4 - Description of Creation by Means of Prakruti.

 Präkruta sarga-This chapter deals with the creation of the universe by means of Prakruti (Primordial matter) and may be translated as material' or 'subtle' creation. Compare AITM Vol. 1 Bh. P. Part I. pp. 274-275 where the three types of creation viz. Prákruta (material), Vaikruta (elemental) and Mixed (Prākruta-Vaikruta) and the doctrine of transformation (Parināmavāda) of Shankhyas to explain the evolutionary process of the subtle (or Prākruta) creation are discussed. The influence of VP. on the Bh. P. is undeniable but as pointed below, KP. quotes verse after verse from VP. I. 2. Both VP, and Bh. P. owe the concept of evolution of the universe to the Shänkhya system (if not to Ishvarakrishna's Sankhyakārika which is older than the present editions of Mahāpurāņas). 

The critical Ed. (of KP) reads: 

bhūtānām prabhavāpyayau |

 "The creation and destruction of all beings." 

Suta said: 

1. After hearing the whole procedure regarding the stages in life, the sages were delighted in their heart. After paying obeisance to Hruşhīkeśha (Lord Kūrma), they spoke these words. 

The sages submitted: 

2. The excellent arrangement of the four stages of life has been narrated by you. Now, we desire to hear from you how the universe originates. 

3. From whence was all this universe born? Wherein it will get dissolved? Who is the controller of all these things? O Purushottama (Supreme Person), be pleased to recount this to us.     

4. "On hearing the query submitted by the sages, Nārāyaṇa who assumed the form of a Tortoise, the imperishable source of all living beings, spoke in a deep majestic tone.

Lord Kurma said: 

5. The Supreme Lord (Maheśhvara) is transcendental, unmanifest, eternal, the Lord of four manifestations2 (Vyūhas viz. Vasudeva, Sankarşhaņa, Pradyumna and Aniruddha). He is infinite and inscrutable. He is the Controller (of the universe) and omnifaced.  

2. Chatur-vyūha-Vyüha is a technical term in the Pancharătra system, meaning the manifestation of the Lord. 'The four Vyūhas according to them are Vasudeva, Sankarşhaņa, Pradyumna and Aniruddha. It appears that despite the Pashupatisation of the KP, a number of terms and pro Vişhnu passages remained as before. The footnote No. 7 of Venkateshvara Ed. tries to give the Shaivite explanation: 

chatvārah vyüha adhasthāna-bheda yasya tathoktah|

 Also Maheśhvara being all-pervading constitutes all stages (avastha), hence he is called chaturvyūha. 

6. To him philosophers (or contemplators of Reality) designate as unmanifest, the cause which is eternal and comprising of the being and non-being as well as the Pradhāna and the Prakruti. 

7. It is devoid of smell, colour and taste; it is without sound and touch. It is non-ageing, stable, inexhaustible or im perishable and eternal. It is established in its own Self. 

8. The Supreme Brahman is the source of the universe and the Primary element. It is the cosmic body of all living beings, self-dependent and the Mahat presided over by the Ātman. 

9. Only the Brahman was in existence in the beginning. It has neither beginning nor end; it is unborn and subtle, and consisting of three Gunas. It is the source (v.l. the origin and the end) of the universe. It is unknowable, eternal (extending over the past, present and future) 

10. When there is complete equilibrium of Gunas, and the Purusha abides in his own blissful state, one should know that it is the original state of Prakruti or the dissolution pertaining to Prakruti till the creation of the Universe. 

11. This period is called the night of god Brahma. The creation of the universe is called his day. Really, there is neither day nor night of Brahma. This is used in a figurative sense. 

12. At the closc of Brahma's night wakes up the Supreme Lord, who though) himself beginningless, is the origin of the world. Due to his being unmanifest, he is the immanent Lord abiding in all (v.l. avyakto hyantaryāmi—the unmanifest in dwelling soul). 

13. Promptly cntering both Prakruti and Purusha, the great God, the Supreme Deity, agitated them by his highest Yoga. 

14. Just as lust enters women or the wind in the spring entering them stirs (passionate) agitations in them, the same way did the Lord, the Yoga incarnate. 

15. O Brāhmaṇas, the same Supreme Lord is both the agitator and the agitated (i.e. the subject and object of agitation). By means of the withdrawal and development, He stabilises himself in the state of being Pradhāna. 

