Bhagavata Purana
by G. V. Tagare | 1950 | 780,972 words | ISBN-10: 8120838203 | ISBN-13: 9788120838208
This page describes Cosmology: Creation of the Universe which is chapter 6 of the English translation of the Bhagavata Purana, one of the eighteen major puranas containing roughly 18,000 metrical verses. Topics include ancient Indian history, religion, philosophy, geography, mythology, etc. The text has been interpreted by various schools of philosophy. This is the sixth chapter of the Third Skandha of the Bhagavatapurana.
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Chapter 6 - Cosmology: Creation of the Universe
[Sanskrit text for this chapter is available]
The Sage said:
51. Having seen the state of his existing potencies that they were disparate and that their power of creating the universe lay dormant, the Supreme Lord of miraculous deeds bearing with him his divine power called time[1] (which has no separate existence from him) entered simultaneously the group of twenty-three principles (viz. mahat+egohood+5 subtle elements+5 gross elements+10 organs of senses both conative and cognitive+mind).
3. The Lord who entered the group (of 23 principles) made the separate principles to work together by his power of action (办谤颈测腻-艣补办迟颈) rousing up their dormant working capacity.[2]
4. The group of twenty-three principles, the potency of which to work is thus roused by the Lord, and which were thus impelled by him, created the 痴颈谤腻峁� 笔耻谤耻峁 by contributing their individual parts.
5. The group of the creative principles of the universe, due to the entry of only a part (补峁兣沘) of the Supreme Lord in them, became assimilated with each other and were in commotion leading to the creation (of the 痴颈谤腻峁� 笔耻谤耻峁) in which are the movables and immovables.
6. That 痴颈谤腻峁� 笔耻谤耻峁 of gold (of the complexion of gold) containing all the beings (in invisible forms) stayed in the egg (called 叠谤补丑尘腻峁囜笉补) on cosmic waters for one thousand years[3].
7. Verily he (the Vit膩峁� 笔耻谤耻峁), the offspring (the product) of the principles of the universe, the possessor of the divine potency of knowledge, action and spirit,[4] divided[5] himself as one (in the form of the spirit residing in the heart), as ten (in the from of the vital airs鈥�笔谤腻峁嘺蝉鈥搀颈锄. 笔谤腻峁嘺, 补辫腻苍补, 惫测腻苍补, 耻诲腻苍补, 蝉补尘腻苍补, 苍腻驳补, 办奴谤尘补, 办峁沰补濒补, devadatta and 诲丑补苍补帽箩补测补), and as three (viz. forms related to 补诲丑颈产丑奴迟补, adhidaiva and 补诲丑测腻迟尘补).
8. This[6] (痴颈谤腻峁� 辫耻谤耻峁Ｄ�) is the individual soul within all beings. He himself is a part of the Supreme Soul (辫补谤补尘腻迟尘补苍). He is the first incarnation (补惫补迟腻谤补) in whom is supported the multitude of all beings.[7]
9. The 痴颈谤腻峁� 笔耻谤耻峁 (God Brahma) has three forms. viz. those related with 补诲丑测腻迟尘补, adhidaiva and 补诲丑颈产丑奴迟补[8], ten forms viz. the ten vital airs (辫谤腻峁嘺蝉) and one form, viz. that connected with the heart.
10.[9] Lord 痴颈峁ａ箛耻 (补诲丑辞办峁箩补), remembering the prayer (vide supra 3.5.48) of (the presiding deities of) the Principles of creating the universe, planned (the person of) the 痴颈谤腻峁� (or 贬颈谤补峁噛补驳补谤产丑补) by his power of knowledge (or spiritual light), for enabling them to perform their functions.
11. Now, hear from me, how many places of residence of gods (Presiding deities of sense-organs) were created in the body of 痴颈谤腻峁� by his penance, viz. the power of his knowledge.
12.[10] (When) his mouth was differentiated, (formed) Fire, the protector of the world, entered it along with his power called speech. Hence 箩墨惫补蝉 (people) get the power of speech.
13. Palate was evolved in Hari (the 痴颈谤腻峁� 笔耻谤耻峁). The protector of the world, called 痴补谤耻峁嘺, entered it along with part (补峁兣沘) called tongue (the conative sense-organ of taste) whereby the 箩墨惫补 attains the power of taste.
14. (When) the nostrils of 痴颈峁ａ箛耻 (the 痴颈谤腻峁� 笔耻谤耻峁) were formed, the two A艣vinikum膩ras occupied (entered) them by their power, viz. the sense of smell, whereby the 箩墨惫补 attained the capacity to smell.
15. (Then) the two eyes (of the 痴颈谤腻峁� 笔耻谤耻峁) were formed. The Sun, a protector of the world, entered them with his power, viz., the sense of sight. Hence the 箩墨惫补蝉 get the perception of forms and colours by the eyes.
