5 - The Creation of the Universe

 [The Boar incarnation of Vişhnu-Primary and secondary creation-creation of gods, sages and their dissolution]. 

Sri Suta said: 

1. At the beginning, the waters were present everywhere, on the surface of the earth. When this visible world) had been annihilated and when the winds had become quiet, nothing could be known. 

2. In that vast ocean-like expanse of water,¹ when the whole world consisting of mobile and immobile beings had perished, the only entity presents there was that lord Brahmå with thousand eyes and thousand legs.¹ 

1. Ekarnava - Also called Maharnava, agadha stabdha salila, or Saltla only, Yugdata-taya in Mt. P., HV., Bb.P. VP. and other Puránas. This primeval watery flood expresses the infinite unmanifest cause-the Karana Brahman as explained by Nilakantha (on HV.P. 3.9.1-4) 1/2 from which all life comes into being. VP.I.2.22 states that this Ekârnava doctrine is very ancient and Brahma-vadins have elaborated it to explain the process of creation and dissolution. Mt.P. 182 identifies Narayana with Maharnava. 

1. Cf. Purusha-sukta (RV.X.90.1). 

3. At that time Brahmä named Narayana lay asleep in the waters. He had a thousand heads. He was the Purusha with golden colour and was beyond the ken of the sense-organs. 

4. Prohibited* (?) on account of the excess of Sattva, he saw the empty world. In this context, as regards Narayana they cite this shloka (verse). 

* nişhiddha in the text is illogical. Vå.P.6.4 (an identical verse) reads: Prabuddha 'awakened’ by the dominance of Sattva. 

5. Waters are called Näras (because) the waters are indeed the children of (Nara) (Man); the waters are his place of resort. Hence, he is remembered as Nåráyaņa.²

6. (Defective text). He remains meditating for a period equal to a thousand Yugas. He performs meditation on a (lotus) with golden petals in order to reach the ideal state of Brahman. ** 

** Vå.P.6. reads:

naisham kalam upasya sah |

Sharvaryante prakurute Brahmatvam sarga-käranat||

“Having passed the night-time in sleep, at the end of the night, creates god Brahmnă for the creation of the universe'.

7. Like a glow-worm at night during the rainy season, Brahmå moves about here and there in the water, stooping down with his face turned downwards. 

8-9. After knowing that the great (universe) had gone deep into that vast expanse of water, he thought of uplifting the earth with steadiness of composure. Then he thought of the other eightfold cosmic body (as evolved by) Omkara, in the beginnings of Kalpas as before. Then the great soul thought of his divine form. 

10. On seeing that the earth had sunk into the water he thought-what form shall I assume and uplift the earth?” 

2. The usual derivation of Narāyana found in other Puranas also but for a different derivation vide supra 4.28. 

11. He remembered the form of a Boar¹ that is suitable for the aquatic sports. It was invisible* unto all living beings. It is of the nature of speech termed Brahman. 

1. VV.8-11 remind of Tait.Brahmana 1.2.1.3 which states 

apo va idamagre salilam asit |

 tasmin prajapatir vayur bhūtva acharat |

 sa imam apashyat ||

tam varaho bhutva'harat ||

Purāņas elaborated this statement in the full-fledged description of the Boar incarnation of Vishnu. Vide. Bh. P. III.13 17-33, Mt.P. Chs. 246-248; VP.I.4. 1-52, Mbh. Sabha 37.29 ff. and Bd. P. infra Ch. 8. 1-10. 

* adhrushyam 'unavailable in Va.P.6.11. 

12. Its girth was ten Yojanas (1 Yojana = 12 Km) and the length was a hundred Yojanas. It resembled the dark cloud, in complexion. It had a rumbling sound like that of the clouds. 

13. It had a huge body like a great mountain. It had curved fangs, white, sharp and terrible. It bore resemblance (in lustre to) lightning and fire. Its brilliance was like that of the sun. 

14. It had thick long and round shoulders. It used to walk with the (steady) steps of Vişhnu. The region of its hips was raised up (well-developed) and stout. It was honoured with the characteristic features of a bull. 

