech etc. and other senses are the powers of action. The mind and deities are the powers of knowledge.
Because these are fundamental, ahaṃkāra (ego) has three powers. The deities are declared to be sāttvika (pure) in comparison to humans.
Among them, the deities that are sāttvika are called sāttvika. Among them, Rudra is sāttvika, and among them is the four-faced one (Brahmā).
Brahmā and Rudra are unchanging even when there are differences in bodies etc. Indra and others are subject to change, hence they are considered vaikārika (modified).
As they are greatly changeable in the form of senses, and possess the quality of knowledge in excess, they are called taijasa (passionate).
The suitability for unchangeability has ceased in the senses. Therefore, the name vaikārika also does not exist for them.
Just as in a noble family, a fool is called a fool. A śūdra, due to eligibility for knowledge, is not a fool even if he is foolish.
The elements here are tāmasa (dark) due to being somewhat indirect. Even though there is good knowledge, Hari himself is omniscient.
Thus, from this statement, the distinction indicated by the four 'tu' words should be understood. [16]
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
Half of "yathā". In this way, as explained before, creation in the form of dissolution etc. is prākṛta (natural), while vaikṛta (modified). There, some are prākṛta created by God, some are vaikṛta created by Brahmā - this is the meaning. The one that is both will be explained. [13] * In "ādyas tu", "yatra" is also connected with the previous. Although in this Padma Kalpa, there is no creation of mahat etc. due to being pre-established, still its indication is only for understanding the extremely subtle sequence. [14] * * Tanmātra: That in which is the subtle state, the measure of those elements. [15] * The word "tu" in "yas tu" is for filling the meter. According to Amara: "tu, hi, ca, sma, ha, vai are for filling the meter". [16]
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
If it is said that due to non-existence at the beginning and end, the universe is unreal, so how can the limited nature etc. of the unreal universe be appropriate - it should not be said thus. He says "yathā". Before, even at the beginning of the great dissolution, this universe existed. Later, even at the end of the final dissolution, it will exist. Thus, this is not illusory but only perishable - this is the meaning. [13] * * Having thus generally described time, in order to describe it specifically in the next chapter, summarizing the creation described in detail and to be described for easy understanding, he collects it as tenfold. "Sarga" etc. The one that is both prākṛta and vaikṛta is the tenth - this is to be supplied. For that very reason, he states the threefold dissolution: By time alone is constant dissolution. By substance like Saṅkarṣaṇa's fire etc. is occasional. By the qualities swallowing their own effects is elemental. [14] * * He elaborates on those creations from "ādya" till the end of the chapter. The characteristic of mahat: From the self, the Supreme Lord, the imbalance of qualities. First is ahaṃkāra, its characteristic is "yatra". Substances are the elements, knowledge is the knowledge senses and deities and mind, action is the action senses. Their arising is from that. [15] * * The elemental creation is tanmātra, composed of tanmātras, powerful in substances i.e. capable of manifesting the great elements. The self or nature of the knowledge and action senses is from that. [16]
Siddhāntapradīpa by Śrī Śukadeva
If it is asked why there is no absence of the universe before creation from dissolution and after, he says "yathā". Just as it is existent now, so also before creation and after dissolution it is existent in this way. Only the effect state is impermanent, but in causal form it is eternal. As stated by the Vaiṣṇavas:
"This entire universe of sages and donkeys is imperishable and eternal. Its manifestation and unmanifest state are like birth and death alternating."
Having thus generally described time as the cause of universal creation etc., in order to specifically describe it, he restates the previously mentioned divisions of creation delimited by time. By "sarga" etc. Sixfold is prākṛta, threefold is vaikṛta, thus ninefold. The one that is both prākṛta and vaikṛta is the tenth - this is the meaning. [13] In the context of creation, he states the threefold dissolution caused by time. By "kāla" etc. By time is constant dissolution. By substance like Saṅkarṣaṇa's fire etc. is occasional. By qualities like sattva etc. swallowing their effects is elemental. He elaborates on the ten creations from "ādya" etc. up to "These ten creations are known, made by the creator of the universe." From the self, Hari, the imbalance of qualities, i.e. His own power-qualities, is the creation of mahat. [14] * * "Yatra" means from which arises the threefold creation of substances etc. to be described. That is the creation of ahaṃ, ahaṃkāra. The third is elemental creation - how is it? Tanmātra means predominated by the subtle elements of sound etc. Dravyaśaktimān means having the great elements of ether etc. as powers, which are the effects of the subtle elements of sound etc. [15] * * The fourth is composed of knowledge senses and action senses, vaikārika born from sāttvika ahaṃkāra. The mind which is made of that, along with the mind is the fifth creation of the presiding deities of the senses. [16]
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
If it is asked why there is no absence of the universe before creation from dissolution and after, he says "yathā". Just as it is existent now, so also before creation and after dissolution it is existent in this way. Only the effect state is impermanent, but in causal form it is eternal. As stated by the Vaiṣṇavas:
"This entire universe of sages and donkeys is imperishable and eternal. Its manifestation and unmanifest state are like birth and death alternating."
