Chapter Five

Maitreya Describes Creation

|| 3.5.1 ||
r-uka uvca
dvri dyu-nady abha kur
maitreyam snam agdha-bodham
kattopastycyuta-bhva-siddha
papraccha saulya-gubhitpta
ukadeva said: Vidura, best of the Kurus, completely
absorbed in Ka and satisfied with the gentle qualities of
Maitreya, who had deep knowledge, approached Maitreya as
he sat on the bank of the Gag at Haridvra and asked him
questions.
In the Fifth Chapter Vidura asks about the creation of the universe of
happiness and suffering. Maitreya describes the primary creation with
elements and praises the Lord. Having described the nature of the
shelter of creation, the ag, the supreme Lord, in four chapters, the
creation or sarga, which is composed of his agas, is now described in
detail.
Maitreya was sitting on the bank of the Gag (dyu-nady) at
Haridvra (dvri). He was not engaged in material activities. There is
another version with saulya-guabhitptam. In this case the phrase
means Maitreya was satisfied with Viduras gentle behavior.
|| 3.5.2 ||
vidura uvca
sukhya karmi karoti loko
na tai sukha vnyad uprama v
vindeta bhyas tata eva dukha
yad atra yukta bhagavn vaden na
Vidura said: O sage! Men in this world engage in action for material happiness, but
do not attain happiness and do not destroy distress. Nor do they become detached.
Rather by this, they increase their suffering. You know everything. Therefore please
tell my about this.
Having received secret knowledge from Uddhava who had been taught by the Lord,
Vidura considered himself unqualified. Being despondent, he considered in his mind.
Uddhava has said:
tasynuraktasya muner mukunda
pramoda-bhvnata-kandharasya

vato mm anurga-hsasamkay viramayann uvca

Ka spoke to the sage Maitreya, who was attached to the Lord,
attentive to listening, with head bowed out of love and joy, while
glancing at me with affection and smiling, which relieved me of fatigue.
SB 3.4.10
The Lord taught the secret knowledge to Uddhava, the greatest and
most intimate among Kas devotees, not to Maitreya who was
listening. But that cannot be! To understand if Maitreya heard that
knowledge or not, in the beginning I will not ask that great soul in case
he does not know. I will ask only some of my own questions. If he
knows that knowledge then he will say, O Vidura! I was taught by the
Lord just for giving this knowledge to you. Please understand this
knowledge about the Lord who has no birth but takes birth, in which
the contradictions are resolved, which the Lord explained to me. On
his own, he will explain this. In this way he begins speaking to
Maitreya.
By these activities man does not get happiness and does not get relief
from distress (anyad). Nor does he become detached (uparamam).
Rather, again and again, by doing actions, he experiences suffering
only. Please give an answer to this question.
|| 3.5.3 ||
janasya kd vimukhasya daivd
adharma-lasya sudukhitasya
anugrahyeha caranti nna
bhtni bhavyni janrdanasya
In order to give mercy to the suffering people engaged in sin,
who are under the control of karma and ignorant of Ka, the
auspicious devotees of the Lord move in this world.
Only great devotees like you, merciful to all souls, know the truth. That
is explained in this verse. Bhavyni bhtni means auspicious
devotees.
|| 3.5.4 ||
tat sdhu-varydia vartma a na
sardhito bhagavn yena pusm
hdi sthito yacchati bhakti-pte
jna sa-tattvdhigama puram

O best of devotees! Please speak about the auspicious path by

which the Supreme Lord, worshipped by men, situated in the
heart purified by bhakti, gives the original knowledge from
which one can understand Brahman, Paramtm and
Bhagavn.
Teach us the auspicious (am) path, the path of worship. Tattva here
means the knowledge explained in the verse vadanti tat tattva-vida.
(SB 1.2.11) The Lord gives knowledge from which one can understand
Brahman, Paramtm and Bhagavn.
tac chraddadhn munayo jna-vairgya-yuktay
payanty tmani ctmna bhakty ruta-ghtay
The seriously inquisitive student or sage, well equipped with
knowledge and detachment, realizes that Absolute Truth by rendering
devotional service after hearing from guru. SB 1.2.12
Purnam means ancient, not recent, like Mmsa and other
philosophies.
|| 3.5.5 ||
karoti karmi ktvatro
yny tma-tantro bhagavs tryadha
yath sasarjgra ida nirha
sasthpya vtti jagato vidhatte
Please describe how Ka, the lord of three puruas, without
desire, performs pastimes in this world and how, as
Mahviu, lord of three guas, after destroying the universe,
again creates and maintains it.
The verses till verse 9 are all connected with verb please describe.
Tryadha means Ka, the lord of the three puruas. Describe how
he performs actions like lifting Govardhana. Describe how the
controller of the three guas, Mahviu, previously (agre), at the end
of the last life of Brahm, after destroying (sasthpya) the universe,
again at the beginning of Brahms life, a mah-kalpa, created the
universe, and then maintained it (vttim).
|| 3.5.6 ||
yath puna sve kha ida niveya
ete guhy sa nivtta-vtti
yogevardhvara eka etad
anupravio bahudh yathst