15. Assuming this inimitable form of a boar, Hari entered the nether worlds for uplifting the earth. 

16-22. (The description of Yajña-vāraha).² The conclusion on the Dikshå (initiation) and Ishti (sacrifice) were his curved fangs, the Kratu (sacrifice) was his tooth.³ The Juhu (the crescent-shaped wooden ladle) was his mouth; the fire was his tongue;¹ the Darbha grasses were his hairs,² the Brahma (one of the four Rutviks employed at a Soma sacrifice or vedic knowledge of great penance was his head.³ The Vedas were his shoulders; he had the fragrance of the Havis. The Havya, Kavya etc. were his vclocity:⁴ Prágvamsha (the sacrificial room facing the east) was his body;⁵ he was brilliant; he was equipped with different kinds of Dikshas (initiations); he was the master of Yoga with Dakşhiņå for his heart; he was the lord full of Shraddha (faith) and Sattva (good quality);⁶ he had Upakarma (extra study of the Vedas by way of expiation) for his Ruchi⁷ (lustre or taste); he had Pravargya (the ceremony preliminary to Soma sacrifice) as his Avartabhushana⁸ (ornamental whorls of hair on his chest), the way of the different Cchandas (Metres) was his pathway; the Upanishads with their esoteric doctrines constituted his seat. He was assisted by Maya in the capacity of his spouse; he had the height of the peak of a mountain; he had the day and the night as his eyes;⁹ he had the ancillary subjects of the Vedas as the ornament unto his ears, He had the odour of the Ajya (ghee-offering; in the sacrifice); the Sruva (the sacrificial ladle) was his snout; he had the loud pitch in chanting of the Saman hymns as his voice; he was glorious, an embodiment of truth and virtue; he was honoured by the exploits of his actions; expiation was his claw; he was terrible; he had the knee joints of the animals; he was the great sacrifice incarnate; Udgata was his entrail;¹ the Homa was his Linga (symbol); he had fruits and seeds as great medicinal herbs² (?) Vadyantara³ (Another disputant) was his own Shastra (sacrifice) (?). Absence of egotim as well as Soma juice was his blood. 

2. This poetic description of the Divine Boar in Yajna terminology is so beautiful that not only Puräna-writers but writers on Smruti works, Tantra works and cven Shankara adopted it. For example, vide Va.P.Ch.6 (a number of verse identical with Bd.P.), Bm P. 213.33-42; Bh.P. III.13 31-39, Vişhnu Smruti 1.3-12; Shankara on Vishnu-sahasra-nama verse 118 on Yajnanga. 

Though it is a self-explanatory translation some expressions are explained briefly. 

3. Mt.P. 247.68 reads differently. 

Veda-pado Yupa-damshtrah Kratu-dantas Chiti-mukhah

1. A Vedic concept, Agni (fire) is the tongue of gods with which they eat the food (offered in sacrifices), cf. RV.IV.57.1. 

2. darbha-roma. The darbha-grass spread on the altar is compared to the shaggy hair on the body of the boar. 

3. Brahma-shirshah-Brahma means also the Vedic knowledge and naturally its position is the highest viz. the head. 

4. It is difficult to understand why the velocity of the Divine Boar is compared to the Havya and Kavya rites meant for gods and Pitrus. Probably Agnihotra and Shraddha and their association with the sacrifice may be the reason. 

5. Pragvamsha-kaya-Pragvamsha also means 'a room in which the family and friends performing the sacrifice assemble. This body (Kaya) of the Yajna Varaha is so much spacious as to accommodate many people. 

6. Va.P.6.21. gives a better reading viz. maha-sattra-mayo: Maha sattra is a long and great) Soma-sacrifice continuing for 13 to 100 days. Varaha has assumed the form of a great Soma sacrifice. 

7. The Mt.P. and Shankara read upakarmoshtharuchakah: Whose pendant lower-life was upakarma (recitation of the Vedas). Can we take ruchi for ruchaka? 

8. The whorls of hair on the front of horse's chest is regarded as ornamental. The same on the chest of the boar would be beautifying. 

The Pravargya ceremony is introductory to the Soma sacrifice. In this, fresh milk is poured into a heated vessels called Mahavira or Gharma, or into boiling ghee (MW.P.693.ii). The vapour-fumes coiling up from the gharma is imagined as circular whorls of the Boar's hair. 

9. Day and night represent the Sun and the Moon. They are the two eyes of this Divine Boar. 

1. It is the length of the Sama song sung by the Udgåts which resemb les the long entrail of the animal. 

2. Phala-bija-mahaushadhih. This reading though accepted in the translation is obscure. Mt.P., Bm.P., Vişhnu Smr. read Bijaushadhi-mahaphalah. Maha phala is the scrotum. The idea scems to be that the herbs and plants which produce the seed are comparable functionally to the testicle of the Boar. 

