3 - The Race of Dharma: Three Attributes of the Self-Born God - The Creation of Gods and Sages

The sages said: 

1. “Narrate in detail the origin of all the Devas, Dänavas and Daityas in the Vaivasvata Manvantara.”

 Sūta said: 

2-3. "I shall narrate the progeny of Dharma himself. Listen to it and understand. 

Dakśha, the son of Prachetas, gave ten of his daughters as. wives unto Dharma. They were Arundhati, Vasu, Jåma, Lambă, Bhånú, Marutvati, Saṁkalpa, Muhurtă, Sadhya and Viśhvā. 

4. Twelve Sadhyas were born as the sons of Sadhyā and Dharma. Those conversant with the Devas affirm that they are superior to other Devas. 

5. These are the gods called Jaya, created from the mouth of Brahma * with a desire for progeny. All are remembered as Devas with Mantras as their bodies, in all the Manvantaras. 

*For Brahmana here-of, the reading Brahmano as in Va.P.66.5 is accept cd here. 

6-7. The names of the (special) Yajñas of these (twelve Devas) are well-known viz. Darsha, Paurņamāsa, Bruhad Rathantara, Vitti Vivitti, Akūti, Kūti, Vijñātru, Vijñāta and Yajña. 

8-9. Due to the curse of Brahma, those were born as Jitas in the Svāyambhuva Manvantara, as Tuśhitas in the Svárochișa, as Satyas in the Uttama, as Devas named Haris in Tamasa Manvantara and as Vaikunthas in the Raivata Manvantara. In the Chäkșușa Manvantara, they were born as the Devas named Sådhyas out of their own will.¹

1. VV. 8-14 cmphasisc how the same persons (gods, sages etc.) are born in every Manvantara with a difference in their names. 

10-14. The twelve Devas of great dignity and splendour, sons of Dharma and named Sådhyas, were to have been born in the Chakşhuśha Manvantara. In the Svårochisa Manvantara, they were the Devas of great prowess named Tuśhitas. They spoke to one another when there is a little balance of Chåkşuşha Manvantara (?) (rather Svårochiśha?), we shall enter this lady of noble dignity (of the) Sadhyā herself and shall be born in the (Chåkşuşha) Manvantara. That will be conducive to our excellence (and beatitude)”. After saying thus, those twelve Devas were born of (Sadhyā) and Dharma, the descendant of the self-born lord. 

Nara and Narayana were also born once again therein. 

15. They had originally been Vipashcit and Indra, as well as Satya and Hari. Formerly, in the Svārochiśha Manvantara, they were the sons of Tușhită. 

16-17. These names are mentioned when Tuśhitas had become Sådhyas viz. Mana, Anumantru, Pråņa, Nara, Apåna of great virility, Viti, Naya, Haya, Hamsa, Narayana, Vibhu and Prabhu. Thus twelve Sadhyas were born. 

18. This had been in the Svayambhuva Manvantara (?) formerly. Again in the Svårochiśha Manvantara the following were the names of the Tuşhitas. Understand them. 

19. Prāņa, Apana, Udäna, Samåna, Vyäna, Chakşhus, śhrotram, Rasa, Ghráņa, Sparśha, Buddhi and Manas. 

20-21. These former names of the Tuşhitas are remembered. The Vasus were the sons of Vasu. They are remembered as the younger brothers of the Sådhyas. The following are glorified as the eight Vasus viz. Dhara, Dhruva, Soma, Ayus* Anala, Anila, Pratyūṣha and Prabhasa. 

*(Ayus in V.24 is mentoned as Aya).

22. The sons of Dhara were Draviņa, Hutahavya and Rajas. O dear one, the son of Dhruva was Kala who impels the worlds. (Lokaprakalana). 

23. The five sons of Soma (the Moon) were lord Varchas, Budha, Graha Bodhana, Dharormin and Kalila. 

24-25. The sons of Aya (i.e. Ayus) were Vaitandya, Sama, Sånta, Skanda and Sanatkumara who were born, due to a quarter of his brilliance. 