16. (Then the 痴颈谤腻峁� 笔耻谤耻峁 had) his skins developed. The protector of the world called 痴腻测耻 entered it along with his power of breath (笔谤腻峁嘺) whereby the 箩墨惫补 gets the sense of touch.
17. (When) his two ears were evolved, the (presiding deities of) quarters along with their power of audition, entered them as their place, whereby he (the 箩墨惫补) can hear the sound.
18.[11] (When) the skin was evolved (of the 痴颈谤腻峁� 笔耻谤耻峁), the presiding deities of herbs (and plants) occupied it as their place, by their parts called hair, whereby the 箩墨惫补 can feel the itching-sensation.
19. Then his penis was evolved. God Ka (i.e. 笔谤补箩腻辫补迟颈) along with his power鈥攕emen鈥攅ntered it as his residence. (It is) by this (organ) that the 箩墨惫补 (or the world) gets (sexual) pleasure.
20. Then the anus of the 痴颈谤腻峁� 笔耻谤耻峁 was evolved. Mitra, the controller (protector) of the world, along with his part (known as) 笔腻测耻 (anus), entered it. (It is) by this that the 箩墨惫补 has the organ of excretion.
21. His hands were (then) developed. Indra, the lord of the Heaven (Svarga), along with his power of making sales and purchases, entered them, whereby a man can earn his livelihood.
22. Then his feet were evolved. 痴颈峁ａ箛耻, the Lord of the world, entered them along with his power of locomotion, by which man can reach his desired place.
23. And intellect was evolved in him. God 叠谤补丑尘腻, with his power of accurate perception, entered it as his place. (It is) by this faculty that the object of knowledge is comprehended.
24. And his heart was evolved. The moon, along with his faculty called mind, entered it as his abode. Hence the 箩墨惫补 (or the world) understands changes (in the state of mind, thoughts etc.).
25.[12] God Rudra (补产丑颈尘腻苍补) along with his capacity of action (or principle of activity) entered as his place, the evolved egohood (腻迟尘补苍) of 痴颈谤腻峁� 笔耻谤耻峁. It is by this (ego-hood) that 箩墨惫补 executes his work (as his own).
26. And his sattva[13] (mind and intellect was evolved). Mahat (god 叠谤补丑尘腻)occupied this abode along with citta whereby he (the 箩墨惫补) arrives at comprehension (understanding).[14]
27. From his (痴颈谤腻峁� 笔耻谤耻峁鈥檚) head was produced the svar-loka. The earth came forth from his feet, and the sky from his navel. The products (effects) of 驳耻峁嘺蝉 (like sattva) such as gods and others are seen in these (regions).[15]
28. Gods attained the Heaven by their excellence of sattva attribute. Due to their nature predominated by sattva, 笔补峁噄蝉 (i.e. men who deal with gods by performance of sacrifices) and their belongings (like cows etc.) remained on the earth.
29. Due to their nature characterised by the third (驳耻峁嘺 viz. tamas), the mass of the followers of Rud峁沘 resorted to the Lord鈥檚 navel, viz. the space between the two regions mentioned above.
30.[16] Oh leader of Kurus! From the mouth of the 笔耻谤耻峁 came forth Brahman (the Veda) and the 叠谤腻丑尘补峁嘺 class like syllables coming out from the mouth (head). Hence the 叠谤腻丑尘补峁嘺 痴补谤峁嘺 became the foremost among the 痴补谤峁嘺s.
31. From his arms emanated the power of protection and the 碍峁迟谤颈测补 class who follows that vow, viz. the duty of protecting the world. This class born from 笔耻谤耻峁 (Lord 痴颈峁ａ箛耻) protects the classes of people from wounds (i.e. injuries or troubles) caused by thorns (in the form of miscreants).
32. From the thighs of that All-pervading Lord were born the vocations like agriculture which maintain the livelihood of the public. The 痴补颈艣测补 class, born from the same part of the body, carries out trades and agriculture for the maintenance of people.
33. From the feet of the Lord was born service for the achievement of religion. Formerly the 艢奴诲谤补 class was born for the sake of service, whereby Hari is pleased.
34. These classes (叠谤腻丑尘补峁嘺s etc.) who are born along with their means of livelihood (and duties) from Hari, worship with faith their creator and master Hari for self-purification, by following the path of their duties.
35. Oh Vidura! Who can even dare to wish (confidently) to describe fully in details this (universe) which has been created by the 测辞驳补-尘腻测腻 of the Almighty Lord who assumes the forms of 办腻濒补 (time), karma (action) and 蝉惫补产丑腻惫补 (nature).
