Cosmogony: The Origin of the Universe

1. О Brahmana, kindly narrate to me whence this universe comprised of the mobiles and immobiles was created and to whom it goes at the time of dissolution. О Sanandana I

2. By whom was this world created along with the oceans, the sky, the mountains, the clouds, the earth, the fire and the wind?

3. How were the BhQtas (Elements or living beings) created? How were the different castes divided? What is the arrangement for their purity? How do they get impurities? What are their rules regarding Dharma and Adharma?

4. Of what nature is the soul of the living individuals? Where do those who die go? May your honour recount every- thing from this world to the other.

5. О Narada, listen. I shall tell you this ancient mythological anecdote, the scripture narrated by the sage Bhrigu to Bharadvaja who enquired of him about this.

6. On seeing the brilliant great sage Bhrigu, of enormous prowess, seated on the top of mount Kailasa, Sage Bharadvaja enqi ired of him.

7. О bestower of honour, how does the individual soul continuously transmigrate into the different forms of life (existence)? How is its liberation from the cycle of worldly existence effected?

8. (How is it) О revered sir, that he who is Lord Narayana himself and god Brahma, the self-born creator, always conduct themselves (as if) in the master-servant relationship?

9. How is it that the controller of universe in whom all the mobile and immobile beings enter at the time of dissolution (of the universe), is (as a matter of fact) devoid of all attributes and untinged (by anything)?

10-12a. How and by whom can he who cannot be specifically particularised and reasoned about, be realized? How do the Vedas respectfully eulogise this great Atman, who cannot be pursued by Kala (time) and Shakti and whose conduct is beyond comprehension? How does the individual soul transcend his Jivatva — (the state of being the individual soul) and merge unto the Brahman? О store-house of mercy, I wish to hear this. Kindly narrate it to me (in details).”

12b-13a. When the venerable one was thus asked about his problem by Bharadvaja, the great sage resembling Brahman (or god Brahman) thereupon explained everything to him.

13b-l5. The primeval Lord Vishnu who was well known to the great sages by the designation MdnastP is the god without the beginning and end, unageing and immortal. He is well known as the unmanifest, permanent, everlasting and unchanging. It is from him that the living beings are created. They are born of him and they die in him. That lord at first created the principle called Mahat (the great principle).

16-17. He is the lord that supports the elements. (He created what is well known as АШа (ether). From Akdia originated the water4 and from the water, fire and wind were evolved. As a result of the contact of fire and wind, the earth was evolved. Thereafter, a brilliant lotus was created by the selfborn deity.

18. From that lotus originated Brahma, the creator who is the embodiment of the Vedas. He is well known as AhathhdraP (the Cosmic Ego), the creator of other elements and the soul of them all.®

19-22. That highly brilliant one was Brahma. The five elements were the five Dhdtus (constituents or ingredients of the body). The mountains were his groups of bones (skeletal structure). the earth was the suet and the flesh. The oceans constituted his blood and the firmament his belly. The air (god) was his respiration. The Agni (fire) was his brilliance and the rivers were his blood vessels. Agni and Soma, the sun and the moon were well known as his eyes. The sky is the crown of his head; the earth constitutes his feet and the quarters his arms.7 There is no doubt about this that he is incomprehensible, and his nature is inconceivable even by the Siddhas. He is the Lord Vishnu well known as Ananta (Infinite).

23. He is stationed in all living beings as their soul. He cannot be realized by those who are not self-possessed. He is the creator of Ahamkdra which is the cause of origin of all elements. Thence out of the elements was evolved the universe. And it is this that I have been asked by you.

24. What are the magnitudes of the sky, the quarters, the surface of the earth, and the wind? Clear this doubt precisely.

25 Infinite is this beautiful sky inhabited by Siddhas and gods It supports (in its expanse) all the things scattered about, but its limits could not be ascertained.

26-27. Neither the moon nor the sun sees its end although they go up and down. Even the gods who are self-refulgent like the brilliance of the sun or the fire and whose prowess is well known, cannot perceive the end of the firmament, as it is both inaccessible and infinite, say so, О bestower of respects.

