॥ ॐ नमो भगवते वासुदेवाय ॥
॥ विंशोऽध्यायः - २० ॥
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Discourse XX
The various species of living beings created by Brahmā (Preamble)
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शौनक उवाच ।
महीं प्रतिष्ठामध्यस्य सौते स्वायम्भुवो मनुः ।
कान्यन्वतिष्ठद्द्वाराणि मार्गायावरजन्मनाम् ॥ १॥
क्षत्ता महाभागवतः कृष्णस्यैकान्तिकः सुहृत् ।
यस्तत्याजाग्रजं कृष्णे सापत्यमघवानिति ॥ २॥
द्वैपायनादनवरो महित्वे तस्य देहजः ।
सर्वात्मना श्रितः कृष्णं तत्परांश्चाप्यनुव्रतः ॥ ३॥
किमन्वपृच्छन्मैत्रेयं विरजास्तीर्थसेवया ।
उपगम्य कुशावर्त आसीनं तत्त्ववित्तमम् ॥ ४॥
तयोः संवदतोः सूत प्रवृत्ता ह्यमलाः कथाः ।
आपो गाङ्गा इवाघघ्नीर्हरेः पादाम्बुजाश्रयाः ॥ ५॥
ता नः कीर्तय भद्रं ते कीर्तन्योदारकर्मणः ।
रसज्ञः को नु तृप्येत हरिलीलामृतं पिबन् ॥ ६॥
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Śaunaka said : "Having secured a foothold in the shape of the earth, O son of Sūta (Romaharṣaṇa), what means did Swāyambhuva Manu adopt for evolving the other creatures that were yet to see the light ? (1)
Vidura was a great devotee of the Lord and a devoted friend of Śrī Kṛṣṇa. He abandoned his own elder brother (Dhṛtarāṣṭra) along with the latter's sons (Duryodhana and others) because they had offended against Śrī Kṛṣṇa (by turning a deaf ear to His counsel and behaving inimically towards His beloved Pāṇḍavas). (2)
Sprung from the loins of the sage Dwaipāyana (Vedavyāsa), he was in no way inferior to him in glory. Nay, he was devoted to Śrī Kṛṣṇa with all his being and attached to His devotees. (3)
Further cleansed of all his sins by resorting to sacred places, what else did he enquire of the sage Maitreya, the foremost among the knowers of Truth, on meeting him at Kuśāvarta (Haridwāra), where he was living ? (4)
In the course of their conversation, O Sūta, there must have proceeded sacred stories centring round the lotus-feet of Śrī Hari, and hence capable of wiping out all sins like the waters of the holy Gaṅgā, that have their source in those very feet. (5)
May God bless you, please narrate to us those very stories of the Lord, whose noble deeds are the only achievements worth glorifying. What man who has his aesthetic sense developed would feel sated with drinking in the nectar-like stories of Śrī Hari's pastimes?" (6) (1-6)
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एवमुग्रश्रवाः पृष्टः ऋषिभिर्नैमिषायनैः ।
भगवत्यर्पिताध्यात्मस्तानाह श्रूयतामिति ॥ ७॥
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Questioned thus by the sages staying in Naimiṣa, Ugraśravā, with his mind fixed on the Lord, said to them, "Listen!" (7) (7)
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सूत उवाच ।
हरेर्धृतक्रोडतनोः स्वमायया
निशम्य गोरुद्धरणं रसातलात् ।
लीलां हिरण्याक्षमवज्ञया हतं
सञ्जातहर्षो मुनिमाह भारतः ॥ ८॥
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Sūta continued : Vidura (a descendant of king Bharata) was delighted to hear the story of the Lord who, having assumed by His own divine will the semblance of a boar, had enacted the sport of lifting up the earth from the bottom of the ocean and indifferently killed the demon Hiranyākṣa. He then spoke to the sage as follows. (8) (8)
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विदुर उवाच ।