Please describe how the Lord, fixing himself in the space, free
of the effects of my, sleeps in the Viraj River, and how,
though alone, the lord of all lords enters into the universe and
becomes many forms.
Establishing himself in the space of his heart, he sleeps in the Viraj
River (guhym) which is called secret, since no one can understand
this place. He is unaffected by my (nivtta-vtti). At the same
time, he enters into the world he created and exists in many forms
such as men and devats. The question about creation is asked
repetitively to find out if the creation takes place the same way in each
mah-kalpa or not.
|| 3.5.7 ||
kran vidhatte dvija-go-sur
kemya karmy avatra-bhedai
mano na tpyaty api vat na
suloka-maule caritmtni
Please describe how Ka in different avatras performs
pastimes, producing auspiciousness for the brhmaas, cows
and devats. Hearing the sweet pastimes of the most glorified
beings, our minds can never be satisfied.
Avatras refers to forms such as Matsya and Krma.
|| 3.5.8 ||
yais tattva-bhedair adhiloka-ntho
lokn alokn saha lokapln
ackpad yatra hi sarva-sattvanikya-bhedo dhikta pratta
Please describe how the lord of all planets produces the
various planets and their protectors by means of various
elements, and as well how he produces the area beyond the
Lokloka mountain range, and describe the types of living
bodies assigned to the jva according to qualification which
are seen.
Describe how the Lord made the planets such as Ptala out of earth
and other elements, which are based on the Vairja form,1 in which the
different types of bodies of living beings, accepted according to
qualification of bhakti, jna, yoga or karma, are known (pratta).
1

Vairja is a form of Brahm consisting of all the planets and elements.

|| 3.5.9 ||
yena prajnm uta tma-karmarpbhidhn ca bhid vyadhatta
nryao vivasg tma-yonir
etac ca no varaya vipra-varya
Best of the brhmaas! Please describe how the Lord, in the
form of Brahm for creating the universe, produces varieties of
natures, activities, forms and names for the jvas.
As well (uta), describe how Nryaa, becoming Brahm (tm-yoni)
for creation (vivasg), produces natures (tm) of the jvas, which
produce actions, which produce bodies, which produce names.
|| 3.5.10 ||
parvare bhagavan vratni
rutni me vysa-mukhd abhkam
atpnuma kulla-sukhvahn
tem te ka-kathmtaught
Great person! I have heard repeatedly of various natures of
high and low persons from the mouth of Vysadeva. I have
been satiated with hearing about those natures which give
insignificant happiness, being devoid of the great sweetness of
Kas pastimes.
But you have heard all of this in Mahbhrata. This verse answers. I
heard about the natures (vratni) of high entities such as devats and
low entities such as animals. I was satiated with them (atpnuma).
The usage is like ngnis tpyati khnm: a fire is not satisfied by
sticks of wood. Team in the genitive case indicates that he was
actually not satisfied with them. They give insignificant happiness,
being without the abundant nectar of Kas pastimes. This indicates
Whatever I have asked about, you should speak about but mixed with
the sweetness of Kas pastimes.
|| 3.5.11 ||
kas tpnuyt trtha-pado bhidhnt
satreu va sribhir yamnt
ya kara-n puruasya yto
bhava-prad geha-rati chinatti
What man can ever be fully satiated with hearing the names of
Ka, glorified by great sages in your assembly? Entering the
ears, those topics destroy attraction to material life, the cause
of material existence.

But you have heard plentiful discussions about Ka. This verse
answers. If even the names (abhidhnt) cannot full satiated a person,
what to speak of discussions of Kas pastimes? Abhidhnt can
also refer to discussions about Ka. The ablative indicates a missing
participle: who can be satiated, from (hearing) the names of Ka.
|| 3.5.12 ||
munir vivakur bhagavad-gun
sakhpi te bhratam ha ka
yasmin n grmya-sukhnuvdair
matir ght nu hare kathym
O sage! Your friend Vedavysa, desiring to describe the
qualities of the Lord, wrote Mahbhrata. In that work he
attracted mens attention to topics of the Lord through topics
about material happiness.
The essence of the Mahbhrata is also the topics of Ka. Muni
ksa is Vedavysa. Gunm in genitive stands for the accusative.
Or it can indicate the abundance of the Lords qualities. The minds of
men absorbed in material pleasure became controlled by Vysa
through stories about artha and kma in order that their minds enter
into sections such as Bhagavad-gt and Nryaya. They then
became attracted to those topics. Otherwise, not listening to spiritual
topics, they would never come near them. Itihsa-samucchaya says:
kmino varayan kmn lobha lubdhasya varayan
nara ki phalam pnoti kupe ndham iva ptayan
loka-cittvatrrtha varayitvtra tena tau
itihsai pavitrrthai punar atraiva ninditau
anyath ghora-sasra-bandha-hetu-janasya tau
varnayet sa katha vidvn mah-kruiko muni
What result can be attained by describing the lust of lusty men and the
greed of greedy men, except to send them into the darkness of a well?
In the Mahbhrata, lust and greed are described to purify peoples
hearts, and are moreover condemned by stories with pure meaning.
Otherwise, why would the most merciful and learned Vysa describe
lust and greed, the cause of bondage to terrible material existence?
|| 3.5.13 ||
s raddadhnasya vivardhamn
viraktim anyatra karoti pusa
hare padnusmti-nirvtasya
samasta-dukhpyayam u dhatte

