5 principle tattvas of the Creation

|| 2.5.14 ||
dravyaà karma ca kälaç ca svabhävo jéva eva ca |
väsudevät paro brahman na cänyo ’rtho ’sti tattvataù ||
O brähmaëa! The elements, karma, time, svabhäva and the jéva are not different from
Väsudeva. Nothing but he exists in truth.
|| 2.5.20 ||
sa eña bhagavän liìgais tribhir etair adhokñajaù |
svalakñita-gatir brahman sarveñäà mama ceçvaraù ||
The Lord, who is brahman, who is the controller of me and all beings, is not known
because of the covering of the three guëas on the jéva.
The Lord is the possessor of mäyä-çakti.
|| 2.5.21 ||
kälaà karma svabhävaà ca mäyeço mäyayä svayä |
ätman yadåcchayä präptaà vibubhüñur upädade ||
The Lord of mäyä, desiring to become many, by his own will, accepts time which was
merged in himself, as well as karma and svabhäva which were merged in the jéva,
through the agency of mäyä.
It has been stated that the Lord produces the universe by means of his energy mäyä. Now the
process (yatùa såsöam idam) is given. The Lord, desiring to become many (vibubhüñuù) by
his own will (yadåcchayä), accepts for creation (upäòade) time, which was merged in him
(ätman präptam kälam), karma (the fate of the jévas) and svabhävam which were merged in
the jéva. This does not take place spontaneously, but by mäyä.
|| 2.5.22 ||
käläd guëa-vyatikaraù pariëämaù svabhävataù |
karmaëo janma mahataù puruñädhiñöhitäd abhüt ||
The guëas are agitated from a state of equilibrium by time. They are transformed into
another form by svabhäva. The mahat-tattva appears by the karma of the jévas. All this
is under the direction of the Lord.
The process of the Creation
|| 3.5.23 ||
bhagavän eka äsedam agra ätmätmanäà vibhuù
ätmecchänugatäv ätmä nänä-maty-upalakñaëaù
Bhagavän, who exists in the form of Paramätmä and Brahman according to the
viewpoint, alone existed before the creation of the universe, when the desire to create
bodies of the jévas was absent.
|| 3.5.24 ||
sa vä eña tadä drañöä näpaçyad dåçyam ekaräö
mene ’santam ivätmänaà supta-çaktir asupta-dåk
The one puruña, who glances over prakåti, at the beginning of creation, could not see
her. He, the possessor of mäyä, who was sleeping, and the possessor of spiritual consorts,
who were awake, considered himself non-existent without her.
Maya (dravya or pradhana) who was sleeping inside the body of Maha-Visnu comes out
to start the Creation
|| 3.5.25 ||
sä vä etasya saàdrañöuù çaktiù sad-asad-ätmikä
mäyä näma mahä-bhäga yayedaà nirmame vibhuù
O great soul! That energy, composed of cause and effect, which belongs to the glancing
Lord, is called mäyä. By this energy the Lord creates the universe.
 Maha-visnu glances upon maya (pradhana or dravya)
|| 3.5.26 ||
käla-våttyä tu mäyäyäà guëa-mayyäm adhokñajaù
puruñeëätma-bhütena véryam ädhatta véryavän
Bhagavän, lord of Mahä-vaikuëöha, in his sväàça expansion as the puruña, full of
potency, at a certain moment of time, placed the jévas into mäyä which became agitated
by the guëas.
|| 3.5.27 ||
tato ’bhavan mahat-tattvam avyaktät käla-codität
vijïänätmätma-deha-sthaà viçvaà vyaïjaàs tamo-nudaù
Impelled by time, from the invisible prakåti arose mahat-tattva, composed of knowledge,
in sattva-guëa. This manifests the universe situated within itself, and destroys ignorance.
Maha-visnu enters the 23 elements created from maya (pradhana or
dravya) as cohesive energy to combine them
|| 3.6.1-2 ||
åñir uväca
iti täsäà sva-çakténäà saténäm asametya saù
prasupta-loka-tanträëäà niçämya gatim éçvaraù
käla-saïjïäà tadä devéà bibhrac chaktim urukramaù
trayoviàçati tattvänäà gaëaà yugapad äviçat
Maitreya said: Seeing the sleeping state in creating the universe because the elements
were unmixed, the Lord, first by his energy of cohesion, appearing through time, and
then as antaryämé, entered the twenty-three elements simultaneously.
|| 3.6.3 ||
so ’nupraviñöo bhagaväàç ceñöärüpeëa taà gaëam
bhinnaà saàyojayäm äsa suptaà karma prabodhayan
The Lord, entering by his kriyä-çakti and awakening the dormant karmas of the jévas,
combined the elements together.