प्रजापतिपतिः सृष्ट्वा प्रजासर्गे प्रजापतीन् ।
किमारभत मे ब्रह्मन् प्रब्रूह्यव्यक्तमार्गवित् ॥ ९॥
ये मरीच्यादयो विप्रा यस्तु स्वायम्भुवो मनुः ।
ते वै ब्रह्मण आदेशात्कथमेतदभावयन् ॥ १०॥
सद्वितीयाः किमसृजन् स्वतन्त्रा उत कर्मसु ।
आहोस्वित्संहताः सर्व इदं स्म समकल्पयन् ॥ ११॥
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Vidura said : Knowing as you do things unperceived by us, tell me, O holy sage, what Brahmā (the lord of Prajāpatis) did for the purpose of creating living beings after evolving the Prajāpatis (lords of created beings). (9)
How did the sage Marīci and the other Brāhmaṇas as well as Swāyambhuva Manu evolve the creation in obedience to Brahmā's command ? (10)
Did they evolve it in conjunction with their wives or remaining independent in their action or did they all jointly produce it ? (11) (9-11)
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मैत्रेय उवाच ।
दैवेन दुर्वितर्क्येण परेणानिमिषेण च ।
जातक्षोभाद्भगवतो महानासीद्गुणत्रयात् ॥ १२॥
रजःप्रधानान् महतस्त्रिलिङ्गो दैवचोदितात् ।
जातः ससर्ज भूतादिर्वियदादीनि पञ्चशः ॥ १३॥
तानि चैकैकशः स्रष्टुमसमर्थानि भौतिकम् ।
संहत्य दैवयोगेन हैममण्डमवासृजन् ॥ १४॥
सोऽशयिष्टाब्धिसलिले आण्डकोशो निरात्मकः ।
साग्रं वै वर्षसाहस्रमन्ववात्सीत्तमीश्वरः ॥ १५॥
तस्य नाभेरभूत्पद्मं सहस्रार्कोरुदीधिति ।
सर्वजीवनिकायौको यत्र स्वयमभूत्स्वराट् ॥ १६॥
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Maitreya replied: When the equilibrium of the three Guṇas (constituting Prakṛti or Primordial Matter) got disturbed through the agency of Prārabdha (the destiny of the Jīvas)—the working of which is difficult to comprehend—the Supreme Spirit presiding over Prakṛti and Kāla (the Time-Spirit), as well as through mere proximity to the Lord, the Mahat-tattva (the principle of cosmic intelligence) was evolved therefrom. (12)
From the Mahat-tattva—in which the element of Rajas predominates—as impelled by the destiny of the Jīvas, was evolved the Ego (the source of the five elements), which is of three kinds (according as it is predominated by Sattva, Rajas or Tamas); and the Ego in its turn evolved many a group of five principles such as the five gross elements* (ether and so on). (13)
Severally unable to produce the material universe, they combined with the help of the divine energy and were (now) able to evolve a shining egg. (14)
For over one thousand years the egg lay on the waters of the causal ocean in a lifeless state. After that the Lord entered it (as its presiding Deity). (15)
From the navel of the Lord (as presiding over the egg) sprang a lotus that possessed the dazzling splendour of a thousand suns and was intended to be the abode of all living beings. Brahmā himself emanated from this very lotus. (16) (12-16)
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सोऽनुविष्टो भगवता यः शेते सलिलाशये ।
लोकसंस्थां यथापूर्वं निर्ममे संस्थया स्वया ॥ १७॥
ससर्जच्छायया विद्यां पञ्च पर्वाणमग्रतः ।
तामिस्रमन्धतामिस्रं तमो मोहो महातमः ॥ १८॥
विससर्जात्मनः कायं नाभिनन्दंस्तमोमयम् ।
जगृहुर्यक्षरक्षांसि रात्रिं क्षुत्तृट्समुद्भवाम् ॥ १९॥
क्षुत्तृड्भ्यामुपसृष्टास्ते तं जग्धुमभिदुद्रुवुः ।
मा रक्षतैनं जक्षध्वमित्यूचुः क्षुत्तृडर्दिताः ॥ २०॥
देवस्तानाह संविग्नो मा मां जक्षत रक्षत ।
अहो मे यक्षरक्षांसि प्रजा यूयं बभूविथ ॥ २१॥
