The Linga Purana
by J. L. Shastri | 1951 | 265,005 words | ISBN-10: 812080340X | ISBN-13: 9788120803404
This page describes Various Creations (srishti-vistara) which is chapter 70 of the English translation of the Linga Purana, traditionally authored by Vyasa in roughly 11,000 Sanskrit verses. It deals with Shaiva pilosophy, the Linga (symbol of Shiva), Cosmology, Yugas, Manvantaras, Creation theories, mythology, Astronomy, Yoga, Geography, Sacred pilgrimage guides (i.e., Tirthas) and Ethics. The Lingapurana is an important text in Shaivism but also contains stories on Vishnu and Brahma.
Chapter 70 - Various Creations (sṛṣṭi-vistāra)
The sages said:
1. O Sūta, the primordial creation had been indicated by you but not clarified. O person of good holy rites, it behoves you to recount it in detail now.
Sūta said:
2. O leading sages, the great lord Śiva is stationed beyond Prakṛti and Puruṣa.[1] He is the greatest soul.
3. The unmanifest originated from that lord as the greatest cause. Thinkers on metaphysical reality call it Pradhāna or Prakṛti.
4. It is devoid of smell, colour and taste. It has neither sound nor touch. It is unageing, stable, imperishable and perpetually stationed in the soul.
5. It is the source of origin of the universe. It is the eternal great Brahman, the massive being. It is the physical body of all living beings. It is induced by the command of the lord.
6. At the outset the Pradhāna existed in the form of Brahman.[2] It had neither beginning nor end. It was unborn and subtle consisting of the three Guṇas. It was the source of origin of the universe as well as eternal. It was neither manifest nor comprehensible.
7. When the Guṇas were in equilibrium, when it had not been differentiated, when it was identical with darkness,[3] all this visible universe had been pervaded by its existence due to Śiva’s will.
8. At the time of creation, as the Pradhāna was presided over by the individual soul—Puruṣa, the principle Mahat manifested revealing itself as subsidiary to Prakṛti.
9. It was enveloped by the subtle and great Avyakta (unmanifest). At the outset, when the principle of Mahat had the predominance of Sattva, then only it revealed existence.
10. The Mahat should be known as the Cosmic Mind. It is said to be the sole cause of creation. It originated as presided over by the individual soul and only as a beneficent symbol.
11. Its forms Dharma etc., are the causes of the principles and objects of the world. Induced by the desire to create the Mahat carries on the activity of creation.
12. It is named variously as Manas (mind), Mahat (great), Mati (intellect), Brahman, Pūḥ (city), Buddhi (intellect), Khyāti (faculty of discriminatory knowledge), Īśvara (lord), Prajñā (perfect knowledge), Citi (consciousness), Smṛti (memory), Saṃvid (cognition), and Viśveśa (lord of the universe).
13. It is called Manas because it ponders over the fruit of the activity of all living beings [from the root man to think] Subtle as it is, the fruits of its activities appear to be divided i.e. many and different.
14. It is called Mahat because it originated at the outset prior to all other principles as well as due to its magnitude. It is greater than Viśeṣas[4] and Guṇas.[5]
15. It possesses magnitude [mānaṃ bibharti]. It ponders and causes differentiation. It is also greatly related to the enjoyment (i.e. experience) of Puruṣa. Hence, it is known as Mati.
16. It is defined as Brahman because of its bṛhatva (massiveness) and bṛṃhaṇatva (state of becoming swollen) and also because it contains (within itself) all experiences which are dependent on all external objects.
17. It is called Pūḥ because it fills Devas with blessings and leads men to the state of awareness [from the root pṛ].
18. Since the Puruṣa is known, through it and since it makes known all objects, what is wholesome, from what is not it is called Buddhi.
19. Since enjoyment of pleasures is based on the knowledge thereof, and also since each item of enjoyment is dependent on knowledge, it is known by the word khyāti.
20. The principle of Mahat is called by the term “Khyāti” also because objects in many instances are named (khyāyante) through its qualities such as knowledge, etc.
21. It is a great soul and it directly perceives everything. Hence, it is called Īśvara. Since it follows up knowledge it is called Prajñā.
22. Since it collects such forms, as Jñāna (knowledge) etc., and the fruits of many holy rites, for the sake of enjoyment, it is called citi (from the root ci).
23. Since it remembers all affairs of the present, past and future it is called Smṛti (from the root smṛ).
24. It is called Saṃvid because it obtains the entire knowledge and knows the greatness of everything [from the roots vid to know and vind to obtain].
25. O excellent sages, (for another reason also) it is called Saṃvid by great men. It exists [from root vid to exist] everywhere and within it one obtains everything [vindati].
26. From the root Jñā (to know) they call it Jñāna [jñānam]. For the lord is the fountainhead of all knowledge. Since it repudiates bondage etc., [the Mahat] is called Īśvara by learned men.
27. This first excellent tattva—Mahat—has been thus explained by many synonymous words by those who are conversant with the nature of tattvas and who always think about the existence of the lord.
28. The Mahat carries out the work of creation when it is induced by the desire to create. Saṃkalpa (volition) and Adhyavasāya (effort) are its two traits.
29. (From this Mahat) having three Guṇas but with Rajas prevailing, the Ahaṃkāra (ego) originated. All the creation was thus enveloped by Mahat. It is exterior to Bhūtādi (ego, the cause of the elements).
30. From the same ahaṃkāra with tamas predominating over the other two came about the creation of Bhūtatanmātras (the essence of sound, etc). It is called Bhūtādi (cause of the elements) and it is tāmasa in nature.
31. The Bhūtādi on disintegration created Śabdatanmātra (the essence of sound). From this was born Ākāśa (ether) (also called) Suṣira (hole), that is marked by sound.
32-34. Ākāśa characterised by sound enveloped Sparśatanmātra which on disintegration created Vāyu characterised by touch. Vāyu on disintegration created Rūpatanmātra. Therefore, it is said that Jyotis originated out of vāyu, with colour as its quality. Jyotis on disintegration created Rasatanmātra. Āpaḥ (waters) originated from it with taste as their main quality.
35. Agni (i.e. the fiery element) with the Rūpatanmātra enveloped Rasatanmātras. Waters on disintegration created Gandhatanmātra.
36. From it the saṅghāta (solid earth) originated. Its special attribute is smell when each of the elements remains within its specific quality (sound, etc) it is called tanmātra and this exclusive nature is called tanmātratā.