By the combination of the 23 elements created from maya (pradhana or
dravya) the universe with universal form inside (like a seed) appears
|| 3.6.4 ||
prabuddha-karmä daivena trayoviàçatiko gaëaù
prerito ’janayat sväbhir mäträbhir adhipüruñam
The twenty-three elements, awakening to action by the kriyä-çakti, being stimulated by
the Lord, produced the universal form by their portions.
|| 3.6.5 ||
pareëa viçatä svasmin mätrayä viçva-såg-gaëaù
cukñobhänyonyam äsädya yasmin lokäç caräcaräù
The elements for creating the universe, combined together by the Lord who had entered
by his portion, formed a fetus in which all the planets and living entities exist.
This verse shows how the universal form was generated. The elements which comprise
creation, combining together by the Supreme Lord who had entered into them by his portion
(mätrayä) --assuming a condition where their main qualities manifested-- became
transformed into a fetus.
|| 3.6.6 ||
hiraëmayaù sa puruñaù sahasra-parivatsarän
äëòa-koça uväsäpsu sarva-sattvopabåàhitaù
This golden universal form, containing all the resting jévas, remained in the waters
within the universe for a thousand years.
This golden form was the totality of the universe (samañöi-viräö). He remained in the waters
of the Garbodaka which were within the shell of the universe made of fourteen planetary
systems. Or he remained in the universe which was in the Käraëa water. He was filled with
the jévas who were resting.
This verse has two meanings
1) This golden universal form - Hiranyagarbha (hiraëmayaù sa puruñaù) was the
totality of the universe (samañöi-viräö). He (as a seed) remained in the waters of the
Garbodaka Ocean which were within the shell of the universe (äëòa-koça, which was
made by the combination of the 23 elements) made of fourteen planetary systems.
2) Or he - Hiranyagarbha (hiraëmayaù sa puruñaù) remained in the universe (äëòa-
koça, which was made by the combination of the 23 elements) which was floating on
the Käraëa Ocean water for 1000 years (sahasra-parivatsarän). He was filled with
the jévas who were resting.
The description of multiple universes in SB
|| 3.11.40-41 ||
vikäraiù sahito yuktair viçeñädibhir ävåtaù
äëòakoço bahir ayaà païcäçat-koöi-viståtaù
daçottarädhikair yatra praviñöaù paramäëuvat
lakñyate ’ntar-gatäç cänye koöiço hy aëòa-räçayaù
Within the pore hole of Mahäviñëu, the universe composed of sixteen transformations
and eight elements, measuring 500,000,000 yojanas, covered by seven layers of elements
which are ten times thicker than the previous layer, appears like a paramäëu. Millions
of other universes also, situated within the Lord’s pores, appear small as well.
The Lord was described as the soul of the universe. Now he is described as covering the
whole universe. Beginning with eight elements (five gross elements, mahat-tattva, ahaìkära
and prakåti) and sixteen transformations (ten senses, mind, five sense objects), the universe,
covered by seven layers such as earth (bahiù viçeñädibhiù), each ten times thicker than the
previous layer appears very small. This is the case not only with one universe, but others
as well.
|| 3.11.38 ||
kälo ’yaà dvi-parärdhäkhyo nimeña upacaryate
avyäkåtasyänantasya hy anäder jagad-ätmanaù
The span of two parardhas, the life time of Brahmä, is represented by a moment of time
for the Supreme Lord who is beyond change, without end or beginning, and the cause of
the universe.
Very minute and expansive measures of time have been described. Now the greatest extent of
time is described. Two parardhas, the total duration of Brahmä’s life is designated in the
scriptures as the greatest measure of time, though it is impossible to include all time.