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When the Lord who sleeps on the waters forming the support of the cosmos entered his heart (as the Inner Controller), Brahmā (the creator) started creating hierarchy of the various worlds according to the plan evolved by him in the preceding Kalpas. (17)
At the very outset he evolved out of his shadow (ignorance) the five varieties of Avidyā (Nescience), viz., Tāmisra, Andhatāmisra, Tamas, Moha and Mahāmoha* (18)
Brahmā threw off that body of his (in the form of a shadow); for he did not like it, made up as it was of darkness (ignorance). The Yakṣas and Rākṣasas (who had sprung therefrom) took possession of that body, which continued in the form of night and is the source of hunger and thirst. (19)
Overpowered by hunger and thirst, they ran to devour him from all sides. "Spare him not (out of compassion, thinking that he is our father); eat him up!"† they all cried, oppressed as they were with hunger and thirst. (20)
The god (Brahmā) grew nervous (at this unexpected turn) and pleaded with them, "Pray, eat me not; but spare me. For you have all been born as sons to me, O Yakṣas and Rākṣasas!" (21)
- The other groups of five principles besides the five gross elements are : the five subtle elements, the five senses of perception, the five organs of action and the two groups of five deities severally presiding over the five senses and the five organs.
(17-21)
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देवताः प्रभया या या दीव्यन् प्रमुखतोऽसृजत् ।
ते अहार्षुर्देवयन्तो विसृष्टां तां प्रभामहः ॥ २२॥
देवोऽदेवाञ्जघनतः सृजति स्मातिलोलुपान् ।
त एनं लोलुपतया मैथुनायाभिपेदिरे ॥ २३॥
ततो हसन् स भगवानसुरैर्निरपत्रपैः ।
अन्वीयमानस्तरसा क्रुद्धो भीतः परापतत् ॥ २४॥
स उपव्रज्य वरदं प्रपन्नार्तिहरं हरिम् ।
अनुग्रहाय भक्तानामनुरूपात्मदर्शनम् ॥ २५॥
पाहि मां परमात्मंस्ते प्रेषणेनासृजं प्रजाः ।
ता इमा यभितुं पापा उपाक्रामन्ति मां प्रभो ॥ २६॥
त्वमेकः किल लोकानां क्लिष्टानां क्लेशनाशनः ।
त्वमेकः क्लेशदस्तेषामनासन्नपदां तव ॥ २७॥
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Shining with glory he created, before all others, the divinities that had the element of Sattva or goodness predominant in them. When Brahmā dropped (even) that effulgent form (out of which he had evolved those divinities, and) which now figured as daytime, the gods sportfully took possession of it. (22)
The glorious Brahmā (next) evolved from his hinder part‡ the demons, who are excessively fond of women. Being very lustful they came up to him for copulation. (23)
The worshipful Brahmā first laughed (at their stupidity); but finding the shameless Asuras close upon him, he grew indignant and ran out of fear in great haste. (24)
He approached Śrī Hari, the Bestower of boons, who dispels the agony of those running up to Him for succour, and who in order to show His grace to His devotees reveals Himself in a form answering their conception. (25)
"Protect me, O Supreme Spirit! I created these beings as directed by You, but these sinful creatures are out to copulate with me, my Lord. (26)
You are the only one capable of ending the affliction of distressed people as also the one inflicting agony on those who never resort to Your feet (for protection)." (27)
- For the meaning of these terms see verse 2 of Discourse XII above.
