Canto 3 - Chapter 12: The multiplication of creation ...

Discourse XII

The multiplication of creation

Maitreya continued : Thus I have told you, O Vidura, the glory of the Supreme Spirit under the name of Time. Now hear from me how Brahmā (the repository of the Vedas) proceeded with the work of creation. (1)
To begin with, Brahmā (the first maker) evolved the five varieties of ignorance* viz., Tamas (ignorance about one's own self), Moha (self-identification with the body etc.), Mahāmoha (the craving for enjoyment), Tāmisra (anger) and Andhatāmisra (looking upon death as one's own end). (2)
He was, however, not pleased with himself to see this most wicked creation. Through his mind, purified by meditation on the Lord Brahmā (the self-born) then evolved a creation (different from the above), viz., the sages Sanaka and Sanandana and Sanātana and Sanatkumāra, who refrained from all worldly activity and were Urdhvaretās† (lifelong celibates). (3-4)
Brahmā (the self-born) said to these sons, "Dear sons, do you beget offspring." They, however, were little inclined to do so, since they had set their heart on Lord Vāsudeva as the highest goal and had taken a vow of renunciation as a road to liberation. (5)
Thus disregarded by his own sons, who had flouted his command, Brahmā strove to curb the fierce anger generated in him. (6)
But notwithstanding his effort to restrain it by force of reason, the passion of Brahmā (the lord of created beings) forthwith broke through the middle of his brows in the form of a boy of dark-red hue. (7)
The body, who was no other than Lord Rudra (the eldest-born of the gods), cried, "Give me names, O Creator, and also allow me abodes, father of the world." (8)
Intending to comply with this prayer of the boy, the worshipful Brahmā (who was born of the lotus) replied in kind tones : "Do not cry, I shall presently do it for you. (9)
Since you wept as a frightened child, O chief of the gods, hence people will call you by the name of Rudra (lit., one who weeps). (10)
The heart, the senses, the vital air, ether, the air, fire, water, earth, the sun and the moon and austere penance—these are the abodes I have already assigned to you. (11)
You will be further called Manyu, Manu, Mahinasa, Mahān, Śiva, Rtadhwaja, Ugraretā, Bhava, Kāla, Vāmadeva and Dhrtavrata (according to the abodes assigned to you). (12)
Dhi, Vṛtti, Uṣanā, Umā, Niyut, Sarpi, Ilā, Ambikā, Irāvatī, Sudhā and Dikṣā, O Rudra, shall be your wives, who will all be called Rudrāṇīs (as a class). (13)
Accept these names and abodes and consorts too, and beget through these numerous progeny, since you are a Prajāpati (a god presiding over creation)." (14)
Thus enjoined by his father (Brahmā), Lord Nilalohita (so-called because of his dark-red hue) begot progeny resembling himself in strength, appearance and disposition. (15)
Brahmā (the lord of created beings) was alarmed to see numberless hosts of Rudras (gods presiding over destruction), procreated by Rudra, devouring the creation on all sides. (16)
"Beget no more of such progeny, O chief of the gods, who are burning with their fearful eyes all the four quarters including myself. (17)
Practise austere penance that may bring happiness to all living beings; God bless you. Through penance alone you will be able to create this universe as it was before (in the Kalpa preceding the last Pralaya). (18)
And through penance alone can a man easily attain the Lord, who is supreme effulgence, nay, who is beyond sense-perception and dwells in the heart of all living beings." (19)

• The Viṣṇu-Purāṇa says—

According to the great Ācārya Viṣṇuswāmī, the fivefold ignorance consists in Ajñāna (ignorance), Viparyāsa (error or delusion), Bheda (sense of diversity), Bhaya (fear) and Śoka (grief).
† 'Urdhvaretā' literally means he whose generative fluid has begun to flow upwards instead of downwards as in the case of ordinary male adults. We find mention in our scriptures of hosts of Rṣis who had mastered their sexual impulse so thoroughly that the flow of their generative fluid had turned upwards, a thing unknown in any other part of the world. This shows to what inconceivable length our forefathers had developed the art of preserving the vital fluid and utilizing it towards the noblest end of God-Realization (यदिच्छन्तो प्रद्यवर्त चरन्ति : Cf. Bhagavadgītā VIII.11).