Topics of the Lord, increasing in the mind of the devotee,

create disgust with everything else. They quickly destroy all
suffering for the person blissfully engaged in constant
remembrance of the feet of the Lord.
This verse describes the result of absorbing the mind in topics of the
Lord, according to qualification. Topics of the Lord (s) increase within
that faithful devotee who thinks that they are the highest goal of
human life (raddadhnasya). Those topics bring detachment from
dharma, artha, mama and moka (anyatra). But if they produce
detachment from even liberation, how can there be destruction of
material life and bliss? For the person who has gained bliss
(nirvtasya) by realizing the sweetness of the Lord by remembrance of
his feet at every moment (anusmti), those topics destroy the suffering
of material life very quickly.
|| 3.5.14 ||
t chocya-ocyn avido nuoce
hare kathy vimukhn aghena
kioti devo nimias tu yem
yur vth-vda-gati-smtnm
I lament for the most lamentable, ignorant people who are
opposed to the topics of the Lord because of offenses. Time
destroys the life of those who are absorbed in useless words,
actions and mind.
There are three types of people related to topics of the Lord: those with
faith, those with no faith and those who are opposed. According to
Bhgavatam, those are called faithful who have conviction that bhakti
is the highest process and goal, since it is mentioned in many verses.
tvat karmi kurvta na nirvidyeta yvat
mat-kath-ravadau v raddh yvan na jyate
As long as one does not become detached from daily and periodic
duties or has not awakened his faith in hearing topics about me, one
must perform ones prescribed duties of varrama. SB 11.20.9
jta-raddho mat-kathsu nirvia sarva-karmasu
veda dukhtmakn kmn parityge py anvara
tato bhajeta m prta raddhlur dha-nicaya
juama ca tn kmn dukhodark ca garhayan

Having developed faith in topics about me and being disgusted with all
karmas, he knows that all enjoyments are filled with misery. But he is
unable to given them up. Still, with affection for me, with faith and
determination, he will continue worshipping me, at the same time
partaking of those enjoyments which give rise to suffering and
condemning them. SB 11.20.27-28
Such persons have faith that bhakti is the only process for achieving
the highest spiritual goal. Those who desire to achieve artha, dharma,
kma and moka without bhakti are the opposers. The faithful are
described with joy, the unfaithful are omitted, and the opposers are
lamented. The pure devotees lament for those engaged in practices
for Svarga or liberation. And they lament for those practicing karma,
jna and yoga without bhakti. The cause is their ignorance. Though
they may study the scriptures they do not understand the final
meaning. They oppose the Lords topics because of great offense
(aghena), either recent or ancient. Animia means time. To establish
their opinions, they boldly show off their words, actions and minds.
This is criticized as useless (vth).
|| 3.5.15 ||
tad asya kaurava arma-dtur
hare kathm eva kathsu sram
uddhtya pupebhya ivrta-bandho
ivya na krtaya trtha-krte
O Maitreya, friend of the suffering! Therefore, for the
auspiciousness of the world, please sing to us the topics of the
purifying Lord, who bestows all auspiciousness. These are the
essence of all topics, like the honey the flowers.
Tat means therefore.
|| 3.5.16 ||
sa viva-janma-sthiti-sayamrthe
ktvatra praghta-akti
cakra karmy atiprui
ynvara krtaya tni mahyam
Showing kindness to me, please describe how the Supreme
Lord, endowed with power, having already appeared as the
puruas for creating, maintaining and destroying the universe,
performs superhuman actions,.

After briefly answering my questions in order to satisfy me, then in

detail describe about the avatras of Ka, since things should end in
sweetness.2 Ktvatra means his appearance as the puruas.
Mahyam means to show mercy to me.
|| 3.5.17 ||
r-uka uvca
sa eva bhagavn pa
kattr kauravo muni
pus nireyasrthena
tam ha bahu-mnayan
ukadeva said: Being asked in this way by Vidura, whose
purpose was to deliver the people of Kali-yuga, Maitreya,
giving him great respect, began to speak to him.
He was asked by Vidura (kattr), whose purpose as an associate of
the Lord was to deliver the future people of Kali-yuga.
|| 3.5.18 ||
maitreya uvca
sdhu pa tvay sdho
lokn sdhv anughat
krti vitanvat loke
tmano dhokajtmana
Maitreya said: O noble Vidura! You, whose mind is absorbed
in the Lord, showing great mercy to the people, spreading your
own glory to the people, have asked excellent questions.
Your mind is absorbed in the lord (adhoksaj tmana). You have
spread your (tmana) glory to the people.
|| 3.5.19 ||
naitac citra tvayi kattar
bdaryaa-vryaje
ghto nanya-bhvena
yat tvay harir vara
This is not at all astonishing since you have been born from
the seed of Vysa and, endowed with pure bhakti, have
directly met the Supreme Lord,
This is not astonishing since you were born from Vysa and met the
Lord.
2

Madhuryena sampaya iti nyya.

|| 3.5.20 ||
mavya-pd bhagavn
praj-sayamano yama
bhrtu ketre bhujiyy
jta satyavat-sutt
You were Yamarja, punisher of all beings, but by the curse of
Mavya you were born through Vysadeva in the womb of
the servant woman of Vicitravrya.
Maitreya shows that Vidura was not an ordinary person by reciting his
history. He was born in the womb (ketre) of the servant woman
(bhujiyym) of Vicitravrya (brhtu).
|| 3.5.21 ||
bhavn bhagavato nitya
sammata snugasya ha
yasya jnopadeya
mdiad bhagavn vrajan
You are recognized by the Lord eternally. When the Lord
departed to Vaikuha, he instructed me to teach knowledge
to you, his devotee.
You are not only a devotee having a post as Yamarja, but you are also
an eternal associate of the Lord in another form. The Lord, going to
Vaikuha (vrajan), ordered me (m).
|| 3.5.22 ||
atha te bhagaval-ll
yoga-myorubhit
viva-sthity-udbhavntrth
varaymy anuprvaa
I will describe to you the pastimes of the Lord in creating,
maintaining and destroying the universe, nourished by his
energy of my, in sequence.
First I will begin to describe the pastimes of the puruvatras in
answer to your question in verse 5. I will describe the subjects of
creation, maintenance and destruction, which are made powerful by
the Lords material my, a special aspect of the Lords svarpa-akti
(yogamy). It is explained in the Nrada-pacartra that my arises
as a portion of the yogamy.