Svåhå gave birth to the son of Agni, viz. Kumāra enveloped by glorious splendour. Såkha, Vaishakha and Naigameya were his younger brothers (literally: born after). 

26. Shivă was the wife of Anila. Her sons were Manojana and Avijñātagati. Anila had two sons (only). 

27. They know that the son of Pratyūṣha was the sage named Devala. Devala had two sons who were forbcaring and intelligent. 

28. The sister of Bruhaspati was Bhuvanā, the expounder of Brahman. She had achieved yogic power. She was never attached to the world, but she traversed the entire universe. 

29. She who was the wife of Prabhåsa the eighth one of the Vasus and Visvaka man, the lord and master of all Prajāpatis, as her son. 

30-31. The ten famous Viśhvedevas were born of Viśhvå (i.e. the wife of Dharma). They were Kratu, Daksha, Satya, Kala, Kama, Muni, Purūravas, Mārdravasa and Rochamāna. 

These splendid Devas were born of Viśhvā as the sons of Dharma. 

32. It is remembered that the Marutvants were born of Marutvati; The Bhanus were born of Bhanu (wife of Dharma); the Muhurtas were born of Muhūrta¹ and Lambă gave birth to Ghośha. * 

1. This verse and VV, 35-54 contain ancient astronomy. The literature on Muhūrta is enormous as it means "time fit for performance of auspicious acts" and as such is of vital importance to everyone. Names of muhūtas in Brahmanas and Smrutis are different. The names 15 muhūrtas of the day and 15 muhurtas of the night as given here in VV. 39-46 agree with the list in Vå. P. 66.40-44. Out of these Brahmă is Abhijit of which he is the presiding deity. Prajapatya is Rauhineya as Prajāpati is the presiding deity of Rohiņi. Mt. P. 253.8-9 mentions only eight auspicious muhurtas for beginning a work. Puråņas regard muhürtas as deities probably because every muhūrta has a presiding deity. 

* For ghosa-lamba hyajdyata of the text, the reading in Vå.P. 66.33. Ghosam Lamba Vyajáyata is accepted. 

33. The erudite Saṁkalpa was born of Saṁkalpă. The nine Vīthis (orbits) that had resorted to the three paths were born of Jama. 

34. All the objects on the Earth were born of Arundhati. This is the scholarly permanent creation of Dharma. It has been thus narrated. 

35. O sages of excellent holy rites, I shall narrate the Muhūrta along with the substitutes of the Tithis (lunar days). Even as I mention them by their names, understand them, 

36. The division of day and night has the stars for its basis. The Muhûrtas and the constellations cause the divisions in days and nights. 

37. More than eightysix Kalås of the day and night are remembered. They occur in all the seasons, every day, due to the special movement of the Sun. 

38. Therefore, those who are conversant with the vedas accept this movement during the Parvan days (full moon, new moon, etc.). If no apparent peculiarity is perceived in the periods, it should be known on the basis of Sun. 

39-41. The Muhūrtas are: -Raudra, Särpa, Maitra, Pitrya, Väsava, Āpya, Vaišhvadeva and Brâhma. These Muhurtas cover the period till. midday. The Muhûrtas-Präjäpatya, Aindra, Indrāgni, Nirruti, Varuņa, Āryamņa, and Bhaga cover the period during the day (afternoon). These muhūrtas called Dinamuhūrtas are caused by the Sun. They should be known in accordance with their magnitudes by means of the particular shadow of gnomons. 

42-46. The fifteen Muhurtas of the night are-Ajaikapät, Ahirbudhnya, * then the muhūrtas having the following presiding deities viz.--Pūşhan, Aśhvin, Yama, Agni, Prajapati, Soma, Aditya, Gruhapati, Viśhnu, Tvaștr, and Väyu. These shall be the Muhurtas of the night. They are fifteen in number. 

