The Origin of Creation ||5||
1Lomaharsana continued: O Brahmanas, the period of time calculated by me for the creation (of the universe) should be known as one day of the supreme Lord.
2The night of the great Lord should also be known as entirely of the same duration. The period of creation is his day and the period of dissolution is called his night.
3It is held that he (Brahma) has only the day and no night. But such assumption is made just for the benefit of the world.
4-6The subjects, the patriarchs, the seers of Vedic Mantras along with ascetics, eternally youthful sages like Sanatkumara and others along with those who have attained salvation, the sense-organs and their objects, the subtle elements, as well as the intellect and the mind—all these stay during the day of the Lord Supreme; they are dissolved at the end of his day; at the end of the night, there is creation of the universe.
7When the quality Sattva stays in itself and when the secondary creation is withdrawn, both Pradhana and Purusa become similar (i.e. inactive).
8The qualities Tamas and Sattva stay in a state of equilibrium. When there is equilibrium in the qualities mutually, it should be known as dissolution; when there is disequilibrium of the Gunas, it is called creation (i.e. creation takes place).
9Just as oil abides in the gingelly seeds or ghee in milk, so does the quality Rajas stay unmanifest in Sattva and Tamas.
10After remaining quiescent throughout the great night of the Lord, the creation of Prakriti begins anew at daybreak.
11Entering the cosmic Egg, the great god caused, by his supreme Yoga, agitation in Pradhana and Purusa.
12From Pradhana that was being agitated, Rajas was produced. It is Rajas that causes the activity even as water causes the activity in the seeds.
13The disequilibrium of qualities having taken effect the presiding (deities) are begotten. The three gods were created while the Gunas were being agitated. Those embodied gods, the souls abiding in all who have taken resort are extremely hidden.
14The Rajas or quality became Brahma, Tamas, Fire and Sattva becomes Vishnu. Brahma, the illuminator of Rajas, stays in the capacity of creator.
15Fire, the illuminator of Tamas, abides in the capacity of Kala. Vishnu, the illuminator of Sattva, remains indifferent.
16These alone are the three gods and the three fires. They are mutually dependent, devoted and faithful to one another.
17They function jointly, sustain one another; they are ever in association with one another. They subsist on one another. There is no separation among them even for a moment. They do not leave off one another.
18Isvara is the highest deity. Vishnu is greater than Mahat. Brahma, with dominant Rajas, functions for the purpose of creation. Purusa is known as Para (the supreme) and Prakriti as Para (great).
19He (Brahma) functions on being presided over by Mahesvara and being urged all round. Mahat and other (creations of Prakriti) long stationed in their respective objects due to attachment, function thereafter.
20Due to the disequilibrium of the qualities, Pradhana begins to function at the time of creation. From Pradhana, which is of the nature of Sat and Asat, presided over by Isvara, the pair Brahma and Buddhi (cosmic intelligence) are born simultaneously.
21Then the Ksetrajna termed Brahma, of the nature of Tamas and the unmanifest, manifests himself in the beginning, fully equipped with sense-organs for all activities.
22He, the unmanifest endowed with intellect shines forth with brilliance. He is verily the first embodied being abiding in the capacity of a cause.
23He is equipped with unobstructable knowledge and supreme lordship. He is endowed with unobstructed dharma and detachment.
24The knowledge, characterised by detachment, of that lord is unimpeded. The intellect of Brahma identifying himself with that Lord, is affected by Dharma and Aisvarya (supremacy).
25Whatever he wishes mentally is created out of the unmanifest naturally, due to its being controlled, due to absence of attributes (?) and due to his being the lord of Devas.
26In the capacity of Brahma, he becomes the four-faced creator; in the capacity of Kala, he is the destroyer; in the capacity of Purusa (Vishnu) he is the thousand-headed lord. These are the three states of the self-born God.
27In the capacity of Brahma, the creator, he possesses Sattva and Rajas predominantly; as destroyer (of the universe), Rajas and Tamas predominantly; and as Purusa (Vishnu), Sattva exclusively. Thus, is the state or course of attributes of the self-born Lord.
28In the capacity of Brahma he creates; in the capacity of Kala he withdraws (destroys) the worlds; in the capacity of Purusa he remains unconcerned. These three are the states of the Lord of subjects.
29Brahma has the lustre of the interior of a lotus. Kala has the lustre of collyrium. Purusa is lotus eyed. Thus, is the form of the supreme soul.
30The Lord of Yogas who out of supportiveness has different creations, activities, forms, names and functions, creates and effects changes in (different) bodies.
31Since he functions in the world in three ways, he is called TriGuna. Since he is divided into four, he is glorified as Caturvyuga (having four manifestations).
32He is called Atman1 because whatever he attains (Apnoti), takes up (Adatte) and exists (Asti) for the (enjoyment of) objects, that is his permanent being.
33He is called Risi because he goes everywhere. He is Vishnu because he pervades everything. He has the lordship over everything. He is the lord of physical body etc.
34He is Bhagavan because there are such (excellences) in him. He is Raga (lord of passion) because he controls passion. He is Para (Supreme) because he is the cosmic being. He is Om because he protects (all).
35He is Sarvajha (omniscient) because he knows everything. He is Sarva because everything originates from him. As men emerge from him, he is known as Narayana.
36He divides his self into three and acts on the three worlds. He creates, surveys (protects) and devours through the three activities. In the beginning Hiranyagarbha manifested himself as four-faced lord.
37Because he is first to manifest he is called the first god. He is called Aja because he is not born (is self-existent). Since he protects the subjects, he is called Prajapati.
38He is called Mahadeva because he is the greatest deity among Devas. He is Isvara because he is the lord of worlds and because he is not subject to other’s control.
39He is called Brahma due to his bigness. He is called Bhiita because of his (eternal) existence. He is Ksetrajna because he knows the unmanifest cosmic nature. He is Vibhu because he is omnipresent.
40Because he lies in the subtle body (called Pur) he is called Purusa. He is called Svayambhu because he is not procreated and because he exists before the creation.
41-42He is called Yajna because worship or sacrifice is offered to him. He is Kavi because he is omniscient. He is Kramana because he is worthy of being approached and due to his patronage of castes, he is called Aditya, Kapila, Agraja, and Agni. His womb was gold and he was born of golden womb, so he is called Hiranyagarbha in this Purana.
43Even in hundreds of years, it is impossible to calculate the number of years that have elapsed since the self-born was manifested.
44The time that has elapsed, the number of Kalpas that have passed after he had manifested is called Para. That much of time still remains for him. At its close, the subsidiary creation is to take place.
45Crores and crores of Kalpas have already passed. Yet so many more still remain.
46The Kalpa that is current now, O Brahmanas, is called Varaha. That is the first of the Kalpas now current.
47-50It will have fourteen Manus, beginning with Svayambhuva and including those of the past, present and the future. By these rulers of men, this earth including the seven continents is to be protected along with the subjects, by means of penance. Now listen in detail. Through (the description of) one Manvantara, all the future Manvantaras, and through (the account of) one Kalpa all the past and future Kalpas (are described). The future Kalpas along with the futurities and dynasties should be inferred by the intelligent one (on the basis of) the past Kalpas.