|| 3.5.23 ||
bhagavn eka sedam
agra tmtman vibhu
tmecchnugatv tm
nn-maty-upalakaa
Bhagavn, who exists in the form of Paramtm and Brahman
according to the viewpoint, alone existed before the creation
of the universe, when the desire to create bodies of the jvas
was absent.
In order to describe creation, the prior state is first described. Before
the creation of the universe (idam agre), Bhagavn, full of six powers,
existed alone, since everything was merged in him. This means that
the Lord acted as the adhihana-kraa, the basis of everything and
that all his energies, which still existed at that time, are considered
the effect. He is the Paramtm, (tmtmanm), worshipped by the
yogs, and he is the all-pervading Brahman worshipped by the jns
(vihu). He is thus described differently because of the differing views
the differing worshippersbhaktas, yogs and jns. Even the rutis
describe this. Vsudevo v idamagra snna brahm na ca akara: in
the beginning, before the creation of the universe Vsudeva alone
existed, and not Brahm or iva. Eko nryaa evsnna brahm
nena: Only Nryaa exists, and not Brahm or iva.
tmaivedamagra sd: the Lord alone existed in the beginning.
Sadevst: the Lord always existed. Before the creation, for how long
was he alone? It started from the previous destruction of matter, when
there was disappearance (anugatau) of the desire to create (icch)
bodies for the jvas (tm).
|| 3.5.24 ||
sa v ea tad dra
npayad dyam ekar
mene santam ivtmna
supta-aktir asupta-dk
The one purua, who glances over prakti, at the beginning of
creation, could not see her. He, the possessor of my, who
was sleeping, and the possessor of spiritual consorts, who
were awake, considered himself non-existent without her.
The purua is certainly (vai) the glancer over prakti (dra). At the
beginning of creation (tad), he did not see what should be glanced on
for creation, the pradhna (dyam). He considered himself
(tmnam) as if not existing (asantam). This is a poetic convention,

like the householder feels non-existent without a wife. This can also
refer to the collective jvas who existed only in subtle form (tmnam)
within himself and would later become visible. Though they existed,
he considered them non-existent at that time. With glancing over
prakti, it was impossible for the Lord to manifest the worlds (but
prakti was invisible). In what state was his dear my who was to
receive his glance? My (akti) was sleeping. A sleeping lover cannot
be enjoyed. But there were many lovers willing to give the Lord bliss
who were awake. He had many consorts such as Lakm, functions of
his cit-akti (asupta-dk). However, for creating the universe, the Lord
at that time needed the external energy, my-akti, though she is
inferior.
|| 3.5.25 ||
s v etasya sadrau
akti sad-asad-tmik
my nma mah-bhga
yayeda nirmame vibhu
O great soul! That energy, composed of cause and effect,
which belongs to the glancing Lord, is called my. By this
energy the Lord creates the universe.
By his will, my-akti awoke. That is explained here. That energy
(s), certainly (vai) has the form of cause and effect (sad-asad-tmik).
By that energy the Supreme Lord (vibhu) creates this universe (idam).
|| 3.5.26 ||
kla-vtty tu myy
gua-mayym adhokaja
puruetma-bhtena
vryam dhatta vryavn
Bhagavn, lord of Mah-vaikuha, in his sva expansion as
the purua, full of potency, at a certain moment of time,
placed the jvas into my which became agitated by the
guas.
Bhagavn, the Lord of Mah-vaikuha, the source of the first purua
who is the master of my, is shown as the cause of all causes, the
final shelter. Then the beginning of creation is described. With the
initial action of time (kla-vtty) means at the initial moment of
inhalation and exhalation of the mah-purua. Adhokaja refers to the
lord of Mah-vaikuha, Bhagavn. By his sva portion, the first
purua, the controller of my, he placed the jva-akti, a semblance
of consciousness (vryam), in my, who was enjoyed from a distance

by his glance. mama yonir mahad brahma tasmin garbha dadhmy

aham: the great expanse of prakti is my womb and in that womb, I
place the seed of all jvas. (BG 14.3) In the Gt verse garbham refers
to the mass of jvas. rdhara Svm and Madhusdana Sarasvat
explain it in this way: at the time of creation, I combine the jvas who
were merged in me at pralaya and attached to ignorance, lust and
karma with the field meant for enjoying. This action takes place
because without the combination of prakti with the jva, creation of
the universe does not take place. The Viu Pura explains yay
ketrajakti sa tratamyena vartate: the jva or ketra-ja is
surrounded by this prakti in various degrees.3 Because the jva-akti
enters my-akti, it becomes dependent on my-akti. However,
because there are unlimited jvas, there are unlimited jvas who do
not enter into my. Such jvas, like Vivaksena and others, are nityasiddha, whether in manifested or unmanifested condition.
The word vryavn indicates the Lords capacity to place the jvas in
prakti.. It is well known among the common people that strong proof
of a mans continued potency (vryam) is his ability to impregnate a
woman.
|| 3.5.27 ||
tato bhavan mahat-tattvam
avyaktt kla-coditt
vijntmtma-deha-stha
viva vyajas tamo-nuda
Impelled by time, from the invisible prakti arose mahattattva, composed of knowledge, in sattva-gua. This manifests
the universe situated within itself, and destroys ignorance.
Among the twenty-three divisions of my which will appear by the
influence of cause and effect, caused by the addition of consciousness
through the power of the Lord, mahat-tattva first appears. From my
(avyaktt), impelled by time, undergoing transformation necessary for
creation by the influence of time, mahat-tattva arose. Mahn (without
the word tattva) is then described: it is composed of knowledge
(vijntm), by predominance of sattva. It is the form of excellent
knowledge. It is exists in partial form as citta in all bodies. It reveals
(vyajayan) the universe situated in its body, just as a seed sprouts and
then manifests as a tree. It removes darkness of ignorance caused by
pralaya. It should be understood (though not mentioned here) that it
3

