The Brahmanda Purana

by G.V. Tagare | 1958 | 319,243 words | ISBN-10: 8120838246 | ISBN-13: 9788120838246

This page describes vaivasvata manvantara: the marica creation which is Chapter 38 of the English translation of the Brahmanda Purana: one of the oldest puranas including common Puranic elements such as cosmogony, genealogy, ethics, geography and yoga. Traditionally, the Brahmandapurana is said to consist of 12,000 verses metrical Sanskrit verses.

Chapter 38 - Vaivasvata Manvantara: the Mārīca creation

Sūta said:—

1. During the Seventh Manvantara of Vaivasvata Manu, the Devas and the great sages were born of Kaśyapa, the son of Marīci[1].

2. The following are remembered as the eight groups of Devas: (1) Ādityas (2) Vasus (3) Rudras (4) Sādhyas (5) Viśvedevas (6) Maruts (7) Bhṛgus and (8) Aṅgiras.

3-4. The Ādityas, Maruts and Rudras should be known as the sons of Kaśyapa. The three sets (of gods) viz. Sādhyas, Viśvedevas and Vasus are the sons of Dharma. The Bhṛgus are the sons of Bhṛgu and the Devas (called) Aṅgiras are the sons of Aṅgiras. In this Vaivasvata Manvantara, these are considered to be Chandajas (born of Chaṇḍas).

5. All these too will meet death after the efflux of time. Thus the current splendid creation should be known as that of the son of Marīci.

6-8. At present, their brilliant Indra is Mahābala (greatly powerful) by name.

The Indras of all the Manvantaras of the past, present and future should be known as having equal (similar) characteristic features. All of them are the lords (of everything) past, present and future.[2] All of them are bountiful and crested (eminent) and wield the thunderbolt in their hands. All of them have severally performed a hundred sacrifices.

9-12. There Indras have overpowered all living beings whether mobile or immobile in the three worlds, by their Dharma (and other special reasons), by their brilliance, penance, intelligence, might, learning and exploit. I shall explain to you in details why (and how) these mighty ones are the dominant lords and masters of Bhūta, Bhavya and Bhavat, (try to) understand me as I recount. It is remembered by the Brāhmaṇas that Bhūta, Bhavya and Bhavat are the three worlds. This Bhūrloka (Earth) is remembered as Bhūta; the Antarīkṣa (Atmosphere) is remembered as Bhavat. The Diva (Heaven) is remembered as Bhavya. I shall mention their means (of derivation).

13. While meditating upon the names (i.e. what names should be given to the worlds), this (name viz. bhuḥ) was uttered at the outset by god Brahmā. As the word Bhuḥ was spoken at the outset the Bhūrloka (Earth) came into existence.

14-15. The root Bhū—is remembered as one meaning ‘existence’. It also means ‘appearance of the world’. Hence this first world became Bhūrloka because of its ‘coming into being’, (Bhūtatva) as well its being visible (Darśana). It is remembered by the Brāhmaṇas as ‘Bhūr’ because of its being bhūta. After this had come into being, the second word Bhavat was uttered by Brahma.

16. The word Bhavat is used when something is being produced. Bhuvarloka (atmosphere) is mentioned by this word because of its being produced (Bhavana.)

17-20. The atmosphere (antarīkṣa) being bhavat (is the process of being produced). The second world is, therefore, called Bhavat.

When the second world had been produced the word Bhavya was uttered by Brahmā. Therefore, that world became Bhavya world. The word Bhavya is considered in the case of what has not yet come into existence (or happened). Hence this Bhavya is remembered by the name Tridiva (Heaven). The Earth is remembered by the word Bhū. The Antarīkṣa (Atmosphere) is remembered as Bhuvaḥ. The heaven is remembered as Bhavya, This is the decision in regard to the (names of the three worlds. Three Vyāhṛtis (utterances) took place (while) speaking about the three worlds.

21-22. There is a root viz. Nath—This root is remembered by persons who know (grammar) in the sense of ‘protection’. Since they are the protectors of the three worlds namely the Bhūta, Bhavya and Bhavat, they are declared as Indras by Brāhmaṇas. Devendras are the Chief ones and the meritorious ones.

23a. In the Manvantaras those who are the Devas are participants in (the oblations etc. in) sacrifices are called the protectors of the three worlds by the Brāhmaṇas.

23b-25. The Yakṣas, the Gandharvas, the Rākṣasas, the Piśācas, the Serpents and the human beings are remembered as (effects of the) glory of the Devendras. The Devendras are the elders, protectors, kings and the Pitṛs (Manes). The excellent gods protect these subjects righteously. Thus the characteristic features of the Devendras have been succinctly recounted.

26-29. I shall mention the seven sages who have currently resorted to the heaven. They are (1) The intelligent sage Viśvāmitra of great penance, who was the son of Gādhi and who belonged to the family of Kuśika. (2) Jamadagni, the valorous son of Aurva and the scion of the family of Bhṛgu. (3) Bharadvāja of great reputation who was the son of Bṛhas-pati. (4) The righteous and scholarly sage named ‘Śaradvān’ who was the son of Utathya and who belonged to the family of Gotama. (5) The holy lord Atri son of the Self born lord is the fifth one. He is (otherwise known as) Brahmakośa (having Brahman as the protective covering). (6) Vasumān the son of Vasiṣṭha is well known in the world. He is the sixth one (7) Vatsara born of the family of Kaśyapa.

These seven sages are honoured by good men.

30-33. These seven sages enumerated now exist in the present Manvantara.

The following nine are the righteous sons of Vaivasvata Manu: Ikṣvāku, Nṛga who was impudent, Śaryāti, Nariṣyanta, Nābhāga who was famous, Diṣṭa, Karūṣa, Pṛṣadhra and Pāṃśu who is remembered as the ninth. They have been glorified as very religious. This present Manvantara is the Seventh one.

Thus, O Brāhmaṇas, the Second Pāda (quarter) has been recounted by me in detail and the proper order. What more shall I recount?

Footnotes and references:


This explains the Title “The Mārīca Creation”.


See VV. 12-20 below for the special meaning of bhūta, bhavat and bhavya.

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