3 - Description of Evolution of the Universe: The Creation of Hiranyagarbha 

Suta narrated: 

1. Listen to their divine story that rids one of all sins. It is being narrated by me. It is wonderfully variegated. It has many topics (under discussion); it is esteemed by the Vedas. 

2. He who retains this (in mind) permanently or listens to this frequently maintains his family (or propagates his race) and he is honoured in the heavenly world. 

13. Listen to the topic being recounted in the manner it had been heard and it had occurred. Listen to the five Taras stars) * that are five in number. Listen to this narrative that is conducive to the increase of the fame of the ancestors. 

*For the above reading (Vishva-tara cha ya pancha), VĂ.P.4.7a (a corresponding verse) reads: vistardvayavam teshåm (Listen to the narration of) the detailed parts of the Purana). 

4. The glorification of all these persons of meritorious deeds and of cverlasting fame is conducive to wealth, fame, longevity and heaven. It destroys enemies. 

5-7. I bow down to Hiranyagarbha, the lordly Purusha who is unborn, who is the first creator of subjects, who is the most excellent one, through whom the Kalpa has been competent to have its characteristics; through whom the fire has been capable of being a purifying factor; and who is the self-born Brahma administering all the worlds. After bowing down to Brahma, I shall recount the excellent creation of living beings, that begins with Mahat (the great First Principle) and ends with Vishesha (special created things),1 that has its own characteristic features and diversities, that has five authorities (testimonies); that calmly rests in the six ones (?) and that which is presided over by Purusha. 

1. The Sankhya theory of evolution of the universe is accepted in Puraņas, Compare the account of creation of the Brahmanda in NP. I.3. 1-45; 42.1-115; Bh.P. III.20.12-53; KP.1.2.3 ff.; AP. 17.2-16. 

8-9. Through concentration of mind, I shall describe to you the excellent creation of Bhūtas. Avyakta (the unmanifest one) which is of the nature of Sat and Asat (Existent and non existent) is the eternal cause. Persons who discuss and ponder over the Principles (reality) call it Pradhana and Prakruti. It is devoid of odour, colour and taste; it is without the qualities of sound and touch. 

10. It is the source of origin of the universe, it is the great Bhuta (living entity); the supreme and eternal Brahman. It is the cosmic) body of all living beings; the unmanifest one has become so. 

11. The Brahman has neither beginning nor end; it is unborn and subtle; it has three Gunas, it is the source of origin and place of ultimate merging and rest. It is Asampratika (does not belong to the present time), it is Ajñeya (i.e. cannot be comprehended. It is the Brahman which is beyond Sat and Asat. 

12. This entire dark world was pervaded by his Atman (soul). As the Guņas were in a state of equilibrium, this world full of darkness had not yet been evolved. 

13. At the time of creation, Pradhana is presided over by Kshetrajña and since the Guņas become uneven (due to loss of their equilibrium), the great Principle (Mahat) was evolved. 

14. That Mahat (Great Principle) is subtle and at the outset it was enveloped by Avyakta. The Mahat wherein there is a predominance of Sattva Guna displays Sattva guna alone. 

15. It should be known as Mahat on account of its Sattva quality. That is remembered as its sole reason. The Linga (Sharira) (i.e. the internal body or the psychic mechanism) alone is evolved and it is presided over by Kshetrajña (individual soul). 

16. Samkalpa (Wishful thought) and Adhyavasaya (Determination are remembered as its two functions. With a desire to create he who is beyond measures, creates the great creation. 

17-18. (Defective Text)1 Virtue etc. and the elements are the causes of the principles of the worlds. The mind in the great Atman is Brahman. The discrimination of wicked knowledge is through Ishvara (Lord). The Prajnäsandhi (the junction of intellect) is everything that is under possession. He considers all living beings through Sankhyayatanarashmis (?) (the rays that are the abode of the number?). Therefore, the lord attains the desired fruit. 

1. The text from verse 17-28 is corrupt and the corresponding text of the Va.P. Ch.4 has little in common with these verses and is of no belp in interpretation. Hence reconstruction of emendations could not be hazarded. But Vå.P. 4.76b-79 bear some correspondence to Bd.P.I.i.3.24-27. The Vå. P. verses may be summarised here as follows: 'The Kșhetrajna called Brahma who awoke in the egg of Prakruti (Cosmic egg) is the first embodied being and he is called Purusha (one lying in the abode of the cosmic egg.) This god Brahma, the first creator of Bhutas (elements or beings) existed first. This four-faced Hiranya-garbha appeared at first in this (cosmic egg). Both at the time of creation and re-creation (after destruction), he is the Kshetrajna called Brahma. 