viuakti par prokt jkhy tathpar /

avidykarmasajny tty aktiriyate s
yay ketrajaakti s veit npasarvag ViP_6,7.61-62

then becomes stra-tattva, differentiated from mahat-tattva by the

kriya-akti, with a predominance of rajas.
|| 3.5.28 ||
so py aa-gua-kltm
bhagavad-di-gocara
tmna vyakarod tm
vivasysya siskay
Mahat-tattva, the shelter of the universe which was being
created, whose form arises by jva-akti, guas of prakti and
time, and is glanced upon by the Lord, transformed itself into
another form, by the Lords desire to create ahakra.
When the tamas portion of mahat-tattva becomes prominent, ahakra
arises. This maha-tattva, whose form arises by the jva-akti (aa),
portions of prakti in the form of the guas, and time, the impeller of
creation, glanced upon (di) by the Lord, transformed itself into
another form, by the desire of the Lord to create ahakra. Mahattattva is the shelter (tm) of the universe being created.
|| 3.5.29 ||
mahat-tattvd vikurvd
aha-tattva vyajyata
krya-kraa-kartrtm
bhtendriya-mano-maya
vaikrikas taijasa ca
tmasa cety aha tridh
From transformation of mahat-tattva arose ahakra, which is
the shelter of adhibhta, adhytma and adhidaiva, which
transforms into gross elements, senses, mind and senses
devats. It is divided into sattva, rajas and tamas.
Because of transformation of mahat-tattva, ahakra arose. Its
qualities are described. It is the shelter (tm) of effect (adhibhta),
cause (adhytma) and doer (adhidaiva), since it transforms (maya) into
gross elements, senses and mind. Mind also includes the sense
devats. The divisions of ahakra are explained: sattva (vaikrika),
rajas (taijasa) and tamas.
|| 3.5.30 ||
aha-tattvd vikurvn
mano vaikrikd abht
vaikrik ca ye dev
arthbhivyajana yata

From the transformation of ahakra in sattva arose the mind.

The sense devats also arose from ahakra in sattva and from
the devats of the senses, the sense objects become revealed.
Those who are devats such as dik-devats4 arose from ahakaa in
sattva and from those devats (yata) the sense objects (artha) such
as sound are revealed. .
|| 3.5.31 ||
taijasnndriyy eva
jna-karma-mayni ca
From ahakra in rajas arose the knowledge and action senses.
The senses are taijasa: they arise from ahakra in rajas. 5 Some one
may object that the knowledge senses give knowledge so they are in
sattva, not rajas. To counter this, the word eva is used, meaning that
all the senses arise from ahakra in rajas.
|| 3.5.32 ||
tmaso bhta-skmdir
yata kha ligam tmana
From ahakra in tamas arose the sense objects starting with
sound, pervaded by the Lord, from which ether arose.
Ahakra in tamas is the cause (di) of the sense objects such as
sound, from which arose ether (kham),6 which is a form of the Supreme
Lord (tmana), since it reveals the Lord through sound describing his
qualities. Or another meaning is From sound, which is a form of the
Lord (atmana) arose the form of ether. Being an effect of the Lord,
sound is called tm, for the ruti says tasmd v etasmd tmana
ka sambhuta: the ether arose from the Lord, who pervades
sound (tmana). (Taittirya Upaniad 2.1)
|| 3.5.33 ||
kla-mya-yogena
bhagavad-vkita nabha
nabhaso nusta spara
vikurvan nirmame nilam
4

These devats are the adhidaiva or krt mentioned in verse 29.

The senses are the adhytma aspect or kraa.
6
The gross elements are the adhibhta aspect or krya.
5

The Lord glanced upon ether with a mixture of time and a

portion of my. From ether arose touch, which, transforming
itself, produced air.
Nabhas is the subject. From ether arose touch, and transforming itself
produced air. In all these cases the tan-mta gives rise to the gross
element.
|| 3.5.34 ||
anilo pi vikurvo
nabhasoru-balnvita
sasarja rpa-tanmtra
jyotir lokasya locanam
Air, getting great strength from ether, transformed itself and
became the tan-mtra of form. From form arose light, which
illuminates the eyes of people.
Air, getting great strength with ether, became form. From form light
arose, which reveals the eyes of people.
|| 3.5.35 ||
anilennvita jyotir
vikurvat paravkitam
dhattmbho rasa-maya
kla-mya-yogata
Light, together with air, under the glance of the Lord, from a
mixture of time and a portion of my, transformed and
produced taste and water.
Light produced (dhatta) water with the quality of taste.
|| 3.5.36 ||
jyotimbho nusasa
vikurvad brahma-vkitam
mah gandha-gum dht
kla-mya-yogata
Water, mixing with light under the glance of the Lord and by
the influence of time and a portion of my, transformed and
produced fragrance and earth.
Water combined (anusasam) with light.