*The line ajaikapadahirbudhnya in the text needs emendation. Vå.P. 66.43 reads= ajas tathahirbudhnascha 'Aja as well as Ahirbudhna’. 

The movements and risings of the Moon should be known from the Nädikas from the beginning. 

These Muhurtas are the different periods of time. They are remembered as Devatās. 

There are only three places laid down for all the planets. They should be known as 1) the southern one, 2) the northern one and 3) the middle one. The place Jaradgava is the middle; the place Airåvata is the northern one and the place Vaišhvānara has been indicated as the southern one factually, 

47-51a. The constellations Aśvini¹, Bharani and Kruttika constitute the famous Nägavithi. The constellations Rohiņi, Mrugashiras and Arudrå are termed Gajavithi; the constellations Punarvasu, Puşya and Āśleşhå are considered to constitute Airāvati, Vithi. These three Vithis (orbits) are mentioned as Uttara Mărga (Northern Path) ². 

1. The enumeration of Nakşhatras from Ashvini shows that this portion the whole Purana) should be dated in the A.D. 300-400 as Vedic list of Nakśhattras starts from Kruttikā. Also vide the comparative table of the lists of Nakşhatras in Vedic Samhitásh, their deities, modern names etc. in H.D. V.I.pp.501-504. 

2. V. 47-53 give the distribution of different nakśhatras (constellations) to different Vithis (divisions of planetary sphere comprising of three asteriams e.g. Ashvini, Bharani and Kruttikă constitute Nagavith; Rohini; Mruga; Arudrá make Gaja-vithi etc. 

The Constellations Maghā, Pūrvaphålguni and Uttara Phålguni are remembered as constituting the Aruşabhi Vithi. 

The constellations Hasta, Chitra and Svāti are termed Govithi. 

The constellations Vishakhă, Anuradhà, and Jyeștha are considered to constitute the Vithi of Järadgavi. These three Vithis are mentioned as Madhyama Mārga (Middle Path). 

. 51b-53a. The constellations Mūla, Pūrvāşådhå and Uttarășădhå are termed Ajavithi. 

The constellations śhravaņa, Dhanishtha and Shatabhishak constitute the Mārgi (Vithi). 

The constellations Pūrva Bhadrapada, Uttarabhadrapada and Revati are glorified as Vaiśhvānari Vithi. 

These three Vīthis are called the Southern Path (Dakśhiņa Märga). 

53b-54. Daksha gave twenty-eight (? twentyseven) of his daughters (in marriage) to Soma (Moon). 

55. All of them are glorified in Jyotiśha (Astrology-Astronomy) by the names of constellations. Children of unmeasured splendour and brilliance were born of them. 

56. Fourteen other girls of great nobility and fortune, Kaśhyapa accepted as his wives. All of them are miothers of the worlds. ¹ 

1. VV. 55 give credit to Käśhyapa for the creation of beings from his fourteen wives-all daughters of Dakśha. This is another way of classifying the beings in the world in 14 classes or categorics. 

It will further be noticed that all these gods etc. in the present Manvantara arc the same as in the first to sixth Manvantaras with changes in names only and they confer together at the beginning of a new Manvantara and then take birth. Every body, even gods, have births ard deaths, rebirths etc. duc to attachmacnt to the world. 

57-60. They were: --Aditi, Diti, Danu, Kāşhtha, Arişhță, Anàyu, Khaśha, Surabhi, Vinata, Támra, Muni, Krodhavaśhā and Kadru* the mother of the serpents. Understand their progeny. 

* Bd.P. text enumerates only 13 wives of Kashyapa and not 14.

O dear one, there were twelve excellent Devas in the Svayambhuva Manvantara. They were born as Vaikuņthas (in the Raivata Manvantara and they became Sådhyas in the Chākṣhuśha Manvantara. 

When this Manvantara of Vaivasvata was imminent, they were propitiated by Aditi. They assembled together and said to one another, “In this Vaivasvata Manvantara, we shall enter this noble lady Aditi by means of our yogic power and utilizing half of our brilliance we shall be her sons. That will be conducive to our excellence and beatitude.” 