16. The great seed called Mahat, consisting of both Pradhāna and Purusha, appeared when Pradhāna and the ancient Purusha were being agitated. 

17. It is stated in the scriptures that the Mahat, the Alman, the intellect, Brahma, Prabuddhi, Khyati (Faculty of discrimination), išhvara, Prajñas (intelligence), Dhruti, Smruti (memory) and Samvit (knowledge)-all these originate from it.1 

1. Cf. LP. 1.70.12 where thcsc are treated as synonyms: 

mano mahān matir brahma pūr buddhih khyātir ishvaraḥ | 

prajnă chitih smrutih samvid Vishvešhash cheti sa smrutah || 

These synonyms of Mahat are explained in LP, in the following verses. For example: This principle is called mahat as it evolved the earliest (and as such is the senior-most). Its extent is the widest-far greater than that of the special gunas (ibid. 1.70.14).. 

18. It is traditionally reported that this three-fold Ego viz. Vaikārika (product of the Sattva Guna), Taijasa (born of Rajas) and Bhūtādi (the origin of all elements), the product of Tamas, is evolved from Mahat.2 

2. VV. 18-33 deal with the evolution of the universe as given in Ishvarakrishna's Sarkhyakārikā. KP. has incorporated here a number of verses and lines from VP.I.2.34-46. Compare for example 

bhūtādis tu vikurvánah Shabda-tanmatrakar tatah ||

37

sasarja shabda-tanmātrād akashaṁ shabdalakshanam ||38a KP.

bhūtādis tu vikurvānah shabda-mātram sasarja ha |

akāsho jāyate tasmat tasya shabdo guno matah ||

24 ef. Bh. P. III.5.22 ff.

All these Purānas have adopted the Shankhya theory of evolution and its Parinama-vada (The theory of transformation). Hence the close textual similarity. 

19. Ahamkāra is mentioned in scriptures) as Abhimāna (self-conceit or self-love), the Agent, the thinker, the Supreme Soul and the individual soul abiding in every one, and from whom all actions arise. 

20. The five elements, the subtle potentials of elements (Tanmatras) and all the sense organs (v.l. and gods presiding over them) were evolved out of Ahamkāra (the Ego). All the universe is thus born of it. 

21. The mind is said to be born of Avyakta and is mentioned as the first product whereby it becomes the doer and secs the Bhūtādi and other types of Ahamkāra. 

22. The creation from the Ahamkāra of the Vaikārika type. (which is evolved out of Sattva Guna) was also Vaikārika. The sense organs are the products of Rajoguna and are called Taijasa, while the Vaikārikas are the ten Devas presiding over the sense organs. 

23. The eleventh (sense organ (viz. the mind is of the nature of both by means of its own qualities. O Brähmaņas, this creation of gross and subtle elements is evolved out of the Bhūtādi (the Tamasic Ego). 

24. It is traditionally said that when the Bhūtādi under goes modifications, it creates the subtle element of sound (Shabda- tanmātra). The ether is born thereof and Shabda (Sound) is con- sidered to be its quality. 

25. When the ether undergoes transformation, it evolves the subtle element of tangibility (Sparsha-tanmātra). The wind is born therefrom and they know that its characteristic quality is touch. 

26. When the wind undergoes transformation, it creates the Tanmātra of Rūpa (form). The fire is born of Vayu and possession of Rūpa (form or colour) is said to be its characteristic. 

27. When the fire undergoes modification, it creates the subtle Tanmātra of Rasa (taste or fluidity). Therefrom the waters originate and are the receptacle of taste (Rasa). 

28. When waters underwent modification, they created the tanmālra of smell (Gandha). The mass of earth is born therefrom, and smell is considered to be its specific quality. 

29. Akāśha (Ether), which has only the Tanmatras of Shabda enveloped the Sparsha-Tanmātra. Hence Vāyu has two qualities viz. Shabda and Sparsha (sound and touch). 

30. The two Gunas-Shabda and Sparsha enter Rūpa. There fore, Vahni (Fire) shall have three Guņas viz. Shabda, Sparsha and Rūpa (Sound, touch and colour). 

31. Sound, touch and colour enter Rasa-tanmātra. Hence waters characterised by taste should be known consisting of four Gunas. 

32. Sound, touch, colour and taste enveloped Gandha (smell). Hence the earth has five Gunas. Among the elements, the earth is mentioned to be the grossest. 

