Kūrma Mahā Purana
7 - The Description of Creation.
This chapter gives the account of nine creations of Brahma. In addition to supra ch. 2, we have another description of the creation of the world in infra. I. 10. As expected, there is much common in these accounts of creation given in LP. I.70, VP.I.5 and Bh.P. III.6.6-18, III. 10. III.12 and others. But KP. quotes verbatim a number of verses from the VP, as can be seen from the following comparative table:
KP. I.7 VP.I.5 KP.I. 7 VP.I. 5
1 4
2 5 57-61 54-58
3 a
4 a 6 62a 59 b
4 b 7 63b
64a 60
5 a 8 65 a 61
5 b 65 b
6 a 9 66 a 62
6 b 10
8 13 67 b
9 16 68 64
10 a 17 69 b
70 66
13 b 19 b
14-46 20-22
The use of phrases and paraphrase of the many of the remaining verses show a close affinity between this chapter and VP. I. 5.
Lord Kurma said:
1. While he (god Brahma) was pondering over the creation at the beginning of the Kalpa, as before, the creation without the antecedence of Buddhi (intellect)2 manifested itself. It was full of darkness.
2. abuddhipurvaka occurs also in VP. I. 5.4. (as this verse is common to KP. and VP.). Shridhara interprets as anavadhana-müla (caused through inadvertence). A.S. Gupta quotes LP. I. 5.1-2 where this very word occurs and is explained as anavadhana-müla by the Com. Ganesa. Relying on the word chintayatah (Shrushtin chintayatah), Gupta thinks that this creation is buddhi-purvaka. I think that Shridhara is correct. In experimentation or planning one considers different alternatives before deliberately arriving at the final conclusion. In the case of Brahma, the creation being on his mental plane i.e., creation took place as per development of his thoughts or mental planning, the first creation which was not a systematically planned one, is called abuddhi-purvaka. SP. Vayaviya I. 12.18 states that the three Prakruta Sargas are abuddhi-purvaka while Vaikruta creations are buddhi-purvaka (deliberately planned).
Prakrutashcha traye purve sargas te’ buddhi-purvakah |
2. Five types of darkness came out of the great-souled Deity. They were: Tamasa (Ignorance), Moha (Delusion), Mahamoha (great delusion), Andhatamisra (blinding darkness) and the fifth one among them was the Avidya1 (Nescience).
1. Tamas, moha etc. are the synonyms of Kleshas (hindrances) enumerated as avidya, asmita, raga, dvesha and abhinivesha. In commenting on YS. II.3, Vachaspati states that these are the five 'joints' i.e., aspects of Avidya: Se’ yam pancha-parva bhavatyavidya: avidya'smita-raga-dvesha' bhiniveshah Klesha iti cta eva sva-samjñabhis tamo moho maha-mohas tamisro'ndha-tamisra iti |
Vachaspati on YS. I. 24 explains that they are Kleshas because they afflict men plunged in Samsara with several kinds of sufferings (avidyadayah kleshah klishnanti khalvami purusham samsarikam vividha-duhkha. praharene' ti | Ashvaghosa was familiar with these terms-tamas, moha etc. as the five knots of Avidya. Cf. Buddha-charita XII. 33.
ityavidya hi vidvaṁsah pancha parva samihate |
tamo moham maha-moham tamisra-dvayam eva cha||
In view of the above discussion the v.l. avidya pancha-parvaisha for avidya panchami tesham is better. If it is accepted the translation will be: "From that great souled Deity came out Nescience of five aspects or knots" etc.
3. The creation remained five-fold (as Avidya is of five kinds), even as he was meditating and identifying himself with it. It was enveloped by darkness and lay covered like a pot of seeds (?)2. (v.l. i.e., buried under ground like seeds and roots.)
2. Bija-kumbhavad avrutah. -- The idea is vague. The emendation in the Crt. Ed.: bija-kambhu-vanashritah is good and means "like a forest i.e., a cluster of Kambhu (Andropogon Muriatus) hidden in darkness under ground.' The reading in the Venk, Text has the ring of Va. P. I. 6.38 dipah Kumbhavad avrutah "like a lamp in a pot the light of which is surrounded and shut out on all sides with walls of a pitcher." LP. 70 vv. 139 ff are quite similar to the KP. I.7.1.66 and it uses bijankuravad avrutah (I.70.142) which is also an equally vague expression.
4. It was devoid of light both within and without. It was rigid and devoid of contact. As the immovables (such as mountains, trees etc.) were the first creation, this creation was. known as the first or Mukhya1 creation.
1. VP. 1.5.7 explains that this inert, immovable creation like mountains were first established by Lord Varaha, hence it came to be called Mukhya.
5. Having observed that this creation is not accomplishing his object, the Lord thought of another creation. Even as he was pondering, the Tiryak-srotas (oblique currented creation i.e., the animal world) appeared.