Having thus generally described time as the cause of universal creation etc., in order to specifically describe it, he restates the previously mentioned divisions of creation delimited by time. By "sarga" etc. Sixfold is prākṛta, threefold is vaikṛta, thus ninefold. The one that is both prākṛta and vaikṛta is the tenth - this is the meaning. [13] In the context of creation, he states the threefold dissolution caused by time. By "kāla" etc. By time is constant dissolution. By substance like Saṅkarṣaṇa's fire etc. is occasional. By qualities like sattva etc. swallowing their effects is elemental. He elaborates on the ten creations from "ādya" etc. up to "These ten creations are known, made by the creator of the universe." From the self, Hari, the imbalance of qualities, i.e. His own power-qualities, is the creation of mahat. [14] * * "Yatra" means from which arises the threefold creation of substances etc. to be described. That is the creation of ahaṃ, ahaṃkāra. The third is elemental creation - how is it? Tanmātra means predominated by the subtle elements of sound etc. Dravyaśaktimān means having the great elements of ether etc. as powers, which are the effects of the subtle elements of sound etc. [15] * * The fourth is composed of knowledge senses and action senses, vaikārika born from sāttvika ahaṃkāra. The mind which is made of that, along with the mind is the fifth creation of the presiding deities of the senses. [16]
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
It demonstrates its being the material cause in the effect - yathedānīm. Due to the eternality of time, the world having that as its material cause is indeed eternal, but its being the material cause is instructed. The designations of past etc. are made by time. For time, continuously existing like a stream of water, later obstructs the earlier. Then the world born with modifications based on that is designated as past. The present is also time itself. Due to absence of dependence on space, presentness is not relative. But in water etc., due to the presence of dependence on space, presentness is indeed relative. Therefore, as time is, so is the world. This arrangement is dependent on time, time being the controller of subsidiary times, like the Lord is the soul of living beings. Hence, due to being equal by nature, subsidiary difference is stated by intention. As the world is now, so it will be in the future, and so it was in the past. Hence this world is not illusory due to being controlled by time. Therefore the world is of the nature of Brahman due to being the fully manifested form. (13)
Having thus examined the world's having time as its material cause, and having stated time's divine nature, it describes its physical nature from "The creation is ninefold" up to the end of the chapter. It will state the spiritual divisions in the next chapter. Until then, time alone is the controller of the ordinary sense objects. But their intellect is from the Veda and from Brahmā etc., so those devoid of the Lord engage in worldly activity by the Lord's command. The Lord and the Lord's command are their root, like the great elements. But the sense objects are dependent on time and are of the nature of time. Those sense objects are threefold - it indicates the spiritual and physical ones: "The creation is ninefold". The natural physical is sixfold. The modified spiritual is threefold. Together they are ninefold. The word "tu" indicates there is another division in the modified. The modified is also different from the spiritual modified - it is divine. Hence it is well-known. The creation is ninefold, due to producing the three types of qualities. But dissolution is threefold, due to controlling only the tāmasa ones. There the authorities are three - time, substance and qualities. By time, objects reach prakṛti. By substances like air, rods etc., and by qualities like opposition, opposed qualities manifest. When divine etc. states are attained by actions in the prescribed manner, human etc. states cease - thus dissolution of the prior is by sattva etc. alone. But the fixed dissolution is caused by time, the other two are unfixed. (14)
It establishes the ninefold nature of the creations:
Ādyastv. The creations here are divisions by time and action. Hence even though there are six divisions in that, the sequence is not a fault. (1)
The entire world has arisen thus by the mode of greatness. Hence creation, which is the cause of the world, is again great here. (2)
It is cited. The fourfold is here, hence this indeed has the nature of creation. (3)
The birth of elements, sense objects, senses and intellects is creation.
The word "tu" excludes a view. Not merely the birth of the mahat principle, but the birth of mahat is creation, and that too the first with respect to other creations. This creation is beneficial to all. Due to greatness, it is called intellect. The creation here is not intended as like the emergence from the womb of that mahat principle, but rather the unequal state of the guṇas caused by the self. There sattva is the cause of intellect, for the Lord sattva is the cause of mind, rajas are unequal, the elements are tamas. But in absence of inequality, it is the cause of maintenance etc. The inequality of the guṇas from the self - this itself is the creation of the mahat principle - this is the meaning. It states the second: dvitīyas tv. Here too mere birth is excluded. The creation of aham, of ahaṃkāra, is the second. Here too it states the fourfold nature. Just as inequality of guṇas is required in creation, so too the arising of substance, knowledge and action is required. Substance is physical, knowledge is divine, action is spiritual. The first state is inequality, the second state is threefold, yatra is the locus, the causal form mahat principle is intellect. (15)
It states the third: bhūtasarga. Here too the word "tu" is as before. Just as agitation is required, or as of knowledge, action and objects, so also of the causal form of transformation. And that form is to be stated as having attained the state of enjoyer and enjoyed, so the enjoyed is intended as tanmātra, the enjoyer as being the accomplisher of the body. It states both: tanmātro dravyaśaktimān. Tanmātra is of the form of the five tanmātras. Dravyaśakti is transformation, the third creation is accompanied by that - this is the meaning. Thus by the three all effects are produced, and by three they are known. There first the fourth "The sensory creation" is the creation related to the senses. The origination of the nature of the senses is not creation, but rather their utility for effects. Hence "tu" in the restatement. "Creation" is connected as before for the sake of excluding origination as separate in the effect. Yas tv is a restatement for the sake of determining the difference of nature and effect. It is of the nature of knowledge and of the nature of action, for both are the effects of the senses. The elements and senses are stated as being of the nature of action, the tanmātras and intellects are stated as being of the nature of knowledge. (16)
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
It demonstrates by arrangement. It demonstrates. It explains the instruction - bhūtādi etc. Pūrvapūrvam means the previous condition; thus, by negation, the previous condition is designated as bhūtatva (pastness). Tad etc. Tadādhāreṇa means based on the previous temporal condition. Thus the pastness belonging to time is designated in the world which is its substratum, just as the shape belonging to earth is in a pot, that is the meaning. The same applies to bhāvitva (presentness).
But the present is perceived in the world, so this is not the case, to this they say - vartamāno'pi etc. Jalādau means in water etc. as another substratum is instructed. Thus, having said the world is present, without dependence on another substratum, the world has the present time as its substratum. That which is perceived as the substratum through experience, even though it is the present object, is only time - that is the meaning of presentness.
Therefore they state the conclusion - ato yādṛśa etc. Thus, by seeing the time-qualities like pastness etc. in the world, due to the connection with time, time is the material cause - that is the meaning. But is the worldliness of time-qualities or the pastness etc. of time qualities of the world, in the first case there is no negation due to eternality so pastness etc. cannot apply, thus time being the material cause is impossible - to this they say - bhavāntara etc. Vivakṣayā means with the intention of part-whole relationship. Thus, even though it is time, due to being restricted in this way, its being the material cause through connection with pastness etc. is not impossible - that is the meaning.