Two parardhas is only one moment for the Supreme Lord, the soul of the universe. Can
one measure the Lord’s life span in terms of seconds or other measurements of time? No. The
measure of a second is figurative only (upacaryate). Thus Brahma-saàhitä says that the life
of Brahmä lasts for a breath of Mahaviñëu. Niçvasita-kälam athävalanvya jévanti
lomavilajä jagadaëòanäthäù : the Brahmäs who arise from the hair holes of
the Lord live for one exhalation of breath of the Lord. Thus the lifespan of Brahmä is not
even a second for the Lord or a breath of the Lord. It is indicative only, because the Lord is
devoid of change caused by material time (avyäkåtasya), since the Lord is without beginning
or end. This means he is beyond the divisions of time such as seconds, minutes, days, and
years. And this is because he is the soul of the universe, the cause of time and all other things
in the material world.
Pradhana is described as the eighth layer (a common layer
for all the universes consisting seven individual layers)
|| 3.26.50 ||
etäny asaàhatya yadä
mahad-ädéni sapta vai
käla-karma-guëopeto
jagad-ädir upäviçat
When the seven elements starting with mahat-tattva did not combine, the Supreme Lord
entered all the elements along with time, karma and prakåti.
Having described the appearances of causes of creation (elements), Kapila now describes the
appearance of the effects. When the elements remained in unmixed state, the Supreme Lord
entered them. First, in order to combine all the elements by his compacting energy, he entered
into the elements. This means that after a thousand years, he entered as antaryämé, along
with time (the agitator), karma (the fate of the jévas) and prakåti (guëa). Mentioning seven
elements indicates only the main ones. He entered into all of them.
|| 3.26.51 ||
tatas tenänuviddhebhyo
yuktebhyo 'ëòam acetanam
utthitaà puruño yasmäd
udatiñöhad asau viräö
By the Lord’s entrance into the elements, they combined together and formed an
unconscious globe, from which the universal form composed of the mass of jévas
arose.
Being penetrated by his entrance, the elements became agitated and immediately combined to
form an egg. From that, the universal form, composed of the mass of jévas (hiraëyagarbha)
arose, as if waking up from sleep and coming to life.
|| 3.26.52 ||
etad aëòaà viçeñäkhyaà
krama-våddhair daçottaraiù
toyädibhiù parivåtaà
pradhänenävåtair bahiù
yatra loka-vitäno 'yaà
rüpaà bhagavato hareù
The universal globe called viçeña, is surrounded by (seven) layers of elements such
as water, each ten times thicker than the previous layer, covered by a (eighth) layer of
prakåti on the outside. Within the universe are the variety of planets, which are a form
of the Supreme Lord.
The globe is called viçeña (particular). It is surrounded by layers each ten times thicker than
the next proceeding outwards to the final covering of prakåti. This is a material form of the
Lord.
Canto 11 and 12 also describes the process of creation and
destruction (of one universe only). Indirectly we need to consider
that all the universes are created and destroyed together as
Maha-Visnu breaths out and breaths in.
 || 11.24.3 ||
tan mäyä-phala-rüpeëa kevalaà nirvikalpitam
väì-mano-’gocaraà satyaà dvidhä samabhavad båhat
That one entity, remaining free from material dualities, divided himself into two
categories—prakåti and jéva, which are beyond words and mind and which are real.
That one entity, the great Brahman, became two in form: mäyä, his external energy and the
jéva, taöastha-çakti, the enjoyer of matter. These are described. Brahman is without
difference (nirvikalpitam), since the other two are his energies. They are beyond words and
mind since prakröi is unmanifest and the jéva is very small. They are both called satyam
because they are both real.
|| 11.24.4||
tayor ekataro hy arthaù prakåtiù sobhayätmikä
jïänaà tv anyatamo bhävaù puruñaù so ’bhidhéyate
Of these two categories of manifestation, one is prakåti, which embodies cause and
effect. The other is the conscious living entity, designated as the jéva.
Of the two aàças of the Lord, one, mäyä, is called prakåti, which exists as both cause and
effect. The other entity is the jéva with knowledge as his nature.
|| 11.24.5 ||
tamo rajaù sattvam iti prakåter abhavan guëäù
mayä prakñobhyamäëäyäù puruñänumatena ca
When material nature was agitated by my glance, the three material modes—goodness,
passion and ignorance—became manifest to fulfill the pending desires of the
conditioned souls.