28. This firmament which is over-crowded higher and higher up with highly blazing self-luminous bodies is incomprehensible even to gods.

29. At the extremity of the earth are the oceans. Darkness is remembered as existing at the (other) extremity of the oceans. They say that there is water at the end of that darkness and at the end of the water® there is only fire.

30. At the extremity (bottom) of Rasdtala (the netherworld) there is water, and at the (lowest) extremity of water, there are lordly serpents. At its end, there is ether again and at the end of the ether, there is water again.

31. Ending with this limit of water is the magnitude of the lord which is more incomprehensible than that of fire, wind and water even to Devas.

32. The colours or nature of the fire, wind, and the surface of the earth are like those of the firmament. But they are distinguished, when the reality is viewed® or realized.

33. The sages read about it in the various scriptures as the magnitude of the three worlds and of the ocean, as has been laid down therein.

34. But who can tell the magnitude of what is invisible and what cannot be approached, and when the movement of Siddhas and Devas is restricted.

35-36. Therefore, the designation Ananta (connoting the un-accountability) of the immeasurable infinity (viz. Vishnu) has become famous. When the divine form of the noble-souled Manasa (god Vishnu) who is so according to his designation (Ananta), decreases or increases again, who else is able to know it? If there be any other, he must be of His nature.

37. Thereafter from the Pujkara (the lotus) was created the embodied omniscient lord Brahma Who is Dharma incarnate, the first and the lorcmost Prajapati (Lord of Creation).

38. My doubt is that if god Brahma is born of a lotus, the lotus becomes the elder (of the two). But your holiness stated that god Brahma was the first-born (in the whole of creation).

39-40a. In order to offer a seat unto the physical form of Manasa (Vishnu) that attained the state of Brahma the earth is called Padma (Lotus). The pericarp of that lotus is the Meru which is as lofty as the sky.

40b. This god Brahma, occupying a seat in its middle, creates peoples and the universe

41. О excellent Brahmana, kindly explain how lord Brahma seated in the middle of the Meru, creates different kinds of subjects outside the mount Meru.

42. Manasa mentally10 created the different subjects. In order to maintain and protect the living beings, water was created at the outset.

43. Water which is vital to all living beings was created at first. It is the very life of all beings and subjects grow and multiply thereby.

44. If they are abandoned by it, they perish. The whole universe is surrounded by it. The earth, the mountains, the clouds and all other embodied beings — everything should be known as Vanina (presided over by Varuna, the deity of waters) The waters uphold and support everything.

45. How was water produced? How wereAgni (fire) and Marut (wind) created? How was the earth created? My great doubt is in this respect.

46. О Brahmana, in a former Kalpa of Brahma,11 in the assembly of Brahmanical sages, some noblc-souled (sages) had a doubt about the origin of the world.

47. Vying with one another, those Brahmanas adopted silence and set meditating. They were motionless and they forsook all food. Thus they remained for a hundred divine years.

48. A speech originating from the Brahman (or words sacred as those of the Vedas) reached the cars of all. A divine speech came out of the atmosphere.

49. Formerly, the infinite firmament became still and unruffled like a huge mountain. As the sun, the moon and the wind were lost, it appeared as if it was sleeping.1

50. From that originated water, like a thicker darkness from darkness. From the overflowing froth and foam of the water, the wind rose up.

51-52. Just as an abode11 (or rather an empty vessel) without any outlet appears silent but when filled with water the wind makes it full of sound, so also, when the extremity of the firmament is continuously restrained by water, the roaring wind pierces through the surface of the sea and rises up.14

53. The wind originating from the over-flowing froth of the ocean moves amongst those. After reaching the place of the sky it does not calm down.

54. In the struggle between wind and water, fire of a mighty fire of great brilliance blazed up dispelling all darkness from the sky.

55. The fire in collaboration with the wind raises water to the sky, where it assumes the form of clouds due to the contact with fire and wind.

56. As it goes up the sky, another part of this (i.e. water) that stays behind due to sliminess solidifies into the earth.