33. Tranquillity, terribleness and dullness have been stated as their special characteristics and they (i.e. these elements) sustain cach other by their inter-penetrability.

 34. These noblesouled (mighty) elements, though mutually resorting were incapable of creating subjects (the universe) without complete union among all of them. 

35. It is due to their being presided over by Purusha and the blessing of Avyakta that these beginning with Mahat and ending with Visheșha create the cosmic egg.1 

1. VV.35 and 36 echo VP. I.2.53.

36. Like bubbles in the water forming simultaneously the (cosmic) egg originated from the simultaneously cumulative effect of Visheshas. It was very huge and it rested on the cosmic waters. 

37. When the Egg born of Prakruti developed, the productive activities of Parameşhthin (god Brahma) were achieved therein. The presiding soul (kshetrajñas) is termed as Brahma. 

38. He is the first embodied Being. He is called Purusha. Brahma, the first creator of living beings, existed at the beginning of the universe. 

39. Him the sages call Purusha (one abiding in the body), Swan, Hiranya-garbha (one born of a golden egg), transcendental to Pradhāna, of tawny-colour, the embodiment of the Vedas, the eternal. 

40. Mount Meru became his foetus and mountains, the embryo. The oceans became the foetal fluid of that great soul.2 

2. The same as VP. I.2.57. 

41. Within that cosmic Egg evolved the universe consisting of Devas, Asuras and human beings, the Moon, the Sun, the constellations, the planets and the wind. 

42. The Egg is externally encircled by waters ten times in magnitude. The waters are externally wrapped up by fire ten times in magnitude. 

43. The enveloping fires themselves are externally surrounded by the Vāyu (wind) ten times in magnitude. The Vāyu is enveloped by Akāśha (ether) and the ether is encircled by Bhūtādi (Tamasic Ego). 

44-45. The Bhūtādi (Tamasic Ego) is enveloped by the principle called Mahat, which, in turn, is surrounded by the Unmanifest (Avyakta). These are the divisions of the universe. Noble-souled persons, all conversant with the Supreme Principle, inhabit them. They have their souls devoted to the Lord) and are well established in him. Those Masters of Yoga are devoted to spiritual meditation, while others are the contemplators of Reality. 

46. They are omniscient and have their qualities of Rajas subsided. They are perpetually delighted in their minds. The Cosmic Egg is surrounded by these seven sheaths originating from Prakruti.1 

1. This theory of seven sheaths round the universe meant for its protection as given in the above verses was popular in Puranas. Cf. VP. I. 2.59-60. The river Ganga is said to be the water from the watery outer sheath, which rushed in when the upper crust of the egg of the universe was cracked by the touch of the toe-nail of the left foot of Vişhnu in his Trivikrama form (in his incarnation as Vamana, vide Bh. P.V. 17.1. also NP. the descent of the Gangā). 

47. This much can be explained, O Brāhmaṇas. This Māyā is very mysterious. What has been mentioned as Bija (seed)2 by me, is the working of Pradhana (the primordial nature). 

2. Cf. V. 16 above. As stated therein 'The great seed' (mahad bija) mentioned therein is the principle called Mahat which is an evolute of Pradhana. Though it is called “The effect of Pradhana" (Pradhānikam karyam), the influence of Purusha explicitly stated in V. 16 above should be taken as implicit here. 

48. That Pradhāna is the first, primordial body of god Prajapati; it is known through the Vedic tradition. The entire Brahmānda is endowed with the strength* of the seven spheres. 

* A better vl.: sapta-loka-kulanvitam-The aggregate of seven spheres, 

Crit. Ed. reads: sapta-loka-talanvitam and translatcs, attended by the might of seven spheres, vidc p. 30 verse No. 48. 

49-50. That is the second body of god Brahmä (Parameshthin). Lord Hiranyagarbha i.e. Brahma, born of the golden Egg, is the third form of the Lord. Those who are experts in the inter pretation of the Vedas state so. There is another form of that intelligent one which is constituted of Rajv-guna. 

51a. The four-faced Lord functions in the creation of the universe. 

51b-52a. Resorting to Sattva-guna, Vişhnu himself who is the Lord of this Universe, the Soul of the Universe, with faces all round, protects everything that is created. 