The guëas arose from prakåti, agitated by my form as Mahä-viñnu with the permission of the
jévas. The jévas think, “Let us have the processes of karma, jïäna and bhakti.” The creation
arranges for the jéva according to his karmas.
|| 11.24.6 ||
tebhyaù samabhavat sütraà mahän sütreëa saàyutaù
tato vikurvato jäto yo ’haìkäro vimohanaù
From these modes arose the primeval sütra. Mahat-tattva is endowed with sütra. By the
transformation of the mahat-tattva was generated the ahaìkära, the cause of the living
entities’ bewilderment.
The first transformation of prakåti by the guëas is sütra, filled with kriyä-çakti. “But is not
mahat-tattva, with jïäna-çakti first?” Yes, mahat-tattva is endowed with sütra. Mahat-tattva
is understood to exist with sütra. Ahaìkära is the cause of the jéva’s bewilderment.
|| 11.24.7||
vaikärikas taijasaç ca tämasaç cety ahaà tri-våt
tan-mätrendriya-manasäà käraëaà cid-acin-mayaù
False ego, with qualities of matter and spirit, in the modes of goodness, passion and
ignorance is the cause of tan-mätras, the senses, and the mind,
Ahaìkära (aham) has three functions—sattva, rajas and tamas, which produce mind, senses
and tan-mätras. Ahaìkära is spiritual and material. This means that though it is material, it
acts as covering on the spiritual jéva and becomes one with the jéva, in the form of a knot of
matter and spirit.
|| 11.24.8||
arthas tan-mätrikäj jajïe tämasäd indriyäëi ca
taijasäd devatä äsann ekädaça ca vaikåtät
From false ego in the mode of ignorance came the tan-mätras, from which the gross
elements were generated. From false ego in the mode of passion came the senses, and
from false ego in the mode of goodness arose the eleven devatäs and the mind.
Ether and other elements arose from the tan-mätras which arose from ahaìkära in tamas.
Because their nature causes obscuration, the elements have the quality of tamas. Tan-
mätrikät means “from the cause of the taë-mätras” according to Päëini 4.2.80. The ten senses
arise from ahaìkära in rajas. Because of their nature of action, the senses have the quality of
rajas. From ahaìkära in sattva arose the devatäs and the mind (indicated by ca). Because
they have the nature of revealing knowledge, they have the quality of sattva.
|| 11.24.9 ||
mayä saïcoditä bhäväù sarve saàhatya-käriëaù
aëòam utpädayäm äsur mamäyatanam uttamam
Impelled by me, all these elements combined to function in an orderly fashion and
together gave birth to the universal egg, which is my excellent place of residence.
Bhäväù means sütra and other elements.
|| 11.24.10 ||
tasminn ahaà samabhavam aëòe salila-saàsthitau
mama näbhyäm abhüt padmaà viçväkhyaà tatra cätma-bhüù
I appeared within that egg, on the Garbhodaka water, and from my navel arose the
universal lotus and Brahmä.
In the shell of the universe, I remained as the second puruña on the Garbhodaka. A lotus
which is the cause of the world (viçväkhyam) arose from my navel. And on the lotus, vairäja
Brahmä (the form of Brahmä for enjoyment),1 and then Brahmä with four heads appeared.
|| 11.24.11 ||
so ’såjat tapasä yukto rajasä mad-anugrahät
lokän sa-pälän viçvätmä bhür bhuvaù svar iti tridhä
Brahmä, the soul of the universe, endowed with the mode of passion, performed great
austerities by my mercy and thus created the three planetary divisions, called Bhür,
Bhuvar and Svar, along with their presiding deities.
|| 11.24.12 ||
devänäm oka äsét svar bhütänäà ca bhuvaù padam
martyädénäà ca bhür lokaù siddhänäà tritayät param
Heaven was established as the residence of the devatäs, Bhuvarloka as that of the
ghostly spirits, and the earth system as the place of human beings and other mortal
creatures. Those mystics who strive for liberation are promoted beyond these three
divisions.
|| 11.24.13 ||
adho ’suräëäà nägänäà bhümer oko ’såjat prabhuù
tri-lokyäà gatayaù sarväù karmaëäà tri-guëätmanäm
Brahmä created the region below the earth for the demons and the Näga snakes. In this
way the destinations of the three worlds were arranged according to karma in the three
guëas.