57. This earth should be known as the source of origin of tastes, smells, sliminess as well as of living beings. It is from the earth that everything is delivered out.15

58. (Defective) The five16 subtle, Dhdtus (properties of the five elements) which the lord created (are the Gunas). These worlds are surrounded by what are termed as Maha- bhutas (great elements).

59. When the highly intelligent deity created thousands of bhUtas (living beings), how does bhUtatva (the state of being an element) is begotten in them specifically afterwards (in their post-creation stage).17

60. (Defective)18 Innumerable/immeasurable are the great elements (?). (From them) living beings arc created. Hence the term “great element” (mahdbhUta) is suitably applicable to them.

61. Our body is the aggregate of five elements since our Ceshfa (activity) is Akdia (ether), the heat is Agni (fire) the liquid portion is Salila (water) and the mass is Prthivl.

62. Hence, the mobile and immobile living beings do consist of these five elements. The ears, nose, taste, touch and vision are termed Indriyas (sense-organs).

63. If (you say) that the mobile and immobile beings consist of five elements (I object to it) since in the body of the immobile beings, the five Dhatus (Primary elements) are not seen.

64. The five Dhdtus arc not perceived in the body of the trees, which are devoid of heat and activity and which are actually solid in form.

65. They do not hear, do not see, they are not cognisant of smell and taste nor do they perceive touch. How can they consist of the five Dhdtus (elementary ingredients?).

66. There is no Bhautika feature (the state of being evolved out of the elements) in the trees due to their not being a liquid, not being a fire, not being the earth and not being the wind, not being dkdia (the sky) as the sky is comprehensible and immeasurable.

67. There is no doubt at all that though the trees are of solid nature there is ether in them. (Hence, the perpetual outcome of fruits and flowers from them comes to pass).

68. Due to heat the leaf withers; the bark, the fruits and flowers too wi ther and decompose. Hence, there is the (sensation of) touch in them.

69. The fruits and flowers become shattered due to the loud report of thunder and the (roaring) sounds of wind and fire. The sound is heard through the ears. Hence, trees do hear.

70. The creeper twines round the tree or spreads all round. The path cannot remain invisible. Hence trees can see.

71. Through merits and demerits and through scents and different kinds of incense, trees that are not affected by sickness, blossom.19 Hence, trees do smell.

72. Since there is perception of happiness and misery, since the tree if lopped off grows again, I see a soul in the trees. They are not insentient.

73. (Defective) Hence, it takes up water; through fire and wind it consumes the food; as the food undergoes metabolism the growth of the tree takes place.

74. The five Dhatus (dements) are present in the body of all mobile beings. They act in diverse ways on the body whereby the body functions.

75. The skin, the flesh, the bones, the marrow and the fifth (Dhdtu) — the sinews — these constitute the earth element in the body.

76. The Tejas clement (energy) is the body, (the gastric) lire anger and the eyes as well as the body temperature. These five constitute the fire element in the body (the embodied being) which are created by the (element called) fire.

77. The five ether elements (i.e. the spaces) in the body of living beings are — the ears, the nostrils, the mouth, the heart and the belly.

78. Water elements always present in the bodies of the living beings are five, viz. — the phlegm, the bile, the sweat, the fat and the blood.

79-80. Five types of (organic elemental winds envelop the embodied being. It is through the Prdna that the living being delights (others)20 (?). The Vyana is diffused throughout the body. The Apana blows downwards. Samana is stationed in the cardiac region. Through the Udana the living being breathes and through all the five types it speaks.

81. The embodied being perceives the quality of smell from the earthly element and the taste from the water element in him. I shall recount in detail the quality of smell.

82-83. The smell is of nine varieties21 — the agreeable, the disagreeable, the sweet one, the pungent one, that which spreads wide, that which is harmonious and compact. That which is bland and mild, that which is dreamy and sullied, that which is manifestly calm. Such is the smell that pertains to the earth element. The embodied being secs the splendour through the eyes and perceives touch through the wind element.

Probably a misprint for pratfyaU — moves about or respires, vide Mbh. Sdnti 184.24.