3. This is obscure. The reading in Vişhnu Smr. (I.6) is Vedyantaratma. It means the Vedi, the altar of the sacrifice was the heart of the Boar. 

23. [The text in Bd.P. is corrupt. The corresponding verse in Vå. P. 6.23 is as follows :) 

bhūtvå Yajna-varaho vai antaḥ sa pravishat prabhuh|

adbhiḥ sañchäditām ūrvīm sa tam aśnan prajāpatiḥ

 upagamyojjahåråśu apas taś cha sa vinyasan ||

It is reported that he verily became Yajña-varaha and the Lord entered the waters. That Prajapati found that earth which was covered over with waters. Removing (displacing) those waters, he seized and quickly lifted it up.' 

24. He allocated the waters of the ocean in the oceans and those of the rivers in the rivers. After making them separate and equal, he gathered the mountains on the earth for its stability. 

25. These mountains had been burnt in the previous Sarga (period of creation) by the Samvartaka fire (i.e. fire of destruction at the time of universal annihilation). Along with that fire these mountains had got merged in the earth completely. 

26. (Defective text). In that vast expanse of water [due to cold (saityat-Vå. P.)], they became stored up by the wind. Wherever this (water solution with burnt mountains) was sprinkled, a mountain cropped up in each of those places. 

27. After they had been scattered, Viśhvakarman divided the worlds, oceans and mountains. He divides like this again and again at the beginning of every Kalpa.¹ 

1. The Puranic belief about the new creation of the universe at the beginning of a new Kalpa is that, despite the annihilation of the universe at the end of every Kalpa, god Brahmä re-creates the universe on the same model of the former universe. It is succinctly stated as 

Dhata yathapūrvam akalpayat |

28. He created again and again this earth consisting of seven continents along with the oceans and the mountains. He (also) created again the four worlds beginning with Bhu (earth). 

29-31. After creating the worlds, Brahma, the self-born lord began the creation of Prajās (subjects). Desirous of creating different subjects (creatures), he created them in the same form as had been created before. As he meditated and pondered about (the forthcoming) creation preceded by (cosmic) intellect, Avidyå unfolded itself into five forms simultaneous with Pradhana² (?). These five forms were Tamasika. They were darkness, delusion, great-delusion, pitch darkness and blind darkness. 

2. This is the translation of Pradhana-samakäle in the Text. The unfoldment of the five Parvans of Avidya simultancously with the Sankhya principle called Pradhana is confusing. Vå.P.6.36 gives a better reading viz. Pradhyana sama-kalam "simultaneously with i.e. while he was meditating, there manifested Avidyā of five knots or Parvans". 

32. Thus Avidyå had five joints (Parvan).³ It manifested itself from the great-soul. Thus the creation remained five-fold even as he was meditating over it and identifying himself with it. 

3. The five joints (Parvans) of Avidya are enumerated in 31b viz. Tamas, Moha, Maha-moha, Tamisra and Andha-tämisra. There are rendered as ignorance, delusion, desire of enjoyment, anger and fear of death. vide Com. on VP.1.5.5). The concept called Avidya is very complex. With Yoga, it means "undifferentiated consciousness" (J.H. Woods); Vedanta equates it with Máyå. Here the cosmic aspect of Avidya is implied.

33. It is surrounded everywhere by Tamas like the seed and the creeper within a pot. * Within and without, it is devoid of lustre as well as devoid of consciousness. 

34. Since they have (well) made intellect, miseries and sense-organs, the Någas (i.e. trees, creepers, plants) are glorified as Mukhya (Principal) creations.¹ Their selves have been covered up. 

35 Brahma, the self-born lord, was not fully satisfied in his mind even after seeing the evolution of Mukhyasarga (principal creation). He thought of creating (a fresh type of creation) then. 

36. Even as he was pondering over it, another creation, the Tiryaksrotas² (oblique-currented creation, i.e. the animal world) took its origin. It is remembered as Tiryaksrotas, because it functioned in oblique (in non-straight) ways. 

37. On account of the excess of the Tamas quality, they are remembered as Ajnanabahula (abounding in ignorance). They are Utpadyagrahinaḥ** (comprehending what should be produced). They fancy themselves wise, despite their ignorance. 