37. The Tanmātras are also called Aviśeṣas, because in that stage they do not define anything in particular (as distinct from others. They are Aviśeṣas for another reason also—they are Praśāntas (quiescent) or Ghoras (terrible) or Mūḍhas (confused).
38. This creation by the tanmātras of the Bhūtas should be known as one that is mutual. The other creations are from the Vaikārika (that which has undergone alteration.) i.e. the Ahaṃkāra (ego) or from the Sāttvika wherein sattva guṇa predominates.
39-40. The Vaikārika creation functions simultaneously. There are five senses of knowledge and five senses of activity. These ten senses are the means of achievement. The eleventh is mind. By its very nature the mind has both qualities i.e. of the organ of sense and of the organ of function.
41. The five organs of sense are, ear, skin, eye, tongue, palate and nose. They are endowed with the power of perceiving their respective qualities (i.e. ear receiving sound, skin, receiving touch, etc).
42. The legs, rectum, private parts, hands and the organ of speech (the tenth Indriya) are the organs of function or activity. Their activities are respectively gait (movement), evacuation, pleasure, arts, crafts and speech.
43. Both ether and the element of sound penetrated the element of touch. Hence wind has both the attributes—sound and touch.
44. Similarly both sound and touch entered colour. Hence, the fire has three attributes, viz, sound, touch and colour.
45. The attributes of sound, touch, and colour penetrated the element of taste. Hence, waters have four attributes including taste as their special attribute.
46. Sound, touch, colour and taste penetrated smell. Combined with the element of smell they pervaded the earth.
47. Hence, the earth contains all the five attributes and is considered the grossest of all elements. They are quiescent, terrible or confused. Hence, they are called Viśeṣas.
48. Since they have penetrated mutually they sustain one another.[6]
Everything within the earth is enveloped by the mountain Lokāloka.
49. They are called Viśeṣas because they can be perceived by means of the sense-organs invariably. The latter ones have all the qualities of the previous creation.[7]
50-52. Each of these qualities is a distinct characteristic of each element. (Any other quality found in an element should be known to be due to the contact of the other element; (for example) experiencing smell in water some may say that it is the quality of water, yet, it should be known that it
is the quality of earth alone. It is because the particles of earth have got mixed with water and wind tḥat the smell appears to be present in them.
These seven massive beings beginning with intellect (Mahat) and ending with Viśesas (gross elements) create the cosmic egg[8] because they depend upon one another, because they are presided over by Puruṣa and because they are blessed by the unmanifest.
53. Like the bubbles in the water the big cosmic egg is born at once from the Viśeṣas. The whole egg is embedded in water.
54. The cosmic egg is encircled by waters ten times in extent. The waters are externally encircled by the fire ten times in extent.
55. The fire is externally encircled by the wind ten times in extent and the wind is externally encircled by the ether ten times in extent.
56. The wind is encircled by the ether. The ether is encircled by the ego. The ego is encircled by intellect and intellect is encircled by the unmanifest.
57-59. Śarva is stationed in the covering lid of the cosmic egg. O persons of good holy rites, Bhava is stationed in waters; Rudra is stationed in the middle of fire. Ugra is stationed in the wind. Bhīma is stationed in the middle of the earth. Maheśvara is stationed in ego. Lord Īśa is stationed in intellect. Parameśvara is stationed everywhere. The egg is encircled by the seven coverings originating from Prakṛtis. These eight Prakṛtis are thus stationed encircling one another.[9]
60. Stationing themselves thus at the time of creation they attract one another. Thus mutually interdependent they uphold one another.
61-63. The vikāras (effects) exist in the vikārins (cause) by means of the relationship of the support and the supperted. Maheśvara is beyond Avyakta. The egg is born of Avyakta The same lord is born of the egg as Puruṣa with solar lustre. In it the generating of the effect is achieved by his own free will. He alone is the primordial embodied beings called Puruṣa. Viṣṇu who is bowed to by all Devas is born of his left limb.
Thanks to the wish of parameṣṭhin, the lord Viṣṇu originated together with goddess Lakṣmī. Brahmā the preceptor of the universe is born of the right limb of the lord along with Sarasvatī.
65-67. These worlds are in that Cosmic egg. This universe is within the Cosmos. The moon and the sun along with the stars, planets, wind and the Lokāloka mountains are stationed within Cosmic Egg. O Brahmins, whatever time interval is necessary for the creation I have enumerated above, that period is the day time of Parameśvara. His night also extends over the same duration.
68-70. The period of his creation is his day and the period of dissolution his night.
Really, it should be known that he has neither day nor night [as we conceive of it]. It is used metaphorically for the facility of the people.
The objects stay during the day of the lord, viz.—the sense-organs, the objects of the senses, the five great elements, all living beings, intellect and the deities.
71-73. At the end of the day they get dissolved. At the end of the night they originate again.
When the unmanifest is stationed in His soul, when the effects are dissolved, both Pradhāna and Puruṣa remain quiescent i.e. with their common characteristics, tamas, sattva and rajas in equilibrium. They remain interlinked like threads woven together in the same warp and woof.
It should be known that there is dissolution when the guṇas are in equilibrium and when they are upset there is creation.
74. Just as there is oil latent in the gingelly seed, just as the ghee is present in the milk, so also the universe is present in tamas, sattva and rajas.
75. After enjoying the goddess throughout the night the creator begins to function in the beginning- of the day when Prakṛti originates from Him.
76. The great lord penetrates Pradhāna and Puruṣa agitating[10] them by means of yoga.
77. The three deities originate from the great lord, the lord of the Universe. They are permanent, extremely worthy of concealment and protection, embodied ones, and the souls of all.
78. These alone are the three devas, the three Guṇas, the three worlds, and the three fires.[11]
79. They are mutually supported and they devotedly follow one another. They exist on mutual help and they hold one another.
80. They are paired together and mutually interdependent. There is not even a moment’s separation among them. They do not eschew one another.[12]
81. Śiva is the greatest lord. Viṣṇu is beyond or above intellect. Brahmā is endowed with rajas. He functions at the beginning of Creation.
82-87. That Puruṣa is known as Para and Prakṛti as Parā.
The Prakṛti which is presided over by the great lord begins to function when it is induced from all sides. The principle of intellect functions following this. Since it is permanent and stable, it resorts to the object of the sense, by itself. When there is disturbance in the Guṇas (qualities) of Pradhāna the period of creation functions from that which is of Existent-cum-nonexistent nature and presided over by Īśvara.