19-20. The Manas (Mind) is called Bhoktru (Enjoyer) and Tratru (Protector) and it remains as separated soul. (The Mahat is so called) because it falls within the collection of principles and it is great in magnitude. The Mahat principle is remembered as one having physical body that is greater than the remaining Gunas and Tattvas (Principles). The mind is called Manas because it thinks or considers the division (or separateness) or it is thought of as a part. 

21-22. The (individual soul) is remembered as Puruşha because of its relationship with Sat (the Existent i.e. the Brahman) by way of enjoyment of worldly pleasures. Also the supreme soul is called Brahman because it is Bruhat (very huge) and because it causes all the living beings to increase in size (Bramhanatva). (It is possible) because it is the basis of everything. It is defined as Brahma because it causes the living beings to increase in size and because it fills all the bodies with blessings. 

23. The Purusha understands all the Bhavas (beings and things) separately. It is through it (i.e. Purusha) that the Brahman achieves all its tasks (lit. doing of the work) at the outset. 

24. Know that the Prakruta (the creation of Prakruti) is the Vivarta (transformation) (of Brahman).1 The Kshetrajña is on a par with Brahman. Indeed, it is called the first embodied being and PuraPurusha (the ancient person). 

1. This purana supports Vivarta-vada as distinguished from Parinama-vada in explaining the Brahma-world relation. 

25. That Brahma is the primordial creator of the living beings, that existed at the outset,1 

1. From this verse onwards the Präkruta sarga, the first creation of god Brahma, is described. It takes place without pre-planning or is unpremeditated (abuddhipurva)' like the sudden flash of lightning' as the Bd.P. puts it. While the Vaikruta creations (five in number) are planned-buddhipurvaka. 

26-27. That Hiranyagarbha with four faces appeared in the Anda (Cosmic egg). In the primary creation as well as in the secondary creation, the Kșhetrajña is on a par with Brahman. The (Individual souls) are asked alongwith the Karanas (sense organs). They abandon (them) alongwith the dissolutions. Again they assume physical bodies during the junctions of the yugas. 

28. (Defective text) Those five (?) who are enlightened may take away the water of the depression (pit) of that noble-souled one who uplifts the golden Meru. (?) 

29-31. These seven worlds are well established in this cosmic egg; the whole earth along with the seven continents, the seven oceans, the great mountains and thousands of rivers are established in the very same cosmic egg. These worlds are situated within (the cosmic egg). This universe is within the cosmos. Everything is established in that cosmic egg-viz. the moon and the sun along with the stars, planets and the wind as well as the mountain Lokaloka. 

32.* The waters are externally surrounded by the Tejas (fiery element) ten times as big as themselves. The Tejas is externally surrounded by Vayu (wind) ten times as big as itself. 

*From this verse the elemental sheaths that envelop the cosmic egg are enumerated. As verses 29-38 in Bd.P. here and Va.P.4.81-91 are identical, we can substitute the mining line in Bd.P.32. by Vå.P. 84a as follows: 

adbhir dasha-gunabhis tu bahyato' ndam samavrutam|

 'The cosmic egg is enveloped from outside with the sheath of) ten timas (larger) water'. 

This additional line is essential to make up the number seven of these Prakrutic sheaths mentioned below in verse 34 as: 

ebhir dvaranair andam saptabhi präkrutair vrutam|

33. Väyu is externally surrounded by the Nabhas (Ether) ten times as big as itself. In the same manner the entire ether is externally surrounded by Bhūtādi (the Ahamkåra or ego). 

34. The Bhutadi is enveloped by Mahat and the Mahat is enveloped by Pradhana. The cosmic egg is thus enveloped by the seven Avaranas (coverings) pertaining to the Prakruti. 

35-37. Thus willingly these Prakrutis (evolutes of Prakruti) are stationed ready in destroying mutually. They stand ready at the time of creation; they sustain mutually and they devour mutually. Those Vikaras (effects) abide in the Vikarins (causes) by way of the supporter-supported relationship. The Avyakta (the unmanifest one) is called Kshetra and Brahman is called Kshetrajña. 

Thus the Präkruta Sarga (creation of the Prakruti) (has been explained). It is presided by Kșhetrajña. 

38. This is the first creation and it is unpremedited. It appeared just like the lightning. Undoubtedly he who factually understands this birth of Hiranyagarbha shall become long-lived, famous, blessed and intelligent.