4 - Re-creation of the Cosmic Egg 

In the previous two chapters the three types of dissolutions of the world are described rather desultorily in a Puranic way. The description of dissolution forms an important characteristic (Lakfana) of a Purana. Now the author explains how the creation of universe takes place after the world-destruction. 

The importance of this chapter is due to the fact that it forms the concluding chapter of the Brahmanda Purana and as such it contains the Phalatruti, genealogy of teachers who handed down the text of this Purana.

The Sages Said: -* 

* The speech of the sages shows that they have heard practically all topics contained in the Purana. They have duly honoured him probably in a concluding ceremony. But they wish to hear one point viz how the world is re-created after destruction.

1-4. The great narrative recounted by you has been heard. The highly wonderful activities of the subjects along with the Manus, of the Devas along with the Sages, of the Manes, Gandharvas and Bhutas (goblins, spirits), of the ghosts, serpents and demons, of the Daityas, Danavas, birds and Yakshas have been recounted by you. Different kinds of religious rites have been discussed by you. The stories are of diverse features. The excellent narrative of births recounted by you in charming and polished words, has rendered great pleasure to our minds and ears, O Sauti. It delights us like nectar. 

5. After duly honouring and propitiating Suta, the great sages engaged in Sattra asked him again about the process of creative function: 

6-8a. "How does the process of creation begin to proceed once again, 0 Suta, the highly intelligent one, when all bonds have been destroyed, when there is equilibrium of Gunas, when everything is enveloped in darkness and Tamas, when the Vikiras (evolutes) have not been discharged, when the Atman abides in the unmanifest one, when the creative activity by Brahma has not been started along with the objects worthy of being enjoyed, how does creation start. Tell us this even as we ask".

8b-9a. On being asked thus, Lomaharshana began to explain the process of creation once again. 

9b-11. "In this connection I shall make it known to you how the creative activity takes place. It should be known that it is as it had been before.

Understand it succinctly. Inference should be on the basis of what is seen. I shall mention the arguments and reasons. 

The Unmanifest one (the Brahman) is deep and impenetrable. It is inaccessible. It is that from which the words recede. Along with the mind after failing to reach it. 

12. The Guna (i.e., three Gunas taken collectively as one in combination with the Vikaras (evolutes) remains in the equilibrium. Pradhana stands by in a state wherein it has the same Dharmas or attributes. 

13-14. The Dharma and Adharma (merits and demerits or sins) of all living beings always get merged in the Unmanifest one. Their Dharma (Merit) which is solely of the nature of Sattva becomes sattled in Sattvaguna. Adharma (Sin) which is solely of the nature of Tamas becomes set up in Tamas Guna. These two abide by the Gunasamya (Equilibrium of the Gunas) without a division. 

15. All the activity of the Pradhana takes effect through Buddhi (the principle Mahat). The Kshetrajna presides over those Gunas without Buddhi in between. 

16-19. Thus, it again attains them through Abhimana (identity by means of concepts). When it becomes necessary to function, the relationship of Bhojya (One worthy of being enjoyed) and Bhoktrutva (the state of being the enjoyer) of the two principles the Kshetra and Kshetrajna attains them. Therefore, the unmanifest one of the natures of Guna remains in equilibrium and on being presided over by Kshetrajna attains Vaisamya (upsetting of the equilibrium).¹ Then the Vyakta (Manifest one) resorts to both, Kshetra and Kshetrajna.

1. VV. 16-33 describe how the world evolves through the disequilibrium of Gunas and how this original balance of Gunas (Gupa-samya) is disturbed.

The Sattva (Guna) presided over by Kshetrajna produces the Vikaras (evolutes) beginning with Mahat and ending with. Viiesa (particulars viz. bhutas etc.) all together numbering; twenty-four. 

20. (?) As the Kshetrajna, Pradhana and Purusha begin to function, Adideva (the primordial Lord) is for blessing Pradhana, they say. 

21-23. (Defective Text). Both of them are remembered, as subtle and beginningless. Rather they are worthy of being produced. They have beginningless mutual connection. Everything is joined to Kshetrajna without reference to Buddhi (?). Both of them stand by without Pratyaya (reliance) and not in vain (Amogha*) like the water and fish.

*Better 'anadyani' 'beginningless' as in Va. P. 193.23.

When they begin to function at the outset everything takes its own course. The ignorant one (Prakruti etc.) function, through the Gunas named Rajas, Sattva and Tamas. 

24. By means of medicines named Gunas, a man. becomes subdued by Rajas at the time of activity. He attains the state of Mahat, Bhutadi, Vishesa and the sense-organs. 