Rudra became fully equipped for evolving the effects at the very outset. He is unequalled in brillance, intelligent and illuminating. He indeed is the first embodied soul and is called Puruṣa. Lord Brahmā, the four-faced[13] Prajāpati was born of Him. He also became fully equipped for evolving the effects (i.e. creation). So, the same lord is stationed in three forms.
88. He is endowed with positive knowledge and lordship. They, (i.e. the three devas) are also endowed with positive virtue and detachment.
89. Whatever has been mentally conceived or uttered by them is born out of the unmanifest, since it has been made to be subservient, and since the activities are dependent on the three Guṇas by nature.
90. The self-born deity has three conditions: in the capacity of Brahmā he is the four-faced one; in the capacity of Kala (i.e. Rudra) he is the destroyer; he is the thousand-headed Puruṣa (i.e. Viṣṇu) also.
91. In the capacity of Brahmā, he creates the worlds; in the capacity of Kāla, he destroys the world; in the capacity of Puruṣa, he is indifferent. Prajāpati has three stages.
92. Brahmā has the lustre of the interior of a lotus; Rudra is like the fire at the time of dissolution; Puruṣa is lotus-eyed. This is the form of the great soul.
93. The lord takes up a single body, two bodies, three bodies, and then many bodies. He creates and destroys these bodies, and dispels them too.
94. The great lord creates and destroys bodies of different shapes, activities, forms and names.
95. Since he assumes three different forms, he is called Triguṇa, When divided into four, he is called Caturvyūha. (having four arrays).
96. He is defined as ātman (soul) because he attains the sense objects (√āp to attain), because he takes up (ā + √dā to take up) the sense objects and because he swallows up (√ad to eat) the sense objects. Moreover, he has perpetual existence.
97. He is called Ṛṣi because he goes everywhere. He is Śarīrin because he is its (body’s) lord. He is (called) Svāmin because he possesses everything. He is called Viṣṇu because he enters everything.
98. He is called Bhagavān because he possesses Bhaga (loveliness, excellence, fortune, glory). He is called Śiva because he is devoid of impurities. He is called Parama because he is distinguished and eminent. Since he protects he is called Om.
99. He is called Sarvajña because he knows everything perfectly. He is Sarva because he is identical with all. He divides himself into three and functions in the three worlds.
100. By means of three forms he creates, swallows and protects. Since he is primordial he is called “Ādideva”. He is called Aja because he is not born.
101. Since he protects people he is known as Prajāpati. Since he is the greatest among Devas he is called Mahādeva.
102. He is Omnipresent and not subservient to Devas. Hence, he is Īśvara. He is Brahmā because he is massive. He is called Bhūta because of his existence.
103. He is called the knower of the field (i.e. body); he comprehends the inner organs, mind, etc. Since he is single he is called Kevala. Since he lies down in the soul he is called Puruṣa.
104. He is known as self-born because he has no beginning and he is prior to all. Since he is worthy of worship he is called Yajña. He is Kavi because he can see what is beyond the sense organs..
105. He is Kramaṇa because he has access to all (or is accessible to all). He is Pālaka because he protects all. He is Āditya because he is tan-coloured. Being born at the outset he is Agni (fire).
106. Because he is the cause of origin of all golden things and also because he is born of the golden Egg, he is called Hiraṇyagarbha.
107. The time that has gone by after the self-born has been in existence cannot be reckoned even in hundreds of years.
108. The first half Parārdha in the age of the present Brahmā has already elapsed and another period of equal duration i.e. second half still remains. At its end begins the dissolution of the worlds.
109. Crores and thousands of crores of these days of kalpas have come and gone. As many yet remain. The kalpa that is current now is known as Vārāha kalpa.
110-112. O brahmins, this is the first kalpa (Brahmā’s day) within that Vārāha-kalpa (age). In this there are fourteen Manus beginning with Svāyambhuva. This entire earth consisting of the seven continents and mountains are to be protected by those great lords (i.e. the fourteen Manus) past, present and future by means of their penance and through the subjests. Listen, to their detailed account.
113. If one manvantara is recounted, the other manvantaras are also recounted. If one kalpa is explained, all the other kalpas too are explained.
114. The past kalpas are such that they leave their consequences on the future ones along with (or including) the dynasties of Kings etc. and the same reasoning should be applied to future kalpas by the knowing man (i.e., the past has left its marks on the present and in the same way the future will carry the marks of the present.
115-117. The waters were in existence at the outset when the whole surface of the earth had been destroyed. In the vast quiet and sparkling waters nothing else was known. When the mobile and immobile beings are destroyed in that vast, sea-like expanse of water, Brahmā assumes a form with thousand eyes, thousand feet, thousand heads.[14] He is then called Nārāyaṇa. He is the golden-coloured Puruṣa beyond the sense organs. He had his slumber in that expanse of water.
118. When sattva guṇa was prevalent he woke up and found the world a void. They cite this verse about Nārāyaṇa.
119-125. We hear that the word Nāra means waters or sons of waters. He filled the void with waters and made it his resort. Since he lies down in. the waters he is known as Nārāyaṇa.[15] After spending the night consisting of a thousand cycles of four yugas in the water, at the end of the night he assumed the form of Brahmā for the purpose of creation. Brahmā adopted a gaseous form and moved about over those waters like the glowworm at night during the rainy season. He knew that the earth had gone under the water by means of inference. But he did not get disillusioned over the lifting up of the earth (from the waters). In previous eras in the beginning of the kalpas he had assumed another body. Then the lord of great soul pondered over that divine form. Seeing the earth submerged in water all round he thought “What form shall I adopt to lift up this Earth?” He adopted the form of a boar as befitting the sport in water. The form was unassailable to all living beings. It had speech and was actually “Brahman” itself. He entered the nether worlds in that form for lifting up the earth.
127. In that boar form he approached the earth enveloped by water and quickly lifted it up.
128-132. The waters immediately filled up the oceans, and the rivers. For the welfare of the worlds, the lord lifted up the earth by means of his curved fangs, the earth, that had submerged and got embedded in the nether worlds. The holder of the earth, Lord Viṣṇu, the lifter of the earth held it, brought it to its original place and left it there as it was before. The earth stood like a great ship above that vast collection of water and on a par with it. Because of its massive body the earth did not sink and get submerged. After lifting it up the lotus-eyed lord with the desire to fit the world firmly turned his attention towards the demarcation of the earth. He made the earth level and then collected the mountains.