84. 'Hie sound, the touch, the colour and the taste also are remembered as qualities (of water). I shall recount to you the knowledge of taste (i.e. the details of quality of taste). Listen even as 1 recount it.

85. 86a The taste has been mentioned to be manifold by the sages of renowned souls. Sweet, saline, bitter, astringent, sour and pungent. Thus, the six types of taste are rcmembeied to be pertaining to the water clement.

86b-89a. The fiery element is said to be possessing three qualities, viz., the sound, the touch and the colour. The fiery dement perceives the colours and colours are said to be manifold (All types of features are included in the word colour — Rupa). The Rupas of the fiery clement are sixteen (?), viz. short, long, stout, symmetrical, atomic, circular, white, black, red, blue, yellow, pink, hard, smooth, delicate, slimy, soft and rough.

I shall tell you the diverse extension (varieties) of the sound — viz- Satfja, foabha, Gdndhara, Madhyama, Dhaivatay Pahcama and Xifada. The quality of the ether (viz. sound) is thus said to be of seven types.

92-93a. Thanks to its power, sound is present everywhere.22 Yet it manifests itself in various kinds of drums such as drums, kettle-drums and Mrdanga and the conch, clouds and the chariot. Thus the sound originating from the ether is of various kinds.23

93b-95. The special quality pertaining to Vdyu is the quality of touch. But the quality of touch is remembered (slated traditionally) to be of various kinds. The special quality pertaining to the wind is of eleven varieties, viz. hot, cool, pleasing and painful; soft, clearly manifest touch, the rough touch, the smooth touch, the slimy touch, the light touch and the heavy touch. Vdyu has two Gunas, viz. the sound and the touch.

96. (Defective)14 They say that the sound has been originated from the ether along with qualities of Vayu unobstructcd. Whether perceived or not, its (Vdyu's) movement is uneven25 (zigzag or irregular).

96, The Dhdtus are always developed further by these Dhdtus. The fire, the water and the wind — all these are always alert in the embodied beings.

98-99. They are the root cause of the body. They stay enveloping the Prdnas.2e When the powerful (Prdna) functions depending on the element called the earth, the Agni (fire element) rests on the top of the head and protects the body. Staying either in the cerebrum or in the fire, the Prana functions.

100-101 a. That creature is the Atman of all living beings. It is the eternal Purusa. It is the mind, the intellect, the ego, the living beings and the object of the senses. Thus everywhere it is being protected27 by the Pranas.

101b-102. From behind it is enabled to attain its respective movement, by the vital air called Samana. The Apana functions after resorting to the fire-element at the root of the bladder and the rectum where it makes the urine and the faecal matter flow out.

103. Experts in anatomical (spiritual) knowledge call that (particular organic wind) the Uddna which though single functions in three (spheres) viz. in exertions, in activities and in restraint.

104. The (vital) wind that abides in all the joints in the human bodies is called Vyana.

105 The fire that is diffused in the arms22 is urged by Samdna. It functions by creating the Rasas (lymphatic juices or secretions) and the many Dofas (disorders in the three bodily humours) and functions.

106. In the middle of Prdna and Apdna the (gastric) fire attains its stable position and urged by Prdna and Apdna, it digests well.

107. (Defective) The digestive-system (?) extends from the mouth to the Pdyu (Anus) which is otherwise called Gudd (rectum). Hence, all the lymphatic vessels of the embodied beings produce RetasM (semen virile).

108. When the organic wind called a combined derangement of the humours20 (causing fever) takes place, the heat should be known as (gastric) fire. It digests the food of the embodied beings.

109. The Prdna that carries the force and heat of the fire goes down to the end of the anus and is obstructed at the extremity of the rectum. It comes up once again and casts the fire upwards.

110. The abdomen is beneath the umbilical region and the Amdiaya (the receptacle of the raw or uncooked matter the upper part of the belly) is remembered to be above it. All the Prdnas are stationed at the root of (pakvdfaya) the umbilicus of the body.