61-62. After saying this, all of thein were born as the twelve Adityas (sons of Aditi) from Kaśhyapa, sons of Marichi in this current Manvantara. 

Sutakratu and Vişhņu were born once again in the Vaivasvata Manvantara as Nara and Närāyaṇa. 

63. It is mentioned that even those Devas have birth and death in the same way as the rising and setting of the Sun in this world. 

64. Since they were attached to (the worldly objects such as) sound, etc, of the worldly as well as Vedic tradition, and since they were entangled in the eightfold (Super human powers) like Anima (minuteness) etc., those Devas were reborn. 

65-69a. Thus, the attachment to the worldly pleasures is remembered as the cause of rebirth. The Devas, named Jayas were born as Jitas in the Svayambhuva Manvantara due to the curse of Brahmă. They were born as Tușhitas in the Svārochisha Manvantara; Satyas in the Uttama Manvantara. T'hose Devas were born as Haris in the Tămasa Manvantara; in the Manvantara Arishtava (Raivata), they were born as Vaikunthas; as Sadhyas in the Chakşhuśha Manvantara, and as Adityas in the seventh (i.e. Vaivasvata) Manvantara. 

The following were the twelve Adityas, the sons of the holy lord Kashyapa: --Dhātri, Aryaman, Mitra, Varuņa, Amsha, Bhaga, Indra, Vivasván, Pūșhan, Parjanya who is remembered as the tenth, Tvaştr and then Viśhnu. Viśhnu was born as the last one but not the least (in importance). 

69b. Eleven Rudras were born of Surabhi as sons of Kaśhyapa. 

70-72. They were born due to the grace of Mahadeva. The chaste lady had been sanctified by means of austerity and penance. The eleven Rudras were Angāraka, Sarpa Nirruti, Sadasaspati, Ajaikapāt, Ahirbudhnya, Jvara, Bhuvana, Ishvara, Mrutyu and he who is well known as Kapálin. Due to severe austerity and penance, Surabhi gave birth to these eleven Devas, Rudras who are the lords of the three worlds. 

73. The noble lady, Surabhi, gave birth to two daughters also, viz. Rohīņi of excellent loveliness and Gāndharvi of great reputation. 

74. Your daughters well-known in the worlds were born of Rohiņi. They were Surūpā, Haṁsakāli, Bhadra and Kāmadugha. 

75. Kamadughả gave birth to cows. Surūpå gave birth to two sons. Hamsakáli gave birth to buffaloes and species of sheep were born of Bhadra. 

76. Horses of great splendour are the reputed sons of Gandharvi. They are Uccaiśśhravas and others. They have the velocity of the inind and they traverse the sky. 

77. The horses with Gandharvi as their mother (source of origin) are said to be the vehicles of the Devas. They are white, red, tawny, spotted, green, and grey in colour. 

78-79. A glorious bullock, Chandraprabha (having the lustre of the Moon) was also born of Surabhi, with garland, hump and brilliant lustre. He was born of the abode of nectar (?). With the consent of Surabhi, he was given as the emblem of Maheśhvara, 

Thus, these sons of Kaśhyapa viz. Rudras and Adityas have been glorified. 

80-82. The Sadhyas, Viśhvedevas and Vasus are remembered as the sons of Dharma. 

Just as the same fire becomes many, due to the fuel added, so also Pitamaha is alone but he has diverse forms. 

The same form is that of Brahma, Antaka (annihilator) and Puruşha. 

These are remembered as the three physical bodies of the selfsame self-born lord. They (these bodies) are remembered as Brāhmi, Pauruśhi and Kalakhyā. 

83. The body that is Rajasi (having the Rajas Guña) is that which creates the subjects. That which is called Kälåkhya is considered to be annihilator of the subjects. 

