Bhāgavatam Is the Answer to All Questions

In this chapter the ten subject matters of the Bhāgavatam are described, starting with creation and sub-creation. The divisions of adhyātmā, adhibhūta and adhidaiva are also described.

At the end of the last chapter the Bhāgavatam was described as having ten characteristics. These are shown in this verse. Manvantareśānukathā is a dvandva compound indicating two items.

Will there be different meanings to this in different scriptures? The devotees describe the nature of the nine topics in order to impart knowledge of the truth, unmixed with anything else, of the tenth topic -- the shelter. Other things which are excluded as the shelter include Svarga and hell, which are only the jivās’ destinations, caused by the Supreme Lord. These places indicate that only the jīvas’ bodies are subject to creation maintenance and destruction. That there is only one shelter is not a fault, since that is the conclusion of scriptures. The devotees describe these topics with meaning coming from the śrutis and by stories illustrating the meaning of the śrutis. The devotees such as Vidura and Maitreya describe these topics.

Each topic is described. Sarga means the manifestation of elements, tan-mātrās, senses, ahaḍkāra and mahat-tattva (dhiyām) and as well their description in the universal form, caused when the Lord (brahmaṇaḥ) creates transformation of the guṇas. Paurusaḥ refers to Brahmā. Visarga refers to the creation of moving and non-moving entities by Brahmā. “Creation of the jīvas” means giving jīvas forms with intelligence, senses and body for engaging in material enjoyment, pursuing liberation or practicing bhakti according to their qualification. .

Sthānam (mentioned in verse 1) means protection (sthitiḥ) which shows the excellence (vijayaḥ) of the Supreme Lord (vaikuṇṭhasya) in comparison to Brahmā the creator and Śiva the destroyer. Sthitiḥ also refers to the condition of the jīvas. Or vaikuṇṭha-vijayaḥ can mean that the Lord destroys the suffering of the jīva, since jaya means “victory over.” After the creation, the condition the jīvas is described. In protecting the jīvas, the Lord shows his mercy to some, the devotees performing sādhana, even if they are involved in sin by accident. This is the meaning of poṣaṇam. Manvantara refers to the religious conduct of the kings reigning during the manvantara, revealed through narratives concerning them. This performance of dharma by the sāttvika-jīvas engaged in karma-yoga is considered within the conditions of the jīva in this world. Ūti refers to the impressions produced by action, “those things which are accomplished (ūyante) by actions.” It refers to the impressions arising from actions either low or high. Pious or impious acts become the cause of future happiness and distress. Within the condition of the jīvas in this world, the nature of the high and low jīvas is described.

Īśa-kathā refers to the stories concerning the avatāras of the Lord and the devotees of the avatāras (asya anuvartinām). The avatāras and their devotees should be heard about and glorified. Thus in the material world (sthiti) the devotional aḍgas of hearing and chanting of the sādhaka devotees are described.

Nirodha refers to the sleeping (merging) of jīva along with his subtle coverings following after the Lord’s sleep. This refers to the jīva’s merging into the Lord after the protection period (sthiti) is completed. Mukti refers to the condition in which the jīva remains in his pure form or in the form of an associate of the Lord in some cases, after giving up the gross and subtle bodies of māyā (anyathā-rūpam). Thus the nine topics related to the jīva, starting with his attaining a material body, have been described.

Having described the nature of the nine topics by indicating their subject, the Supreme Lord is described as the one shelter of these in this verse. That by which creation (ābhāsaḥ), visarga, sthiti, poṣaṇa, ūti, manvantara, īśa-kathā (ca), destruction (nirodhaḥ) and mukti (ca) are accomplished is called the āśraya, Bhagavān or Nārāyaṇa, since he looks upon the creation, maintenance and destruction. According to the method of worship he is described in different ways. Thus he is called param brahma by the jñānīs and Paramātmā by the yogīs.

