Chapter 6 - Cosmology: Creation of the Universe

[Sanskrit text for this chapter is available]

The Sage said:

51. Having seen the state of his existing potencies that they were disparate and that their power of creating the universe lay dormant, the Supreme Lord of miraculous deeds bearing with him his divine power called time^[1] (which has no separate existence from him) entered simultaneously the group of twenty-three principles (viz. mahat+egohood+5 subtle elements+5 gross elements+10 organs of senses both conative and cognitive+mind).

3. The Lord who entered the group (of 23 principles) made the separate principles to work together by his power of action (kriyā-śakti) rousing up their dormant working capacity.^[2]

4. The group of twenty-three principles, the potency of which to work is thus roused by the Lord, and which were thus impelled by him, created the Virāṭ Puruṣa by contributing their individual parts.

5. The group of the creative principles of the universe, due to the entry of only a part (aṃśa) of the Supreme Lord in them, became assimilated with each other and were in commotion leading to the creation (of the Virāṭ Puruṣa) in which are the movables and immovables.

6. That Virāṭ Puruṣa of gold (of the complexion of gold) containing all the beings (in invisible forms) stayed in the egg (called Brahmāṇḍa) on cosmic waters for one thousand years^[3].

7. Verily he (the Vitāṭ Puruṣa), the offspring (the product) of the principles of the universe, the possessor of the divine potency of knowledge, action and spirit,^[4] divided^[5] himself as one (in the form of the spirit residing in the heart), as ten (in the from of the vital airs—Prāṇas—viz. Prāṇa, apāna, vyāna, udāna, samāna, nāga, kūrma, kṛkala, devadatta and dhanañjaya), and as three (viz. forms related to adhibhūta, adhidaiva and adhyātma).

8. This^[6] (Virāṭ puruṣā) is the individual soul within all beings. He himself is a part of the Supreme Soul (paramātman). He is the first incarnation (avatāra) in whom is supported the multitude of all beings.^[7]

9. The Virāṭ Puruṣa (God Brahma) has three forms. viz. those related with adhyātma, adhidaiva and adhibhūta^[8], ten forms viz. the ten vital airs (prāṇas) and one form, viz. that connected with the heart.

10.^[9] Lord Viṣṇu (adhokṣaja), remembering the prayer (vide supra 3.5.48) of (the presiding deities of) the Principles of creating the universe, planned (the person of) the Virāṭ (or Hiraṇyagarbha) by his power of knowledge (or spiritual light), for enabling them to perform their functions.

11. Now, hear from me, how many places of residence of gods (Presiding deities of sense-organs) were created in the body of Virāṭ by his penance, viz. the power of his knowledge.

12.^[10] (When) his mouth was differentiated, (formed) Fire, the protector of the world, entered it along with his power called speech. Hence jīvas (people) get the power of speech.

13. Palate was evolved in Hari (the Virāṭ Puruṣa). The protector of the world, called Varuṇa, entered it along with part (aṃśa) called tongue (the conative sense-organ of taste) whereby the jīva attains the power of taste.

14. (When) the nostrils of Viṣṇu (the Virāṭ Puruṣa) were formed, the two Aśvinikumāras occupied (entered) them by their power, viz. the sense of smell, whereby the jīva attained the capacity to smell.

15. (Then) the two eyes (of the Virāṭ Puruṣa) were formed. The Sun, a protector of the world, entered them with his power, viz., the sense of sight. Hence the jīvas get the perception of forms and colours by the eyes.

16. (Then the Virāṭ Puruṣa had) his skins developed. The protector of the world called Vāyu entered it along with his power of breath (Prāṇa) whereby the jīva gets the sense of touch.

17. (When) his two ears were evolved, the (presiding deities of) quarters along with their power of audition, entered them as their place, whereby he (the jīva) can hear the sound.

18.^[11] (When) the skin was evolved (of the Virāṭ Puruṣa), the presiding deities of herbs (and plants) occupied it as their place, by their parts called hair, whereby the jīva can feel the itching-sensation.