38. They possess egotism. They are proud of themselves. They are of twentyeight types. The sense-organs are of eleven varieties. The soul etc. are of nine varieties. 

*For Bd.P.-bija-kumbha-lata-vrutah (translated here) Va.P.6.37b reads:

dipah kumbhavad dvrutah

‘just as a lamp lighted in a pitcher cannot emit light outside due to the opaque wall-like cover of the pitcher. This simile in Vå.P. is the traditional and more appropriate one here. For more discussion, vide note 2 on P.57 of the translation of KP (MLBD.) 

1. This 'meditated' (Vaikruta) creation by Avidyā was characterised by ignorance as it included immobiles (Waga)-like mountains, trees. Hence it is also called Mukhya. As vene 55 below axplains Muthya mcans Sthdvara (immobile). 

2. VV. 36-40 describe the second type and stage of "meditated" creation viz. Tiryak-srotas. It is not that the creatures in this creation always. move in oblique direction. But, as verse 56 below and VP. I.5.9-11 and 22a explain, it includes birds and beasts which are by nature mostly ignorant and hence taking to wrong-ways and egotistic. This is the second stage in volution after the immobile one. 

** VA.P.6.43a reads: utpatha-grahinah 'taking to wrong ways'-a better reading. 

3. The text reads ashtavimshad-vidhatmikah and the reading is supported by V4. P.6.44. But VP.1.5.11a reads: ashtavimshad – vadhatmikah. The reading is worth noting as the verses concerning the creation in VP.1.5, Vå.P.6 and Bd.P. text under translation are common and the word Vadha in ashtavimshad - vadhatmakah in VP. is a technical term in Sankhya. It means "weakness,' Ishvara Krishna's Sankhya-Karika enumerates them as follows: 

ekadashendriya-vadhaḥ saha buddhi-vadhair ashaktir uddishta|

sapta-dasha-vadha buddher viparyayat tushti-siddhinam||

39. The Tárakas and others are of eight types, their destruction of power is remembered (?). They have inner light and all of them are again externally enveloped. 

40. They are called Tiryaksrotas. They have their selves under control. They have three appellations. 

41. After creating the second universal creation; the Tiryaksrotas and having observed that type of creation, the (following) idea occurred in him: 

42. Even as he was pondering, the final creation of the Sáttvika type was evolved. This third creation is Urdhvasrotas upwards currented.¹ It is based upwards. 

1. VV.42-46a describe the third Vaikruta Creation called Urdhvasrotas or Deva-sarga, creation of heavenly beings. 

43. Since they returned upwards they are called Urdhvasrotas. They are of a pleasant nature with much of gaiety. They are not enveloped within or without." 

44-46a. They are brilliant within and without. The subjects of Urdhvasrotas are remembered as nine. They are Dhätä (? creator) and others. They are remembered as wise ones of contented mind. This third creation, the Urdhvasrotas, is remembered as Daivika (Divine) i.e. pertaining to gods). 

When the divine creations of the Urdhvasrotas type had been created, lord Brahmå became pleased. Thereafter, he did not ponder over anything else. 

46b-47. (Later on) the lord was desirous of creating another set of created beings that would be Sadhaka (aspirant after spiritual achievement). 

Even as he was pondering over creation and since he was of truthful (effective) conception, the Bhautasarga (creation of Bhutas, i.e. living beings) manifested itself. It was downward-currented (arvāk - srotas)¹ as well as competent to achieve the goals of his life. 

1. VV.46b-50 describe the fourth creation called arvak-srotas-down currented i.e. who function on the earth below the heavenly region. It is called Manushyasarga in verse 49 and in VP.1.5.23. 

48. Since they function downwards (i.e, on the earth, below heaven) they are (called Arväksrotas. They abound in brilliance but were contaminated by tamas and dominated with rajas. 

49. Hence they have excess of misery. They make repeated attempts. They are enlightened within and without. They are the mortal beings capable of achieving their goal. 

50. They are arranged into eight classes with hellish characteristics (i.e. such characteristic features as are conducive to hell). Those men with souls of spiritual achievement are similar in characteristic features to the Gandharvas. 

51-52. The fifth creation, the Anugraha Sarga (creation of blessings) is arranged into four classes, viz. i) Viparyaya (Loss of consciousness), ii) Shakti (Efficiency), iii) Siddha (of achievement) and iv) Mukhya (Principal). 