The Lord has said viṣṭabhyāham idaṁ kṛtsnam ekāṁśena sthito jagat: I am situated by my portion everywhere in this world. (BG 10.42) Two verses now show the difference between this āśraya form situated as antaryāmī within all bodies and the individual jīvas. The covering known as the subtle sense organ (adhyātmikaḥ puruṣaḥ) is the controlling deity of the sense organ (adhidaivikaḥ), such as the sun deity who controls the eye, since both the eye and the presiding deity of the eye are aṁśas of the sun deity. Among all substances, that portion which has divisions of sense and sense deity (ubhaya) is not different from the covering on the jīva known as the visible organ. The gross organ and sense objects (tan-mātrās) are called the gross body. The word puruṣa is used in all these cases to indicate that these are coverings on the jīva. This meaning of puruṣa is found in śruti statements such as sa vā eṣa puruṣo ’nna-rasa-mayaḥ: the puruṣa is composed of food and taste. (Taittirīya Upaniṣad 2.1)

Because of the interdependence of the three items in order for them to function, they are shown to be different from the ātmā. Without the gross organ on the body, the subtle sense which is known to function by performing perception cannot function. Without the subtle sense organ, the presiding deity of the sense, whose presence is inferred from action of that sense, cannot function. Without the presiding deity of the sense, the subtle sense organ cannot operate, and without the subtle sense organ, the gross organ cannot operate. Since, in the absence of one of the three, the others cannot be ascertained, he who knows these three, who is not dependent on them, is the jīva. It is said:

deho ’savo ’kṣā manavo bhūta-mātrām

ātmānam anyaṁ ca viduḥ paraṁ yat |

sarvaṁ pumān veda guṇāṁś ca taj-jño

na veda sarva-jñam anantam īòe ||

The body, life airs, senses, internal senses, gross elements and sense objects do not know themselves or other things or the jīva. The jīva knows all of these items and the guṇas which cause them. He also knows Paramātmā, but does not know the omniscient, unlimited Lord. I worship that Lord with infinite qualities. SB 6.4.25

Sarva refers to these three coverings on the jīva. The jīva (pumān) knows these three. It is also said:

jāgrat-svapna-suṣuptaṁ ca guṇato buddhi-vṛttayaḥ |

tāsāṁ vilakṣaṇo jīvaḥ sākṣitvena vivakṣitaḥ ||

Waking, sleeping and deep sleep, the three functions of the intelligence, are caused by the three guṇas. The jīva is ascertained to be different from these three states since it is the witness of them. SB 11.13.27

What is the nature of the jīva? The jīva takes shelter of Paramātmā (svāśraya), whose shelter is himself. The meaning is this. The jīva is the shelter of the three items -- the subtle sense, the sense deity and the gross sense in the body which are mutually dependent. The shelter of the jīva is the Paramātmā. Paramātmā is the shelter of Paramātmā. Thus Paramātmā is the ultimate shelter. Since Kṛṣṇa says that by his aṁśa he pervades the worlds, it should be understood that Kṛṣṇa is the shelter of Paramātmā. Thus Kṛṣṇa is the chief shelter. Paramātmā as his aṁśa is also called the shelter, and brahman being his impersonal form is also called a shelter. Thus the one shelter is seen in three different forms according to the type of worshipper.

The difference between the jīva and the Lord has been established through the ten characteristics of a mahā-purāṇa and thus bhakti to the Lord has been hinted as the deliverance of the jīva from the world. Now Śukadeva speaks in order to explain a topic he promised with yad utāhaṁ tvayā pṛṣṭo vairājāt puruṣādidam | yathāsīt tad-upākhyā: I will explain what you asked me concerning how this universe arose from the universal form.1 (SB 2.9.46)

“Why do you always speak about the universal form and the self? Why is there so little sweet discussion about the qualities and forms of the līlāvatāras?”

What you observe is true. To whom should topics about the līlāvatāras be taught with relish? Those how have perfected bhakti or the nitya-siddhas constantly play spontaneously in the sweet ocean of Lord’s beauty and pastimes. But those who are sleeping on the bed of bliss of sense pleasure, and those who have fainted in the waves of suffering arising from karma, cannot be woken up. How can pastimes of the Lord be taught to them? This crest jewel of Purāṇas, being most merciful, thinking of how to give instruction to make them into sādhaka-bhaktas, constantly attempts by some trick or other, to wake them up. Just as a limb burned by fire is given relief by fire and a person haunted by a ghost is revived by a ghost mantra, so jīvas’ absorption in the sleep of māyā can be broken by topics concerning māyā. It has been said:

māyāṁ varṇayato ’muṣya īśvarasyānumodataḥ |

śṛṇvataḥ śraddhayā nityaṁ māyayātmā na muhyati ||

If the jīva constantly describes māyā in relation to the Lord, remembers māyā or hears about māyā with proper faith, he will not be bewildered by māyā. SB 2.7.53

But even though by the shower of nectar of pastimes of the Lord obtained by the mercy of the devotee, the person sleeping in the happiness of māyā or fainting in the suffering of karmas wakes up, becomes drenched, revitalized, dances and rejoices blissfully, only those who obtain that great mercy become successful, and not others.