† Of these two species of living beings those who said "Eat him up! (जक्षत)" were classed as Yakṣa; while they who said "Spare him ... (रक्षत)" came to be known as Rākṣasas.
‡ This is corroborated by the Śruti text: 'स जपनादयुरानसृजत'.
(22-27)
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सोऽवधार्यास्य कार्पण्यं विविक्ताध्यात्मदर्शनः ।
विमुञ्चात्मतनुं घोरामित्युक्तो विमुमोच ह ॥ २८॥
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The Lord who can distinctly see the mind of others, perceived Brahmā's distress and said to him, "Cast off this impure body of yours (impure because it has produced the libidinous Asuras and excited their passion)!" Thus commanded by the Lord, he dropped it. (28) (28)
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तां क्वणच्चरणाम्भोजां मदविह्वललोचनाम् ।
काञ्चीकलापविलसद्दुकूलच्छन्नरोधसम् ॥ २९॥
अन्योन्यश्लेषयोत्तुङ्गनिरन्तरपयोधराम् ।
सुनासां सुद्विजां स्निग्द्धहासलीलावलोकनाम् ॥ ३०॥
गूहन्तीं व्रीडयाऽऽत्मानं नीलालकवरूथिनीम् ।
उपलभ्यासुरा धर्म सर्वे सम्मुमुहुः स्त्रियम् ॥ ३१॥
अहो रूपमहो धैर्यमहो अस्या नवं वयः ।
मध्ये कामयमानानामकामेव विसर्पति ॥ ३२॥
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(The body thus shuffled off by Brahmā took the form of the evening twilight, when the day and night meet, and which kindles passion. The Asuras, who are passionate by nature, dominated as they are by the element of Rajas, took it for a damsel) whose lotus-feet resounded with the tinkling of anklets, whose eyes were wild with intoxication and whose hips were covered by a fine cloth, over which shone a girdle. (29)
Her breasts were projecting upwards because of their clinging to each other, and were too contiguous to admit of any intervening space. She had a shapely nose and beautiful rows of teeth; nay, a lovely smile played on her lips and she cast a sportful glance (at the Asuras). (30)
Adorned with dark tresses, she was hiding herself as it were out of shyness. Perceiving that girl, O Vidura (an incarnation of Dharma, the god of virtue), the Asuras were all infatuated with love. (31)
"Oh ! what a beauty ! what a rare self-control ! what a budding youth ! In the midst of us all, who are passionately longing for her, she is moving about like one absolutely free from passion !" (32) (29-32)
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वितर्कयन्तो बहुधा तां सन्ध्यां प्रमदाकृतिम् ।
अभिसम्भाव्य विश्रम्भात्पर्यपृच्छन् कुमेधसः ॥ ३३॥
कासि कस्यासि रम्भोरु को वार्थस्तेऽत्र भामिनि ।
रूपद्रविणपण्येन दुर्भगान्नो विबाधसे ॥ ३४॥
या वा काचित्त्वमबले दिष्ट्या सन्दर्शनं तव ।
उत्सुनोषीक्षमाणानां कन्दुकक्रीडया मनः ॥ ३५॥
नैकत्र ते जयति शालिनि पादपद्मं
घ्नन्त्या मुहुः करतलेन पतत्पतङ्गम् ।
मध्यं विषीदति बृहत्स्तनभारभीतं
शान्तेव दृष्टिरमला सुशिखासमूहः ॥ ३६॥
इति सायन्तनीं सन्ध्यामसुराः प्रमदायतीम् ।
प्रलोभयन्तीं जगृहुर्मत्वा मूढधियः स्त्रियम् ॥ ३७॥
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Indulging in speculations of various kinds about the evening twilight, that appeared to them as endowed with the form of a young woman, the Asuras of wicked mind treated her with respect and fondly asked her:—(33)
"Who are you (by birth)? Whose daughter may you be, O pretty one (lit., having thighs smooth and tapering like the stem of a plantain tree)? And what can be the object of your coming over here, O proud damsel? Why do you tantalize us, luckless as we are, with the priceless commodity of your beauty ? (34)