By this, the world being only brahman is also established, they say - idānīm etc. Ata means due to always having one form. Kālaniyāmakatvāt means due to regulating time through being the object of worldly transactions. They state the conclusion - tasmād etc. Due to always having one form and regulating time, due to being fully manifested, thus is the meaning. By this, what was stated in the half verse "mātrātvaṃ cāpi kālataḥ" is established. || 13 ||
In the appearance of sarga etc. They state the seed for the determination of time in two chapters - tāvata etc. Sādhāraṇānām means belonging to individuals. Thus, to show that time regulates both, it is determined in two chapters - that is the meaning. Mūlam means in the form of tanmātra (subtle element). They explain how the guṇas cause dissolution - karmaṇa etc. Here the guṇas are tāmasa (dark) due to being in the form of the body; for substance it is clear; for time it should be understood in accordance with the guṇas. || 14 ||
In ādya etc. In the verses. To the question why is the natural creation threefold, they say sargā etc. Atra means in the natural creation. Tathatve'pi means even though it is natural. And it is not the case that since time and action exist, all six would occur simultaneously - to this they say - pāramparyaṃ na dūṣaṇam. Even in śruti, just as the all-capable brahman creates directly, gradual creation is also mentioned, so due to a particular desire being the regulator, that is not a fault - this is the meaning.
Let it be so, but still why is mahat created first - to this question they say - mahatvena etc. The meaning is clear. They state the reason for not using words like utpatti - bhūta etc. Pakṣaṃ vyāvartayati means it excludes the previously stated repetition view. To show the difference from the previous, they explain that very thing - mahattattvasya etc. Buddhirukta means stated as intellect. Atra na vivakṣita means in this kalpa it is not intended thus, since it is not stated like "vīryamādhatta" and "sā'sūta mahattattvaṃ hiraṇmayam". They state the manner of difference - tatra etc. Manonimittam is indicative, it means caused by the senses. Sthityādihetutvam means of the guṇas, with śeṣa. || 15 ||
Āha means Maitreya says, with sarga carried over. They state the nature and cause of that creation - bhūtasarga etc. Pūrvavad means to exclude mere birth. Yathā means for the sake of difference in efficient cause, since there is no difference in species between cause and effect without it. Tacca means that which causes transformation. Dravyaśaktir means the power that is the essence of substance. Thus in the root text, bhūtasarga means the tanmātra creation along with transformation into the form of elements.
They state the purpose of showing the twofold nature - evam etc. Thus the purpose of stating the twofold nature of this intermediate one is to show the threefold nature of each - that is the meaning. Tatra means in the creation of the triad of indicators. Kāryopayogitvena means origin, with śeṣa. Here they state the indicator - ata etc. Ata means since suitability for producing effects is also intended. They explain the intention of the word sarga stated earlier in the introduction - kārye etc. Bhinnatayā means for the sake of describing oneness, as having a body composed of elements etc., and for the sake of describing the difference in nature, as being alone in the state of not producing effects. Jñāna etc. By this the seed for its producing effects is stated, since it has that nature it generates that - this is the meaning. Here another purpose is also included, they say - kriye etc. || 16 ||
Śrī Giridhara-kṛtā Bāla Prabodhinī
Strengthening the unfoundedness, he states the unfoundedness of its effect, the world-flow - yathā etc. This world as it is seen now, was exactly the same before the future dissolution, and will be just like this after the future dissolution too - this is the connection. Having thus generally determined time, in order to determine it specifically, he restates the previously mentioned divisions of its cause - sarga etc. The natural creation is sixfold and the evolved creation is threefold, thus creation is ninefold. But that which is both natural and evolved, that is the tenth which has both natures - this is the meaning.
He states the threefold dissolution which is its cause - kāla etc. The dissolution of this time-bounded world is threefold by time, substance and qualities - this is the connection. By time is the constant dissolution, by substance like Saṅkarṣaṇa's fire etc. is the occasional dissolution, by qualities producing their own effects is the natural dissolution. || 13 ||
He elaborates on those very creations with ādya etc. From the self, the supreme self, the distinction of qualities, which is the particular transformation of the three qualities that have become distinct, which is the creation of mahat, the great principle, that is the first, primary - this is the meaning. But the creation of aham, ego, is the second. He states its characteristic - yatra etc. Substances are earth etc., knowledges are the knowledge senses and mind, actions are the action senses - the arising of these is from which, meaning from which - this is the connection. || 14 ||
Tanmātra means the creation of the five subtle elements like sound etc., the creation of subtle elements is the third - this is the connection. He qualifies it - dravyaśaktimān, meaning producing the five gross elements like earth etc. But that which has the nature of knowledge and action, which is the cause of knowledge and action, aindriya, the creation of the senses, that is the fourth. || 15 ||
The vaikārikaḥ (transformative) creation of the deities presiding over the senses, such as the directional deities and wind gods, which is the effect of the sāttvika ahaṅkāra (sattvic ego), is the fifth creation. The meaning is that the creation of the mind, which is also the effect of the sāttvika ahaṅkāra, is included in the fifth creation. The creation of abuddhi (ignorance), which causes the covering and distraction of living beings, that is, the creation of tamas (darkness) which has five aspects like tāmisra (gloom) etc., constituting avidyā (nescience), is the sixth creation. Thus, indicating that this creation has been overcome by the grace of the Lord, he addresses Him as - Prabho (O Lord). || 16 ||
Hindī Anuvāda
This world is as it is now, was the same before, and will remain the same in the future. Its creation is of nine types, and with the prākṛta (natural) and vaikṛta (modified) distinction, there is also a tenth creation. || 13 || ** And its time of dissolution occurs in three ways through substance and qualities. (Now I first describe the ten types of creation.) The first creation is of mahat-tattva. Its nature is the imbalance in sattva and other qualities due to the Lord's impulsion. ||14|| The second creation is of ahaṅkāra, from which the five elements like earth etc. and the sense organs and organs of action are produced. The third creation is bhūta-sarga, which contains the tanmātra class that produces the five great elements. || 15 || ** The fourth creation is of the senses, which is endowed with the power of knowledge and action. The fifth creation is of the deities presiding over the senses, born from the sāttvika ahaṅkāra; the mind is also included in this creation. || 16 ||
SB 3.10.9-12
Text 9: Lord Brahmā is the most exalted personality in the universe because of his causeless devotional service unto the Lord in mature transcendental knowledge. He therefore created all the fourteen planetary divisions for inhabitation by the different types of living entities.
Text 10: Vidura inquired from Maitreya: O my lord, O greatly learned sage, kindly describe eternal time, which is another form of the Supreme Lord, the wonderful actor. What are the symptoms of that eternal time? Please describe them to us in detail.
Text 11: Maitreya said: Eternal time is the primeval source of the interactions of the three modes of material nature. It is unchangeable and limitless, and it works as the instrument of the Supreme Personality of Godhead for His pastimes in the material creation.