The low jīvas, desiring to cross the material world and have developed determination to take shelter of the lotus feet of guru, can be delivered by constantly hearing about the self. For this reasons there is repeated discussion of the self. Those who are faithful devotees of the Lord will relish the nectar of the whole Bhāgavatam.

This scripture does not only speak about Bhagavān, though he is the main topic. It also speaks about the impersonal aspect of the Lord – brahman -- and his portion, Paramātmā. It has been said at the beginning of this work brahmeti paramātmeti bhagavān iti śabdyate (SB 1.2.11) Thus, repeated discussion of the self is suitable for worshippers of brahman and Paramātmā. By this means, being most generous, Bhāgavatam produces bhakti in even the worshippers of brahman and Paramātmā. Bhakti even appears in those who have reached perfection in brahman and Paramātmā. This is shown in the verse ātmārāmāś ca munayaḥ. (SB 1.7.10) Those persons, their sādhana, and the result they achieve are not rejected by the pure devotees, but looked upon with sympathy.

Kṛṣṇa who is completely full of sweetness in his form, qualities and pastimes, and possesses dharma, jñāna, bala and aiśvarya, since he contains all avatāras such as Matsya and Kūrma and the aspects of brahman and paramātmā as well, is worshipped by all types of devotees. This scripture, being non-different from Kṛṣṇa’s svarūpa, thus reveals Kṛṣṇa as the source of all avatāras, brahman and Paramātmā. It reveals his qualities, pastimes, sweetness and powers, the method to attain him, sādhana-bhakti, the goal prema-bhakti, as well as all principles such as dharma, jñāna, yoga and vairāgya. Thus everything is consistent.

When the Lord, who glances over prakṛti, having created the universe, distinguishing it from himself, situated himself outside, he desired a sleeping place (ayaṇam) for himself in the universe (tasmin), and created the Garbhodaka. The Lord, being naturally pure (śuciḥ), created water which was pure (śucīh). This distinguishes it from the milk ocean.

By deriving the name Nārāyaṇa, his dwelling in the water becomes clear. By residing (tena) in that water he got the name Nārāyaṇa because the waters arose from the puruṣa. Nara means the puruṣa. Nāra is that which arises from him. He whose resting place (ayana) is that water (nāra) is called Nārāyaṇa. It is said:

āpo nārā iti proktā āpo vai nara-sūnavaḥ |

ayanaṁ tasya tāḥ pūrvaṁ tena nārāyaṇaḥ smṛtaḥ ||

The word āpaḥ and nārā are synonymous for “water” since the waters are considered the sons of Nara, the primeval male or Mahā-viṣṇu.2 Since these waters act as the bed (ayana) of Mahā-viṣṇu from the ancient past, he is called Nārāyaṇa. Viṣṇu Purāṇa 1.4.6

This verse describes the influence of the Lord who dwells in the universal form. Dravyam means the material cause (upādāna), starting with earth. Karma, kāla and svabhāva3 are efficient causes (nimitta). Jīva refers to Hiraṇyagarbha, the enjoyer, the totality of jīvas.4 Because of being connected to the Lord, these things exist. Without the Paramātmā, the jīva or his body cannot exist. Or without the Paramātmā, these items cannot produce effects.

How did the universal form (samaṣṭi-virāò) arise? This verse explains. The one entity, merging the jīvas in himself at the time of destruction, was situated as one. After that (anu), at the time of creation, he desired variety (nānātvam). He then separated the jīvas from himself. From his bed of yoga, having slept at the time of destruction, representing night, the spiritual puruṣa (devaḥ) then rose up in the morning, at the time of creation. Having created the elements such as mahat-tattva by his energy (māyayā), he created by these elements the universe with its layers, shining brightly (vīryam) with golden color. This is the great creation. The creation of the universal form situated in the shell measuring five hundred million yojanas took place by combining the Lord’s energy with parts of the elements such as mahat-tattva. The puruṣa then entered the shell of the universe, filled half of it with water emanating from himself, and placing the universal form within himself, went to sleep on the Garbhodaka ocean. After that, he rose from his bed and manifested the totality of the universe, golden in color, in three forms. What are the three forms? These are adhidaivam, adhyātmam and adhibhūtam.5

That totatliy or samaṣṭi will become the lotus stem arising from the Lord’s navel and this lotus stem will become the gross form of the universal form with fourteen planetary systems. It will also become the subtle Hiraṇyagarbha, the form of Brahmā consisting of the totality of jīvas. It will also become the four-headed Brahmā who carries out creation. Thus Brahmā has three forms.6 Now let us return to the topic at hand.

