Origin of Creation (continued) ||4||

1On hearing that, all the sages of the Naimisha forest replied to Suta with eyes excited with curiosity.
2“You, sir, are an expert in the knowledge of different dynasties and families as you have inherited it directly from Vyasa. Hence, please describe to us entirely the creation (etc.) of this world.
3We wish to know the detailed who’s who (lit. the genealogies) of them all, and also the diverse creation of the ancient sages, as also the primeval creation of Prajapati”.
4On being repeatedly requested by them the noble- souled Lomaharsana, the most excellent among the good, narrated everything in detail and in due order.
5Lomaharsana said: The story that you have asked me to narrate is divine, charming, meaningful and destructive of sins. What is being related by me is wonderful, full of deep meaning and in consonance with the Vedas.
6-7He who retains this in memory or listens to it constantly or narrates it to Brahmanas and to recluses in particular, with pious mind and self-restraint, on festive occasions (or important lunar days) in holy centres and temples, enjoys a long life. By proclaiming this Purana, he upholds his family and is honoured in the heaven.
8Understand as the Purana consisting of extensive sections is being recited by me word by word as it was heard (by me). It will increase the fame of you all.
9The glorification of all meritorious persons of well-established fame is conducive to wealth, reputation, heavenly pleasure, destruction of foes and longevity.
10Creation (of the universe, its) dissolution and re-creation, genealogy of kings, Manvantaras and the description of the families of sages—these five constitute the characteristics of a Purana.
11I shall (now) recount in details the Purana that was narrated by the Wind-god and is on a par with the Vedas. (I shall narrate the traditional history of) the Kalpa which is purer than any other Kalpas and is positively purer than other holy things.
12The first section (pada) called Prakriya consists of the following: The Origin, dissolution, re-creation and sustenance of the world.
13The other sections constitute the Introductory (Upodghata), Anusanga (the central) and Upasamhara (the conclusion). The Purana is conducive to virtue, fame and longevity. It dispels all sins.
14Thus the four sections are briefly mentioned by me. I shall describe these in detail in due order.
15-16After making obeisance to the self-born god Brahma, Hiranyagarbha (a golden-fetus, born of golden egg), who is the lord, is the first and the last Purusa, who is the distinguished and superior Atman of the subjects and who governs the worlds, I shall relate in details the excellent creation without leaving anything in doubt. The creation starts with the principle of Mahai and ends with Visesa (the gross body).2 It is described in diversity of forms and characteristics with the five dimensions and six (dividing?) systems. It is presided over by Purusa.
17The unmanifest primary cause is of the nature of Sat (existent) and Asat (non-existent). It is eternal. Those who meditate on the Reality call it Pradhana and Prakriti.
18It is devoid of smell, colour, taste, sound and touch. It is unborn, steady, imperishable, eternal and stationed in its own Atman.
19It is the origin of the universe. It is the great Being, the great Brahman, the eternal. It is unmanifest and is indeed the extension of all elements.
20It is beginning less, endless, unborn, subtle, possessed of three attributes. It is the source and the immutable one. This timeless (lit. not belonging to the present), incomprehensible, Brahman was in the beginning.
21-22All this universe, which was enveloped in darkness, was pervaded by the Atman when the Gunas were in equilibrium. But at the time of creation Tamas reached a subsidiary state. The principle of Mahat appeared, due to the subsidiary state of Pradhana, since it was presided over by the individual soul.
23It was enveloped by the subtle and unmanifest principle of Mahat, which when Sattva becomes predominant, illuminates only Sattva. The mind should be understood as the Mahat because the mind is its cause.
24It is born of the subtle mind, presided over by the intelligent consciousness. Dharma etc. and their various forms are the causes of the ingredients of creation. When urged by desire to create, the principle of Mahat performs the creation.
25The terms Manas, Mahat, Mati, Brahma, Puh, Buddhi, Khyati, Bvara, Prajha, Citi, Smrti, Samvit, and Vipura are synonymous, so say the learned people.