84. The body Paurușhi which is Sättviki (having Sattva Guņa) is remembered as Palika (that which protects). Kaśhyapa the son of Marichi, became that body of Brahmå which is Rājasi. 

85. That part of the body which is Tamasi (having Tamas Guņa) and Antakrut (causing destruction) is called Vishņu*. 

*Destruction is not the function of Vişhņu but that of Bhava or Rudra. Hence, the Bd.P. text tadanso vishnuruchyate is obviously wrong. The Vå.P.66.105b reads instead tadamsenabhavad Bhavah 'Bhava (Rudra) was born out of that (Tamara) part.' 

86. Those three bodies of the self-born lord, it is remembered, exist in the three worlds. He adopts different forms and situations of his Kalås. with the various purposes in view. 

87. He creates, blesses (i.e. maintains) and annihilates the subjects. Thus are remembered the three bodies of the self born lord. 

88-89. They are three in number viz. 1) Prājāpatya (belonging to Prajapati, i.e. Brahmä), 2) Raudrā (belonging to Rudra) and 3) Vaişhņavi (belonging to Viśhņu). These shining bodies are cited in the ancient Dharmaśhāstra by sages who perceive the reality, who are intelligently engaged (in the practice of) Sāṁkhya and Yoga, who perceive the same object separately (i.e. analytically and synthetically) and who are conversant with prowess and nobility of birth. 

90. These subjects are the same with the divine bodies) by means of unity and difference due to separateness. Those who perceive the different objects say “This is great (or different). This is not the same”. 

91. Some say that Brahmå is the (ultimate) cause, some say that it is Prajapati. Some call Bhava the greatest of all and rothers call Viśhņu so. 

92. The persons (thus engaged in philosophical speculation) are influenced by their knowledge. They are confused in their minds as they are attached to unlucky omens* (?) They say these things after observing the Sattva inherent strength), Kåla (time), Dehsa (place), Karya (effect) and Karman (activity). 

*The live is obscure. Vå.P.66.1126 reads instead: avijnanena samsaktah sakta ratyadicetasa

Due to lack of discerning knowledge, they are confused and attached, with their mind inclined to sensual pleasute, etc. 

93. These deities are remembered as the cause of the different affairs. A person who praises one, praises all. 

94. He who censures one censures all. Hence, no one who knows these, should have hatred towards the deities. 

95. Iśhvaras (gods) who are well established in their prowess and majesty cannot be understood perfectly. From unity (the lord) assumed three forms and confounded the subjects. 

96. People try to find out the difference amongst these three. Those who are desirous of knowing wish (for knowledge). They are attached. They are vicious. They are confounded in their minds. 

97. They see diversity because they say, “This is different. This is 'not” (the same) in their overeagerness and excitement. They are demons and spirits in particular. There is no difference (?) 

98. (The supreme lord) is one but remains separate deluding the subjects by means of his bodies consisting of the Gunas. 

99. He who worships one among them, worships all the three. Hence, these three Devas (i.e. deities) are well established closely without difference. 

100. Hence, who is competent to note in them, separateness or unity, number or absence of number, arrival and departure or the state of being too little or too many? 

101. Hence, he creates, blesses (i.e. protects) and swallows in all respects. He is, therefore, called one when there is no identification with the Guņas. 

102. Brāhmaṇas call that lord who is only one by various names such as Rudra, Brahma, Indra, guardians of worlds (quarters), sages, Manus, and Nārāyaṇa. 

103. The three bodies viz. Prājāpatyä, Raudri and Vaişhņavi recur again and again in different Manvantaras. 

104-106. Kșhetrajñas too are born due to this great lord's blessings. They (the Kśhėtrajñas) (Individual Souls) are born on a par with him in regard to brilliance, glory, intellect, learning and strength. Understand them (properly). 

Kaśhyapa, the son of Marichi, was born on account of the Rajasī part of Brahma. 

Käla Rudra is said to have been born on account of the Tåmasi part of Brahmä. 

Yajña Vişhņu (i.e. Viśhņu identified with the holy sacrifice) was born on accrunt of the Sattviki part. 