These three forms (universal form, Hiraṇyagarbha and four-headed Brahmā) are different from the adhidaiva, adhyātma and adhibhūta.

From the ether within the body of the universal form who was acting in various ways (viceṣṭataḥ) arose the energies of the senses (ojaḥ), the mind (sahaḥ) and the body (balam). From the subtle form of these three energies (tataḥ) arose the best life air, manifestor of life (asuḥ) called sūtra (prāṇaḥ).7

This shows the greatness of the sūtra by its power to manifest life. The senses (prāṇāḥ) perform actions following after the sūtra which performs action, and they cease action when the sūtra stops action. They are like servants of a king.

Being agitated by sūtra, hunger and thirst arose within the universal form (vibhoḥ). This form is addressed as the lord because the form is being worshipped with respect. The universal form is here being attributed to be the Supreme Lord. Then the form desired to eat and drink. First the mouth became distinct (nirabhidyata).

This verse elaborates on the adhidaiva, adhibhūta and adhyātma mentioned in verse 13. After the mouth appeared (mukhataḥ), the location of the sense organ, the palate (gross organ), became differentiated. In the palate, the subtle sense organ called the tongue appeared. From that, various tastes, the sense objects for the tongue, appeared. Also the presiding deity of the tongue, Varuṇa should be understood to have appeared. In this description, the gross palate and the sense object are the adhibhūta aspect. The subtle sense organ is adhyātma, and Varuṇa, the presiding deity, is the adhidaiva aspect. Though there are four elements (gross form, sense object, subtle sense organ and deity), they are classified as three in the above manner.

In the location of the mouth (mukhataḥ) of the universal form appeared the devatā fire, the subtle sense organ voice and the sense object speech (vyāhrtam), which is dependent on the devatā and the sense (tayoḥ).

When obstruction took place in the water for the universal form, without breathing he could not continue existence. The nostrils are the location, the gross form, by which breathing can take place. When the life air (nabhasvati) became very active (dodhūyati), the two nostrils (gross organ) became differentiated. Air or Vāyu, who carries the fragrance, is the devatā, and fragrance is the sense object. The nose is the subtle sense object. Jighṛkṣataḥ means “of he who desired to receive smells.”

When there was no vision (nirālokam) within himself (ātmani), desiring to see himself and other objects (ca), the location called the gross eye, the sun devatā and the eye (subtle sense organ) which experiences form (guṇa) appeared. Form is the sense object. Nirālokam (devoid of vision) is an indeclinable word, like nirmakṣikam (free from flies).

When the universal form desired to receive understanding about himself which is revealed in the Vedas, the ears appeared. Guṇa-grahaḥ here means that the ears receive sound, the sense object for the ear.

When the universal form desired to receive the sensations or qualities of softness, hardness, lightness, heaviness, warmth and coolness in objects, skin appeared. Oṣṇa stands for ā uṣṇa, which means slight heat. Since intense warmth is the sense object (which only arises after the desire), slight warmth is mentioned because of the desire for warmth in general. There is also a version without the prefix, gurv uṣṇa. The skin is the location of the sense organ. Because one understands the lightness or heaviness of objects by placing them in the hands, lightness and heaviness are the sense objects. This is according to the followers of the Purāṇas. In that location (adhibhūta) the devatā Vāyu (adhidaiva) is situated, extending internally and externally, by the sense organ (adhyātma) called skin which receives the sense object called touch (adhibhūta). In that location also, the hair is the sense organ, the herbs are the devatā and the sense object is itching. Thus in the skin there are two sense organs. The meaning is this. The sense organ skin is called hair when it receives touch sensation along with itching externally. The plants act as the presiding deity of that skin (hair). When the sense organ skin receives touch internally or externally it is called skin. Its deity is Vāyu or air. In the Third Canto it is said:

nirbhinnāny asya carmāṇi loka-pālo ’nilo ’viśat |

prāṇenāṁśena saṁsparśaṁ yenāsau pratipadyate ||

tvacam asya vinirbhinnāṁ viviśur dhiṣṇyam oṣadhīḥ |

aṁśena lomabhiḥ kaṇòūṁ yair asau pratipadyate ||

When there was a manifestation of skin separated from the gigantic form, Anila, the deity directing the wind, entered with the sense organ skin, and thus the living entities can realize tactile knowledge.