26Since it conceives of the fruit of the activities that multiply in a subtle way; it is called Manas.
27It is termed as Mahat because it is born ahead of all the principles and is greater in dimension than other principles and attributes.
28It is called Mati because it bears (comprehends) the measure, thinks of the division and is considered to be the Purusa in view of its relationship in enjoyment.
29It is (etymologically) designated as Brahman because of its bigness and because it creates the beings and lifts them up from their resting place, the cosmic water.
30It is called Puhi because it fills all the bodies by conferring benefits and makes them endowed with predetermined elements.
31It is called Buddhi because through this principle, Purusa discriminates between the wholesome and the unwholesome and makes him advise others too.
32It is called Khyati because re-enjoyment is felt in the awareness of this principle when (real) enjoyment is based on knowledge.
33It is proclaimed by its attributes and is known by different names. Hence Khyati has been the epithet of Mahat.
34Since it knows everything directly; it is called the noble- souled Isvara. It is called Prajha because organs of perception are born of it.
35It is called Citi because it collects the forms, knowledge etc. and the fruits of sacrificial rites for enjoyment.
36It is declared as Smrti because it is mindful of all activities and affects present, past and future.
37It is called Samvit (derived either from vid or vind) as it obtains complete knowledge and hence its greatness.
38It exists in everything and everything exists in it. Hence it is termed as Samvit by the ones possessing higher intelligence.
39That receptacle of knowledge, (the omniscient) lord, proclaimed that knowledge arises from knowledge. Mahat is called Vipura by the learned because the Dvandvas (mutually clashing pairs) are covered by it.
40Because of its being absolute controller of all worlds, it is called Isvaran, It is called Brahman because of its bigness. It is Bhava because of its existence.
41It is called Ka (Prajapati) because of its knowledge of the physical body and of the soul also, due to its being absolutely one. It is Purusa because it lies in the body. It is Svayambhu because it is self-born and because it exists from the beginning.
42The first excellent Tattva (Mahat) has been thus explained through synonymous words by the knowers of truth and those who meditate on reality.
43Urged by the desire for creation, Mahat performs creation. Its two-fold activities are conception and exertion.
44Dharma and other principles are the ingredients of creation. Mahat is three-fold by virtue of the three Gunas, viz. sattva rajas and tamas.
45From Mahat of threefold Gunas, is born Ego when the Rajo Guna is predominant. The creation of Ego is secondary and is enveloped by Mahat.
46Thereafter, when the (cosmic) Ego is dominated by tamas-Guna, the primary subtle element is born of the Ego characterized by tamas.
47Ether is a perforated (void) extensive expanse and is characterized by the subtle element called sound and is again enveloped by the cosmic Ego (Bhutadi).
48It is reported that ether characterised by the subtle element sound created the subtle element touch. The Ego undergoing a change created the subtle element sound.
49Wind grows powerful and is regarded as having the quality of touch. The powerful air is born of the subtle element of touch. Ether characterised by its subtle element of sound enveloped the subtle element of touch.
50Water (consisting) of the subtle element of taste is enveloped by the subtle element of colour. Water effecting a change in the subtle element of taste created the subtle element of smell.
51Formation of components takes place from that quality. With its particular “smell”, water with its subtle element of taste covered (the earth) consisting of the subtle element of smell.
52The subtle elements are so called because they have specialities. This is their special characteristic. They are also called Avisesas because they express non-distinguishing characters. They are further called Avisesas because they are non-quiescent, non-vehement and non-intelligent.
53This creation of gross and subtle elements should be known (on the basis) of reciprocal activities. From the Vaikarika type of ego which is generated by Sattva Guna and is sattvika by nature, the Vaikarika type of creation simultaneously takes place.
54The five organs of knowledge and the five organs of action constitute the ten efficient organs. These constitute ten (presiding) deities. The eleventh is mind. (Thus) the Vaikarika gods are eleven (in number).
55Ear, skin, eye, tongue and the fifth nose are the cognitive organs for knowing sound etc.