Text 12: This cosmic manifestation is separated from the Supreme Lord as material energy by means of kāla, which is the unmanifested, impersonal feature of the Lord. It is situated as the objective manifestation of the Lord under the influence of the same material energy of Viṣṇu.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
He explains the reason for the division in the form of the three worlds. This much difference in structure, specific arrangement of the world of living beings, the place of enjoyment for the living beings, which is created daily, has been described in the form of the three worlds. Now, due to the non-distinction of being a living entity even for the supreme being, why doesn't the creation of Brahmaloka happen daily? He answers that. Indeed, because this is the fruit in the form of the result of desireless dharma without motive. This is indicative of Satyaloka and the worlds starting with Mahar, and their inhabitants. Due to the three worlds being the fruit of desire-motivated actions, there are creation and destruction in every kalpa. For Mahar and other worlds, being the fruit of desireless dharma suitable for worship, there is no destruction until the end of a parārdha. And for those residing there, after that, there is generally liberation - this is the meaning. (9)
After hearing about the different creations of worlds according to different times, he asks to know about that very time. What you said is the characteristic nature called time, how is time calculated, or what are its subtle and gross forms - describe this accurately, is the meaning. (10)
Here the general nature of time is described, but in the next chapter specifically: The intermixing of the guṇas (and in parentheses: qualities), which is the transformation beginning with mahat, by which alone it is acted upon, that is time - this is the remainder. It will be said in the eleventh: "Time is the intermixing of qualities, inherent nature, and the thread itself." By itself, it is without distinctions, unestablished, not culminating anywhere, without beginning or end - this is the meaning. To show this very thing, it is said that the Lord creates the beginning etc. with that as the instrumental cause. Puruṣa means it is accepted, taken as the instrumental cause. That time which is the instrumental cause, by that he created himself in the form of the universe. Due to the non-existence of anything to be created separate from himself. And this is merely a statement of fact. Only this much is intended to be said - that he created with time as the instrumental cause. (11)
Showing the non-existence of anything to be created separate from himself, he shows time to be the instrumental cause of creation. The universe. The Brahman established by Viṣṇu's māyā (and in parentheses: illusion), withdrawn, existing as only that, the universe, was separately manifested by the Lord as the agent, with time as the instrumental cause. Whose unmanifest form is its own nature - thus its inherent lack of distinctions is shown. (12)
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
He raises an objection with the possibility of Brahman being a jīva (and in parentheses: individual soul) by saying "now". Dharma means austerity, knowledge, etc. Vipāka means having reached its ultimate limit, the manifest transformation. The meaning is that nothing is impossible by the power of austerity. This is the meaning, it says. By saying "generally", it should be understood that this applies only to those established in the quality-less. But for those who see differences, rebirth etc. is heard: "He who is the first of the stable and moving beings, the womb of the Vedas along with the sages. Being the creator, he is qualified Brahman, the supreme among men. He, circling again in time, by time in the form of the Lord, when the intermixing of qualities occurs, is born again as before" - thus said by Śrī Kapila. By this, the exclusion of other Brahmans is shown. (9)
By the difference of time means by the difference of time in the form of Brahma's and Padma's kalpas, etc. - this is the meaning. Since time is formless, its subtlety, grossness, etc. are impossible to know, therefore describe its nature - this is the meaning. O Master - by saying this, it indicates Maitreya's ability to describe the nature of time due to being a yogi, meaning "O one capable of describing everything". (10)
There now means in this chapter, later means in the next. Svataḥ means by its own nature, in its own form, from which distinctions have departed, thus it is so. Without the difference created by limiting conditions, there is no difference in time. Usage as past etc. is only due to limiting conditions, like mountains etc. Just as these mountains stood in Daśaratha's time, will stand in Kalki's time, and stand in the present king's time - here, just as there is no past-ness etc. in the mountains, so also in time - this is the meaning. That which has no end or limit is called apariyavasita. This is the meaning - indeed, time has no producer or destroyer. This very thing, being without beginning or end, or the self created the universe which is called the self due to being the effect of the self's power - this is the meaning. And this - the self becoming the form of the universe - is merely a statement of fact about the universe's nature, not intended as an answer to what was asked. Only that it was by time etc. should be considered. (11)
Only the manifest, like a pot etc., is seen to have distinctions in the world, not the unmanifest like time etc. without limiting conditions - this is the meaning. (12)
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
Daily for Brahma - this is the remainder. This supreme being, this word supreme refers to those residing there, in Maharloka etc. Beyond that, beyond two parārdhas, for those with supreme devotion, there is generally no rebirth - thus it is said. (9)
By difference of time means: creation of the three worlds by kalpa time, and creation of the fourteen worlds by two parārdhas. That very cause of creation - how is it inferred, by what characteristic? (10)
There, between the general and specific natures, here in this chapter: The transformation beginning with mahat means the observation of its sequence, this is the meaning. Ākriyate means it is characterized by different forms. Nirviśeṣa means formless. This very thing, being unestablished, by that time. And this - the self being the form of the universe - is merely a statement of fact, meaning the universe being its effect is non-different from it - this is merely stating the conclusion, not what Vidura asked. Only the description of time as the instrumental cause is intended, as that is what was asked - this is the meaning. (11)
Brahman existing as only that means the effect indeed, before its manifestation, exists only as the nature of the cause, just as a pot etc. exists as earth - similarly, existing as only the nature of the cause characterized as Brahman - this is the meaning. Avyakta means imperceptible to the eyes etc. Nirviśeṣatā means formlessness. (12)
Śrīmad Vīrarāghava Vyākhyā
He says this entire universe is included within time. Etāvān means: The difference in arrangement, the special arrangement, of the world of living beings, the group of effects, is this much - contained within the lotus-like universe consisting of the divided experiencers, objects of experience, instruments of experience, and places of experience - this is the meaning. Now, since the supreme being and his abode are included in the group of effects, why is there not daily creation like the three worlds? He refutes this doubt. This supreme being is the fruit, the result, of desireless dharma without motive. The supreme being's world is also called this, due to being presided over by him. Or it is a statement emphasizing the quality, meaning the state of being supreme. But desireless dharma results only in liberation, not in becoming the supreme being or attaining his world? Not so, because it is said "In the world of Brahman, at the end of a long time, they all become liberated from the highest immortality. They all, along with Brahman, upon the arrival of universal dissolution" - thus stating that Brahman and those there generally attain liberation at the end of two parārdhas. (9)