19. Then his penis was evolved. God Ka (i.e. Prajāpati) along with his power—semen—entered it as his residence. (It is) by this (organ) that the jīva (or the world) gets (sexual) pleasure.

20. Then the anus of the Virāṭ Puruṣa was evolved. Mitra, the controller (protector) of the world, along with his part (known as) Pāyu (anus), entered it. (It is) by this that the jīva has the organ of excretion.

21. His hands were (then) developed. Indra, the lord of the Heaven (Svarga), along with his power of making sales and purchases, entered them, whereby a man can earn his livelihood.

22. Then his feet were evolved. Viṣṇu, the Lord of the world, entered them along with his power of locomotion, by which man can reach his desired place.

23. And intellect was evolved in him. God Brahmā, with his power of accurate perception, entered it as his place. (It is) by this faculty that the object of knowledge is comprehended.

24. And his heart was evolved. The moon, along with his faculty called mind, entered it as his abode. Hence the jīva (or the world) understands changes (in the state of mind, thoughts etc.).

25.^[12] God Rudra (abhimāna) along with his capacity of action (or principle of activity) entered as his place, the evolved egohood (ātman) of Virāṭ Puruṣa. It is by this (ego-hood) that jīva executes his work (as his own).

26. And his sattva^[13] (mind and intellect was evolved). Mahat (god Brahmā)occupied this abode along with citta whereby he (the jīva) arrives at comprehension (understanding).^[14]

27. From his (Virāṭ Puruṣa’s) head was produced the svar-loka. The earth came forth from his feet, and the sky from his navel. The products (effects) of guṇas (like sattva) such as gods and others are seen in these (regions).^[15]

28. Gods attained the Heaven by their excellence of sattva attribute. Due to their nature predominated by sattva, Paṇis (i.e. men who deal with gods by performance of sacrifices) and their belongings (like cows etc.) remained on the earth.

29. Due to their nature characterised by the third (guṇa viz. tamas), the mass of the followers of Rudṛa resorted to the Lord’s navel, viz. the space between the two regions mentioned above.

30.^[16] Oh leader of Kurus! From the mouth of the Puruṣa came forth Brahman (the Veda) and the Brāhmaṇa class like syllables coming out from the mouth (head). Hence the Brāhmaṇa Varṇa became the foremost among the Varṇas.

31. From his arms emanated the power of protection and the Kṣatriya class who follows that vow, viz. the duty of protecting the world. This class born from Puruṣa (Lord Viṣṇu) protects the classes of people from wounds (i.e. injuries or troubles) caused by thorns (in the form of miscreants).

32. From the thighs of that All-pervading Lord were born the vocations like agriculture which maintain the livelihood of the public. The Vaiśya class, born from the same part of the body, carries out trades and agriculture for the maintenance of people.

33. From the feet of the Lord was born service for the achievement of religion. Formerly the Śūdra class was born for the sake of service, whereby Hari is pleased.

34. These classes (Brāhmaṇas etc.) who are born along with their means of livelihood (and duties) from Hari, worship with faith their creator and master Hari for self-purification, by following the path of their duties.

35. Oh Vidura! Who can even dare to wish (confidently) to describe fully in details this (universe) which has been created by the yoga-māyā of the Almighty Lord who assumes the forms of kāla (time), karma (action) and svabhāva (nature).

36. It is for purifying my tongue of the impurities caused by uttering things unrelated with Hari that I, however, describe the glory of Hari to the best of my intellect, according as I have heard of it.

37. They say that the description of the excellent qualities of him who is the best amongst personages of holy fame, brings the highest benefit to the power of speech of men, and listening to the nectarlike stories (of Hari) as described by the learned is the greatest benefit of the power of hearing.

38. Oh child! Was the greatness of Lord Hari thoroughly comprehended by the First Sage (Brahmā) with his intelligence matured by yoga after (performing penance for) one thousand years?