They are born again and again, they recede and they (come back) to be present. The sixth creation is said to be of Bhutädi (elements or creatures) etc. 

53-55A. Those creatures should be known as characterised by tendency to eat and obtain or grab. 

The first creation of Brahmä should be known as that of Mahat (the great principle). The second creation is that of Tanmatras. It is called Bhutasarga.² 

2. There seems to be confusion in the present text. Here Bhütadi or Bhuta-sarga is called the sixth Vaikruta Creation. But in the recapitulatory versas below (VV.52b-58) Bhuta-sarga is given as the Second Prakruta Creation (V.54a) and Vaikruta sargas are stated to be five in number 

Panchaite vaikrutah sargah -

55B. The third Vaikärika creation is called Aindriya Şarga (creation pertaining to the sense organs). These are the Prakruta (of Prakruti) creations that are evolved with consciousness and foreknowledge. 

The fourth creation is Mukhyasarga. The immobile creations are remembered as Mukhyas. 

56-57. The fifth one is Tiryaksrotasa creation. The Tiryag yonis (i.e. the lower creatures and animals) constitute it. 

The sixth creation of Urdhvasrotas is called Daivata (pertaining to divine beings). 

Thereafter, is the seventh creation, that of the Arväksrotas, the human beings. The eighth creation is Anugrahasarga. It is Sättvika as well as Tāmasa. 

58. These (latter) five creations are the Vaikruta (Meditated) creation. The first three are remembered as Prakruta (pertaining to Prakruti) creations. The ninth creation called the Kaumara (brought about by Kumara i.e. Sanatkumara etc.) sarga. (The eight creations mentioned before are) Prakruta and Vaikruta. 

59. (Defective text) * The threc Pråkruta creations are Buddhiparvas (created with consciousness and foreknowledge). The Vikruta creations function Buddhi-Aparvas (without consciousness and foreknowledge). Their classes pertain to the Brahman (?) 

*The text is defective and hence the translation is confused. The corresponding verse in Vā.P.6. 

Prakrutas tu trayah sargah krutas te'buddhi-purvakah |

Buddhi-purvam pravartante sat-sarga Brahmanas tu te||

 "The three Prákruta creations were brought about without planning or pre-meditation (abuddhi-purvakah). But the six creations of god Brahma came out pre-planned with previous meditation). 

60-62. Understand all of it even as it is being recounted in detail. He abides fourfold (in four groups) in all the living beings, viz by (1) Viparyaya, (2) Shakti, (3) Buddhi (intellect and (4) Siddhi (see verse 51 above). He is stationed among immobile beings by means of Viparyasa (i.e. Viparyaya-contra-riety or loss of consciousness); in the lower creatures by means of Shakti (physical power); the human beings are with souls of spiritual achievement; there is Pushti** (? nourishment) wholly among the Devas. 

**tushti ‘contentment' in Va.P.6.69.

 Thereafter, Brahmã created mental sons on a par with himself. 

63-65. Those (sons) of great splendour and strength became Nivruttas (i.e. renounced the world) on account of their knowledge pertaining to Vivarta (unreal appearance caused by Avidya e.g. the world instead of Brahman). All the three of them (?) addressed the name (? of the world and ceased (their activity) without creating the (primary) creation of the subjects or the secondary one. When they were found Viraktas (Devoid of passionate attachment) Brahma wishing to create other Sådhakas created those Devas who took pride in their positions and identified themselves with the same. Then there is the command of Brahmä once again. Understand from me those Sthånins (deities in different positions) who were in the condition of non-creation (Abhutasrushti). 

66-68. They are the waters, the fire, the earth, the wind, the intermediate region between the heaven and the earth, the ether, the heaven, the quarters, the oceans, the rivers, the vegetable kingdom, the souls of medicinal herbs, the souls of trees and creepers, the winding plants, the units of time such as Käşhthås, Kalas, Muhûrtas etc., the twilights, the nights, the days, the half-years, the months, the Ayanas (the period of the transits of the sun from north to south and vice versa), the years and yugas. 

They take pride and identify themselves with their positions and currents. They are remembered as having the names of their respective positions. 

69. After creating the souls of different Sthanas (positions), he created other beings, the Devas and the Pitrus by whom these subjects flourished. 