133-134. When everything of the previous creation was burnt by the fire at the time of dissolution, the mountains got scattered over an extensive area. Due to chilliness in that vast sea-like expanse of water the scattered pieces of mountains were heaped up by the wind. Wherever they were deposited they became the stable mountains.
135. Mountains are called acalas because they never move, they are called parvatas because they have knots (parvans). They are giris because they are absorbed and hidden. They are called śiloccayas because they keep lying down.
136. Thereafter when crores of mountains were scattered about, Viśvakarman the architect of the gods, divided and classified them again and again at the beginning of every kalpa.
137. He then divided the earth into seven continents, oceans and mountains. Thereafter he evolved the four worlds beginning with Bhūḥ.
138. After evolving the worlds, the self-born Brahmā, the lord who was desirous of creating different subjects, began creating them.
139-141a. He created everything at the beginning of the kalpa in the same manner as it was before. While he meditated on creation beginning with intellect and simultaneous with it, Illusion, ignorance identical with darkness, originated from the great soul in five stages[16] viz.—tamas (darkness) moha (delusion), mahāmoha (great delusion), tāmisra (murkiness) and andhatāmisra (blinding gloominess).
141b-143. This first creation of the meditating and self-confident lord came to stay as a fivefold one; viz. (1) those enveloped by darkness; (2) half open and half covered like the sprout from a seed; (3) those that have no light inside or outside; (4) those that are stiff and rigid and (5) senseless. Because their intellect, miseries and senses were all enshrouded, they are called important immobiles with covered souls.
144. On seeing this first creation in that situation as well as useless for any action (being immobile) he became dissatisfied in mind, and thought about another.
145. Even as he meditated over it the Tiryaksrotas creation (moving sideways) was developed. Since it functioned sideways it is called Tiryaksrotas.
146. The animals etc. (i.e. birds and reptiles) constitute this well-known creation. O brahmins, they are those who adopt wrong paths. So he meditated on another creation and the Sāttvika creation was evolved.
147-148. This third creation is Ūrdhvasrotas which is directed upwards. Since it functions upwards it is called Ūrdhvasrotas. The beings created under this category are mostly happy and delighted. They are enshrouded within and without as well as illuminated on both sides.
149. Because they have been created with the union of Sattvaguṇa, they are known as originating from Sattva. This third creation of Ūrdhvasrotas is that of Devas.
150. The creations originating in the category of Ūrdhvasrotas are brilliant within and without. The Ūrdhvasrotas creations are stated by the learned to be satisfied souls.
151. When Devas, the creations in the category of Ūrdhvasrotas were created Brahmā, the lord who grants boons, became delighted, but he still meditated on another creation.
152-153. He pondered over the creation that will be Sādhaka[17] (active and fit for action). Even as he was meditating truthfully, the active Arvāksrotas creation manifested itself from the unmanifest Prakṛti. Since it functions downwards it is called Arvāksrotas.
154. The beings created thus are mostly brilliant; rajas predominates in them and there is a mixture of tamas also. Hence, there is a predominance of misery and they do their tasks again and again.
155. They are human beings enshrouded within and without, and active. They are classified into eight categories through their redeeming feature.
156. They are men who have realized souls with attributes similar to those of Gandharvas. Thus, the creation of Arvāksrotas is called Taijasa (luminous, fiery).
157-158. The fifth creation is Anugraha (the creation of blessings). It is fourfold according to the distinctive feature of contrariety, power, achievement and satisfaction. The contrariety inheres the beings that are immobile; the power is the element that characterizes the Tiryak yonis (animals); men are characterized by their realized souls. Of Devas and sages satisfaction is the distinctive feature.
159. This group is called Prākṛta (pertaining to Prakṛti). This fifth (fourfold) Vaikārika creation is the best (anavamaḥ) among all. The creation of the origins of gross elements and the gross elements, siddhas, sages, etc., is the sixth. The creation of (ordinary) human beings (as distinct from the sages, etc.) out of the subtle and gross elements is the seventh.
160-161./ They (of the sixth group represented by the sages) know what has taken place in the past, what is taking place at present, and what will take place in future.[18] These (sages, etc.) remain detached though they enjoy and share the fruits of their activities.
162-164. This creation is characterized by contrariety and imperfection. The first (1) creation of Brahmā is that of Mahat; the next (2) that of tanmātras; the third (3) is Vaikārika (i.e. of the nature of transformation and ramification); this three-fold creation was evolved prior to intelligence. (4) The primary (mukhya) creation (of insentient beings) is the fourth. The immobile beings are the mukhyas.
165. Then there are (5) tiryak (horizontal); (6) ūrdhva (upward) and (7) arvāksrotas (downward) creations. (8) Then comes the anugraha creation, the eighth in the serial order. It is both Sāttvika and Tāmasa.
166. Thus with the five vaikṛta types and three prakṛtas there are eight types of creation. (9) The ninth creation, i.e., of Kumāras is both prākṛta and vaikṛta.
167. The three prākṛta creations are prior to the creation of intellect. But the other six creations (Nos. 4-9) are posterior to intellect.
168. I shall now give the detail of Anugraha sarga which you will understand properly. It stands in four ways[19] among all living beings.
169. The Prākṛta and Vaikṛta creations together are nine. The learned consider them interconnected through causes.
170. At the outset, Brahmā created the mental sons equal to himself. Among them Ṛbhu and Sanat were sages of sublimated sexuality.
171-173a. They were born at the outset. They were senior to all others. After the eighth kalpa was over, these two ancient ones, the witnesses of the worlds constricted their splendour and settled themselves in the terrestrial world in the Vārāhakalpa. They performed such actions leading to salvation after steadying their mind in their soul. Eschewing progeny, ritualistic activities and affection they adopted detachment. Sanat continued to have the same child-like form as at the time of his birth. Hence, his name is celebrated as Sanatkumāra.
173b-177. Brahmā created Sananda, Sanaka and Sanātana. By means of their perfect knowledge those sages of great power abstained from worldly acts. These yogins were enlightened in the diversity of the world and so refrained from worldly activities. Without creating progenies they passed away at the time of dissolution. After they had gone away, Brahmā created other mental sons who were fit for action and who took pride in their positions. These sages by whom this earth was sustained remained until the final dissolution of all living beings.