Thus, when the method of creating the world was briefly described, Vidura, shaken by the power created at that time, asks about the nature of time, with the desire to know its permanence, due to the apparent perception of its permanence by mentioning the existence of time even during dissolution. As you said. Describe to us, O Brahman, O Lord, as it truly is, that which is called time, the form of the body of the Lord, which you mentioned as being shaken by the power created at that time, as being beginningless, which is related to Hari, who has an inconceivable activity in the form of the wonderful action of creating the universe consisting of conscious and unconscious entities. The intention is that you are able to describe whether time is imaginable or unimaginable, what its gross and subtle forms are, etc. || 10 ||
Thus asked, the sage, in order to describe the nature of time, first narrates the creation of the object of time and non-time. With "guṇa" etc. until the end of the chapter. There, he first states the agency, causality and effect of the Supreme Self alone. Guṇavyatikara means that which has transformation by the guṇas, that which has such a form or body is called thus. Nirviśeṣa means devoid of earth etc., apratiṣṭhita means without another cause. For effects have their basis in the cause, due to the absence of that, being without another cause is implied. The Supreme Person of this kind, that of which it is the material cause - this is a bahuvrīhi compound meaning "that which has it as its material cause" - created himself in the form of the universe, characterized by that material cause which is pradhāna. Here, "having the form of transformation of guṇas" indicates the efficient cause, and "himself with that as the material cause" indicates the material cause in the form of being qualified by prakṛti, puruṣa and time. And thus it is heard "He made himself", and it is stated in the sūtra "Directly, due to the mention of both" (BS 1.4.25). || 11 ||
Explaining the relationship of cause and effect through the difference in states of the one Brahman qualified by consciousness and non-consciousness, he describes the state prior to creation. Viśvam. By "the universe is Brahman", the śruti "All this is indeed Brahman" is recalled. And here the co-referential designation is due to the relationship of cause and effect, as elaborated in the commentary. Thus, the universe, Brahman in the form of the universe, that alone, qualified only by the state of prakṛti, was withdrawn, not qualified by the state of mahat etc., by Viṣṇu's māyā, by the Lord's will - meaning that Brahman which in the state of effect is qualified by gross consciousness and non-consciousness in the form of the universe, was withdrawn by his own will regarding dissolution, leaving only the state of prakṛti. Just as one clay substance has the relationship of cause and effect through the difference in time with the states of lump, pot etc., so too for the one Brahman qualified by consciousness and non-consciousness, the relationship of cause and effect through the states of grossness and subtlety is logical. The co-referential designation is due to this alone, like "this pot is clay" etc. - this is the intention. He states the assistance of time even in dissolution. Īśvareṇa. Because creation etc. is not possible without time, its lordship is due to being the body of the Lord, or the designation of lordship for time is due to its being the body of the Lord, as heard in "O Gārgī, under the rule of this Imperishable, minutes, fortnights, months, seasons, years are held in place" etc. Indeed, the very nature of being controllable by one's own power as long as it exists is bodyhood, hence co-referential designations by the nature of body and embodied soul are logical. Avyaktamūrtinā means "whose form is unmanifest", i.e. not directly perceived, by that inferable time, limited - in the state of dissolution, qualified by subtle consciousness and non-consciousness, limited by time, it remained existing indeed. || 12 ||
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
He negates deficiency and excess in number. Etāvān. The distinction of states, the division of arrangements, of the abode of souls has been told to you by me in summary, in brief - this is to be supplied. This too was not done by one's own power, he says. Dharmasya. Of the supreme Brahman who is without a cause, as stated in "In the negation, the masculine refers to Viṣṇu", hence the Supreme Self is the cause of which he is without cause, of dharma done with the understanding of offering to Brahman - this is the meaning. The ripening, the special fruit, of dharma done - know this, is the completion. From the śruti "A is Brahman", there is no purpose without a cause, as tapas etc. are said to be related to the Lord. || 9 ||
Having heard of Hari's greatness, Vidura, fearing that Maitreya would conclude the story of the Lord by the context of another story, asks Maitreya. Yad. The time-named characteristic, the nature, of the many-formed, infinite-formed Hari, as it truly is. "The characteristic, the essence to be characterized, and the nature are said to be the same" - from this statement, there is no other meaning, but nature itself. || 10 ||
Because time is primary as the instigator of all, Maitreya, about to describe its nature by the sūcīkaṭāha method, first tells the manner of manifestation of the Lord's three forms as the agent using the three guṇas for the purpose of world creation etc. Guṇa. In dissolution, existing as the substance of the guṇas, he who properly performs the transformation, the special modification of the guṇas, is guṇavyatikarākāra - the suffix aṇ in the active sense - the Person full of six qualities. Hence nirviśeṣa, unchanging, or without another superior. Hence apratiṣṭhita, "in another" is to be supplied. "In what is that Lord established?" - "In his own greatness" from śruti. He who has the acceptance of that transformation of guṇas, thus the acceptor of the transformation of guṇas - this is the meaning. He manifested himself in three forms for play. || 11 ||
What is there for others even in the absence of self-interest? To this he says: viśvam. By this it is said that for the purpose of creation etc., that puruṣa (with 'person' in parentheses) created three forms of himself - Brahma, Viṣṇu and Īśvara. Thus, having created the universe as Brahma-tanmātra (with 'consisting of only Brahman' in parentheses), he entered it as four-faced and created through expansion as Brahma. Then as Viṣṇu he measured and protected it, hence called by the name Viṣṇu. By the power of Hari's māyā (with 'illusion' in parentheses) it was established and arranged in its own domain. Here, the form called Īśvara which is the destroyer is known as Kāla (with 'Time' in parentheses). Having created Rudra as five-faced and entering him, it is destroyed by Kāla the destroyer, by Hari with manifest form imperceptible to eyes etc. The meaning is: Having created the four-faced one and entering him, Hari himself becomes four-faced with the name Brahma and takes on rajas guṇa (with 'passion' in parentheses) for creation. Without entering another, as Viṣṇu he takes on sattva guṇa (with 'goodness' in parentheses) for protection. Having created the five-faced Īśāna and entering him as five-faced, Hari with the name Īśvara takes on tamo guṇa (with 'darkness' in parentheses) for destruction. This is also the essential meaning. The particle 'vai' indicates this is known from Vedic tradition. As the Saukarāyaṇa śruti (with 'revealed text' in parentheses) states: "Now there are indeed three natures - sattva, rajas and tamas. Nārāyaṇa beheld them, he who has no other support. They call him Puruṣa, for he is complete. He became threefold to take on these qualities. Viṣṇu is indeed for sattva, Brahmā for rajas, and Īśa by name for tamas. He entered - Brahmā into the four-faced Brahmā, Īśa into the five-faced Īśāna. He who entered Īśāna as Īśa, him they call Kāla." || 12 ||
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
This much up to the twenty-seventh. But Brahmā is superior in all respects, so he says he is the creator of that. dharmasya iti. Not caused, but done naturally, not by resolve like a householder - this is the meaning. vipākaḥ means reaching the final stage of transformation. asau iti. It distinguishes from other Brahmās. As it is said "Even Brahmā fears me" etc. || 9 || Thus he elaborates on what was said. sa kāla iti. Here in the commentary it describes the middle time where it says "traverses the atomic space". That which indicates by the intermingling of qualities in the form of action, that transformation etc. is done by considering sequence and is characterized by different forms - this is Time, is the meaning. Merged with Viṣṇu the Lord's creative power of māyā in Brahman, being identical with Viṣṇu himself, it is delimited and separated by Time which is the Lord's power - this is the meaning. || 10-12 ||
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
In this section there is no Sārārthadarśinī.