70. He created nine mental sons, viz., Bhrugu, Angiras, Marichi, Pulastya, Pulaha, Kratu, Daksha, Atri and Vasishtha. 

71. These are decisively termed nine Brahmas in the Purana because they were just like Brahmi (in regard to the creation of all Brahma Yogins their soas. 

72. Thereafter Brahma created Rudra form out of his anger. He then created the Samkalpa* (conception) and Dharma (virtue) of all in all directions. 

* Samkalpa and Dharma born before all.

73. Then Brahmă created Vyavasāya (Energetic effort) the creature of the nature of pleasure. From the Samkalpa of the creator whose source of origin was the unmanifest one Samkalpa was born, 

74. From the Prána Daksha was created and he (Brahma) created Marichi from the speech and the eyes. Sage Bhrugu was born of the heart of Brahma whose source of origin was water. 

75. Angiras was born of the head and Atri from the ears. Pulastya was born of the life-breath called Udana and Pulaha from the Vyana. 

76. Yasiştha was born of life-breath Samana. He created Kratu from the Apäna. These are remembered as the twelve** excellent sons of Brahmå. 

** Dharma Samkalpa, Rudra and nige sages 12.

77. Dharma and others should be known and they are remembered as the first born sons of Brahmä, Bhrugu and others who were created (later), were not expounders of Brahman, 

78. These twelve sons of Brahmă are to be known as the ancient householders. O Brahmana, these are born along with Rudra. 

79. Kratu and Sanatkumära, these two lived in perpetual celibacy. In the previous birth*** they are elder to all. 

*** the reading is purvatpannau 'They were born before'. 

80. In the seventh Kalpa, these ancient Sadhakas of the world had already passed away. They shine (refulgently) in this world by means of the splendour of their own souls. 

81. Both of them were Yogins by nature. Those two, of great power, carried out the duties of subjects and love by superimposing the soul (on the supreme soul) by means of the soul. 

82. He continues to be in the same state as he was in, when he was born. So he is called Kumara.Thereupon, his name Sanatkumara became well established. 

83. Their twelve races are divine and are endowed with the groups of Devas; they performed holy rites; they had progeny and they had great sages ornamenting the race. 

84. After seeing those twelve Sattvika beings born of his vital airs, the lord created the Asuras, the Pitrus, the Devas and the human beings. 

85. He created the Devas from his mouth; the Pitrus from his chest; thc human beings from his organ of generation and he created the Asuras from his buttocks. 

86. Carrying on his creative activities during the night, the lord of the Devas created souls of human beings from the moonlight. He created the Pitrus from the nectar. 

87. After creating the Mukhya (prominent) and Amukhya (non-prominent) Devas and Asuras, he created from his mind the human beings and the great Pitrus who were like their own fathers. 

88. He created the lightning, the thunder and the clouds, the red coloured rainbows, the Ruks, the Yajus Mantras and the Säman songs for the fulfilment of the Yajñas. 

89. The living beings, high and low, were born of his splendour. The creation of subjects by Brahmă comprises of the Devas, the sages the Pitrus and the human beings. 

90. Again he creates living beings, the mobile and the immobile ones, the Yakşhas, the Pishachas, the Gandharvas and all the Apsaras, all round, 

91. He created men, Kinnaras, Rākşhasas, the birds, the animals, the deer and the serpents. He created the two types, the mobile and the immobile, as well as the Vyaya (perishable) and the Avyaya (Imperishable). 

92-94. They attain those activities created formerly by the self-born lord. Though created again and again, they betake themselves to those alone (Viz. their own previous characteristics such as violence and nonviolence, softness and cruelty, virtue and evil as well as what is done and what is not done.¹ They know the three (entities) are not separate, though born of them alone as separate (?). This is thus, and not thus, this is neither the pair (thus and non-thus) nor the non-pair (of thus and non-thus).1 People who cling to Sattvaguna and who view with equanimity say that Karman has itself as the object. 

1.This is the inexorable Law of Karman. Even after Kalpanta, the Karma follows its doer immediately after the new creation of the world. 

1. This reminds us of the stance of Sanjaya-Belatthi-putta in Samanna phala-sutta (para 32) of Digha Nikaya (p. 51 of the Nalanda Edt.) 

95-97. That great lord created these five by means of the word Diva (Div—to shine, the heaven that sparkles). He caused the extension of the created five elements by way of names (?). 