178-182. Brahmā created the waters, fire, earth, firmament, heaven, oceans, rivers, mountains, herbs, creepers, trees and plants, the units of time such as lavas, kāṣṭhās, kalās, muhūrtas, junctions, nights, days, fortnights, months, ayanas (half-yearly transit of the sun), years and yugas. All these who identified themselves with these abodes are known by the names of their abodes. He created Devas and sages too. They were Marīci, Bhṛgu, Aṅgiras, Pulastya, Pulaha, Kratu, Dakṣa, Atri and Vasiṣṭha. Brahmā created, these nine sons mentally. They are stipulated in the Purāṇas as the Nine Brahmās.
183. As before, the lotus-born deity assigned abodes to all the expounders of Brahman, who were equal to Brahmā himself.
184-185. Then the lord created Saṃkalpa and Dharma: Dharma through enterprise and Saṃkalpa out of determination. Then another mental son Ruci was born of lord Brahmā.
186. Brahmā created Dakṣa from his vital breath and Marīci from his eyes. Bhṛgu was born of the heart of Brahmā.
187. He created Aṅgiras from his head and Atri from his ears. He created Pulastya from the organic wind Udāna and Pulaha from the wind Vyāna.
188. Vasiṣṭha was born of Samāna. He created Kratu from Apāna. Thus these divine sons of Brahmā are eleven altogether.
189-191a. Dharma etc. are the first-born sons of Brahmā. The nine sons, Bhṛgu and others, were created as expounders of Brahman. They were ancient householders who propagated Dharma. Among them, twelve were the lords of Devas. Their dynasties were divine, endowed with sāttvic qualities. They were active, had good progenies and were adorned among the sages.
191b-195a. Ṛbhu and Sanatkumāra were sages of sublimated sexuality. They were first born and therefore senior to all others. When the eighth kalpa had elapsed these ancient sages, the cosmic witnesses, shone in the world after constricting their splendour. Both of them did abide, by performing yogic rites after super-imposing the individual soul over the supreme soul. Eschewing progeny, worldly rites and affection they adopted detachment. Sanat continued to have the child-like form. Hence his name has been stabilised as Sanat.
195b. Thereafter, as he (Brahmā) continued his meditation, mental sons were born to him.
196. Individual souls were born out of the body of that intelligent lord through the cause and effect process.
197-199. Thereafter he was desirous of creating the four groups, viz. Devas, Asuras, Pitṛs and human beings. He infused himself in the waters. Even as he did so, even as he assiduously meditated on creation, the particles of darkness grew up in excess. Then out of his buttocks were produced the Asuras. O brahmins, the word ‘asu’ means vital breath. Those born of the vital breath are called Asuras.
200. And he then eschewed that body whereby the Asuras were created and cast it off. It then became Night.
201. Since Night is mostly constituted of darkness it is something that restricts movement. The subjects enveloped in darkness, sleep at night.
202-203. After creating the Asuras he took up another body. It was unmanifest and it mostly consisted of the quality of goodness. So he adored it. Even as he united that body in yogic activities he was pleased. Then from his shining mouth were born Devas.
204-205. Since they were born of him even as he was shining they are called Devas (shining ones). The root ‘div’ means ‘to play’. Therefore, Devas were born sportingly. After creating them the lord of Devas took another body.
206. That body was cast off by him and when cast off it became day. Hence, Devas adore the day that consists of Dharma.
207-209. Then he took up another body characterized by the quality of goodness. The lord considered himself like a father meditating on sons. Hence, the Pitṛs were born in between the night and day from his two sides. Hence, Devas are the Pitṛs and their state of being Pitṛs is due to that. He cast off that body too. That body cast off by him, immediately became the Twilight.
210-211. The day pertains to Devas and the night to Asuras. In between the two is stationed the body that belongs to the Pitṛs. Hence, all Devas, Asuras, sages and men adore the body that lies in between night and day.
212-213. Then Brahmā adopted another body characterized by the particle of passion. The lord created with his mind the mental sons of passionate activities. Thereby, the passionate sons were born of him.
214-215a. After creating them he cast off that body. That body cast off by him, immediately became moonlight. That is why the people become delighted when moonlight spreads.
215b-216. Thus the bodies cast off by that noble soul became immediately night, day, the morning twilight and evening twilight and moonlight. The moonlight, the twilight and the day, these three consist of the quality of goodness.
217-218a. The night is characterized by the quality of darkness. Hence it is called Niśā. Because Devas were created by day, through pleasure and out of Brahmā’s mouth, they are said to be day-born and powerful by day.
218b-220. The lord created Asuras by night from his loins. That body of the lord became night. Since they were born at night the Asuras are powerful by night. These times become the causes for all (past and) future Devas, Asuras, Pitṛs and human beings in all past and future manvantaras.
221-224. The morning twilight, night, day and evening twilight, these four are the bodies of Brahmā. They are called ‘Āmbhāṃsi’. The root bhā means to ‘shine’. The word Ambhāṃsi is traced by the learned to this root. After creating these, Prajāpati created Devas, human beings, Dānavas and Pitṛs from his body. Thereafter he foresook that body which turned into moonlight and assumed another form characterized by passion and darkness. The lord created other beings during the night; these beings were overwhelmed with hunger.
225-228. These hungry beings created by him attempted to seize the bodies of the lord. Some of them who said, “We will protect these bodies” were known as Rākṣasas. They were night-walkers who were overcome by hunger. Those who said, ‘We will eat them up,’ were called yakṣas as also guhyakas because of their secret activity. The root ‘rakṣ’ means ‘to protect’ and the root ‘yakṣ’ means ‘to eat.’ On observing this creation, the hair of the intelligent lord Brahmā became withered due to displeasure.
229-233a. Those of the withered hair that slipped off his head and glided downward became snakes. Since they were defective they are known as Ahis. Since they fell from his head they are known as Pannagas and they are Sarpas because they creep. The fire of his terrible anger turned into poison and entered the serpents; that is why they are born along with poison. After creating the serpents the angry lord created other irate souls, who looked savage in their tawny colour. They were fierce and flesh-eating goblins. Since they came into being they are known as Bhūtas, and as Piśācas because they ate flesh.
233b-234. From him then were born the Gandharvas singing joyously. The root ‘dhai’ means to imbibe. They were born even as they were imbibing speech. Hence they are known as Gandharvas.