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
etāvān refers to the specific arrangement of the abodes of enjoyment for the souls in the world of living beings, characterized by the creation of the three worlds. There the three worlds are created daily, not the four worlds beginning with Mahar etc. And that is mostly the abode of desireless karma practitioners - with this intention he says: asau parameṣṭhī. This is indicative of the universe up to Satyaloka beginning with Mahar etc. animitasya means of desireless dharma, the regulator. phalam - from this word it should be understood that mostly those who perform desireless karma go to Mahar etc. There, those who worship the supreme Brahman, leaving those worlds and breaking through the cosmic egg, become liberated. Those who only perform laborious karma, since liberation is not possible by mere desireless karma, purify their inner faculties by those karmas and worship the supreme Brahman there for a long time. When that is accomplished, breaking through the cosmic egg, they become liberated along with Brahmā at the end of two parārdhas. All others, even after going to those worlds, fall down at the end of enjoyment. Therefore those worlds are not created daily for two parārdhas. || 9 || oṃ tatkālakṛtavīryeṇeti. Having heard about Time which causes the increase of the power of wind preceding the three worlds, Vidura asks about that very Time, desiring to know about it. yadāttheti. The construct is: That which you have spoken of as Hari's Time-named characteristic, the power-endowed form of Hari known as Time, the entity that is the power called Time - describe that to us. || 10 || * 8 There Time is especially described in the next chapter. Here he shows it generally as the cause of universal creation etc. With guṇavyatikarākāra etc. He whose form is the intermingling of the guṇas, whose gross and subtle forms are as described in the Second Canto, that Puruṣa, the Supreme Lord, free from material defects, without support being the support of all, self-dependent, created the universe as himself, made himself into the form of the universe. How did he create himself? As the material cause of that universe being created. || 11 || * * But then if the universe is just a particular state of the Puruṣa, what is the purpose of means to attain the Puruṣa distinct from the universe? To this he says: The entire universe, all created things up to Brahmā, is solely that, composed of that, established by Viṣṇu's māyā, born from the transformation of that power - this is the meaning. Even though it is such, still it is delimited, made impermanent, by that very unmanifest-formed Time-controller Īśvara as the agent, by Time which is the cause of creation and destruction - this is the meaning. Therefore the universe, being impermanent, is indeed not to be accepted. By this it is also indicated that Time is eternal. || 12 ||
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
But if all the worlds inhabited by souls are being created, how will multitudes of souls remain in just fourteen worlds? Anticipating this objection, he says etāvāñjīveti. The division, the classification, of the world which is the abode of souls, by proper arrangement, is just this much - fourteen-fold only. For all souls are indeed of three types. In the middle are three passionate ones, due to the threefold nature of ego. Seven are dark, the five great elements, the subtle elements, and the effect. Four are of goodness, due to the fourfold nature of the inner faculty. For all souls are indeed contained just here. Properly contained. The division is properly established by the division of abodes. But then how is Brahmā's ability? Since ability is required even in carrying out the Lord's order, anticipating this objection he says dharmasya-ttasyeti. This Parameṣṭhī is the fruit, the result, of dharma that is causeless, desireless, of a hundred horse sacrifices accomplished over a hundred births. Since Brahmā is the fruit of dharma accomplished over many births, his acting thus is appropriate - this is the meaning. Thus the world which is the substrate has been described in terms of the worlds' elements. || 9 ||
Due to the world being the substratum, it will not be a measure, so what is the introduction that even the soul becomes an object due to time? For one who has heard about the Lord's creatorship etc. through the division of time, considering time alone as the cause of everything, there is curiosity about time. Then Vidura asks "yadātha" (what you said). The connection is: describe as it is the characteristic of the many-formed Hari of wondrous deeds that you mentioned. Indeed, time is the Lord's unique attribute. Creatorship of the world means the time of the world's creation. The self that has that characteristic is the Lord. Therefore, externally also the Lord is Garuḍadhvaja (he whose banner is Garuda). Due to the extreme subtlety of the Lord, even the characteristic is extremely subtle and difficult to know. Time is that which measures, or measurement. The comprehension, grasping or knowledge of all things indeed becomes the Lord's attribute. Therefore, time is the name of that characteristic whose measurement is not ordinary, due to having wondrous deeds. As when comprehension occurs the Lord performs wondrous deeds, or as after comprehending, though one, he becomes many, or as after comprehending he himself removes everyone's sorrow; or he reveals the three paths - the nature of such time that is the characteristic must necessarily be known. Therefore, for our knowledge of that, you describe it, due to your capability. He says that in "prabho" (O master). || 10 ||
Thus, since time must necessarily be examined due to being a unique attribute, he characterizes time - guṇavyatikarākāra (having the form of the mixture of qualities). Time is indeed an formless attribute; therefore it is not directly perceptible, but is inferred from its effects. Hence its characteristic cannot be stated as "this is it". Time would be that very characteristic, which would be distinct from the qualities and effects of the substrate. Only then would it be unique. For distinctness from those three, there are three adjectives in the definition. The first of those is guṇavyatikarākāra (having the form of the mixture of qualities). That whose form is the mutual mixing or combination of qualities. Due to being formless, the characteristic is only through the effect, and the effect is of primordial nature in the state of equilibrium of qualities. By which quality of the Lord the mixture of qualities occurs - first they become differentiated as sattva etc., then agitated and mutually combined - that quality is time, is the meaning. And this indeed is the Lord's comprehension. The action potency is the first main quality, which manifests first. There are other divisions of the action potency, which have special names. "Sa aikṣata" (he saw) is sight, "so'kāmayata" (he desired) is desire. Thus, its characteristic is not established by having the nature of commonly known effects, as the substratum of effects. Similarly, desire