When the gross skin of the universal form appeared, the presiding deities the plants (along with their portion subtle organ called body hair entered. By these body hairs, relief from itching appears. . SB 3.6.16, 18

Carmāṇi indicates skin. Prāṇena aṁśena means “with the sense organ called skin, which is spread with prāṇa-vāyu.” In the Bahvṛca-śruti this is partly described.

tvaḍ nirabhidyata tvaco lomāni lomabhya oṣadhi-vanaspatayaḥ

The skin differentiated. From that came hairs. From hairs came the plants and trees. Aitareya Upaniṣad 1.4

Strength of the hands is the sense organ. Indra is the devatā; the sense object is receiving things, which is dependent on the sense organ and the devatā (ubhayāśrayam).

Desiring to move about (gatim) which was dear to him (abhikāmikām), the two feet (adhibhūta) appeared. The literal meaning of jigīṣataḥ (of one who desires to obtain) means in this case simply “of one who desires.” Yajña, empowered by Viṣṇu, is situated as the devatā of the feet. The sense organ is indicated by the word karmabhiḥ, the śakti of the action of going. By the sense organ of the feet one goes about to collect items for sacrifice. This going about is the sense object. Nṛbhiḥ indicates that all the individual jīvas perform these acts. The feet are used to obtain objects which are prescribed by the scriptures.

When the universal form desired offspring, sexual pleasure and enjoyment like Svarga, the location of the sex organ (adhibhūta) appeared. As well as the sense organ called the penis, the devatā Prajāpati should be understood to have appeared.12 The sense object happiness, arising from relationship with a woman, which is dependent on the sense organ and the devatā, also arose.

Desiring to expel the waste products of digested food (dhātu-malam) the anus, the gross location, appeared. The sense organ of excretion (pāyuḥ), the devatā Mitra13 and the sense object expulsion appeared.

When the universal form desired to go from his body (puryā) into other bodies (puraḥ), by the path of apāna and also prāṇa, though not mentioned, the location of the navel, the sense organ apāna, the devatā Mṛtyu and the sense object death (pṛthaktvam), which depends on the apāna and the devatā, arose. It is well known that death involves separation from the bonds of both prāṇa and apāna in the navel region.

When the universal form desired to consume food and drink, the abdomen, intestine and veins appeared. The abdomen is the location. The sense organ is located in the intestines which absorbs the food. The veins are the sense organs which absorb liquids. The devatās of the veins are the rivers and the devatā of the intestines is the ocean. Tuṣṭi means the fullness of the belly and puṣṭi means fullness because of taste. Tuṣṭi is the sense object dependent on the intestines and the ocean, and puṣṭi is the sense object dependent on the veins and rivers.

Desiring to contemplate māyā concerning himself and objects created by māyā, the location called the heart appeared. Then sense organ called the mind, the devatā called Candra, and the sense objects determination and desire appeared. From the Third Canto (3.6.23-26) it is also understood that in the location of the heart, the senses known as cittā, false ego and intelligence, and the devatās Vāsudeva, Rudra and Brahmā also appeared. In this way, eighteen senses have been mentioned. This is known from the Eleventh Canto.14

Having described the sense organs (adhyātma), gross locations, sense objects (adhibhūta) and sense devatās (adhidaiva), Śukadeva describes the nature of the dhātus and other items which arise as portions of the elements in two verses. Tvak and carma are the gross and subtle aspects of skin. The seven dhātus starting with skin and ending with bone are composed of earth, water and fire elements. Though those items have all five elements as components, because air and ether do not nourish the body through food and other items (whereas water, earth and fire do), only three elements are mentioned. The prāṇa composed of airs is nourished by ether and water. Putting all three items in plural instrumental case is poetic license.