107. O Brāhmaṇas, these bodies of Brahmă again and again re-appeared for the purpose of creation (etc.) in all the three units of time (past, present, future), here in different Manvantaras. 

108. All the subjects, both mobile and immobile, are born once simultaneously at the beginning of the Yugas in all the Manvantaras and they continue to stay till their destruction and withdrawal (at the time of Pralaya). 

109. Whenever the Kalpa comes to an end, Rudra annihilates the subjects. It is after becoming Käla again that Rudra, the soul of the Yugas, annihilates the subjects). 

110. When the end of the Kalpa arrives, the sun of seven rays assumes the form of Sāṁvartakāditya (the sun of final annihilation) and burns down the three worlds. 

111. Viśhņu protects the subjects always. He is the bestower of blessings on the subjects. In different situations, he causes the (requisite) reasons to be produced (for the same). 

112-115a¹. He is born at the outset on account of the part of that body of Brahmā which has a predominance of Sattva Guna and which is called Paurușhī. He was mentally born of Akūti during Svayambhuva Manvantara. 

1. W. 112-123 give' the different incarnations of Vişhnu in different manvantaras and his accomplishment as Trivikrama. 

The synthesization of the Trinity (Brahma, Vişhnu and Rudra) is a favourite subject of Puraņas. 

When the Svārochiśha Manvantara arrived, that lord was born of Tuşhitā as Ajita along with the other Tuśhita Devas. 

In the Auttama Manvantara, lord Ajita was born of Satya as Satya, along with the excellent Devas named Satyas. 

115b-117. In the course of the Tamasa Manvantara that lord became Hari born of Hariņi along with (the other Devas) Haris. In the Vaivasvata (Raivata?) Manvantara, Hari was once again born by the name Vaikuntha along with the Devas who have shaken all Rajas qualities. Vişhņu was born of Aditi (as the son) of Kaśhyapa son of Marichi. 

118. By means of three steps, Lord Vişhņu incarnated as Trivikrama, conquered all these (three worlds) and handed them over to Indra accompanied by all the Devas. 

119. Thus these bodies were born seven times in the course of the seven Manvantaras that have passed by and the subjects have been protected by these bodies. 

120-123. It is from Vişhnu that this entire universe is born and it gets merged in him again. It is from Viśhnu's part that all the immortal ones, the lords of the three worlds are born. They flourish in brilliance, intellect, learning and strength. Understand that whatever is endowed with prosperity, whatever being is glorious and powerful, is born of a part of the splendour of Viśhņu. 

Some men wish (to believe) that he is born by means of a part of himself. A few dispute this and they explain their stand-point) by means of examples. 

There is no difference among these three occupants of heaven (i.e. deities) 

124-126. The lords are born on account of their Yogic Māyā. By means of their parts, they delude others. Hence there is nothing proper or improper in their movement and activity. They are the first among those who approve the Bhūtas (living beings). They are in the midst of those who expound the Bhutas (Elements, living beings). All the three (deities) are attached to those who approve the Bhūtas and those who expound them. After examining the (merits) they bless the people. They themselves restrain and exterminate the rogues themselves. 

127. They are anterior to me (i.e. Sūta). Hence, they are inore potential lords. Just as the persons who point out the Truth, so also they make use of these bases (?). 

128. They are the lords of the Universe. They are Devas of Devas. They make others function. They are the achievers of great tasks. 

129. They are glorified by persons conversant with the Vedas, on account of these four reasons (?). Those persons who are puerile do not comprehend the deities in all their aspects. 

130-131. In this context they cite the following verse in regard to Yogeśhvara. 

The Yogeśhvara (Master of Yogic practice) performs everything after acquiring the Yogic potency. With all of them the great yogin wanders (everywhere). He may enjoy worldly pleasures. Again hc may perform penance later on. Again he should withdraw (within Himself) like the Sun who (controls and withdraws) the groups of luminaries.