111. The Nd<fis (tubular vessels) proceed from the heart and go everywhere — to the sides, above and below. Urged by the ten Prdnas they carry the nutritive juicy elements81 (to all parts of the body).

112. The path of the Yogas is also this. Thereby the people attain that highest region. The self-possessed men of equanimity overcoming strain, keep the Atman at the head (in the Sahasrdra Lotus)

113. When the Prafla and Apana of the embodied beings function thus, Agni (fiery element) is generated and kindled as through in (or under) a cooking pot38 (?).

1. The NP gives three theories of the evolution of the Universe: (1) ‘The Popular Puranic Trinity Theory wherein god Brahmd is regarded at the creator of the Universe (Supra 3.3-4) (2) ‘The aakta-Sfinkhya theory' in which the Pard Shakti (Supreme Potency) of Mahavishpu is credited with the creation. But the process of evolution is that of Sahkbyai. (3) The Third theory which may be called ‘the Bhrigu Theory of creation’ is discussed in this chapter. The main feature is the special type of evolution proposed herein which is briefly as follows:

Mdnasa (Vishnu) — Mahal — Akdia (the el her) — waters — fire — wind — earth.

The NP has not only borrowed this theory from the Mbh. Sdnti chs. 182-185 but has incorporated Verbatim the verses in these chapters. This shows the compilatory nature of the NP.

2. This corresponds to Bhipna Uvdca in the Mbh. (ibid) v. 5. The rest of the text is a copy of the Mbh.

3. Manasa — NK (Nilakantha) the com. on the Mbh. explains by quoting a Sruti text which states:

“Out of A sat was evolved Manas which created Prajapati. the progenitor of all beings; alternately, whatever is, exists in mind". Hence Mdnasa is the name given to the cause of the origin of the Universe. But the adjectives used in vv 13b-15 show that Manasa is identical with the Brahman or MahaVishnu, NK shows how each of the adjectives is supported in the Upanishads.

4. The evolution mentioned here is different from that of the Sankhyas. NK is hard put to it to explain this deviation. He states that the usual evolution — the sky — wind — fire — water — earth are implied here:

NK further explains that the names of the elements (wind, etc.) indicate their subtle forms (tanmAtras) before these elements were grossly divided. (Tatra idyvddi-sabdaih sparia-tanmdtram гйра-tanmdtram gandha-tanmdtrarh ca sOkfmam apaftclkfta-bhUtajdtam ueyaU.

5. The Srutis record that as soon as Brahm5 was born he uttered the words “I am He" (Soham). Hence, he is called Aham or AharhkAra.

(sarva-bh fJdtman) as well as the creator of those bhUtas (bhUta-kft). As NK puts it: SarvabhQtdni sthula-viyadddini, tadatmd laccHafir ah sa cdsau bhutakrc

7. The concept of the deity as the embodiment of the universe which is detailed here is an echo of the Mtmjaka Up. II. 1.4 where the deity is called Sarva-bhilidntardtmd and still the limbs of his body are said to have been constituted by the sun, the moon, the quarters, etc.

8. This repetition of water indicates the Lord who is the embodiment of water and he is unending — NK.

9. Tat too-dart and t — NK takes (bhidyante) (a) tattim-dariandt meaning the bhutas are distinguished through lack of true knowledge”. He who has realized Reality (Tattoo) can realize the non-duality — the identity of the soul with the Universe.

10. By the fiat of his will of Sahkalpdd evdsya pitarah samuttijthanli, quoting such iruti passages, NK states that His Will is enough for creation, no other material is necessary.

13. bhavaha in the NP is probably a mistake for bhajana in the Mbit. (ibid) vii. It is reasonable and within the experience of all that an empty vessel (Bhajana)whzn filled with water makes sound, while “an abode without an outlet” is strange; so with Bhajana as the emendation, the translation is ‘Just as an empty vessel without any aperture appears void of sound, but when with water, air comes in and creates a sound.”

This (v. 52) also means: “Similarly when the infinite sky (void space) became full of water, and the wind penetrating through the ocean arose with a roar.”