etc. are attributes of the mind, thus time is not an attribute of anything. But it is perceived as the substratum of everything by words like "here", "now" etc. Therefore this is featureless. If it were an attribute of something, it would be perceived there, like "time in the pot", "time in the earth". But it is perceived as "pot here", therefore time is characterized as the cause of agitation of qualities, devoid of all specifics. Moreover, there are indeed many attributes of ether etc. which are differentiating specifics, inherently without specifics, which are attributes of the Lord, otherwise there would be no differentiation of eternal, supersensible atoms. To differentiate that he says - apratiṣṭhita (without foundation). Pratiṣṭhā means completion or conclusion, without that is the meaning. But specifics are established, otherwise there would be no limitation of atoms. Therefore time is unsettled, without foundation. Every object is established, but time is not established. Thus having stated the characteristic of time, to the question for what purpose is that quality grasped by the Lord, its incidental effect is the agitation of qualities, or being the substratum of the world, that is not its main purpose, so he states the main purpose - puruṣas tad upādānam (the person is its material cause). The person is the Lord in causal form, he creates the world by making his own qualities assume the state of agency etc. There agency is indeed the inherent attribute, the action potency carries it out. But what would be the inherent cause? It remains unmodified. Everywhere in direct effects the inherent cause is indeed unmodified, like earth in the form of clay for a pot. That, delimited by digging etc., pervaded by the agent's action, attains the state of being the material cause, similarly the Lord also creates himself making time the material cause. The same earth, in the form of the potter's wheel, cloth, stick and clay, by its own attributes itself becomes the form of a pot. There all other attributes like the potter etc. attain the state of agency etc. only on obtaining connection with a soul. In the potter's body is the soul Devadatta, in the stick is a plant, in the cloth is cotton which is also a plant, in the wheel is a mountain, but in the modification is only modification. Thus everywhere. Therefore in whichever part no modification enters, that attribute of the Lord distinct from the attribute of agency is time. As the scripture says "He made himself by himself". "In play" indicates absence of any special purpose. Its material cause is most appropriate, not causing exertion for the agent. || 11 ||
Now what is the requirement of the Lord for this time? Let the material cause be the self or nature. To that he says - viśvaṃ vai brahma tanmātram (the universe is indeed the subtle element of Brahman). The universe is the effect, Brahman is its subtle element. Just as in the great elements are the subtle elements of sound etc., due to being in subtle state. Similarly, for the universe also, Brahman is indeed the subtle state form. The prior state is Brahman, the later state is the world. Its withdrawal or disappearance is by the illusion of Lord Viṣṇu. Viṣṇu is the protector, his illusion is the withdrawer. Or well-established by Viṣṇu's illusion. It is established and withdrawn by supernatural power, is the meaning. There some delimiter is required, otherwise even in a single effect there would be application of the whole or contradiction of the word "partless". Therefore there is indeed some unique attribute of the Lord, by which the arising effect becomes delimited. That is one form of the Lord, so he says - īśvareṇa paricchinnam (delimited by the controller). Lordship is also a quality, established by the Lord in that very [time]. For that is its power of doing otherwise. Therefore it measures, hence called time (kāla). And its form remains in the unmanifest. Therefore time is required for delimitation, is the meaning. || 12 ||
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
In "etāvān" etc. "jīvānām" etc. By this, regarding the fourteen-fold nature of the worlds and the details of their types, what was objected to in "puruṣāvayavairlokāḥ" - that the conception of the worlds being parts of the Puruṣa is imaginary and therefore inconsistent for the pātālas etc. - should be understood as resolved. The divisions are for the purpose of dividing qualities and indicating the three types of states of beings, created in each kalpa, so the conceptions of the worlds are based on that and do not contradict their being parts of the Puruṣa. They state the distilled meaning of these verses: "evam" etc. "mātrātvena" means in subtle form. || 9 ||
In "yadāttha" etc. Since the king did not ask about the characteristics of time, they state the purpose of Śuka introducing the topic of time: "ādheya" etc. The meaning is that to establish the dependent nature of those (worlds), time is introduced, since even the jīva experiences due to its connection with the body in time, though as the enjoyer it is not dependent. By this it is indicated that this introduction is for the purpose of consistency with scripture, not to fulfill the king's question. They state the seed in Vidura's question: "bhagavata" etc. It is connected with "having heard of the agency in creation etc. through the divisions of time". "tallakṣaṇasahita" means along with the characteristics called time. "kālayati" means time. Kalavali (?) Kāmadhenu. Thus the meaning is "he takes up". "tasya kalanam" means the taking up done by the Lord. The three words "adbhutakarmaṇaḥ", "bahurūpasya", "hareḥ" should be understood as explained in that order by "śrākālana" etc. "mārgatrayam" etc. In this view, the illumination of karma, jñāna and bhakti should be understood in the order stated in the root text. "tādṛśasya" means of the Lord of the described form. || 10 ||
In "guṇavyati" etc. "tadaiva" means precisely in that distinction from the mentioned three. They state the nature of vyatikara: "prathama(ta)" etc. Thus the guṇas, like cotton threads, separating from prakṛti and then mixing with each other again, reach a state like cloth - that state of the guṇas is vyatikara. Time is that by which this is produced. "idam" means this mixing of the guṇas. They state the reason for its being primary: "yogya" etc. They explain the word "nirviśeṣa": "tasya" means of time. "kāryadharmavatvena" means similarity to the properties of effects. Here "vati" is used, not "matup". They clarify this: "yathā" etc. "ata" means because being unmanifest it lacks similarity to properties of effects, and being the support of all it is not contained in effects, so it is devoid of both types of qualifications. Having thus explained "nirviśeṣa", they state the definition established by the two words: "tasmād" etc. Here "guṇakṣobhahetu" is for excluding the Lord and special qualities, "sarvaviśeṣarahita" is for excluding the Lord's will etc. In response to the question of the purpose of the third qualification given this definition, they explain: "kiñca" etc. up to "santiṣṭhate". Thus the special