6. Since it functioned in non-straight ways, it is known as Tiryak-srotas. O Brahmanas, they are well-known as beasts, etc. as those tread the wrong path and go astray.
7. Realising that that creation did not accomplish its purpose and hence was incomplete, he created another set of creation. That is called the upward currented (Urdhva-srotas). It was the creation of gods, endowed with the quality of Sattva.
8. They were blessed with abundant happiness and pleasure. They are uncovered i.e., unburdened within and without. They are full of light internally and externally. Naturally they are termed as Devas, the luminous.
9. Thereafter, he, of truthful (effective) meditation began to contemplate further. Then from the unmanifest appeared the downward currented (Arvak-srotas) creation, competent of accomplishing his purpose (all goals of life).
10. There, they came to be known as human beings illuminated with the light of knowledge, endowed with the quality of Sattva, contaminated and afflicted with Tamas and dominated with Rajas.
11. On seeing it, the unborn god Brahma thought of another creation. As he was meditating on the creation, the creation of elements etc. (the Bhutadika) took place.
12. All of them were possessors of property or house-hold, engaged in sharing, swallowers or grabbers and even lacking in character.
13. Thus, O leading Brahmanas, the following five creations arc recounted - the first one should be considered as the creation of the principle of Mahat from Brahma.1
1. According to Sankhyas, Mahat or Buddhi is the first evolute from Prakruti. Hence the association of Brahma with the creation of Mahat.
14. The second creation is that of the Tanmatras (subtle elements). It is called Bhutasarga2 (creation by the Bhutas i.e., elements). The third creation is Vaikarika. It is called Aindriyaka3 (pertaining to the sense organs), also.
2. Tanmatras or subtle elements are according to Sankhyas the products of the Tamasa aspect of Ahankara and as gross elements evolve out of Tanmatras; this Sarga came to be called Bhuta Sarga or elemental creation.
3. According to Sankhyas, from the vaikarika or sattvika aspect of Ahamkara are evolved the cognitive and conative senses and the internal organ (the mind). Hence this is designated as "creation pertaining to sense-organs' (Aindriyakas).
15. Thus there is the Prakrutasarga which took place without the antecedence of the Buddhi (intellect). The fourth one is Mukhyasarga. The immobile beings are meant by the term Mukhya.
16. The creation of Tiryakstotas i.e., of the beasts and animals, is the fifth creation. The sixth creation is that of the Urdhva-srotas. It is called Devasarga.
17. Then the creation of the Arvak-srotas is the seventh one. That is the creation of the human beings. The eighth creation is Bhautika i.e., of the Bhutas4 (elements) etc.
4. One wonders why the elemental-creation (Bhautika sarga) is. repeated again here when verse 14 above states that the Sarga of Tanmatras is the elemental creation. The difference being that that creation is abuddhi purvaka and this is buddhi-purvaka. VP. I. 5.24 states instead that the eighth creation is Anugraha
Ashtamo' nugrahah sargah sattvikas tamasashcha sah |
Mk. P. 47.28 and Va. P. 6.57 call this as Anugraha as it consists of reversal, accomplishment (siddhi), quiescence and contentment:
panchamo' nugrahah sargash chaturdha sa vyavasthitah |
viparyayena shaktya cha tushtya siddhya tathaiva cha ||Mk. P. 47.26
18-19. The ninth creation is that of the Kumaras (of Sanatkumara etc.). (The eight creations mentioned before are) Prakrutas and Vaikrutas. The first three are the Prakrutas. They are without the antecedence of the intellect. O leading sages, the creations beginning with the Mukhya (immovable) one function through the antecedence of the Buddhi. At the outset Brahma created these mental sons on a par with himself.
20-21. Prajapati had already created the five sons Sanaka, Sanatana, Sanandana, Kratu (v.l. Rubhu) and Sanatkumara. O Brahmanas, these five were Yogins with their minds drawn towards Ishvara (the Supreme Ruler). They did not turn their mind towards creative activity.
22. When they were indifferent towards the creation of the worlds, Prajapati fainted suddenly by the deluding potency (Maya) of Parameshthin, the master of Maya.
23. The great ascetic and yogin, Narayana, who is the creator of the worlds through Maya and who pleases the minds of yogins wakened him (v.l. wakened up his son).
24. Aroused by him, the soul of the universe (Vishvatman i.e., Brahma) performed great penance. Even after performing austere, penance, the Lord did not receive anything.
25. Then after a long time he became angry due to his mental anguish. When he was overwhelmed with anger, drops of tears fell from his eyes.
26. From the forehead of the frowning Parameshthin endowed with crooked eyebrows, the great god Shiva of dark-blue complexion, a worthy protector, manifested himself.
27. He himself was Lord Isha, the eternal one, the mass of splendour, whom (spiritually) learned men observe as Parameshvara (The Supreme Lord) abiding in their souls.