Maitreya continued : Thus instructed by Brahmā (the self-born), Rudra said, "All right!" and, taking leave of the lord of speech and going round him (as a mark of respect), he retired to the woods with intent to practise austere penance. (20)
Equipped with the creative energy of the Lord, Brahmā now contemplated further creation and presently produced ten more sons, who were instrumental in multiplying the creation, viz., Marīci, Atri, Aṅgirā, Pulastya, Pulaha, Kratu, Bhrgu, Vasiṣṭha and Dakṣa, Nārada being the tenth. (21-22)
Nārada sprang up from Brahmā's lap, Dakṣa from his thumb, Vasiṣṭha from his breath, Bhrgu from his skin and Kratu was evolved from his hand. (23)
Pulaha emanated from his navel, the sage Pulastya from his ears, Aṅgirā from his mouth, Atri from his eyes and Marīci came out of his mind. (24)
Dharma (the god of virtue), from whom was descended Lord Nārāyaṇa Himself (in the form of the twin brothers Nara and Nārāyaṇa), appeared from his right breast. Even so Adharma (the spirit presiding over unrighteousness), from whom sprang the god of death, the terror of the whole world, appeared from his back. (25)
From his heart sprang up Kāma (the god of love), Anger from his brows, and Greed from his lower lip, Vāk (the goddess of speech) from his mouth, the oceans from his penis, and Nirṛti (the chief of the Rākṣasas and the regent of the south-west), the spirit presiding over sin, from his anus. (26)
The sage Kardama, the spouse of Devahūti (the mother of Lord Kapila) and a master of his self, was evolved from his shadow. (In this way) the whole of this creation was evolved either from the mind or from the body of Brahmā (the maker of the universe). (27)

Vidura, we are told that, eager to push on the work of creation, Brahmā (the self-born) fell in love with his own daughter, Vāk, who was most handsome and captivating, but she had no carnal desire in her.* (28)
Finding that their father had set his heart on unrighteousness, his sons, Marīci and the other sages, remonstrated with him out of filial affection: (29)
"It is strange that you, a master of your self, should seek to copulate with your own daughter, unable to control your passion! It is something which was never done by your predecessors in office (the Brahmās that preceded you) nor will it be done hereafter by your successors (the Brahmās that are going to follow you). (30)
This is not something praiseworthy even for the all-powerful, O preceptor of the world! For it is by following the conduct of such people that the world finds its way to happiness. (31)
Obeisance to the Lord who by His own light of wisdom manifested this universe, which already lay dormant in Him! May He protect the cause of righteousness." (32)
Brahmā (the lord of Prajāpatis) felt much ashamed to see his own sons, the lords of created beings, thus pleading with him before his very eyes, and immediately cast off his body. The four quarters picked up that fearful body, which continued in the form of fog, also known by the name of darkness. (33)
Once when Brahmā (the Creator) was pondering how should he be able to create the worlds as an organic whole as before, the four Vedas issued from his four mouths (one from each). (34)
Even so the four supplementary Vedas, logic and other allied sciences (such as dialectics, Mīmāṃsā† and so on), the functions of the four priests required to officiate at a sacrificial performance, the elaborate procedure of performing sacrifices, the four pillars of virtue, the four Āśramas (stages of life) and the duties assigned to each also appeared from his mouths. (35)

• Even though Brahmā, who had been commissioned by the Lord to carry on His own work of creation and has been spoken of above as the first seer (Ādikavi), Vedagarbha (a repository of the Vedas) and Vedamūrti (Veda personified), and who had not only been blessed by the Lord never to fall a prey to delusion while proceeding with the work of creation but had been admitted by Him as having known His truth (vide III. ix. 34–36 above), could not evidently have stooped to such depths of moral degradation. The incident is only intended to illustrate the blindness of passion and to justify the note of warning sounded by our wise forefathers not to see even one's own mother, sister or daughter when she was all alone. We read elsewhere in Śrīmad Bhāgavata itself—

। (IX. xx. 17)
"One should never remain alone even with one's own mother, sister or daughter. Powerful are the senses, which lead astray even a learned man."
† A system of philosophy concerning itself chiefly with the correct interpretation of the Vedic ritual and text.

Vidura said : When that lord of the Prajāpatis (the progenitors of the world) evolved from his mouths the Vedas and other things (enumerated by you), tell me, in detail, O great ascetic, what did he produce from which mouth or other organ? (36)