The lord gave them names pertaining to the sages. He gave names to those creations among the Devas that are not born during the night. Thus for the reasons cited above, the creation of the worlds by the self-born lord was effected. The evolutes of the Prakruti beginning with Mahat and ending with Vishesa (particularised creations) were thus evolved. 

98-99. The cosmos has the lustre of the moon and the sun; it is embellished by planets and stars; it is equipped with thousands of rivers, seas and mountains. It consists of different kinds of beautiful cities and flourishing principalities and territories. In this forest of Brahma, the unmanifest onc, the omniscient Brahma wanders. 

100-103.² This grove of trees of Brahma is born of the seed viz Avyakta or Prakruti (the unmanifest one). It is stationed under its blessing. It is full of stems and branches in the form of the intellect. The sense-organs are the inner hollows; the great Bhūtas (elements) are its luminaries; * it possesses leaves, in the form of the Vishesas (particularised categories) or the objects of senses), Virtue and Evil are its beautiful flowers; pleasure and misery are the fruits (of this tree); this eternal tree of Brahmå is the sustenance of all living beings. This forest of Brahma is constituted by and belongs to the trees of Brahma. The eternal, Avyakta (unmanifest one of the nature of Sat and Asat is the cause thereof. Persons who think of the Tattvas (categories) call it Pradhana, Prakruti and Máyä. 

*The word Prakasha is inapplicable to Bhūtas. The reading: maha bhuta-prašhakha "The tree bas big branches in the form of Mahabhůtas' in the Vå.P. is better. 

2. VV.100-103 give an allegorical description of the universe or Samsāra as the forest tree of god Brahma. The comparison with the tree and the universe is as follows. 

The Tree                                                                  The creation or Samsara 

The Seed                                                                 Avyakta (Prakruti)

Stem                                                             Buddhi (Intellect)

 Inner hollow                                                        Sense-organs

Branches (shakha) in the Bd.P. The Mahābhūtas (elements)

 (but ankura or sprouts in Vå. P.) 

(Prakasha in Bd.P. is probably a misprint for Prashaka in Vå.P.]

Leaves (patra)                                                                             Vishesa (sense objects or articular categories)

 Flowers                                                                             Virtue (dharma) 

Evil (a-dharma)

 Fruits                                                                      Pleasure and pain 

104. Such is the Anugraha¹ creation. It is remembered as one with Brahmä as the cause. The three creations pertaining to Prakruti are the creations of Brahma, without the background of consciousness or meditation.

1. This is called Anugraha creation as it is caused or created through the favour of Avyakta or Prakruti as noted in V.100 above (tasya=avyaktasya anugrahe sthitah) 

105-106. The six creations beginning with Mukhya are the Vaikrutas (pre-meditated ones) and they have been created with the background of consciousness. 

They function by way of Vaikalpa (i.e. through excitement). They are identified with the Brahman (?) 

Thus nine creations² are remembered including the Prakrutas and Vaikrutas. These are the creations originating through mutual contact. The reason thereof has been remembered by the wise or learned. 

2. As noted above thrce Are Prakruta sargas and six are Vaikruta ones. This makes the total of nine creations. 

107. It is that Achintyatman (incomprehensible soul) who is the maker of all living beings. They (the learned) say that the Vedas are his head (?); the firmament is his navel; the sun and the moon are his eyes; the quarters are his ears, know that the earth constitutes his feet. 

108. It is from his mouth (face) that the Bråhmaņas were born. From the front part of his chest the Kshatriyas were born. It is from his thighs that the Vaishyas were born and the Shūdras from his feet. All the castes were born of his limbs.¹ 

1. An echo from the Purusha Sukta (RV.X.90) 

109. Nārāyaṇa is greater than and beyond the Avyakta (the unmanifest one); the cosmic egg is termed Avyakta, god Brahmå himself is born of the cosmic egg; the worlds have been created by him. 

110. * After staying there for ten Kalpas they go again to the world of) Satya. (Those who reach) the world of Brahma attain the goal from which they never return. 

* Obviously some lines are missing from the text. 

111. With the exception of overlordship, they are on a par with him in regard to Aishvarya (prosperity, power to control etc.) They become equal to Brahmä as far as form and object are concerned. 

112. There they stay endowed with pleasure and accompanied by themselves and their possessions). On account of the inevitability of the matter, it (he) expands the Prakruta (creation) himself. 

