vipākaḥ parameṣṭhy asau
dharmasya hy animittasya
vipākaḥ parameṣṭhy asau
The production of the various places suitable for the fourteen types of jīvas was entrusted to Brahmā because he was mature in mediation and worship without material desires and could therefore carry out creation.
The production of particular places (samṣthā-bhedaḥ) suitable for the particular individual bodies and the parts of the universal form was entrusted to Brahmā because (hi) Brahmā was mature in meditation and worship using mantra (dharmasya) without material desire (animittasya). What is impossible with the strength of such meditation?
|| 3.10.10 ||
vidura uvāca
yathāttha bahu-rūpasya
harer adbhuta-karmaṇaḥ
kālākhyaṁ lakṣaṇaṁ brahman
yathā varṇaya naḥ prabho
Vidura said: O my lord, O greatly learned sage! Describe exactly the symptoms of time, which you had mentioned, and which belongs to the Supreme Lord having many forms and astonishing pastimes.
Time has been mentioned in many places such as kālākhyayāsādita-karma-tantro (SB 3.8.12), guṇena kālānugatena viddhaḥ (SB 3.8.13), kālena so ’jaḥ puruṣāyuṣa (SB 3.8.22) and tat-kāla-kṛta-vīryeṇa kampitam (SB 3.10.5). Having forgotten that the Lord’s efforts, creation and destruction are accomplished by time, Vidura now asks about time. Please exactly (yathā) describe time that you had mentioned (āttha).
|| 3.10.11 ||
maitreya uvāca
guṇa-vyatikarākāro
nirviśeṣo ’pratiṣṭhitaḥ
puruṣas tad-upādānam
ātmānaṁ līlayāsṛjat
Maitreya said: Time, whose true nature is known through the interactions of the guṇas, is without particulars attributes and has no beginning or end. The Supreme Lord created the universe, which has time as its efficient cause, as a pastime.
Time, knowledge of whose nature (ākāraḥ) arises from transformation of the guṇas into mahat-tattva and other elements, is without specific qualities and is without beginning and end. By its cause, creation and destruction take place. Upādānam means “what is accepted as a cause” from the verb upādā (to receive). The Lord created the universe which is called himself (ātmānam) since it is a result of his śakti, in which time acts as the efficient cause (tad-upādānam).
|| 3.10.12 ||
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