The Lord has been described in many scriptures as the creator of the universe. Some pure devotees however do not see him only as the creator of the universe.

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COMMENTARY

The Lord is described as the creator (ittham-bhāvena) in such statements as tasmād vā etasmād ātmana ākāśaḥ sambhūtaḥ: then from the Lord ether arose (Taittirīya Upaniṣad 2.1.3); so ’kāmayata bahu syāṁ prajāyeya: he desired “May I become many, may I expand in growth.” (Taittirīya Upaniṣad 2.6) Some pure devotees however do not see the Lord only as the creator of the universe, but also as the person who enjoys activities with his devotees in his spiritual abodes such as Vaikuṇṭha.

|| 2.10.45 ||

nāsya karmaṇi janmādau parasyānuvidhīyate |

kartṛtva-pratiṣedhārthaṁ māyayāropitaṁ hi tat ||

TRANSLATION

The Lord does not carry out the activities of creation, maintenance and destruction of the universe directly. His direct involvement is denied everywhere in the scriptures. The activities performed by māyā are ascribed to him.

COMMENTARY

This is actually not the activity of the Lord. In creating, maintaining and destroying the universe (asya) the Supreme Lord is not the doer. It is described everywhere in the scriptures (anuvidhīyate) that he is not the doer, because (hi) the creation, maintenance and destruction carried out by māyā, the external energy, through actions of the guṇas, is ascribed to the Lord. Though it is done by me, since I am the Supreme Lord, it is not actually done by me in my svarūpa. That is the meaning. Thus śruti says niṣkalaṁ niṣkriyaṁ śāntaṁ niravadyaṁ nirañjanam: the Lord is without divisions, without action, undisturbed, without fault, without contamination. (Śvetāśvatara Upaniṣad 6.19)

|| 2.10.46 ||

ayaṁ tu brahmaṇaḥ kalpaḥ savikalpa udāhṛtaḥ |

vidhiḥ sādhāraṇo yatra sargāḥ prākṛta-vaikṛtāḥ ||

TRANSLATION

The life of Brahmā has divisions of days. The usual procedure is that the sarga creation takes place at the beginning of the life of Brahmā and the visarga creation takes place at the beginning of the day of Brahmā.

COMMENTARY

This verse sums up the topic. The life span (kalpa) relative to Brahmā, one hundred years, is divided into days (vikalpaḥ). At the beginning of the mahā-kalpa (life of Brahmā) the creation of mahat-tattva and other elements takes place (sarga). In the day of Brahmā the visarga or creation of bodies takes place (vaikṛtāḥ). This is the usual procedure in all the mahā-kalpas and days of Brahmā. This answers in summary the another question of Parīkṣit: “Speak of the kalpas and their subdivisions, how time is perceived in the past present and future and the life spans of the humans, devatās and Pitṛs.” (SB 2.8.12)

|| 2.10.47 ||

parimāṇaṁ ca kālasya kalpa-lakṣaṇa-vigraham |

yathā purastād vyākhyāsye pādmaṁ kalpam atho śṛṇu ||

TRANSLATION

I will explain later the measurement of time which takes the form of kalpas. Now hear from me about the Pādma-kalpa.

COMMENTARY

How time is perceived, which is part of the question, will be answered in detail later. The measurement of time has a form described in terms of kalpas. Without the qualities of kalpa and other subdivisions, time cannot be measured. That will be described later (purastād) in the Third Canto. The Pādma-kalpa is included in the first half of Brahmā’s life. The list of kalpas or days of Brahmā’s month is mentioned in the Skanda Purāṇa.

prathamaḥ śveta-kalpas tu dvitīyo nīla-lohitaḥ |

vāmadevas tṛtīyas tu tato gāthāntaro paraḥ ||

rauravaḥ pañcamaḥ proktaḥ ṣaṣṭhaḥ prāṇa iti smṛtaḥ |

saptamo ’tha bṛhat-kalpaḥ kandarpo ’ṣṭama ucyate ||

satyo ’tha navamaḥ prokta īśāno daśamaḥ smṛtaḥ |

dhyāna ekādaśaḥ proktas tathā sārasvato ’paraḥ ||

trayodaśa udānas tu gāruḍo ’tha caturdaśaḥ |

kaurmaḥ pañcadaśo jñeyaḥ paurṇamāsī prajāpateḥ ||

ṣoḍaśo nārasiṁhas tu samādhis tu tato ’paraḥ |

āgneyo viṣṇujaḥ sauraḥ soma-kalpas tato ’paraḥ ||

dvāviṁśo bhāvanaḥ proktaḥ supumān iti cāparaḥ |

vaikuṇṭhaś cārciṣas tadvat vallī-kalpas tato ’paraḥ ||

saptaviṁśo ’tha vairājo gaurī-kalpas tathāparaḥ |

māheśvaras tathā proktas tripuro yatra ghātitaḥ ||

pitṛ-kalpas tathā cānte yaḥ kuhūr brahmaṇaḥ smṛtaḥ |

triṁśat kalpāḥ samākhyātā brahmaṇo divasaiḥ sadā ||

atītāś ca bhaviṣyāś ca vārāho vartate ’dhunā |

pratipad brahmaṇaḥ proktā dvitīyārdhasya sāmpratam ||

The first day of the month is called Śveta-kalpa. The second is Nīla-lohita. The third is Vāmadeva and the fourth is called Gāthāntara. The fifth is Raurava, the sixth is Prāṇa. The seventh is Bṛhat and the eighth is Kandarpa. The ninth is Savya and the tenth is Īśāna. The eleventh is Dhyāna and the twelfth is Sārasvata. The thirteenth is Udāna and the fourtheen is Garuḍa. The fifteenth is Kaurma. This is the full moon of Brahmā. The sixteenth day is Nārasiṁha and the seventeenth is Samādhi. The eighteenth is Āgneya and the nineteenth is Viṣṇuja. The twentieth is Saura and the twenty-first day is called Soma. The twenty-second day is called Bhāvana and the twenty-third is Supumān. The twenty-fourth is Vaikuṇṭha and the twenty-fifth is Arcīṣa. The twenty–sixth is Vallī and the twenty-seventh is Vairāja. The twenty-eighth is Gaurī and the twenty-ninth is Māheśvara. In this kalpa Śiva destroys Tripura. The last day of the month is called Pitṛ-kalpa. This is the dark moon of Brahmā’s month. These kalpas are known as the days of Brahmā and have existed in the past and will exist in the future. The present kalpa is the Varāha kalpa, the first day of the first month in the second half of Brahmā’s life.

Śvetaḥ refers to the Śveta-vārāha-kalpa. That is also the present Vārāha-kalpa. The first day after Brahmā is born is called Brāhma-kalpa. The last day of the month or Pitṛ-kalpa at the end of the first half of Brahmā’s life is called the Pādma-kalpa, since the planets take the shape of a lotus during that day.

|| 2.10.48-50 ||

śaunaka uvāca—

yad āha no bhavān sūta kṣattā bhāgavatottamaḥ |

cacāra tīrthāni bhuvas tyaktvā bandhūn sudustyajān ||

kṣattuḥ kauśāraves tasya saṁvādo ’dhyātma-saṁśritaḥ |

yad vā sa bhagavāṁs tasmai pṛṣṭas tattvam uvāca ha ||

brūhi nas tad idaṁ saumya vidurasya viceṣṭitam |

TRANSLATION

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