28. Recollecting Omkara and bowing down with palms joined in reverence, Lord Brahma spoke to him: "create these various subjects."
29. On hearing the words of the Lord, Shankara, the transmitter of piety, the auspicious (Shiva) mentally created these sons similar to him viz. Rudras-all with matted hair, possessing three eyes, of dark-blue complexion and free from fear.
30-32. Lord Brahma spoke to him: "create such subjects as are liable to birth and death.” Isa replied; "O Lord of the universe, I will not create such subjects as are susceptible to old age and death. You may, if you please, create such inauspicious subjects.” Then the lotus-born deity prevented Rudra and began to create himself.
33-34. Understand that all these are deities presiding over their respective abodes. Even as I recount them, they are: Apah (waters), Agni (fire), Antariksha (ether), Dyaus (heaven), Vayu (wind), Pruthivi (earth), rivers, oceans, mountains, trees, creepers, Lavas, Kashthas, Kalas, Muhurtas, (all these being units of time1), days, nights, fortnights, months, Ayanas, years, Yugas etc. After creating the deities presiding over their positions, he created the Sadhakas, who accomplished his purpose.
1. Out of the units of time Lava is rather vague, as according to Bh.P. III 11.3-10, 3 lavas=nimesha while Kautiliya Arthashastra II, 20.30-37 gives 2 lavas=nimesha. For other terms, vide Note 1, p. 48.
35. He created Marici, Bhrugu, Angiras, Pulastya, Pulaha, Kratu, Daksha, Atri, Vasishtha, Dharma and Samkalpa.
36. Brahma, created Daksha out of his vital airs; he created Marichi out of his eyes; the Lord created Angiras out of his head and Bhrugu from his heart.
37. He created Atri from his eyes, Dharma out of his energetic exertion; the grandfather of all the worlds created Samkalpa out of his conception.
38. He created Pulastya out of his vital breath Udana; he created sage Pulaha out of Vyana; he created the unbewilderable Kratu out of Apana and Vasishtha out of Samana.
39. Thus these (Sadhaka) house-holder sages were created by Brahma. Assuming human form, activities of piety or religion were initiated by them.
40. Then the holy lord desirous of creating the four viz. Devas, Asuras, Pitrus and human beings, engaged himself therein.
41. When the Atman (soul) of Prajapati was united in yogic trance, the Tamomatra (the essence of dark traits) became increased. Then from his loins, the Asuras were born as his sons, at the outset.
42. The exalted person cast off that physical body, after creating the Asuras. Immediately after he had cast off the body, the night was created from it.
43. Since that period was abundant in darkness, the created beings sleep during night. The Lord then assumed another body mainly consisting of Sattva Guna.
44. Then from his face (mouth) that was refulgent, gods were born. That body was also cast off by him and the day. mainly of Sattvika nature, was created out of it.
45. Hence religious minded persons worship Devas endowed with the characteristic of Sattva, during the day time. Then he took up another body endowed mainly of Sattvika nature.
46. The manes who considered him like a father were born from him. After creating the manes (Pitrus) the god who sees everything in the universe, abandoned that body also.
47-48a. As soon as that body was cast off by him, it became the dusk (Sandhya); hence the day time is for Devas; the night time is for the enemies of Devas. In between them the great Sandhya i.e., the evening twilight is the time for Pitrus.
48b-49. Hence all Devas, Asuras, Sages and the human beings worship with concentration, in the middle period between the night and the day. Thereafter, god Brahma created another body, mainly of Rajasa nature.
50. Then the human beings enveloped by the quality called Rajas were born to him as his sons. Prajapati (the creator) then immediately abandoned that body.
51-52. That body became the dawn, O Brahmanas. It is also termed as morning-twilight. O leading Brahmanas, then Lord Brahma attained the body of Tamasic and Rajasic nature (v.l. He assumed it). In the darkness were born Raksasas overwhelmed with hunger.
53. The demonic night wanderers (Nishacharas) mostly of Tamasa and Rajasa nature were born as his sons. Similarly, serpents, Yakshas, goblins and celestial singers were born.
54. The Lord created other beings too, possessed of Rajasic and Tamasic qualities. After creating the winged tribe (birds) from his vigour and age, he created sheep out of his chest.
55. From his mouth, he created other animals such as the goats and from his belly, the cows. From his feet, he created horses, elephants, donkeys, Gavayas (a species of ox-bos gravaeus) and deer.
56. From his fore-hand (extending from his elbow to the little finger tip), Prajapati created camels and mules, medicinal herbs, fruits and roots were born of the hair on his body.
57. From his first (eastern) face he created the Gayatra (tri) metre, the Ruks (Rugveda), the Tri-vrut-stoma mantras, the collection of Saman Mantras called Rathantara and Agnishtoma among all sacrifices.1
1. VV. 57-60 which are the same as VP. I.5.54-57 describe what was created from the four faces of God Brahma.
Brahma's Face: Creations from Brahma's face
Veda Metre Slomas Samans Sacrifice
(Chandas) (Yajna)
Eastern: Rug Gayatri Trivrut Rathan- Agni
tara stoma
Southern: Yajus Trishtubh Pancha- Bruhat and Uktha
dasha Uktha
Western: Saman Jagati Sapta Vairupa Ati-
dasha ratra
Northern: Atharvan Anus- Eka- Vairaja Aptor--
Tubh vimsha yaman
It will be seen from the above table that the Vedas, metres, stomas (collection of hymns), certain groups of Saman hymns and certain sacrifices were created from each of the mouth of god Brahma. As each face of Brahmă created a Stoma; the reading Trivrut-sama even though found in the LP. I. 70.243 need not be accepted. VP.I. 5.54 supports the reading Trivrut soma and this whole passage in KP. is from VP. vide Note I, p. 55.
The groups of saman hymns specified here are as follows:
(1) Rathantara (Sama) viz the mantra
Abhi två shura - RV. VII. 32.22, Sama v. 230; 680
(2) Bruhat-Sama - viz. The mantra: tvam iddhi havamahe - RV. VI 46.1; Sama V. 234; 809
(3) Uktha or Ukthya is the third variety of somayaga
(for details vide HD. II. ii-1204.
Some of the Uktha mantras are:
(1) Uktham indrara shamsyam |
-RV. I, 10.5, Sama V. 363
(2) Uktham ca na shasyamanam |
-RV. VIII.2.14; Sama V. 225
(3) Ukthani cha bravitana
-RV.I.84.5b; Sama 2.301.
58. From his right (southern) face, he created the Yajur Mantras, the Traishtubha metre, the collection of Mantras called Pañchadašha stoma, and Bruhatsama and Uktha portion of the Samaveda.
59. He created from the western face, the Saman-mantras (Samaveda), the hymns called the Sapta-daśha stoma, the Jagati metre, a group of Samans called Vairupa and the Atiratra sacrifice.
60. From his northern face he created the collection of Mantras called Eka-vimsha, the Atharva-mantras, the Aptoryama sacrifice, the Anushtubh metre, and Vairaja portion of the Samaveda.
61. The diverse, high and low living beings were born of his limbs, even as god Brahma, in the capacity of the creator. was engaged in his creative activities.
62-64a. After creating the Yakshas, goblins, the heavenly singers and the beautiful divine damsels and the four sets of creations such as gods, sages, manes (Pitrus) and human beings, he created the living beings both mobile and immobile. He created human beings, Kinnaras, Rakshasas, birds, animals, deer, serpents and other creatures and things both mobile and immobile, permanent and temporary.
64b-66a. Whatever activities had been taken by these creatures in their previous creations and births, they assume those very functions when created again and again. (The temperament) violence or non-violence, gentleness and cruelty, righteousness or unrighteousness, truthfulness or falsehood, urges them (v.l. arises in them), as in the previous birth and hence these appeal to them.
66b-67a. It was the creator who made the arrangements for diversity in the great elements and in their objects of senses and variety of forms.
67b-69a. That great God (Maheshvara) himself created the names and forms of the Bhutas (living beings) as authorised by the Vedic words at the beginning of the creation. That unborn deity gave the names of the sages to those who were born at the close of his night.
69b-70. Whatever forms and functions are seen in the beginnings of the Yugas are definitely the same as are seen in the various cycles of ages.
Summary of chapter 7 of the Kūrma Mahā Purana is as follows:
Bhagavān Kūrma describes how Brahmā produced the nine-fold creation under the impulse of cosmic impressions from previous Kalpas. The creation begins with the dark Avidyā-sarga, followed by the immovable creation of mountains and trees, the animal kingdom, the divine heavenly hosts, and human beings. Furthermore, Brahmā generated the elemental Bhūta-sarga and the holy Kaumāra-sarga of Sanaka, Sanātana, Sanandana, Kratu, and Sanatkumāra, who immediately embraced supreme Vairāgya and refused to procreate. When Brahmā fell into sorrowful contemplation, Bhagavān Nārāyaṇa awakened him from Māyā, leading Brahmā to perform intense Tapas. From the anger born of intense ascetic hardship, tears fell from Brahmā's eyes and from his brow emerged Nīlalohita Śiva, who, along with his equal manifestations, agreed to create immortal beings while leaving mortal creation to Brahmā. Brahmā then created time divisions, cosmic locations, and the mental progenitors including Marīchi, Bhṛgu, Angiras, Pulastya, Pulaha, Kratu, Daksha, Atri, Vashishṭha, Dharma, and Saṁkalpa to populate the cosmos according to Vedic names and forms.