Whosoever you may be, O tender girl, we are fortunate in having been able to see you. While playing with a ball you agitate the mind of the lookers-on. (35)
When you strike the bouncing ball against the ground with your hand again and again, O praiseworthy woman, your lotus-feet stay not at one place; oppressed by the weight of your full breasts, your waist gets fatigued and your clear vision grows dull as it were. Pray, braid your comely hair." (36)
Thus the Asuras of clouded understanding took the evening twilight, that showed itself in the form of a young woman, for an alluring damsel and seized her. (37) (33-37)
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प्रहस्य भावगम्भीरं जिघ्रन्त्यात्मानमात्मना ।
कान्त्या ससर्ज भगवान् गन्धर्वाप्सरसां गणान् ॥ ३८॥
विससर्ज तनुं तां वै ज्योत्स्नां कान्तिमतीं प्रियाम् ।
त एव चाददुः प्रीत्या विश्वावसुपुरोगमाः ॥ ३९॥
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With a laugh full of deep significance the worshipful Brahmā evolved by his own loveliness, which seemed to enjoy itself by itself, hosts of Gandharvas (celestial musicians) and Apsarās (dancing girls of heaven). (38)
(After that) he gave up that shining and beloved form made of moon-light. Viśwāvasu and the other Gandharvas themselves gladly took possession of it. (39) (38-39)
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सृष्ट्वा भूतपिशाचांश्च भगवानात्मतन्द्रिणा ।
दिग्वाससो मुक्तकेशान् वीक्ष्य चामीलयद्दृशौ ॥ ४०॥
जगृहुस्तद्विसृष्टां तां जृम्भणाख्यां तनुं प्रभोः ।
निद्रामिन्द्रियविक्लेदो यया भूतेषु दृश्यते ।
येनोच्छिष्टान् धर्षयन्ति तमुन्मादं प्रचक्षते ॥ ४१॥
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The glorious Brahmā (next) evolved out of his sloth the Bhūtas (ghosts) and Piśācas (fiends); but he closed his eyes when he saw them stand naked with their hair dishevelled. (40)
The Bhūtas and Piśācas themselves took possession of the body, in the form of yawn, thrown off by Brahmā, the lord of beings. It is also known as sleep, which causes the mouth etc., of living beings to eject running saliva. And these very Bhūtas and Piśācas attack men who are rendered impure in this way and such attack of theirs is spoken of as insanity. (41) (40-41)
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ऊर्जस्वन्तं मन्यमान आत्मानं भगवानजः ।
साध्यान् गणान् पितृगणान् परोक्षेणासृजत्प्रभुः ॥ ४२॥
त आत्मसर्गं तं कायं पितरः प्रतिपेदिरे ।
साध्येभ्यश्च पितृभ्यश्च कवयो यद्वितन्वते ॥ ४३॥
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Recognizing himself as full of vigour and energy, the worshipful Brahmā, the lord of beings, evolved out of his invisible form the hosts of the Sādhyas and the Piṭṛs (manes). (42)
The Piṭṛs themselves took possession of that invisible body, the source of their existence. It is through the medium of this invisible body (of the Piṭṛs) that those well-versed in the ritual offer oblations to the Sādhyas and the Piṭṛs (in the form of their departed ancestors on the occasion of Śrāddha etc.). (43) (42-43)
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सिद्धान् विद्याधरांश्चैव तिरोधानेन सोऽसृजत् ।
तेभ्योऽददात्तमात्मानमन्तर्धानाख्यमद्भुतम् ॥ ४४॥
स किन्नरान् किम्पुरुषान् प्रत्यात्म्येनासृजत्प्रभुः ।
मानयन्नात्मनाऽऽत्मानमात्माभासं विलोकयन् ॥ ४५॥
ते तु तज्जगृहू रूपं त्यक्तं यत्परमेष्ठिना ।
मिथुनीभूय गायन्तस्तमेवोषसि कर्मभिः ॥ ४६॥