56Legs, anus, organ of generation, hands and the tenth organ speech are the organs of action. Their functions are movement, evacuation, pleasure seeking, manual wo Rik and speech.
57Ether, the subtle element of which is sound, penetrates the subtle element of touch. Therefore, air consists of two attributes: sound and touch.
58When the two attributes, viz. sound and touch penetrate the quality, “colour”, fire becomes endowed with three attributes, viz. sound, touch and colour.
59Along with the (qualities) of sound, touch and colour it penetrated the subtle element of taste. Therefrom water characterised by taste should be known to possess four attributes.
60The subtle element of smell entered them along with sound, touch and colour. Then (water) in conjunction with the subtle element of smell produces earth. Among all gross elements, earth alone possesses five attributes.
61The gross elements are called Visesas because they are quiescent, terrific and non-intelligent. These sustain one another because they penetrate one another.
62Within earth is this entire cosmos surrounded firmly by Lokaloka. The Visesas are perceivable by the sense organs and are limited (as they are fixed and determined).
63The later elements attain the attributes of the former ones. Whatever characteristic is retained for a particular period is called Guna (quality) for that period.
64Having sensed smell from fire, some, out of ignorance, (may believe it) as emanating from air. It should be known that it (smell) is only in earth (i.e. it is the exclusive quality of earth). And they (the particles of earth) take resort to (i.e. are found in) air (hence its smell).
65-66These seven extremely powerful but disparate elements were unable to create the subjects (beings) separately, without all of them being conjoined. When those great-souled (powerful) ones beginning with Mahat and ending with Visesas come together, they are presided over by Purusa and with the blessing of the unmanifest, they create the cosmic egg.
67Like a bubble out of water, the egg was born (suddenly) all at a time from Visesas. What was the vast mass of water therein performed the wo Rik of Brahma.
68The Ksetrajha designated as Brahma (the cosmic principle of activity) woke up in the egg of Prakpti. He is verily the first embodied being. He is called Purusa.
69He is the first creator of living beings. He existed in the very beginning manifesting himself as the four-faced Hiranyagarbha. In the primary and the secondary creation, the Ksetrajna is termed Brahma.
70Living beings are created along with the sense organs which they give up at the time of dissolution. Living beings resort to bodies again in the transitional periods characterized by non-aggregation.
71The golden Meru is the foetus of that great-souled one. The oceans constitute the embryonic liquid and the mountains, the embryonic membrane and the bones.
72The seven worlds and this earth with the seven continents and seven oceans lie within the cosmic egg.
73Within it are all these worlds along with thousands of very great mounts and rivers, nay, the very universe itself.
74The moon, the sun, along with the stars, planets, the air, the Lokaloka mountain and whatever exists is included (i.e. present) in the cosmic egg.
75The cosmic egg is enveloped externally by waters ten times its size. The waters are externally surrounded by fire ten times their size.
76Fire is externally enveloped by air ten times its size. The air is surrounded externally by ether ten times its size.
77The air is enveloped by the ether. The ether is encircled by the cosmic Ego. The Ego is surrounded by Mahat (intellect) and Mahat (intellect) is surrounded by the unmanifest. The cosmic egg is thus surrounded by the seven coverings created by Prakriti.
78These eight Prakritis abide thus covering up mutually. Abiding at the time of creation, they swallow up one another (at the time of dissolution).
79Thus generated mutually, they sustain one another as the sustainer and the sustained in their primary and secondary relationship.
80The unmanifest (unconscious principle) is called Ksetra and Brahma (the conscious principle) is called Ksetraj na. Thus, the creation of Prakriti is presided over by Ksetrajna. It existed in the beginning without intellect. It appeared all of a sudden like lightning.
81He who understands factually the manifestation of Brahma, becomes endowed with fame, longevity, wealth and progeny.
82Even if a man has renounced desires, he becomes pure- souled and attains his goal. By listening to this Purana everyday one can attain pleasure and welfare.