235. After these eight divine beings had been created that lord created birds from his own youthful stage out of his own inclination.
236. Since they are able to move as they please they are known as such. They are named Vayas (birds) because they were created from his youth. After creating the animals the lord of Devas created the flocks of winged animals.
237-239. He created goats from his mouth; he created sheep from his chest; he created cows and bulls from his belly and sides. From his feet he created horses, elephants, donkeys, deer, camels, mules and other kinds and classes of beasts. Plants and fruit trees were produced from the hair of his body. After creating the cattle and plants, he engaged himself in a sacrifice.
240. They call these the domesticated animals, viz.—the cow, the bull, the man, the ram, the horse, the mule, the donkey. Understand the wild animals.
241-242. They call these the wild animals, viz.—the beasts of prey, the cloven hoofed elephants, monkeys, fifthly, birds, sixthly, aquatic beasts and seventhly, the reptiles. The following seven are forest animals, viz.—buffaloes, gavayas (a species of ox), bears, monkeys, śarabhas (the fabulous animal of eight feet), wolves, and lions.
243. From his front face he created Gāyatrī and tṛc Mantras, Trivṛt Sāman, Rathantara and Agniṣṭoma verses.
244. From his southern face he created Yajur hymns, Triṣṭubh metre, Pañcadaśama Stoman, bṛhat Sāman and Ukthya verses.
245. From his western face he created Sāman, the metre Jagatī, Saptadaśama Stoman, Vairūpa Sāman and Atirātra verses.
246. From his northern face he created the set of twenty
one Atharvan hymns, Āptoryāma, Anuṣṭubh metre and the Vairāja metre.
247. At the beginning of the kalpa the lord created the lightning, the thunderbolts, the clouds, the reddy rainbows and the luminaries.
248. The high and the low living beings were born from his limbs.
249-250. After creating the four groups, viz. Devas, Asuras, human beings and Pitṛs he created beings, mobile and immobile, Yakṣas, Piśācas, Gandharvas, Apsarases, Naras, Kinnaras, Rākṣasas, birds, cattle, wild animals and snakes.
251-261. There are mobile and immobile as well as changing and unchanging created beings. Whatever activities they had in a previous creation they resume the same activities in succeeding creations. They have the same nature, etc. whether savage or timid, kind or cruel, righteous or evil, true or false. Urged by their attributes they adopt and take pleasure in their respective qualities.
When the great elements—the objects of the senses and their forms—were created, the creator himself settled the application of the elements as objects of the sense organs.[20] Some men say that human effort is the cause of various activities; others say that it is divine fate. The materialists say that it is Nature. But really manly effort, working of fate and nature all depend on the nature of the fruit or result. They know that none of these by itself is superior to the other nor can one be separated from the other. This is their nature. They cannot be all one nor are they two together, because they have separate entities.
Those who abide by activities may call that result contrary, those who abide by the quality of goodness observe impartial outlook.
The names and forms of the elements and the further development of the created ones were evolved by the great lord at the beginning itself through the words of the Vedas. The unborn lord assigns names and activities in regard to the Vedas, to the sages born at the. end of the night of dissolution in the same manner as before. Such are the creations of Brahmā of unmanifest origin. The mobile and immobile beings created through his mental perfection are seen at the end of his night. They resort to the mental perfection. When these excellent subjects created by him did not prosper, Brahmā who had been enveloped by the quality of darkness became miserable with grief.
262-263a. Thereupon, he applied his intellect to come to a fixed decision. Then he saw within his mind that the particles of darkness were the sole controlling factors eschewing both the particles of goodness and passion.
263b-264. Therefore, the lord of the universe was miserable due to that sorrow. Then he prodded the tamas, and rajas and covered both with sattva. The tamas thus prodded became a twin.
265-267. Adharma (sin) was born of tamas and Hiṃsā (violence) was born of grief. When this pair of terrible nature originated, the life (vital breaths) left the lord and pleasure resorted to him. Then Brahmā eschewed his shining body and bifurcated it. With one half of his body he became a man. With the other half he created a woman Śatarūpā.
268. With love the lord created Prakṛti, the mother of the elements. With her greatness she stood pervadṃg heaven and earth.
269-270. The first half of body of Brahmā envelopes heaven and stays there. The woman Śatarūpā.[21] born out of the other half performed difficult penance for hundred thousand years and obtained a man of brilliant renown as her husband.
271. That man is at the outset called Manu the self-born. Seventy sets of four yugas constitute his manvantara.
272. That man obtained as his wife Satarūpā who was not born of a womb. He sported with her. Hence, she is called Rati (pleasure).
273. The first mutual relation of two souls took place at the beginning of the kalpa when. Brahmā created Viraṭ. He became the Virāṭ (massive) Puruṣa.
274. Śatarūpā was the empress. The son of Virāṭ, i.e. Svāyambhuva was known as Manu. Manu Vairāja created the subjects.
275. From the heroic son of Virāṭ (i.e. Vairāja) Śatarūpā gave birth to two sons: Priyavrata and Uttānapāda who were honoured by the worlds.
276. She gave birth to two blessed daughters also from whom the subjects of the world were born. They were the gentle ladies Ākūti and Prasūti.
277. The lord Svāyambhuva Manu gave. Prasūti to Dakṣa. Dakṣa should be known as Prāṇa (vital breath); Manu is Saṅkalpa (Idea).
278-279. He gave Ākūti to Ruci the Prajāpati. Ruci the mental son of Brahmā begot auspicious twins of Ākūti. Yajña and Dakṣiṇā were born as twins: Yajña begot of Dakṣiṇā twelve sons.
280. The devas called yāmas were born as bis sons in the Svāyambhuva manvantara. Hence, they too are known as Yāmas.
281. Two groups, the Ajitas and the Śukras were created by Brahmā. The Yāmas who were born at the outset became heaven-dwellers.
282. Lord Dakṣa begot of Prasūti, the daughter of Svāyambhuva, twenty-four daughters who became the mothers of the worlds.
283. All of them were highly blessed, lotus-eyed, pleasureseeking and yogic mothers.
284-285. All of them were expounders of the Brahman as well as mothers of the universe: Lord Dharma took as his wives thirteen of the daughters of Dakṣa, viz:—Śraddhā (faith); Lakṣmī (fortune), Dhṛti (fortitude), Tuṣṭi (satisfaction), Puṣṭi (nourishment), Medhā (intellect), Kriyā (rituals), Buddhi (wisdom), Lajjā (bashfulness), Vapus [vapuḥ] (beauty), Śānti (peace), Siddhi (achievement) and Kīrti (renown) the thirteenth.