|| 3.5.37 ||
bhtn nabha-dn
yad yad bhavyvarvaram
te parnusasargd
yath sakhya gun vidu
O Vidura! One should know that the qualities of each element
starting with ether increase successively as they progress
towards the inferior, combining with the qualities of the
superior elements.
O Vidura (bhavya)! Another version has bhvya, which means the
effects, elements such as ether. Among the respectively lower
elements starting with ether and then air, the effects, from successive
combination with the superior causes, one should know the qualities
(tan-mtras) are repeatedly found (yath sakhyam). Ether is the cause
of air. It has two qualities sound and touch, being endowed with the
previous cause (ether). Light has two causesether and air. Combined
with those causes, it has three qualitiesform, touch and sound.
Similarly water has four qualities and earth has five qualities.
|| 3.5.38 ||
ete dev kal vio
kla-mya-ligina
nntvt sva-kriyn
procu prjalayo vibhum
The devats of the various elements, known as portions of
Viu, and possessing power of transformation, emotional
states and consciousness, were unable to perform their
functions in creating the universe because they were not
related with each other. With folded hands they began
praising the Lord.
Mahat-tattva, ahakra and other elements bound by their qualities,
throw the jvas to Svarga or hell and push them into repeated births.
These causeless inflictors should be destroyed completely.
One should not say so. Rather, the elements are causeless assistants
and should be worshipped. This verse explains. Jna and niskmakarma, the practices for liberation, cannot be accomplished without
these elements. The practices for prema, such as hearing, chanting,
remembering, servitude and friendship, are accomplished by these
elements, imbued with the Lords mercy. But actions which lead to

hell, such as stealing anothers wife or property, or violence to cows

and brhmaas, are also accomplished by these elements. They
should not be condemned. Gag water is sweet and purifying for
saintly people. Entering into grass and shrubs on its banks, into grains
and wheat, into jackfruit, mangos, grapes and sugarcane, it is most
nourishing and pleasurable for all men. But when Gag water enters a
poisonous tree, it can directly kill humans. This is not the fault of
Gag water, but depends on the bad quality of the receiver.
tn aha dviata krrn sasreu nardhamn |
kipmy ajasram aubhn surv eva yoniu
I cast those hateful, cruel, and lowest of humans, constantly doing evil,
into repeated birth and death in the wombs of demons. BG 16.19
According to the Gt statement, what is the fault of the devotees
appointed by the Lord as devats of the elements who are situated in
these evil persons? They are actually advanced Vaiavas. This
becomes evident in their prayers which follow. These presiding deities
of elements such as mahat-tattva are called portions of Viu since
they function for my-akti. They are the forms of time or
transformation, the form of my or emotions such as deliberation, joy
or sorrow, and the form of consciousness (aa-ligina). Because of
not having relationship with each other (nntvt), the elements are
unable (an) to create the universe (sva-kriy). They began
praising the Lord. By the inconceivable will of the Lord, they suddenly
possessed all senses and bodies to do this. This shows that they are
completely dependent on the Lords will.
|| 3.5.39 ||
dev cu
namma te deva padravinda
prapanna-tpopaamtapatram
yan-mla-ket yatayo jasorusasra-dukha bahir utkipanti
The devats said: O Supreme Lord! We offer respects to your
lotus feet which are the umbrella which relieves the suffering
of those surrendered to you. The devotees who take shelter of
the soles of your feet quickly uproot the suffering of material
life.
tapartam means umbrella. Those who take shelter (ket) of the soles
of your lotus feet, the devotees and not others, quickly throw far away
at the root (uru) the suffering of material life. When one casts off to a
great distance a leech attached to ones body with force, it does not

come back. They throw it quickly, at the root, and at a great distance.
Those who do not take shelter of the Lords feet throw off material life
with delay and not at the root, and again get attacked by material life.
It should be understood that even if there were no devotees present at
that the beginning of creation, by knowledge of the conclusion of all
scriptures, these knowers of truth, knowers of past present and future,
proclaimed this.
|| 3.5.40 ||
dhtar yad asmin bhava a jvs
tpa-trayebhihat na arma
tman labhante bhagavas tavghricchy sa-vidym ata rayema
O maintainer! O Lord! Bhagavn! Since the jvas, afflicted by
the three miseries, do not attain peace within themselves in
the material world, even with knowledge, we take shelter of
the shade of your lotus feet.
The suffering of material life is rooted in ignorance and by knowledge it
is alleviated. Can those who possess knowledge get freedom from
suffering? This verse explains that bhakti alone is the process. Without
worshiping your feet the jvas do not get peace in this material word
(asmin bhave) within the self (atman), even if they have knowledge
(sa-vidym). tman stands for tmani. Or tman can be a vocative
case. Knowledge only exists in the shade of your lotus feet and
nowhere else. Without bhakti, jna cannot reach its goal. Such
persons are false jns.
|| 3.5.41 ||
mrganti yat te mukha-padma-nai
chanda-suparair ayo vivikte
yasygha-maroda-sarid-vary
pada pada trtha-pada prapann
We have taken shelter of your lotus feet, a place of pilgrimage,
which gives rise to the Gag, best of rivers and the destroyer
of sin, and which sages seek in their minds by the following
the bird of the Vedas situated in the nest of your lotus mouth.
Those who desire to see your lotus feet, by taking shelter of the two
ladders of happiness constructed by your mercy to attain direct vision
of your lotus feet, are intelligent. They are the real jns. We have
surrendered to your lotus feet, a place of pilgrimage, which the sages
seek. By what means do they search? They search by the birds of the
Vedas which are sitting in the nest of your lotus mouth. Homeless