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By his faculty of remaining hidden from view Brahmā evolved the species of living beings called the Siddhas and the Vidyādharas, and gave them that marvellous form of his, known by the name of Antardhāna (the faculty of remaining hidden from view). (44)
One day Brahmā (the lord of beings) beheld his own reflection (in water) and, admiring himself through that, evolved the Kimpuruṣas as well as Kinnaras out of that very reflection. (45)
They took possession of that (shadowy) form, which was left by Brahmā. That is why they sing his praises by recounting his exploits at daybreak (every morning) with their spouses. (46) (44-46)
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देहेन वै भोगवता शयानो बहुचिन्तया ।
सर्गेऽनुपचिते क्रोधादुत्ससर्ज ह तद्वपुः ॥ ४७॥
येऽहीयन्तामुतः केशा अहयस्तेऽङ्ग जज्ञिरे ।
सर्पाः प्रसर्पतः क्रूरा नागा भोगोरुकन्धराः ॥ ४८॥
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Once Brahmā lay with his body stretched at full length, much concerned over the fact that the work of creation had not proceeded apace, and in a sullen mood shed that body too. (47)
The hair that dropped from that body (as he apparently pulled them in a fit of excitement) were transformed into snakes, dear Vidura; while, even as the body crawled along (with its hands and feet contracted), there sprang from it ferocious serpents and Nāgas with their necks dilated in the form of hood. (48) (47-48)
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स आत्मानं मन्यमानः कृतकृत्यमिवात्मभूः ।
तदा मनून् ससर्जान्ते मनसा लोकभावनान् ॥ ४९॥
तेभ्यः सोऽसृजत्स्वीयं पुरं पुरुषमात्मवान् ।
तान् दृष्ट्वा ये पुरा सृष्टाः प्रशशंसुः प्रजापतिम् ॥ ५०॥
अहो एतज्जगत्स्रष्टः सुकृतं बत ते कृतम् ।
प्रतिष्ठिताः क्रिया यस्मिन् साकमन्नमदामहे ॥ ५१॥
तपसा विद्यया युक्तो योगेन सुसमाधिना ।
ऋषीन् ऋषिर्हृषीकेशः ससर्जाभिमताः प्रजाः ॥ ५२॥
तेभ्यश्चैकैकशः स्वस्य देहस्यांशमदादजः ।
यत्तत्समाधियोगर्द्धितपोविद्याविरक्तिमत् ॥ ५३॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां
संहितायां तृतीयस्कन्धे विंशोऽध्यायः ॥ २०॥
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One day, Brahmā (the self-born creator) felt as if the object of his life had been accomplished; at that time he evolved out of his mind, last of all, the Manus, who promote the welfare of the world. (49)
To them the self-possessed creator gave his own human form. On seeing them (the Manus) those who had been created earlier (viz., the gods, the Gandharvas and so on) applauded Brahmā (the lord of created beings). (50)
"Oh, creator of the universe! we are glad what you have produced is well done. Since (all) ritual acts (such as pouring oblations into the sacred fire) have been placed on a sound footing in this human form, we shall all share the sacrificial oblations with it." (51)
Having equipped himself with austere penance, adoration, Yoga (concentration of mind) and Samādhi (deep meditation) accompanied by dispassion etc., and having controlled his senses, Brahmā (the first seer) evolved the Ṛṣis, his beloved sons. (52)
To each one of these the unborn creator gave a part of his own body, which was characterized by deep meditation, concentration of mind, supernatural power, austerity, adoration and dispassion. (53)
Thus ends the twentieth discourse in Book Three of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahamsa-Sarhhitā. (49-53)
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