286-292. The lord Dharma took these daughters of Dakṣa as his wives. Their younger sisters were the eleven splendid-eyed ladies, viz.—Satī, Khyāti, Sambhūti, Smṛti, Prīti, Kṣamā, Sannati, Anasūyā, Ūrjā, Svāhā and Svadhā. Other great sages took them as their wives—they were Rudra, Bhṛgu, Marīci, Aṅgiras, Pulaha, Kratu, Pulastya, Atri, Vasiṣṭha, Vahni and the Pitṛs. He gave Satī to Bhava; Khyāti to Bhṛgu; Sambhūti to Marīci; Smṛti to Aṅgiras, Prīti to Pulastya; Kṣamā to Pulaha, Sannati to Kratu, Anasūyā to Atri, Ūrjā to Vasiṣṭha, Svāhā to Agni and Svadhā to the Pitṛs. All these ladies were highly blessed; they closely followed their progeny in all the manvantaras until the dissolution of all living beings. Now listen to their progeny.
293-298. Śraddhā gave birth to Kāma. Darpa was the son of Lakṣmī; Niyama of Dhṛti; Santoṣa of Tuṣṭi; Lobha of Puṣṭi; Śruta of Medhā; Daṇḍa and Samaya were born as the sons of Kriyā; Bodha and Pramāda of Buddhi; Vinaya (Humility) was born of Lajjā; Vyavasāya (Enterprise) of Vapus; Kṣema of Śānti; Sukha of Siddhi; and Yaśaḥ of Kīrti—these were the offspring of Dharma. Harṣa was Kama’s son born of the gentle lady Prīti. Thus, the creation of Dharma has been recounted. Hiṃsā bore to Adharma, Nikṛti and Anṛta.
299-302. Pairs of twins were born of Nikṛti: Bhaya and Naraka; Māyā and Vedanā. Māyā gave birth to Mṛtyu, the dispeller of living beings. Raurava got a son of Vedanā called Duḥkha. From Mṛtyu were born Vyādhi, Jarā, Śoka, Krodha and Asūyā. All these ending with Duḥkha had the characteristics of Adharma. These had no wives nor sons. They live in perpetual chastity. Thus, the Tāmasa creation was evolved with Adharma as the controlling factor.
303-304. Nīlalohita was given the direction by Brahmā to create the subjects. Meditating on his wife Satī he created thousands of hide-clad beings as his mental sons who were neither superior nor inferior but equal to him.
305-313. They were all equal to him inform, splendour, strength and learning. They were tawny-coloured. They were equipped with quivers. They had their matted hairs of reddish hue. They were having special features. Their hairs were greenish. They held skulls. They could kill with their eyes. They had massive figures. They were deformed. They had universal forms. They had his own forms. They had chariots, shields, coats of mail, and protective front-fenders in their chariots, They had hundreds and thousands of arms. They could go to heaven, firmament as well as walk over the earth. They had stout heads, eight curved fangs, two tongues and three eyes. They were eaters of cooked food. Some were eaters of flesh, some imbibers of ghee and some drinkers of Soma juice. Some were bountiful; some had great skulls; some were blue-necked. They had sublimated their sexuality. They were partakers of offerings; they were conversant with Dharma. They were virtuous and adorned with peacock feathers fixed to their clubs. They were seated, they were running in groups of five and there were thousands (of such groups); some were teachers and some students; others performed japas and yogic practices some emitted smoke and blazed; some lived on rivers; some were very bright; others were aged and intelligent; they were engrossed in meditation on Brahman; they were of auspicious visions; they were blue-necked; they had thousand eyes; they were mines of mercifulness and patience; they were invisible to living beings; they had great yogic practices; they had great powers and splendour. Thousands of them roamed about, rushed on and jumped up here and there. He created these excellent beings, the Rudras, even before a Yāma (a period of 3 hours) had elapsed.
314-317. On seeing him (i.e. Rudra) Brahmā spoke to him—“Do not create subjects like these. O lord, do not create subjects equal to yourself. Obeisance be to you! Welfare unto you. Create subjects endowed with death. Subjects devoid of death will not start holy rites.”
On being urged thus, he told him—“I will not create the subjects equipped with death and old ege. Welfare unto you. I am standing by; you create the subjects yourself. These beings of great strength will be known, by the name ‘Rudras’. They will resort to the earth, firmament and all quarters.
318. A hundred Rudras will be devoted to sacrifice. They will partake offerings in sacrifices along with the groups of Devas.
319. They will stay till the end of a yuga. They will be worshipped along with Devas in different manvantaras.”
320. Thus addressed by the intelligent lord, Brahmā the delighted patriarch bowed down to him and replied.
321. “O lord, welfare unto you. Let it be even as it had been mentioned by you.” When it was approved by Brahmā, everything happened in that manner.
322-324. Ever since that day, the lord of Devas (i.e., Rudra) did not procreate progeny. He remained as Sthāṇu with sublimated sexuality till the time of Dissolution. Since lord Mahādeva, the Puruṣa shining like the sun said “I am staying”; he is known as Sthāṇu (motionless).
325. He has the female form in one half of his body. In splendour he is comparable to the fire. By his own will he divided himself into two, a separate woman, and a separate man.
326-327. The same lord stationed himself in eleven halves.[22] The great goddess mentioned before as the highly blessed lady sharing half the body of the lord became Satī for the welfare of the worlds. The goddess had been formerly propitiated by Dakṣa.
328-329. “For the sake of creation, divide yourself into two, right half being white and the left black.”—On being asked thus by lord Śiva, O brahmins, she bifurcated herself into white and black. I shall mention her names; listen attentively.