The places are allotted according to karma.
|| 11.24.14 ||
yogasya tapasaç caiva nyäsasya gatayo ’maläù
mahar janas tapaù satyaà bhakti-yogasya mad-gatiù
By mystic yoga, great austerities and the renounced order of life, the pure destinations
of Maharloka, Janoloka, Tapoloka and Satyaloka are attained. But by bhakti-yoga, one
achieves my abode.
By añöäìga-yoga, austerity, and jïäna (nyäsasya), one attains the four destinations including
Satyaloka. Those who are beyond the guëas practicing bhakti-yoga, devoid of guëas, attain
1
In the commentary on SB 3.8.15, the Hiraëyagarbha form of Brahmä is called the enjoyment form and Vairäja
Brahmä is the form of the lotus made of elements.
Vaikuëöha, which is beyond the guëas.
|| 11.24.19 ||
prakåtir yasyopädänam ädhäraù puruñaù paraù
sato ’bhivyaïjakaù kälo brahma tat tritayaà tv aham
Prakröi is the material cause, the puruña is the foundational cause. Time, the indirect
cause, is the agitator of prakåti. I am all three.
How is the Supreme Lord the highest cause? Prakåti is famous as the material cause
(upädäna) of the effect, the universe. The puruña (Supreme Lord) is the adhiñöhäna-
käraëa, the foundational cause (ädhäraù), according to some. Time is the indirect cause
(nimitta), agitating the guëas. I, as Brahman, am all of these three, since prakåti is my
çakti, the puruña is my aàça, and time is my form of action. Because prakåti is the
material cause, I am the material of the universe. But though matter undergoes change,
I do not. Though prakåti is my çakti, it is not my svarüpa-çakti but my external energy. I
am famous in scriptures as being beyond mäyä in my svarüpä.
|| 11.24.20 ||
sargaù pravartate tävat paurväparyeëa nityaçaù
mahän guëa-visargärthaù sthity-anto yävad ékñaëam
As long as the Supreme Lord continues to glance upon prakåti, the vast material world
continues to exist during the period of maintenance, perpetually manifesting through
continuous generations for the jévas’ enjoyment in various bodies.
How long does the creation last? It lasts for the period of maintenance (Brahma’s 100 years).
The multifarious creation with unbroken continuity of generations (paurväparyena) for the
enjoyment of the jéva (arthaù) through creation of various bodies (guëa-visarga) lasts till the
end of maintenance or protection by the Lord. When is that end? It lasts as long as the Lord
glances, as long as he is desires to protect it (Brahma’s 100 years).
|| 11.24.21 ||
viräë mayäsädyamäno loka-kalpa-vikalpakaù
païcatväya viçeñäya kalpate bhuvanaiù saha
The visible universe composed of various species and their subdivisions along with
various worlds, pervaded by me as time, then becomes suitable for destruction.
What happens after that? Destruction is then described. I pervade the universal globe (viräö)
by my form as time. The universe has a general arrangement of planets or species (loka) and
specialized creation as well. This becomes fit for divisions (viçeñäya) into five elements
(païcatväya). This means the universe comes suitable for destruction.
|| 11.24.22-27 ||
anne praléyate martyam annaà dhänäsu léyate
dhänä bhümau praléyante bhümir gandhe praléyate
apsu praléyate gandha äpaç ca sva-guëe rase
léyate jyotiñi raso jyoté rüpe praléyate
rüpaà väyau sa ca sparçe léyate so ’pi cämbare
ambaraà çabda-tan-mätra indriyäëi sva-yoniñu
yonir vaikärike saumya léyate manaséçvare
çabdo bhütädim apyeti bhütädir mahati prabhuù
sa léyate mahän sveñu guëesu guëa-vattamaù
te ’vyakte sampraléyante tat käle léyate ’vyaye
kälo mäyä-maye jéve jéva ätmani mayy aje
ätmä kevala ätma-stho vikalpäpäya-lakñaëaù
At the time of annihilation, the mortal body of the living being becomes merged into
food. Food merges into the grains, and the grains merge back into the earth. The earth
merges into its tan-mätra, fragrance. Fragrance merges into water, and water further
merges into its tan-mätra, taste. That taste merges into fire, which merges into form.