39. The Māyā of the Lord deludes even the possessor of Māyā so much that the Lord himself does not know the course of his Māyā. What of others?

40. Salutations to the Almighty Lord without reaching whom (without realizing whose glory) the Vedas (or the powers of speech), mind (though purified by yoga), Rudra (ego-hood) and other deities presiding over organs of senses, have returned.

Footnotes and references:

[1]:

kāla-saṃjña [saṃjñam]: (i) The divine power which creates commotion to produce the effects; or Prckṛti roused to action by Time—Bhāvāratha Dīpikā

(ii) (Lord Viṣṇu entered along with) Lakṣmī, the intelligent prakṛti, designated as Kāla.

[2]:

Karma—The actions or fate in store (??ṛṣṭa [adṛṣṭa?]) of jīvas.

[3]:

Cf. Bhāgavata Purāṇa 2.5.34; 2.10.11.

[4]:

deva-karmātma-śaktimān—According to VṚ. these powers are: Jīva śakti or avidyā, the karma of jīvas and the spirit or intelligent power (cit śakti) useful in the creation of the body and other conditions of jīva. Padaratnāvalī reads ‘daiva-’ for ‘deva’ and interpreting garbha as the Inner controller (antaryāmin) of the principles e.g. mahat and others, enumerates the potencies as (1) Power superior to gods like Brahmā, (2) the fate (adṛṣṭa) of jīvas and (3) Prakṛti the medium of enjoying pleasure, pain etc.

[5]:

This division is clarified in verse 9 below.

[6]:

?ṣaḥ [eṣaḥ?]—Bhāgavata Candrikā thinks that this refers to god Brahmā who is the support of all individual beings, and who is an incarnation (avatāra) of the ‘possession’ (āveśa) type. Padaratnāvalī states that word eṣa refers to Hari in the Puruṣa incarnation. On the support of the Puruṣa depends the creation and preservation of all beings.

[7]:

It is in the body of the Virāṭ (Puruṣa) that the whole of the universe consisting of mobiles and immobiles is seen—Bālaprabodhini

[8]:

According to Bhāgavata Candrikā sādhyātma = with jīva (indweller of the body). Sādhidaiva = with the senses in the samaṣṭi stage as in the Sun etc. Sādhibhūta = with sounds etc. which are the characteristics of elements (bhūtas).

[9]:

Lord Viṣṇu entered the person of Virāṭ (God Brahmā) as an antaryāmin (controller from within). He enlarged the body of Virāj (god Brahmā) to provide accommodation to the deities (such as Fire etc.)—Padaratnāvalī

[10]:

Cf. supra II.10. 17-30.

[11]:

Bhāvāratha Dīpikā is conscious of the duplication of tvac and carman (in verses 16 and 18) and explains it as the difference of place and difference in functions, viz. touch and itch. Bhāvārtha-dīpikā-prakāśa explains that the outer part of the skin is carman and tvac is related both to its inside and outside.

[12]:

Padaratnāvalī follows a different text as shown by his interpretation: Then the special nāḍī called ātmanāḍī was evolved. Bṛhaspati with his faculty of intelligence entered it. Hereby god Brahmā arrives at correct conclusion.

[13]:

Sattva—The nāḍī called sattva—Padaratnāvalī

The inner organ called Buddhi and citta—Bhāgavata Candrikā

[14]:

Vijñānam [Vijñāna]—Correct understanding of what should be done—Bhāgavata Candrikā

[15]:

Gods, men etc. possessing the guṇas like sattva, rajas and tamas are seen (i.e. created) in these regions—Bhāgavata Candrikā

(ii) Beings in whom the states of happiness, activity etc. which are the characteristics of guṇas (like sattva etc.) are found in these regions.—Padaratnāvalī

[16]:

Bhāgavata Candrikā explains that as the Vedas (Brahma) which is the subsistence of the Brāhmaṇa class, came forth from the mouth (or head), the.Brāhmaṇa Varṇa became the chief (head) class (Varṇa) of all.