36. It is for purifying my tongue of the impurities caused by uttering things unrelated with Hari that I, however, describe the glory of Hari to the best of my intellect, according as I have heard of it.
37. They say that the description of the excellent qualities of him who is the best amongst personages of holy fame, brings the highest benefit to the power of speech of men, and listening to the nectarlike stories (of Hari) as described by the learned is the greatest benefit of the power of hearing.
38. Oh child! Was the greatness of Lord Hari thoroughly comprehended by the First Sage (叠谤补丑尘腻) with his intelligence matured by yoga after (performing penance for) one thousand years?
39. The 惭腻测腻 of the Lord deludes even the possessor of 惭腻测腻 so much that the Lord himself does not know the course of his 惭腻测腻. What of others?
40. Salutations to the Almighty Lord without reaching whom (without realizing whose glory) the Vedas (or the powers of speech), mind (though purified by yoga), Rudra (ego-hood) and other deities presiding over organs of senses, have returned.
Footnotes and references:
[1]:
[3]:
Cf. 叠丑腻驳补惫补迟补 Pur膩峁嘺 2.5.34; 2.10.11.
[4]:
deva-办补谤尘腻迟尘补-艣补办迟颈尘腻苍鈥擜ccording to V峁�. these powers are: J墨va 艣akti or 补惫颈诲测腻, the karma of 箩墨惫补蝉 and the spirit or intelligent power (cit 艣akti) useful in the creation of the body and other conditions of 箩墨惫补. 笔补诲补谤补迟苍腻惫补濒墨 reads 鈥�daiva-鈥� for 鈥榙eva鈥� and interpreting garbha as the Inner controller (补苍迟补谤测腻尘颈苍) of the principles e.g. mahat and others, enumerates the potencies as (1) Power superior to gods like 叠谤补丑尘腻, (2) the fate (补诲峁涐梗峁璦) of 箩墨惫补蝉 and (3) 笔谤补办峁泃颈 the medium of enjoying pleasure, pain etc.
[5]:
This division is clarified in verse 9 below.
[6]:
?峁岣� [别峁岣�?闭鈥�叠丑腻驳补惫补迟补 颁补苍诲谤颈办腻 thinks that this refers to god 叠谤补丑尘腻 who is the support of all individual beings, and who is an incarnation (补惫补迟腻谤补) of the 鈥�possession鈥� (腻惫别艣补) type. 笔补诲补谤补迟苍腻惫补濒墨 states that word 别峁 refers to Hari in the 笔耻谤耻峁 incarnation. On the support of the 笔耻谤耻峁 depends the creation and preservation of all beings.
[7]:
It is in the body of the 痴颈谤腻峁� (笔耻谤耻峁) that the whole of the universe consisting of mobiles and immobiles is seen鈥�叠腻濒补辫谤补产辞诲丑颈苍颈
[8]:
[9]:
Lord 痴颈峁ａ箛耻 entered the person of 痴颈谤腻峁� (God 叠谤补丑尘腻) as an 补苍迟补谤测腻尘颈苍 (controller from within). He enlarged the body of 痴颈谤腻箩 (god 叠谤补丑尘腻) to provide accommodation to the deities (such as Fire etc.)鈥�笔补诲补谤补迟苍腻惫补濒墨
[10]:
Cf. supra II.10. 17-30.
[11]:
叠丑腻惫腻谤补迟丑补 顿墨辫颈办腻 is conscious of the duplication of tvac and carman (in verses 16 and 18) and explains it as the difference of place and difference in functions, viz. touch and itch. 叠丑腻惫腻谤迟丑补-诲墨辫颈办腻-辫谤补办腻艣补 explains that the outer part of the skin is carman and tvac is related both to its inside and outside.
[12]:
[13]:
Sattva鈥擳he 苍腻岣嵞� called sattva鈥�笔补诲补谤补迟苍腻惫补濒墨
The inner organ called Buddhi and citta鈥�叠丑腻驳补惫补迟补 颁补苍诲谤颈办腻
[15]:
Gods, men etc. possessing the 驳耻峁嘺蝉 like sattva, rajas and tamas are seen (i.e. created) in these regions鈥�叠丑腻驳补惫补迟补 颁补苍诲谤颈办腻
(ii) Beings in whom the states of happiness, activity etc. which are the characteristics of 驳耻峁嘺蝉 (like sattva etc.) are found in these regions.鈥�笔补诲补谤补迟苍腻惫补濒墨
[16]:
叠丑腻驳补惫补迟补 颁补苍诲谤颈办腻 explains that as the Vedas (Brahma) which is the subsistence of the 叠谤腻丑尘补峁嘺 class, came forth from the mouth (or head), the.叠谤腻丑尘补峁嘺 痴补谤峁嘺 became the chief (head) class (痴补谤峁嘺) of all.