Form merges into air, and air merges into touch. Touch merges into ether. Ether finally
merges into sound. The senses all merge into ahaìkära in rajas. O gentle Uddhava! This
merge into the controlling mind, which itself merges into ahaìkära in the mode of
goodness. Sound becomes one with false ego in the mode of ignorance, and all-powerful
false ego, the first of all the physical elements, merges into mahat-tattva. The mahat-
tattva, possessing qualities, dissolves into the guëas. These guëas then merge into the
unmanifest prakåti in due time. Time merges into the jéva covered by mäyä. The jéva is
embraced by me, Paramätmä, the unborn, who remains alone, without covering, from
whom creation and annihilation are manifested.
Çruti says:
tasmäd vä etasmäd ätmana äkäçaù saàbhütaù | äkäçäd väyuù | väyor agniù | agner äpaù |
adbhyaù påthivé | påthivyä oñadhayaù | oñadhébhyo’nnam | annät puruñaù
From prakåti arose ether, from ether arose air. From air arose fire. From fire arose water.
From water arose earth. From earth arose plants. From plants arose food. From food arose
man. Taittiréya Upanisad 2.1
The destruction is now described in the reverse order to the creation. The body merges into
food which nourishes it. The body merges after a hundred years or less. Then the food merges
into its seeds, since all food is destructible. Seeds merge in the earth. Earth merges into
fragrance. Dried by the saàvartka fire and burned by the fire from the mouth of Saìkärñaëa,
earth remains only as fragrance. The senses merge into their origin, ahaìkära in rajas (sva-
yoëiçu). Why does rajas ahaìkära merge into the mind, an effect of ahaìkära in sattva?
Ahaìkaåa in rajas is made of both knowledge and action and takes the form of the knowledge
senses and action senses. The mind however is the controller (éçvare) of the knowledge and
action senses. Thus it is said that the ahaìkära of rajas merges in the mind. Ether (ambaram)
merges into sound tan-mätra. Sound merges into ahaìkära in tamas (bhütädiù). Tamas
ahaìkära and sattva ahaìkära merges into mahat-tattva.
Mahat-tattva along with sütra merge into the guëas. The guëas merge into prakåti. When the
guëas give up their agitation they merge in prakåti. Prakåti is a state of the guëas in
equilibrium. The verse seems to say that prakåti merges in time, but prakåti cannot be
destroyed for it is said:
na tasya kälävayavaiù pariëämädayo guëäù
anädy anantam avyaktaà nityaà käraëam avyayam
That prakåti is not subject to the six kinds of transformation caused by the influence of time.
Rather, it has no birth, no death, no existence, no increase, no change, and no decrease. It is
the cause of the universe. SB 12.4.19
In the description of destruction told by Antarikña in the story of Jäyanteya, 2 destruction of
prakåti is not mentioned (SB 11.3.15). This is summarized later:
layaù präkåtiko hy eña puruñävyaktayor yadä
çaktayaù sampraléyante vivaçäù käla-vidrutäù
The annihilation is called präkåtika when the energies belonging to the Supreme Lord and
prakåti, disassembled by the force of time, merge together totally. SB 12.4.22
The sentence then means simply “At that time (kale) the guëas merge into prakåti
(avyakte).” Material, conventional time which has been created (not the time element)
merges in the jéva covered by mäyä (mäyä-maye), which is indestructible (avyaye). The
jéva should not lose his svarüpa and merge like the other elements since he eternally
exists as the taöastha-çakti. Though it says that the jéva “merges” into Paramätmä, this
means that the jéva with his undestroyed svarüpa is embraced by Paramätmä.
Paramätmä remains without any upädhis (ätmä-sthaù) from whom it is
2
The nine Yogendras were the sons of Åñabha and Jayanté. Thus they are called Jäyanteya.
seen that creation and destruction of the universe arises.
|| 12.4.5 ||
dvi-parärdhe tv atikränte brahmaëaù parameñöhinaù
tadä prakåtayaù sapta kalpante pralayäya vai
When the two halves of the lifetime of Lord Brahmä, the most elevated created being,
are complete, the seven basic elements of creation are annihilated.
The destruction into prakåti is described in two verses. The first half of Brahmä’s life has
passed. When the second half is completed, when Brahmä’s life has ended, the seven
elements consisting of mahat-tattva, ahaìkära, and the five tan-mäträs are destroyed.
|| 12.4.6 ||
eña präkåtiko räjan pralayo yatra léyate
aëòa-koñas tu saìghäto vighäöa upasädite
O King! That is called the präkåtika destruction in which the universe made of all the
elements merges in prakåti when it is time for that destruction.
