4 - Constitution of the world (The Cosmic Egg)

[The creation due to disequilibrium of gunas-the three states of the self-born god Brahma-Description of Kalpas] 

Suta said: 

1. When the unmanifest one is stationed within itself and when the effect (universe) had been withdrawn, the Pradhåna and Purusha remain with their similarity of characteristics (retained). 

2. These two have Tamas and Sattva guņas. They are stationed on a par with each other. Hence they are said to be mutual pursuers. They are not excessive (in the manifestation of the Gunas). 

3. Laya (Dissolution) should be understood to occur when Guņas are in equilibrium. It is called creation when there is predominance (of one Guņa over the other.) 

The Sthiti (Sustenance) was at the time when Sattva was predominant. Certainly, the lotus is stationed at the top (?) 

4. When Rajas closely follows and stations itself in Tamas and Sattva, it is the Rajas that causes the other things to function in the same way as in the case of the water causing the seeds to function. 

5. The Guņas assume inequality and they become stabilized casually. It should be known that three (divinities) were born out of the Guņas which are agitated.1 

1. Though this Puraņa accepts the Sankhya theory regarding the creation of the universe being due to the imbalance of the three Guņas, the personification of the Gunas in Brahma (Rajas), Vishnu (Sattva) and Rudra (Tamas) is the puranic way of presentation for the understanding of the process by the masses. 

6. They are eternal, extremely mysterious; the souls of everyone and embodied; the Sattva qualily is Vişhnu; the Rajas is Brahma and the Tamas is Rudra, the Prajapati. 

7. Vişhnu the enlightener and revealer of the Rajas becomes Brahmä, and attains the status of the creator. It is from him that being of great vitality that the variety of creation of the worlds, takes its origin. 

8. Vişhņu as the enlightener and revealer of the Tamas stands separate in the form of Kåla (Time). 

Vişhnu as the enlightener and revealer of the Sattva stands separate as sustenance (i.e, one who sustains). 

9. These alone are the three worlds; these alone are the three Guņas; these alone are the three Vedas; these alone are the three sacred fires. 

10. These have mutual inter-association; these are mutually attached; they exist by mutual help and they impel inter se. 

11. These are mutually coupled; these are mutually interdependent; these do not become separated even for a moment; they do not abandon each other. 

12. As a result of the unevenness of the Gunas, the Pradhana begins to function at the time of creation. At the outset it begins to function (from that Avyakta) of the nature of Sat and Asat and presided over by Adrushta (the unmanifest). 

13. The pair Brahma and Buddhi (Cosmic intellect) took their origin simultaneously from that (Pradhana) of the nature of Tamas and unmanifestness*. The Kșhetrajña (and) that which is (also) named Brahma (was born from that pair). 

*VA.P.5.23: From that (Pair of Brahma & Buddhi) was born Kșhetrajňa designated as Brahmă, full of tamas and unmanifestness. 

14. Fully equipped with Karya (effect?) and Karana (the instruments; the sense-organs) Brahma appeared (existed) at the outset. He was unparalleled in lustre, intelligent, unmanifest but excellent enlightener (revealer). 

15. (Defective text). He is the first embodied being stabilised in retention. He is endowed with unequalled knowledge and absence of passionate attachment. 

16. On account of his being unmanifest and because he had kept (everything) under control, since these are three Guņas and because all evolved beings are interdependent, (Brahmā attains) whatever he desires mentally. 

17. The self-born deity has three states: He has four faces as Brahma; as Kala (God of Death) he is Bhava, the destroyer; (as Vişhnu) he is the Purusha with thousand heads. 

18. As Brahma, he creates the worlds; as Kāla, he annihilates them; as Purusha, he is indifferent: these are the three states of the selfborn deity.1 

1. The trinity of gods carrying out the functions of creation, sustenance and destruction of the universe but the three state of one and the same born deity.

19. As Brahma, he possesses Rajas exclusively; as Kala he has Rajas and Tamas and as Purusha (i.e. Vişhnu) he is exclusively Sättvika; - this is the position of the Guņas in the case of the self-born deity. 

20. Brahmå has eyes like lotus-petals*; Kåla has the lustre of collyrium ever since his origin. Purusha is lotuseyed with the form of the supreme Atman. 

*Kamalapatraksha should be emended as Kamalapatraksha as in Va.P.5. 31b, - it is the description of the complexions of three deities.

21. He is single. He is two-fold. He is three-fold. Again he is multifold. The lord of Yogins makes and un-makes the physical bodies. 

22. The physical bodies adopt different kinds of shapes, activities, colours and features. Since he has the pastime of remaining threefold in the world, he is called Triguna1 (one that has three Guņas). 

1. The author of Bd.P. seems to be fond of giving popular etymologies. The etymologics of Triguna, Chaturvyűha, Atma, Rushi, Vishnu, Narayana etc. are interesting. Some of these are however grammatically correct e.g... Vishnu - via ‘to pervade', rushi-ru 'to go'. 

23-24. Since he is divided into four, he is glorified as Chaturvyuha (one with four arrays). Since at the end of a Parärdha, the lord lies down (sleeps); since the lord enjoys the pleasures of the world, since all living beings always take rest (lie down) normally and comfortably in him, he is defined as Atman, He is Rushi because he goes everywhere and since the lord enters the physical body. 

25. He is Sarva (all), because he is the master of all; he is Vişhnu because he permeates everything. He is Bhagavan, (since) he devoured the Bhävas (living beings). He is Naga because no Agas (i.e, sin) abides in him. 

26. He is Parama, because he is extremely delighted. Since he has Devatva (state of being God), he is remembered as OM. He is Sarvajña (omniscient) because he knows everything perfectly. He is Sarva because everything originates from him. 

27. Brahmå causes the sleep (i.e. perfect rest) of Naras (men), hence he is remembered as Narayana. He functions after dividing himself into three. He is Sakala (having the full complement of digits and parts). 

28. By means of the three (Gunas), he himself creates, devours and protects. The Prabhu (Lord) himself became Hiranyagarbha at the outset and manifested himself. 

29. Indeed he is Adya (First, foremost) and Svavasha (having himself under control). He is remembered as Aja because he is not born. Hence he is defined as Hiranyagarbha in the Puranas. 

30. He is selfborn and receding (?), he is Kala and the foremost among all the castes. It is not possible to specify him exclusively in the course of hundreds of Manu's years. *

*For Varnagratas, VA.P.5.46b reads Varshagrajas. If this is accepted as emendation, the verse would mean: "It is not possible to calculate even with hundreds of Manvantaras as a unit of the time etc.

31. The Parårdha of Brahma is remembered as being reckoned is so many Kalpas. He has another period of the same duration and he wakes up at the end of that period. 

32. Thousands and crores of years that had been the abode of Kalpas have passed by. As many are yet to come. 

33-34. The Kalpa that is current now, is Våräha, know ye all. It is the first Kalpa and it is the present Kalpa. The Kings should govern till thousand Yugas are completed.