52b-53a. At the time of dissolution of the universe Lord Rudra, the Soul of all and the Supreme Ruler resorts to Tamo-guna and withdraws (i.e. annihilates) all the universe. 

53b-54. The Great God1, though one, abides in three forms through his functions of creation, maintenance and an nihilation (of the universe). Though he is devoid of any gunas and unsullied, and of a single form, he becomes two-formed, three-formed and many-formed according to the difference of gunas. 

1. Vide Supra 1.2.91-92 where god Brahma, Vişhnu and Maheśhvara are said to be the forms of the Supreme Soul Paramātman. Puraņas always emphasize that it is the one, Supreme Reality who as Brahmă, Vişhnu and Rudra characterised with the gunas-Rajas, Sattva and Tamus, creates, protects and withdraws (i.e. destroys) the universe. Here the Reality is called Mahadeva (the Great God) while in VP. I.2.61-70, he is called Vişhnu. VP.I.2.70 sums up: 

sa eva srujyaḥ sa cha sarga-karta

sa eva pătyatti cha pátyate cha | Brahmädyavasthābhir ashesha-mūrtir

Vishnur varishtho varado varenyah ||

55. By means of Lilās (sportive activity) the Lord of Yoga creates and dissolves bodies of diverse shapes, activities, features and names. 

56. For the welfare of the devotees, he devours them again. He divides himself into three and functions in the three worlds. 

57. He creates and swallows them. He particularly protects them, because after creating the subjects, he blesses them and swallows them again. 

58. Hence (due to his persistent existence in all the three periods of time, he is called one, in view of his being endowed with Gunas. At the outset, he manifested himself as the eternal Hiranyagarbha. 

59. He is called Adideva (the primordial god) because he is the first one in the beginning; since he is not born, he is called Aja. Since he protects all the subjects, he is called Prajāpati. 

60. Since he is the greatest Deity among gods, he is designated as Mahādeva; in view of his vastness, he is called Brahmā; in view of his supreme nature, he is called Parameshvara (the Supreme Ruler). 

61. He is technically termed Ishvara because he is Vashin (full of self-control) and Avasya (not liable to be subjected to any one else's control). He is called Rsi because he is omni present or capable of going everywhere. He is Hari because he is the remover of every thing. 

62. He is remembered as Svayambhū because he is unborn and is prior to all. Since he is the goal (Ayana) of men (Nara) he is called Nārāyaṇa. (v.l. nārānām ayanan-As his abode is the Cosmic waters). 

63. He is called Hara, because he removes the (bondage of) worldly existence. He is called Vişhnu because of his omni presence (Vibhutva). He is called Bhagavān, becasuse he knows everything perfectly; he is called OM because he protects (avanāl) all. 

64. He is Sarvajña, because he knows everything. He is Sarva because he is identical with all; since he is free from impurities, he is known as Shiva; since he is present everywhere he is called Vibhu. 

65. Since he saves (beings) from all miseries, he is ex tolled as Tāraka. Of what avail is much talk? The entire universe is full Brahma1 (i.e. identical with Brahman). (v.l. full of i.e. thoroughly pervaded by Vişhnu) 

1. Purâņas are full of echoes from Vedic and Upanişhadic texts. Thus sarvam brahma-mayaṁ jagat is a paraphrase of sarvaṁ khalvidam Brahma, the next verse echocs ekam sad vipra bahudha vadanti. 

66. The Supreme Lord differentiating himself in his 'multiformity, sports about. 

Thus the creation starting from Prakruti has been briefly narrated by me. O Brāhmaṇas, now listen and understand the creation of Brahma, prior to Mahat1 (the principle of Cosmic intelligence). 

1. Here thc Brahmi Srushti-creation by Brahma is called abuddhi pūrvika, because in Präkruta sarga we have evolution from (Prakruti) Mahat, ahamkara etc. but in Brahmi's creation buddhi i.e. mahat-tattva is absent. As the foot note 3 in the Venk. Ea. clarifies:

abuddhi-purvikaṁ nāsti buddhih mahal-tattvam pūrvå prathamā tathoktām |

The MS. evidence does not justify the emendation abuddhi-pūrvaka to make it qualify prākrutah sargah though Dr. A.S. Gupta tries to defend it. And when abuddhi-pūrvikām—the reading supported by good MSS can satisfactorily be explained when taken as qualifying Brahmi Srushti, there is no necd of any emendation as per canons of textual criticism.