330-335. They are:—Svāhā, Svadhā, Mahāvidyā, Medhā, Lakṣmī, Sarasvatī, Satī, Dākṣāyaṇī, Vidyā, Icchā Śakti, Kriyātmikā, Aparṇā, Ekaparṇā, Ekapāṭalā, Umā, Haimavatī, Kalyāṇī, Ekamātṛkā, Khyāti, Prajñā Mahābhāgā, Gaurī, Gaṇāmbikā, Mahādevī, Nandinī, and Jātavedasī. These are some of the names when she was one (i.e. before division). After she had divided into two, her names are:—Sāvitrī, Varadā, Puṇyā, Pāvanī, Lokaviśrutā, Ājñā, Āveśanī, Kṛṣṇā, Tāmasī, Sāttvikī, Śivā, Prakṛti, Vikṛtā, Raudrī, Durgā, Bhadrā, Pramāthinī, Kālarātrī, Mahāmāyā, Revatī, Bhūtanāyikā. At the end of Dvāpara yuga, O sages of good holy rites, her names are as follows:—
336-339. Gautamī, Kauśikī, Āryā, Caṇḍī, Kātyāyinī, Satī, Kumārī, Yādavī, Varadā, Kṛṣṇapiṅgalā, Bahirdhvajā or Barhirdhvajā, Śūladharā, Paramā, Brahmacāriṇī, Mahendropendrabhāginī, Dṛṣadvatī, Ekaśūladhṛk, Aparājitā, Bahubhujā, Pragalbhā, Siṃhavāhinī, the slayer of the Daityas such as Śumbha and others, the suppressor of the great demon Mahiṣa, Amoghā, Vindhyanilayā, Vikrāntā and Gaṇanāyikā. These are the various names of the goddess in order.
340. The names of Bhadrakālī mentioned by me yield the best results. Those men who read these become devoid of sons.
341-342. In the forest, on the mountain, in the city or in the house, in the water or on dry land these names are used as saving remedy. One shall repeat them when, there is danger from tigers, elephants, kings or thieves—nay in all adversities.
343. One shall repeat these names as protective measure in the case of children afflicted by evil eye, evil planets, goblins as well as mothers.
344. The following two are the parts of the great goddess. They are Prajñā and Śrī. From these two were born thousands of goddesses by whom the entire universe is pervaded.
345-347. Rudra, Maheśvara the lord of Devas stationed himself along with his consort Satī, for the benefit of the worlds. He is Parameśvara, Rudra and Paśupati. Formerly the three cities were burned by him. By his brilliance. Devas became Paśus (Individual Souls). He who reads or listens to the splendid order of the primordial creation attains the world of Brahmā. He who narrates the same to the excellent brahmins also attains Brahmā’s world.
Footnotes and references:
[1]:
The transcendent God Maheśvara is higher than Prakṛti and Puruṣa. (See p. 41 note 56). Cf. Śiva-Purāṇa.—[prakrteś ca paraṃ brahma yat tac chivani udāhṛtam]—cited in Śivatoṣiṇī.
[4]:
viśeṣebhyaḥ—sattvādibhyaḥ Śivatoṣiṇī. from the attributes, sattva, etc.
[5]:
guṇebhyaḥ—śabdādibhyaḥ Śivatoṣiṇī. from the subtle elements, (tanmātras—sounds, etc.
[6]:
Parasparānupraveśa: Each preceding element enters into each succeeding element. Each new life-centre is a link in the chain. The seed is permeated by its creative potency. The seed in the form of the father is reborn as the son in endless generations. This principle of anupraveśa, i.e.
[7]:
the ancestor transmitting its whole potency to the successor is a biological law.
[8]:
Read mahadādi for mahādayo (Liṅga. 1.3.18). The principle of intellect and mind and the five gross elements constitute each Egg. These seven constituents of the Egg are also known as the seven sages, seven. Aṅgirases (Cf. Liṅga. 1.70.51).
[9]:
The Egg constitutes the unmanifest Prakṛti (avyakta) and its manifestations—intellect (mahat,) ego (ahaṃkāra) and the five gross elements (bhūtas). (Cf. Vāyu. 1.4.76). These seven comprise the shells of the life-principle in the egg. Cf. Bhāg. 6.16.37: “kṣityādibhir eṣa kilāvṛtaḥ saptabhir doṣa-guṇottarair aṇḍakośaḥ”.
[10]:
When the life-principle enters into Prakṛti, there occurs an agitation (kṣobha) in the form of contraction and expansion. Out of this agitation which is a process of Coming and Going, the universal seed is created, which has both the characteristics of the male and female. For detail, see Matsyapurāṇa. A study, pp. 36-37.
[11]:
Out of this egg agitated thus, there come into existence the triadic principles known as Brahmā, Viṣṇu and Śiva identical with three guṇas—rajas, sattva and tamas.
[13]:
See p. 60 note. 78
[14]:
Cf. RV. 10.90.1. VS. 31.1.
[15]:
See p. 66. note. 86.
[16]:
Avidyā—the scheme of ninefold creation is mentioned in all the Purāṇas. It is said that the creation arose out of ignorance (avidyā) classified into five heads, viz., tamas (darkness), moha (confusion), mahāmoha (obsession), tāmisra (gloominess), and andhatāmisra (blind gloominess). Liṅga (2.9.30, 35) divides these into sixty-four categories.
[17]:
[18]:
[19]:
The anugraha creation is characterized by contrariety (viparyaya), power (śakti), satisfaction (tuṣṭi) and perfection (siddhi).—The scheme of ninefold creation as outlined in the Purāṇas can be summarised as follows: (i) Mahat: (creation of the great principle: intellect). (ii) Tanmātra: (creation of subtle elements), (iii) Bhūta: (creation of gross elements). (This set of three-fold creation is primary and originates from avidyā—ignorance). (iv) Mukhya (the principal creation comprising the immobile world of insentient beings such as mountains), (v) Tiryak (the animal) creation wherein the stream of life is horizontal) (tiryaksrotas). (vi) Deva° (creation of Devas in which the stream of life moves upwards) (ūrdhva-srotas). (vii) Mānuṣa° (creation of mankind in which the stream of life moves downwards (arvāk-srotas). (viii) creation of Feeling such as contrariety, power, satisfaction and perfection found respectively in the immobile, mobile, human and divine beings. This set of creation (Nos iv-viii), born of intelligence is said to be secondary; but Vāyu includes anugraha in the primary creation, (ix) Kumāra° creation of the mental sons of Brahmā—Sanat etc. This ninth creation is said to be both primary and secondary.
[20]:
The Purāṇas assign the division of society and the distribution of functions to the primeval being—Maheśvara, Cf.—[yajño janturanīśoyam ātmanaḥ sukhaduḥkhayoḥ / īśvara-prerito gacchet svargaṃ narakam eva vā //]—cited in Śivatoṣiṇī.
[21]: