3 - Primary Creation 

Süta said: 

1. The non-characterized is the root of the characterized. The mani Prakruti is the characterized, while Shiva is the non-characterized, but the characterized (Prakruti) is said to be related to Shiva. 

2-4. They call the characterized by the name Pradhana or Prakruti. But the non-characterized, devoid of smell, colour, taste, sound, touch and attributes, is Shiva who is stable and everlasting. [On the contrary] the characterized Pradhana or Prakruti is endowed with smell, colour, taste, sound and touch; it is the source of origin of the universe; it is elemental both in subtle and gross forms, O exccllent brahmins; it is the physical body of the worlds; it has originated from the non characterized, of its own accord. 

5. [Formerly] it split itself into seven ds well as eight and then into eleven.15 The non-characterized, thus, becomes characterized through māyā. 

15. The twentysix principles emanate from the Saptavimshaka tattva: In this formulation, Pradhana (the twentyfourth), the source of twentythree principles is insentient; Jiva (the twentyfifth) is the knower of Pradhāna: Purusha (the twentysixth) has the perception of the two lower categories-- Jiva and Pradhana, but he cannot bestow grace. twenty-seventh) alone is capable of extending grace to his devotees. In this context, Pradhāna or Prakruti is apratibuddha. Jiva is buddimān, Purusha is buddha and Maheśhvara is prabuddha. 

6-9. From them took shape, the trio of the important deities. From one of the three the universe arose; it is protected by another; by one (i.e. the third) it is destroyed.16 In this manner, the universe is pervaded by Shiva. Thus the three mūrties have been classified as alinga, linga and lingālinga. Brahman itself is the universe. The non-characterized lord is the source of the seed. He, the Supreme lord, is both the seed and the womb as well as the seedless. Being seedless he becomes seed, i.e. the cause of the universe. The term Atman applies to the seed (bīja), womb (yoni) and the unmanifest matter (pradhāna). 

16. Brahmi, Vişhnu and Rudra. the personified entities of the three gunas rajas, sattva and tamas that constitute Pradhana or Prakruti, the material cause of the universe are responsible for the creation sustenance and destruction of the universe. The the emanate from the transcendent reality Maheśhvara. (Cf. Devi Bhaga. 1,8.4; Brahmānda 1.4.6: Vishnu 1.2.66) For detail see V.S. Agrawal: MP-d Study, pp. 37-41. 

10. He who is Rudra, Brahmā and Vişhnu is called Shiva in the Purānas by virtue of his eternally and intrinsically enlightened and pure nature, 

11. Prakruti, when observed by Shiva became Shaivi O brahmins, formerly it was unmanifest, but being intrinsically endowed with the attributes it became manifest at the beginning of the creation. 

12. The entire universe beginning with the unmanifest and ending with the gross elements originated from it. That Shaivi Prakruti, the creator of the universe is known as ajá (thic unborn). 

13.14. The individual soul is devotedly attached to that ajā (the unborn Prakruti) of red, white and black colour--the ajā that is single, though the mother of many. He resorts to her in her manifest form, and having enjoyed eschews her when he becomes unattached. This Prakruti is the creator of worlds when she is presided over by Puruşha. 

15. At the time of the creation, mahat was evolved, at the behest of Purusha, out of Pradhana consisting of the three gunas and presided over by Purusha. 

16. Being urged by the desire to create, the mahat when presided over by Purusha enters the unchanging, unmanifest Pradhāna and effects the creation of the manifest. 

17-18. Out of mahat evolved (1) sättvika ahamkāra characterized by conception and determination, (also) (2) rājasa ahamkāra consisting of three gunas but with rajas as prominent, (also) (3) tāmasa ahamkāra with tamas as prominent. The subtle elements evolved out of mahat and became the nucleus for all creation. 

19. The subtle element-sound evolved out of ego and from it the unchanging ether. Thereafter the ego, the cause of sound enveloped the ether. 

20. O brahmins, the creation of the gross elements from the subtle elements is expounded in this manner. O great sages, the subtle element 'touch' evolved from the ether and the air evolved from that. 

21. From the air evolved the subtle element colour and therefrom agni (fire), whence evolved the subtle element taste, whence the waters. From these evolved the subtlc element smell and from it the earth. 

22-23. O excellent brahmins, the ether enveloped the subtle element touch. The air with the activity of blowing enveloped the subtle element colour. The fire enveloped the subtle element taste. The waters having the nature of taste enveloped the subtle element smell. 

24-25. Hence the earth has five qualities; the waters have four; the fire has three; the air has two, the ether has one quality. Thus the creation of the elements originated from the subtle elements through their mutual interaction. 

26. The Vaikārika as well as Sãttvika creation takes place simultaneously, yet, here, it is explained as evolved gradually in the manner described above. 

27. For the purpose of perceiving sound and the rest there are five organs of sense and five organs of action. Mind (which is also a sense) belongs to both categories. ('These eleven senses evolve out of ego.) 

28. The constituents of creation beginning with mahat (intellect) and ending with Viśheșha17 (earth) generate the cosmic egg, whence Brahma arose like a water-bubble.  

17. The group of seven beginning with mahat (intellect), and ending with viśhesha (bhūtas) constitutes the Cosmic Egg which is material, though it derives its potency of consciousness (chetanatā) from Puruşha. 

29. He alone is Rudra and Vişhņu pervading the universe. These worlds are within that cosmic egg and this universe is within it. 

30-33. The cosmic egg is externally enveloped by water ten times its magnitude. The water is externally enveloped by fire ten times its mass. The fire is externally enveloped by air ten times its mass. The air is externally enveloped by the ether ten times its magnitude. The ether is enveloped by ego the cause of sound. The ego is enveloped by intellect and intellect is enveloped by Pradhāna. They say that the coverings of the cosmic egg are seven18. There within is Brahmā seated on the lotus. There are crores and crores of such eggs in existence.

18. The Seven sheaths of the Cosmic Egg consist of intellect (mahat), ego (ahamkára), and five subtle elements (tanmitras). (Väyu. 4.87. Kürma 1.4.40).  

34. In all these cosmic eggs there are four-faced Brahmás, Vişhņus and Rudras. They are all created by Pradhāna after coming into contact with Shiva. 

35. The dissolution is also mutual but it begins from the end and goes up to the beginning. The great lord is the sole agent for this creation, sustenance and dissolution. 

36. In creation he is endowed with rajas, in sustenance with sattva and with tamas in dissolution. He alone possesses this subtle nature in due order. 

37-39. He is the first creator of all beings, their protector and annihilator. So lord Maheśhvara is the overlord of Brahmā. He is also known as Shiva, Sadāśhiva, Bhava, Vishnu and Brahmā since he is all. All these worlds are in this egg, so is the creator Brahmā. Thus the elemental creation of Prakruti has been described by me. It is presided over by Purusha; O brahmins, this auspicious creation with intellect (mahat) at top is primordial.