It is called the präkröika destruction because all the objects created from
prakåti reenter prakåti. When the time of destruction arrives, the universe made of the
combination of elements like mahat-tattva (saìghätaù) is destroyed.
|| 12.4.15-19 ||
apäà rasam atho tejas tä léyante 'tha nérasäù
grasate tejaso rüpaà väyus tad-rahitaà tadä
léyate cänile tejo väyoù khaà grasate guëam
sa vai viçati khaà rajas tataç ca nabhaso guëam
çabdaà grasati bhütädir nabhas tam anu léyate
taijasaç cendriyäëy aìga devän vaikäriko guëaiù
mahän grasaty ahaìkäraà guëäù sattvädayaç ca tam
grasate 'vyäkåtaà räjan guëän kälena coditam
na tasya kälävayavaiù pariëämädayo guëäù
anädy anantam avyaktaà nityaà käraëam avyayam
The element fire then swallows up the taste from the element water, which, deprived of
its unique quality, taste, merges into fire. Air swallows up the form inherent in fire, and
then fire, deprived of form, merges into air. The element ether swallows up the quality
of air, namely touch, and that air enters into ether. Then, O King, false ego in ignorance
swallows up sound, the quality of ether, after which ether also merges into false ego in
ignorance. False ego in passion consumes of the senses, and false ego in goodness
absorbs the devatäs. Then the total mahat-tattva consumes false ego along with its
various functions, and that mahat-tattva is consumed by the three basic modes of nature
—goodness, passion and ignorance. My dear King Parékñit, these modes are further
swallowed up by prakåti, impelled by time. That prakåti is not subject to the six kinds of
transformation caused by the influence of time. Rather, it has no birth, no death, no
existence, no increase, no change, and no decrease. It is the cause of the universe.
The verb grasati should be added to the first line of verse 15. Bhütädiù means ahaìkära in
tamas. Ahaìkära in rajas swallows up the senses. Mahat-tattva swallows up ahaìkära along
with its transformation of guëas (ahaìkära in the modes of tamas, rajas and sattva). The
guëas swallow up mahat-tattva (tam). Avyäkåtam means pradhäna or prakåti. Prakåti is not
subject to the transformation and other factors produced by the limbs of time, by days and
nights. Pariëäma or development is the fourth change (vikära) among six which are not
present in prakåti. The first is birth. But prakröi has no beginning (anädi). It has no end
(anantam). Avyaktam means that it does not show itself as existing for some time. Nityam
means that prakåti is always in one form. It does not increase or grow. It does not decline
(avyayam). Thus the six transformations are absent in prakåti.3
|| 12.4.20-21 ||
na yatra väco na mano na sattvaà
tamo rajo vä mahad-ädayo 'mé
na präëa-buddhéndriya-devatä vä
na sanniveçaù khalu loka-kalpaù
na svapna-jägran na ca tat suñuptaà
na khaà jalaà bhür anilo 'gnir arkaù
saàsupta-vac chünya-vad apratarkyaà
tan müla-bhütaà padam ämananti
In pradhäna, there is no expression of words, no mind and no manifestation of the subtle
elements beginning from the mahat-tattva, nor are there the modes of goodness, passion
and ignorance. There is no life air or intelligence, nor any senses or devatäs. There is no
arrangement of planetary systems, nor are there present the different stages of
consciousness—sleep, wakefulness and deep sleep. There is no ether, water, earth, air,
fire or sun. The situation is just like that of complete sleep or of voidness. It is
indescribable. Authorities in spiritual science explain, however, that since pradhäna is
the original substance, it is the basis of material creation.
Two verses explain how prakåti has no transformations like objects we perceive with passion
and other qualities. Loka-kalpaù means that there is no construction of planets.
|| 12.4.22 ||
layaù präkåtiko hy eña puruñävyaktayor yadä
çaktayaù sampraléyante vivaçäù käla-vidrutäù
The annihilation is called präkåtika when the energies belonging to the Supreme Person
and prakåti, disassembled by the force of time, merge together totally.
Energies like sattva-guëa merge into prakåti. However the Lord and prakåti never are
affected at any time.

3
The six transformations are janma, astitva, vårdhi, pariëäma, apakñaya, and måtyu. jäyate asti vardhate
vipariëamate apakñéyate naçyaty