The senses’ nature is to gravitate to sense objects (gunātmaka). The sense objects (guṇāḥ) become attractive (prabhavā) by false ego (bhūtādi). The mind sustains all changes (sarva-vikārātmā – like happiness, distress, etc.) Buddhi consists of the power of discrimination. In this way, the nature of both the mind and the intelligence has been described.

Sthūlam refers to the universal form, the totality of one universe. Mahy-ādhibhiḥ refers to the layers around the universe. The universe with its covering is called the mahā-samaṣṭi or mahā-sthūlam.

Having described the gross form, now the subtle form of the universe is described. When the most subtle is mentioned, it means very subtle. The subtle body (of the universe), a form of māyā, is described by four phrases.

Śukadeva condemns these two forms which are imposed on the form of the Lord for purposes of worship. Dual case indicates the oneness of the gross and subtle forms of the universe (samaṣṭi) and its coverings (mahā-samaṣṭi). The wise do not accept these two forms as the object of attainment, but only as forms for worship at the beginning stage, since they are made of māyā. Even the very subtle form, the cause of the others, is material. Those who are wise, the pure devotees (vipaścitaḥ), do not accept these forms even at the first stage. They accept the forms of Rāma, Kṛṣṇa, and Nṛsiṁha made of śuddha-sattva in the stages of sādhana and perfection.

Now Śukadeva describes the creation, maintenance and destruction of the individual bodies. This continues till verse 44. The puruṣaḥ who manifests mahat-tattva (saḥ), the Supreme Lord (paraḥ), thought without material actions (akarmakaḥ), accepting the form of Brahmā, taking up activities (sakarma), creating forms and activities suitable to be named (vācya) as well as names which suitably designate them (vācakatayā), for the individual jīvas existing in the universe.

These forms are now listed. The list is the object of the verb from the previous sentence. O King! Brahmā created the Prajāpatis. The created beings with two types of bodies are the non-moving and moving bodies. He created other forms. He created bodies of four types: those born from the womb, from eggs, from perspiration and sprouting from seeds. The three types are those dwelling in the water, on land and in the air.

How did he create these beings? The results of actions are three: those giving good results (kuśala), those giving suffering (akuśalā) and those giving mixed results (miśrāḥ). This indicates that the jīvas attain these results according to their individual actions. There is no fault in the creator. This is the answer to the question that Parīkṣit asked, “O brāhmaṇa! Speak about the progress of time with large and small divisions and the number and types of destinations achieved by action.” (SB 2.8.13) The cause of these results is guṇas. The result of sattva is devatā body. The result of rajas is human body. The result of tamas is hellish existence. These three results are subdivided into three each, to make nine results. Each of the three is mixed with each of the other two. Thus a human with rajas, by a mixture with a great amount of sattva becomes a brāhmaṇa and by mixture with a great amount of tamas becomes a śūdra.

Dharma here means Viṣṇu. From dharma there is preservation of the universe, and from lack of dharma there is destruction. The creation is endowed with dharma and adharma. The birds and beasts protect themselves, their offspring, friends and family by their nature.

The Lord destroys whatever he has created. Ghanānīkam means “all the clouds.”

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.

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)

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)

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 gāruòo ’tha caturdaśaḥ |

kaurmaḥ pañcadaśo jñeyaḥ paurṇamāsī prajāpateḥ ||

ṣoòaśo 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 Garuòa. 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.

Being eager to hear other topics, the proposed topic of the Pādma-kalpa gets delayed by the question of Śaunaka. You have told us:

viduras tīrtha-yātrāyāṁ maitreyād ātmano gatim

jñātvāgād dhāstinapuraṁ tayāvāpta-vivitsitaḥ

Having learned about Kṛṣṇa, the goal of the jīva, from Maitreya while on pilgrimage, Vidura came to Hastināpura with a desire to teach that. SB 1.13.1

Bhagavān means he who is full of knowledge. Kṣattā means Vidura. Kauśāraveḥ refers to Maitreya.

The meaning is this. What you have asked, the King also asked Śukadeva. Śukadeva spoke in answer to the question of Parīkṣit previously about the conversation between Vidura and Maitreya. I will relate that to you.

Thus the commentary on the tenth chapter of the Second Canto of Bhāgavatam has been completed to give pleasure to the hearts of the devotees in accordance with the views of the ācāryas. Because the Lord performed action in response to the thirst of Brahmā, satisfying him, he showered the universe with sweet mercy.