people looking for shelter at the base of some tree, wandering here
and there, follow the flight of birds which enter their nest at night.
Thus they attain the base of the tree which is the home of birds.
Similarly sages worship you and attain you after understanding the
conclusion of the Vedas which spring from your mouth and which are
confirmed by you. This is one ladder. The second ladder is then
described. We surrender to your feet which are the place of emanation
(padam) of the best of rivers, the Gag (vary), whose water
destroys all sins. This means that by worshipping the Gag they attain
your feet from which the Gag emanates.
|| 3.5.42 ||
yac chraddhay rutavaty ca bhakty
sammjyamne hdaye vadhya
jnena vairgya-balena dhr
vrajema tat te ghri-saroja-pham
We should take shelter of your lotus feet. Realizing those feet
in a pure heart by bhakti heard with faith through the mouth of
guru--by attaining realization of that sweetness which gives
strong disgust with the material world--people become wise.
Among all these people, those who take shelter of the Lord with pure
bhakti are the best. Realizing those feet in ones heart purified by
bhakti which contains the path taught from the mouth of guru, people
become wise (dhr) by that realization of sweet taste (jnena),
which gives distaste for all else (vairgya-balena). If there is honey in
the arka tree, why go to the mountain?7 Thus there is no necessity of
labor in searching out the Vedas, as was mentioned in the previous
verse.
|| 3.5.43 ||
vivasya janma-sthiti-sayamrthe
ktvatrasya padmbuja te
vrajema sarve araa yad a
smta prayacchaty abhaya sva-pusm
O Lord! We all take shelter of lotus feet of you who take forms
as avatras for creating, maintaining and destroying the
universe. We take shelter of those feet which, remembered by
devotees, give them fearlessness.
The devats here recollect the mercy of the Lord to the devotees in
order to show how easy this process of bhakti is.
7

arke cet madhu vindeta kim artham parvata vrajet iti nyya

|| 3.5.44 ||
yat snubandhe sati deha-gehe
mamham ity ha-durgrahm
pus sudra vasato pi pury
bhajema tat te bhagavan padbjam
We worship your lotus feet which are hard to attain for men
with strong attachment to body, house and accessories,
thinking of me and mine, even though you dwell in their
bodies.
Bhakti is hard to attain for unfortunately jvas. The Lord lives in
manifest and unmanifest forms in his cities (purym) of Mathur and
Dvrak. Or the Lord lives in the city of the body.
|| 3.5.45 ||
tn vai hy asad-vttibhir akibhir ye
parhtntar-manasa parea
atho na payanty urugya nna
ye te padanysa-vilsa-lakmy
O Supreme Lord! O most praiseworthy! Those whose inner
minds are stolen far away by material senses do not see the
devotees who have reached success by the wealth of
remembering and glorifying your pastimes.
Why do these people not take to pure bhakti which is easy to attain by
associating with the many devotees wandering about in this world?
Those whose minds situated in their bodies are carried far off by
senses engrossed in material enjoyment (asad-vttibhi) and
consequently (atha), definitely (nunam), do not see the devotees.
Why? It is because of their association with the senses. The devotees
possess an abundance (lakmy) of your enchanting movements
(pada-nysa). This means that they are fully satisfied with
remembering and singing pleasing stories of your pastimes. Another
version has laky instead of lakmy and patha instead of atha.
The meaning is then The materialists do not see the devotees who are
on the path characterized by your playful pastimes. Another meaning
is that they do not recognize the devotees who are mad with
absorption in the Lords pastimes, because of their offensive thinking.
|| 3.5.46 ||
pnena te deva kath-sudhy
pravddha-bhakty viaday ye
vairgya-sra pratilabhya bodha
yathjasnvyur akuha-dhiyam

O Lord! Those materialists who attain strength and realization

of the Lords sweetness by pure bhakti, increased through
drinking the nectar of your pastimes, quickly attain Vaikuha.
Just as devotees are very happy from the beginning of practice, the
jns are full of misery from the beginning of practice. Two verses now
speak of this difference between bhakti and jna. Vairgya-sram
(essence of detachment) is the strength achieved beyond merging in
Brahman. One achieves realization (bodham) from strong bhakti.
Having attained realization of the sweetness of the Lord, one attains
Vaikuha (akuha-dhiyam). This is according to rdhara Svm.
|| 3.5.47 ||
tathpare ctma-samdhi-yogabalena jitv prakti balihm
tvm eva dhr purua vianti
te rama syn na tu sevay te
Others, desiring only liberation, conquer strong material
energy by mental concentration and merge with the Lord.
They become distressed in order to do this, whereas by bhakti
there is no pain.
By the practice of jna, the process making the mind steady (tmsamdhi), or by aga-yoga, they enter into you, the Supreme Lord.
They attain syujya. But to do this they become exhausted by great
effort. If they perform bhakti, they do not become fatigued.
reya-sti bhaktim udasya te vibho
kliyanti ye kevala-bodha-labdhaye
tem asau kleala eva iyate
nnyad yath sthla-tuvaghtinm
My dear Lord, devotional service unto you is the best path for selfrealization. If someone gives up that path and engages in the
cultivation of speculative knowledge, he will simply undergo a
troublesome process and will not achieve his desired result. As a
person who beats an empty husk of wheat cannot get grain, one who
simply speculates cannot achieve self-realization. His only gain is
trouble. SB 10.14.4
pureha bhman bahavo pi yoginas
tvad-arpiteh nija-karma-labdhay
vibudhya bhaktyaiva kathopantay
prapedire jo cyuta te gati parm