25. If a man is of truthful conception and meditation, if he meditates on the San-Nimittaka (the Existent one, the Cause), to him Rajas, Sattva, Tamas and the Avyakta are of mutually different Dharmas (Attributes). 

26. People have recourse to the water** in the middle of Kshetra (field), entirely at the beginning and at the end***(?) Abhimanins (those who regard objects as referring to their own selves) are born with readily achieved instruments of activity. 

**This is obviously corrupt, as water is irrelevant here. Va. P. 103.27 (a corresponding verse) reads:

***Kshetra-tajjnas tu sarvashah 

kshetra-tajjnah-'the knowers of Kshetra' (body) i.e. Kshetrajnaht (individual soul) 

"Kshetrajnas are ever produced both at the beginning and at the end".

27-28. All the Sattvas (? beings) take recourse (to their births) from the Avyakta at the outset itself. All those living beings) who had been Sadhakas (spiritual aspirants) or Asadhakas and have become (non-quiescent along with positions and opportunities take up activities and are born again and again. 

29. Dharma and Adharma are solely of the nature of quality of each other. They give rise to each other through boons or blessings. 

30. For the sake of a similar creation*, the Jiva (Individual Soul) undergoes a change at the beginning of creation. The Gunas (qualities) cling on to him. Hence that appeals to him.

*Savas-tulya-prasrustyatha in Bd. P. is obscure. Va. P. 103.31 (a corresponding verse) reads: 

sarve tulyah prasrustyatha A11 are equal for the purpose of creation'.

31. On being created again and again, the Gunas have recourse to only those activities which they had had in the previous creation. 

32. Violent or Non-violent, gentle or cruel, righteous or sinful, true or false-all these have recourse to him on being evolved by him. Hence that appeals to him. 

33. The multiplicity and diversity in the great Bhutas" (Elements) in the sense-objects and in physical forms as well as the separation of living beings-all these take place through the Gunas. 

34. Thus the Re-creation has been succinctly recounted to you by me. I shall recount the origin of Brahma also very briefly.¹

1. VV. 34-38 describe the same bringing in Puranic deities Maheshvara, Brahma. 

Here ends the discourse by Suta.

35. From that Avyakta, the cause, the eternal one of the natures of Sat and Asat (the Existent and non-existent) Maheshvara is born through Pradhana and Purusha. 

36. Having the appellation 'Brahma', he becomes the evolver. He creates the worlds once again of the nature of Abhimana (Referring all objects to the Self) and Guna (Sattva etc.)

37. The Ahamkara (Cosmic Ego) is born of Mahat (Cosmic Intellect) and the Bhutas (elements) are born of it. The Bhutas and the Indriyas (Sense-organs) are born simultaneously from the Atman. 

38. The different living beings are born from the Bhutas (elements). It is thus that the creation begins to function. 

The details thereof have already been recounted to you in accordance with my understanding in the manner in it has been heard by me. Let it be retained in memory in the manner it has been recounted to you before." 

39. On hearing thus about the origin of the worlds, their stability and their dissolution, the ascetics of the Naimisha forest had their Avabhrutha (Valedictory bath) in the Sattra and became sanctified. The sages then attained the holy world (the heavens)¹

1. The sattra (sacrificial session) concluded with the conclusion of the Purana. Just as the Naimisaranya sages took the Valedictory bath (Avabhrutha snana) and went to heaven, the later audience of the Purana is exhorted to take such a bath and go to heaven.

40. In the same manner you also worship duly Devatas etc., take the valedictory bath after the sacrifice and become pure. At the end of life be contented (that you have done your duty), abandon bodies, attain the rrieritorions world and rejoice thus. 

41. These Naimiseyas (sages of the Naimisha forest), all those who performed Sattra, saw and touched (? all holy objects) and went to heaven after taking the Avabhrutha bath. 

42. In the same manner, o Brahmanas, you too, after performing various Yajnas shall go at the end of your life, O excellent Brahmanas, to Svarga (heaven). 

43. Prakriya is the first section where the story is taken up. (The other sections are) Anusanga, Upodghata and Upascahhara? 

2. Review of the main sections of the Purana. 

44-46. It was thus that Lord Vayu,³ engaged in the welfare of worlds, recounted this Purana consisting of four sections and honoured by the world. O excellent sages, he recounted it to the sages after attending the Sattra in the Naimisha forest.

3. Vayu seems to be a member of the audience when the Purana was narrated in the Naimisaranya sattra.

After perfectly understanding this creation of Pradhanq, caused also by Ishvara, along with the origin and dissolution of living beings the intelligent person will have no occasion to be overwhelmed by delusion.¹ He will readily achieve this, Grace.