113-114. Then, purified on that occasion, they are to be directly connected with the diversity. Just as, while one is asleep the faculty of understanding functions without intellectual consciousness. So also their knowledge functions when purified on that occasion, through the withholding of differences, but not so in the case of Shushmins (?) (lustrous or powerful ones). 

115-116. The causal relations between cause and effects function alongwith them in regard to the residents of the world of Brahma, who see the diversity; whose aberrations had receded and who stand by their own duties. They are Siddhas of similar (equal) characteristics, of splendid souls and are free from sullied state. 

117-118. As an effect of Prakruti, they possess sense organs and organs of action. They are well arranged in their own souls. After establishing the soul, the Prakruti, that appears in multifarious forms, and that seems to be different from Puruşha, does not function. Thereupon begins to function the creation of those things of the nature of existing cause. 

119. The contact of the Yuktas (sages of Yogic practice), the seers of reality should be known as Prakruti. It is the cause of their Apavarga (salvation) of those persons who go on a never to return journey of those who are not reborn. 

120-122. Due to Abhava (Absence of rebirth) they go once again to Satya-Loka as though the flames have subsided. Thereupon, when those persons of joyous souls have gone above the three worlds, they by whom the Mahar-Loka was not reached, go along with them. When the Kalpadaha (the burning of the universe at the end of the Kalpa) is imminent their disciples stay here. 

They are the Gandharvas and others, the Pishachas, the human beings, the Brahmanas and others, the animals and the birds and the immobile beings alongwith the reptiles. 

123. While on that occasion the residents of the surface of the earth are staying there,¹ the thousand rays of the sun perish (?). They become seven rays and each one of these rays becomes a sun. Gradually they assume a hundred times increased magnitude and burn the three worlds. 

1. Description of the end of a Kalpa. 

124-125. They burn the mobile and the immobile beings, the rivers and all the mountains: they had already been dry due to drought and absence of rain. Now they are heated by those rays. Then they are completely burnt by the sun's rays and they become helpless. These mobile and immobile beings, as well as Dharma and Adharma etc. become completely burnt by the sun's rays. 

126-129a. With their bodies burnt and with their sins completely washed off at the end of the Yuga, they become well known (?). They are freed of their distress. (They are blessed) by the auspicious (stage of boundlessness). Then, after the night of Brahmä, born of the unmanifest one, has dawned, those people become joined with the people of similar forms and in the subsequent creation they become the mental progeny of Brahma. 

            129b-132. Thereafter, when the people living in the three worlds have become merged with the people, when all the worlds have been completely burned by the seven suns, when the earth is flooded by the rain, both in the secluded places and in the seas, the oceans, the clouds, the waters of the earth proceed ahead flowing fast like arrows. They are as though mountains called by the name Salila (water); when much water came on like this and covered this earth it became what is called Arnava (sea). 

133-135, (Defective text). (Water is called Ambhas, why is it so?) Since it shines (Abhati) it is called Ambhas. The word Bha is used in the sense of lustre and illumination.¹ The expanse of water has spread over everything and got into touch with all. It is known by its own lustre.

1. Bd.P. interestingly traces Ambhas ‘water’ to bha-to shine.' It is merely a popular etymology.

Since it stuffs the entire earth all round within itself and makes it extend, it is called Apatanu.² The root Tanoti means to extend. The waters are therefore called Apatanu.

2. MW. does not give a word like Apatanu or Upatanu.

The word Shara indicates that which is Shirna (shattered). It is a root having various meanings. In that vast expanse of water, the waters are not shattered. Hence, they are called Naras.³

3. Nara na+shirna=waters, is beyond linguistics.

136-138. In the waters, at the end of a thousand Yugas, when the day of Brahma comes to a close, when it is his night of the same duration within the waters, when within the waters the earth has lost all its fires; when it is darkness all round with not even a glimmer of light, when the wind has, subsided—the lord Brahma by whom the portion of the world is presided over desired once again to make the division of this world. 

139-141. In that vast expanse of water, where the mobile and the immobile beings had perished, Brahma lay down, Brahma of thousand eyes, thousand legs and thousand heads, the Purusha of golden colour, Brahma named Narayana who was beyond the ken of the sense organs lay asleep. 

He became awakened due to the emergence of Sattva. He woke up and surveyed the cosmos that was a void. With the narration of this, the first Pada (section) of the Purana has been related.

Section Two Anushanga - Pada