O almighty Lord, in the past many yogs in this world achieved the
platform of devotional service by offering all their endeavors unto you
and faithfully carrying out their prescribed duties. Through such
devotional service, perfected by the processes of hearing and chanting
about you, they came to understand you, O infallible one, and could
easily surrender to you and achieve your supreme abode. SB 10.14.6
From this it is understood that without bhakti it is impossible to achieve
jna, what to speak of liberation. Thus they suffer extremely. For
them, only suffering and nothing else remains (kleala). This is like
beating on empty husk. By means of bhakti which is an aga of jna,
they attain syujya, but in the stage of practice it is clear that there is
great effort in searching out the method of concentrating the mind. In
the state of perfection they accept merging into the Lord which is
rejected by the devotees who attain prema-- which is the cause of
controlling you. That choice also is only suffering! According to the
devotees, the jns in liberation suffer. But it should be inferred that
the devotees also become tired in serving the Lord. The verse says,
They do not become tired by serving. The proof is the experiencers
of bhakti. There are no difficulties for men or women or for persons of
any rama. But even in not having difficulties. there is some sort of
pain, for by not attaining service the devotees suffer greatly. One
should not think that by serving you, the devotee enters into you, for
this contradicts the previous verse which states that the devotee
attains you, the abode of no fatigue (akuha-dhiyam). This is the
explanation, since kuha means weak. As well the word anvyu,
they attain would be meaningless if one argues that the devotees
merge into the Lord.
|| 3.5.48 ||
tat te vaya loka-siskaydya
tvaynuss tribhir tmabhi sma
sarve viyukt sva-vihra-tantra
na aknumas tat pratihartave te
O original person! You, desiring to carry out creation of the
universe, have created us with three natures. Because we are
disunited we cannot offer to you the universe, your plaything.
Therefore (tat) we, your (te) servants, not attaining service, are
suffering. They describe this situation of no service. We have been
systematically created by you who desire to create the worlds, and
have natures of sattva, rajas and tamas. Because of having contrasting
natures, we are disunited (viyukt). Because of that, we cannot offer
you the created universe which is your plaything.

|| 3.5.49 ||
yvad bali te ja harma kle
yath vaya cnnam adma yatra
yathobhaye ta ime hi lok
bali haranto nnam adanty anh
O birthless Lord! We should profusely offer you objects at the
appropriate time. We should eat food. All the living beings
should offer to you and us worthy objects and should eat food
without conjecture.
Please tell me how I can fulfill your desires. O birthless Lord! At the
appropriate time we should offer you complete (yvat) articles of
worship. Constructing a host of playthings in the form of the material
world composed of men, devats and various houses, we should offer
it to you. Being functions of your my-akti, we should eat food. This
means that, ordered by the king, the householders, mothers and elders
eat food to full satisfaction for subsistence. All these beings (ime lok)
such as devats and animals, functions of your jva-akti, should offer
objects to you and us (ubhayem) since they are dependent on us
and on your my-akti. They should perform worship in the form of
various sacrifices, yoga and jna, and eat food. They should enjoy the
results of their respective karmas. Without conjecture such as Will the
Lord give results of karma or not? they should receive their results.
Give this to us. This is what we desire. The ruti says t enam
abruvan yatana na prajnhi yasmin pratihit annam adma:
they said to the Lord, provide us an abode where we can eat food.
(Aitareya Upaniad 2.1)
|| 3.5.50 ||
tva na surm asi snvayn
ka-stha dya purua pura
tva deva akty gua-karma-yonau
retas tv ajy kavim dadhe ja
O Lord! For us devats, who have some power of creation, you
are without change, the original cause, the controller, without
beginning. You alone bestow the mass of jvas, full of
consciousness, to unborn my, who is the womb of guas and
karma
They explain the relationship of the Lord and the servant. Anvaya
comes from the verb anve which means to follow after. Anvaya thus
means cause. For us who are endowed with causal power
(snvaynm), you are without change (kuastha). You are the first

person. Like cintmai stone you are the cause. You are the controller
(purua). You are the ancient one (pura), without beginning. O
Lord! You give your semen in the form of the mass of jvas which are
knowledge (kavim) to my (akty), to the womb composed of guas
like sattva, karma and mahat-tattva. You are to be served like a father
by us and all the jvas.
|| 3.5.51 ||
tato vaya mat-pramukh yad-arthe
babhvimtman karavma ki te
tva na sva-caku paridehi akty
deva kriyrthe yad-anugrahm
O supreme soul! Give us, headed by mahat-tattva, who have
arisen for action the order of what to do. O Lord! Give to us,
who need your mercy to act, your knowledge and power for
carrying out your desired action!
O Lord (atman)! How are we, the elements headed by mahat-tattva
(mat-pramukh), to carry out your creation? Please tell us. Give us
your eyes along with power: give us your knowledge for creating the
universe, and give us the power to do it. Only with your knowledge
and power can we create. O lord (deva)! We, who need your mercy in
order to create, desire that we should happily do service as instructed
by you and nothing else. The presiding deities of the elements,
because of their devotion, had bodies spontaneously constructed by
the Lord. This prayer is for construction of other bodies. This is
explained in the Krama-sandarbha.
Thus ends the commentary on Fifth Chapter of the Third Canto of the
Bhgavatam for the pleasure of the devotees, in accordance with the
previous cryas.