Maitreya replied : Brahmā brought out the four Vedas called the Ṛgveda, the Yajurveda, the Sāmaveda and the Atharvaveda severally from his mouths facing the east, south, west and north; and in the same order did he create Śastra (the duty of the priest called Hotā) Ijyā (the duty of the Adhwaryu), Stutistoma (the duty of the Udgātā) and Prāyaścitta (the duty of the Brahmā). (37)
In the same way he released Āyurveda (the science of medicine), Dhanurveda (the science of archery), Gandharvaveda (the science of music) and Sthāpatyaveda (the science of architecture) severally from his easterly and other mouths.(38)
The all-seeing Brahmā then discharged from all his four mouths the class of literature known by the name of Itihāsa and Purāna, which is recognized as the fifth Veda. (39)
Similarly he sent out a pair of sacrifices from each of his easterly and other mouths, viz., Śoḍaśī and Uktha from the eastern, Purīṣī and Agniṣṭoma from the southern, Āptoryāma and Atirātra from the western, and Vājapeya and Gosava from his northern mouth. (40)
In the same order he evolved the four pillars of virtue, viz., Vidyā (purity acquired through knowledge of God), Dāna (charity prompted by compassion), Tapas (austerity) and Satya (truthfulness) as well as the four Āśramas or stages of life and the mode of life prescribed for each.(41)
The Sāvitra (a vow of purity undertaken for a period of three days following the ceremony of Upanayana or investiture with the sacred thread for the Japa of the Gāyatrī), the Prājāpatya (a vow of celibacy undertaken for a period of one year), the Brāhma (a vow of celibacy undertaken for the entire period of prosecuting the study of the Vedas) and the Bṛhat ( a vow of lifelong celibacy), are the four modes of life prescribed for a Brahmacārī (religious student). Even so Vārtā (agriculture and other vocations sanctioned by the Śāstras), Sañcaya (officiating at sacrificial performances), Śālīna (living on whatever may be got without asking) and Śiloñcha (living on foodgrains found scattered and gleaned from the fields after the harvest has been reaped or from the grain market when the stock has either been sold or removed)—these are the four means of livelihood prescribed for a (Brāhmaṇa) householder. (42)
Similarly Vaikhānasas (those living on the produce of uncultivated land), Vālakhilyas (those who give away the old stock of foodgrains on receiving a new one), Audumbaras (those who live on fruits etc., brought exclusively from the quarter which they happen to face when quitting their bed after a night's rest) and Phenapas (those who live on fruits etc., dropped from trees of their own accord) are the four types of Vānaprasthas (anchorites dwelling in the forest in the third stage of their life). And the Kuṭicaka (he who lives in a thatched hut at one place, fully observing the rules of conduct prescribed for a recluse), the Bahūdaka (he who regards the rules of conduct as of secondary importance and accords a superior place to knowledge), the Haṁsa (he who treads the path of knowledge) and the Niṣkriya or Paramahaṁsa (he who has attained spiritual wisdom and Jīvanmukti or liberation in this very life)—these are the four types of Saṁnyāsis or recluses (those who have renounced their hearth and home in the fourth or last stage of their life). (43)
Even so the four branches of knowledge, viz., Ānvīkṣikī (the knowledge of the Spirit, which is conducive to liberation), Trayī (the knowledge of the ritual, which leads to enjoyment in heaven), Vārtā (the technical knowledge of agriculture, commerce, etc.), and Daṇḍanīti (political science), and the four Vyāḥṭis or mystical formulae uttered at the beginning of the Gāyatri (Bhūḥ, Bhuvaḥ, Swaḥ, and the combination of the three, viz., Bhūrbhuvaḥswaḥ) issued from his mouths in the same order; while Praṇava (the mystic syllable OM) flowed from the cavity of his heart. (44)
Again, the Vedic metre of Uṣṇik appeared from the hair on the body of the all-powerful creator, and Gāyatri (another Vedic metre) from his skin. The Triṣṭubh metre emerged from his flesh, Anuṣṭubh from his sinews and Jagatī from the bones of the lord of creation. (45)
From his marrow emanated Paṅkti, while Bṛhatī came forth from his breath. Similarly his consciousness came to be the hard consonants, while his body itself passed by the name of vowels. (46)
His Indriyas are termed as the sibilants (the sounds represented by the letters Śa, Ṣa, Sa and Ha), while his physical strength goes by the name of Antaḥsthas or semi-vowels (the sounds represented by the letters Ya, Ra, La and Wa. And the seven notes of the gamut (Ṣaḍja, Ṛṣabha, Gāndhāra, Madhyama, Pañcama, Dhaivata and Niṣāda) proceeded from the recreation of the lord of created beings. (47)
Being Śabdbrahma (Veda or sound) personified, Brahmā is manifest in the form of Vaikhari (articulate utterance) and unmanifest in the form of Praṇava. Beyond him shines the Supreme, who pervades everything as Brahma (the Infinite) and is possessed of various potencies as the almighty Lord. (48)

(Having cast off his previous body, which had been defiled by sinful thought and whichco ntinued to exist in the form of fog) Brahmā (now) assumed another body distinct from the former and set his heart once more on creation. Realizing in his heart that the creation had not expanded even at the hands of seers (Marīci and others) who were endowed with extraordinary powers, he thought once more within himself, O Vidura: "Oh, how strange that, even though I am ever up and doing, my progeny are not multiplying. Surely an adverse fate stands in my way." Brahmā always did what was desirable at the moment. While he was thus waiting for (a more propitious) Providence, Brahmā's body became twofold. A human body (whether male or female) has come to be known by the name of Kāya* (in Sanskrit) only because it originally belonged to Brahmā. Those two distinct parts turned out to be a man and a woman. (49–52)
Of those two forms the male was Swāyambhuva† Manu, the first independent sovereign of the entire globe. And the female came to be the spouse of that noble soul and was called Śatarūpā. (53)
The creation then multiplied through copulation. Swāyambhuva Manu too begot five issues through Śatarūpā. (54)
They were Priyavrata and Uttānapāda and three daughters, Ākūti, Devahūti and Prasūti by name, O most pious Vidura. (55)
He gave away Ākūti (the eldest) to Ruci (a lord of created beings), the middle one (Devahūti) to the sage Kardama (another Prajāpati) and Prasūti (the youngest) to Dakṣa (one of the ten sons of Brahmā enumerated in verses 22 and 23 above). The progeny of these three girls filled the whole universe. (56)

Thus ends the twelfth discourse in Book Three of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahāṃsa-Sarhhitā.