quality belonging to time, having properties of both, would invalidate the definition, so it is for excluding that. This also excludes effects. "sā" means the power of action. Just as taste alone is the tongue, the Lord's power of action alone is the inherent cause of the world. In response to how it can be so without modification, they state: "sā khananādine" etc. "upādānaṃ kṛtvā" means making it delimited and pervaded by its own action. To establish how one thing can be both material and efficient cause, and how cause and effect can be non-different, they give an example to prove it through difference of aspects: "ekaiva" etc. "vikāra eva" means the form is just a particular shape, since cause and effect are non-different. Thus just as here in the root consideration, for one earth alone there is the state of agent, instrument and effect due to difference of properties through difference of aspects, so also for Brahman. They state the established nature of time: "tasmād" etc. They state scriptural evidence as indicator for this: "sa ātmānam" etc. In this śruti, agent, object and action are understood. Agency belongs to the Lord, objectness to the world, so devoid of those two properties, what is established as the action indicated by "akuruta" is time. Thus the external action of the Lord in the form of creation, which is delimited by His will and pervaded by Him, is time - this is the result. Thus "upādāna" means "that by which it is taken up", "tadupādāna" means its being taken up - this meaning of the root text should also be understood. || 11 ||
In "viśvam" etc. "tatra" means in the world which is the form of the Lord. "tat" means that which delimits. "kalayati" means it divides even one thing through delimitation. In response to how the delimiter can be the material cause, they state: "tasya" etc. || 12 ||
Śrī Giridhara-kṛtā Bāla Prabodhinī
He states the reason for the division in just the three-world form: "etāvān" etc. The meaning is: The variation in structure, the special arrangement, of the world of beings, the place of enjoyment for beings, which is created daily, is just this much - in the three-world form - as declared in scripture by the great ones. Now since Brahmā is also not different in being a jīva, why is his world also not created daily? To this he says: "dharmasya" etc. Because that Parameṣṭhī Brahmā is the fruit, the result, of dharma which is unmotivated, desireless, like the thousand horse-sacrifices accomplished over a hundred births. This is indicative of Satyaloka, the worlds starting with Mahar, and their inhabitants. Since the three worlds are the fruit of desire-motivated karma, they arise and perish in each kalpa. But Mahar etc., being the fruit of worship combined with desireless karma, do not perish until the end of Brahmā's lifetime. This will be clarified by "trilōkyāṃ dahyamānāyām" etc. And for those dwelling there, it should be understood that after that there is generally only liberation, as stated: "They all, along with Brahmā, at the time of dissolution, having perfected themselves, enter the supreme abode." Or if asked how Brahmā has such capacity, (the answer is) by the Lord's grace. If asked what is the reason for that grace by which such capacity and qualification were given, he says: "dharmasya" etc. || 9 ||
Having heard that "The one who controls the world through time, with quality following time, he is the inner person with the lifespan of a person, with the power created by time" and similar statements, indicating that everything including the creation and dissolution of the world and human efforts are accomplished by time alone, Vidura, amazed and curious about its specifics, asks - "What". Addressing him as "Master" to indicate that he is asking because he has the ability to explain this, and further addressing him as "Brahman" to hint at his omniscience as the reason, he says: Please describe to us in detail how time, which you have mentioned as the characteristic form of the Lord who removes the sorrows of worldly existence for His devotees, is conceived, and what its subtle and gross forms are. He states the reason for time being the Lord's form - "of the many-formed", meaning of all forms. He gives the reason for this - "whose work of world creation etc. is wonderful", meaning astonishing. || 10 ||
Thus asked, Maitreya will explain the specific nature of time in the next chapter, but here he speaks generally: "By the interaction of the guṇas (guṇa)" (and in brackets: qualities) meaning by the departure from the state of equilibrium of the sattva and other qualities, that which has form or self-knowledge is time, the cause of the imbalance of qualities. The idea is that it is inferred from its effects as it is imperceptible. He states the reason for its imperceptibility - "without distinctions", meaning devoid of characteristics that cause direct perception like embodiment etc. Therefore "without foundation", lacking a final resting place, meaning without beginning or end. Therefore, he says "Person" (puruṣa) (and in brackets: the Supreme Being) with the intention that its being the instrumental cause of creation etc. is also fitting. That which is accepted, taken as the instrumental cause, is the material cause; time is the material cause, the instrument by which the Lord, the controller, effortlessly created the universe as His own form through play, as there is no object of creation separate from Him. This is just a statement of fact; only "He created with time as the instrument" is meant to be expressed. This is also stated in the second [canto]: "From time came the agitation of the qualities, transformation by nature. From action supervised by the Supreme Person came the birth of the cosmic intelligence." || 11 ||
Showing the absence of anything created separate from Himself, he states time as the instrumental cause of creation: The universe, established by the Lord's will, thus being Brahman alone, was delineated separately by the Lord as the agent and time as the instrument. Clarifying its featurelessness, he qualifies it: "whose form is unmanifest", meaning whose nature is unmanifest. || 12 ||
Hindī Anuvāda
The scriptures describe these three worlds as places of enjoyment for living beings. Those who perform desireless actions attain the brahmaloka in the form of mahaḥ (and its English translation), tapaḥ (and its English translation), janaḥ (and its English translation), and satyaloka. || 9 ||
Vidura said—O brahman! You had mentioned the kāla (and its English translation) power of the wonderful Viśvarūpa Śrī Hari. O Lord! Please describe it in detail. || 10 ||
Śrī Maitreya said—The transformation of objects is the form of kāla (and its English translation). It itself is featureless, beginningless, and endless. Using that as a pretext, the Lord playfully manifests Himself in the form of creation. || 11 ||
Previously, this entire universe was dissolved by the Lord's māyā (and its English translation) and existed in the form of Brahman. The Lord has again manifested it separately through the unmanifest form of kāla (and its English translation). || 12 ||