15. NK concludes that just as the creation of the Universe is mental (not real) in the case of god Manasa, similarly wc should also realize it to be unreal like a dream (tumadddlndm afh iyarh Sfffih snapnavad, etc.),

16. rakfya “to be protected”: is not a satisfactory reading in this context. Mbh, tidnti 184-1 reads ‘‘Brahma” which supplies the subject to asrjat in the text).

17. The plain question is; why MahdBhatas (great elements) are also called Bhutas (which is normally applied to creatures of different categories.

18. V. 60 in the NP appears defective due to the words amitdni mahdffdni in 60a. The original Mbh. (ibid) verse 3a which is quoted in the N P reads:

The epithet mahd is given to all things which belong to the category of 'immeasurable' or innumerables.

In consequence of smell (pleasant or unpleasant — good or bad) and due to the perfumes of different kinds of incenses, trees recover their strength and blossom forth.

20. The Mbh. reads Prarityate for PrlQayati of the NP. NK interprets: It is the vital breath called Prd^ta which enables a living being to move about; the vital breath named Vydna gives him strength for exertions.

21. NK has given instances with a slightly different interpretation. Thus nirharl: overpowering the smell of other things as the gum of Asafoetida used in articles of food.

22. Aifvayepa — Due to its quality of being all-pervasive Iikethe Supreme Being — NK.

23. The NP v. 92 combines from the Mbh. vv. 40b, 41a, and omitting v. 41C, accepts v. 42a for 93a.

24. The text of v. 96 is defective as it combines Mbh (ibid) vv. 42b and 43a and NP V.97 combines Mbh. vv. 43b and 44a. Reconstructed according to the Mbh. the verses should be translated as follows: 96b-97a. The sound (which is the propeity of AkdSa or space) is not heard, when different kinds of touch are inchaotive. The elements or constituents which mix up with other constituents in the body increase in strength-

it SabdadyutpadakA dhatavo dehdramBhas tvagddi-golaka dhatubhih prdshendriyaih dpydyantc Adita Arabhya samvardhyanle / NK.

25. The reading vifamd gatih accepted by the NP is from the Bengali Mss of the Mbh. NK specifically states vifamd gatir iti gauda-pdlhas tu prdtnddikah. This reading shows that the author of the NP. copies a Ms. hailing from Bengal or he belonged to that part of the country and accepted the reading from the MS of the Mbh. used in that part.

26. Here ends ch. 1B4 of the Santi of the Mbh. the next ch. (185) of the Mbh. is borrowed in the NP. vv. 2b onwards.

27. The Mbh. Sdnti 185.5a (which is the same as NP v. 101a) reads paricdlyate and NK interprets: The Prdjja is the creature, the Supreme soul, the eternal Purttfa, the mind...object of the sense. Thus the living being is made to move about by Prapa in every respect.”

28. In bdhufvagnih etc. of the NP. bdhu is meaningless as the vital air called SamAna does not limit its activity to arms only, but covers the whole body, and secondly, the plural No. bdhusu implies more than two arms which means Samdna Vdyu docs not function in two-armed beings. The Mbh. reading dhdtufu for bdhufи is better. The mistake is repeated in v. 105 b where NP reads rasdn bdhufii ca where the proper reading should be dhdtUfli ca as the breath samdna operates on all dhdtus (constituents of the body) and not merely on (more than two) hands.

29. Refa\ in NP v.127 is obviously a blunder. For retas is irrelevant in the channel that extends from the mouth to the anus. That reading rendered the verse defective. The Mbh. (ibid) v. 107 which is borrowed by the NP reads Srotas and means “From this main channel many subsidiary channels or spread out (like branches) all over the body.”

30. NK interprets: Asa result of the rapid confluence of the (fur) vital airs flowing through these arteries, the heat called gastric fire is generated and it causes digestion.

32. The gist of NKs long explanation: In all the physical and mental functions of the body, Prd(iast etc. are the instrumental cause. When Yoga characterised by breath-control [ртйshауйта) is practised, the eternal Brahman reveals itself resplendent. In the final analysis what remains is the Brahman.

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