1. VV. 46-57 give the Pkala-Irtdi (merit accruing from hearing the Purana.

47-48. The scholarly Brahmana who listens to or recites or teaches this ancient Itihasa, rejoices in the regions of Mahendra for eternal years. After attaining Sayujya (absorption, identification) with Brahma he rejoices along with Brahma. 

49. One who celebrates and proclaims the glory and reputation of the renowned noble-souled Prajapatis and lords of the Earths, attains final emancipation. 

50-53a. This Purana is recounted by Krsna Dvaipayana, the expounder of Brahman. It is conducive to wealth, fame and longevity. It is meritorious. It is equal in extent and value to the Vedas. 

He who proclaims and celebrates the glory of the lords of Manvantaras as well as that of the Devatas and Sages of abundance of wealth and splendour, becomes rid of all sins. He shall attain great merit. 

The scholar who always recites this on every holy occasion shakes off all sins. After attaining Soarga (heaven) he becomes capable of final emancipation. 

53b-55. If anyone recites a section of this (Purana) during a Shraddha rite to the Brahmanas, it passes on to the Pitrus bestowing everything desirable and everlasting benefits. 

This is called Purana because it is ancient and still living (Pura Anati). He who knows the etymological meaning of this word gets released from all sins. 

So also, in the case of men of three Varnas who study this Itihasa. 

56-57. If anyone, after listening to this Purana, directs his mind towards righteous activities, he rejoices in heaven as many thousand crores of years as there are hair-pores over his body. After attaining absorption in the Brahman, he rejoices along with the gods. 

58. This Shastra (scripture) is meritorious, sacred and renowned. It removes all sins. Brahma handed over this Purana to Matarishvan (the wind god).¹

1. The genealogy of teachers who handed down the Purana unto Sauti, the son of Suta. This list is longer than the one given in Introduction.

59. This was acquired from him by Ushanas. Bruhaspati got it from him (Ushanas). Thereafter, Bruhaspati narrated it to Savitr (sun-god).

60. Savitr recounted it to Mrutyu; Mrutyu to Indra; Indra to Vasishtha and he recounted it to Sarasvata. 

61. Sarasvata imparted it to Tridhaman; Tridhaman to Sharadvan; Sharadvan to Trivista and he handed it over to Antariksha. 

62. Antariksha recounted it to Carsin and he to Trayyaruna. Dhananjaya got it from Trayyaruna. He handed it over to Krutanjaya. 

63. Trunanjaya got it from Krutanjaya and he imparted it to Bharadvaja. Bharadvaja recounted it to Gautama. He gave it to Niryantara. 

64. Niryantara taught it to Vajashrava; he gave it to Somashusma and he handed it over to Trunabindu. 

65. Trunabindu recounted it to Daksha. Daksha recounted it to Shakti. Parashara who was in the womb heard this from Shakti. 

66. Jatukarnya heard this from Parashara. Holy lord Dvaipayana heard this from him. O excellent Brahmanas, it has been then acquired by me from Dvaipayana. 

67. This has been narrated to my son of unmeasured intellect. This is the enumerative statement of all Gurus beginning with Brahma. It has been cited. 

68-70. Gurus (Spiritual preceptors) are to be earnestly bowed to by learned men. This Purana is conducive to wealth, renown and long-life. It is secred and capable of accomplishing all objects. It is destructive of sins. It should be listened to along with Brahmanas. This sacred excellent Purana should not be given to the impure and unclean, to the sinner and faithless. It should not be given to a student unless he has served and studied for at least a year. It should not be given to the unlettered or to one who is antagonistic. It should not be given to one who is not like one's own son.¹

1. Usual qualifications of the listener to the Purana. These are common to all holy scriptures.

71-73. With great mental purity, I bow down to the primordial Brahma,² the great lord, the most excellent of all excellent ones, the bestower of boons. He is established in Satyaloka. He is of the nature of Yajna. He is the lord of Devas and the creator of people. They say that the Avyakta (the unmanifest) is his source of origin and that this Kala (Time) and Gati (Movement) is his manifest body. Vahni (fire) is his mouth, the Sun and the Moon are his eyes, the quarters his ears. Vayu (the Wind god) is his vital breath. His words are Vedas; the firmament his body, the Earth his feet and the stars the pores of his hairs. The entire sky constitutes his head and all lores and Upanishads constitute his tail.

2. The usual concluding solutation to the Primordial Purusha.