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(creation) The Indian theory of creation is given below:

罢谤颈驳耻峁嘺蝉

(The three attributes). The base of the universe is the set of the three attributes. They are Sattva (purity), Rajas (passion) and Tamas (inertia). Only things which could be seen, possess these three attributes. Things which could be seen are perishable. The indestructible could not be seen. Shape or form is an attribute. God has no form. So god is without attributes. The God devoid of attributes can be realised by knowledge, but cannot be seen with the ordinary eyes. The three attributes have a power each. Knowledge is the power of Sattva, activity, the power of Rajas and reason the power of Tamas.

The five elements.

From the divine power of Tamas, five senses came into being, such as sound, touch, form, taste and smell. Sound is the attribute of ether; touch, the attribute of air; form, the attribute of fire; taste, the attribute of water; and smell, the attribute of earth. These are the minute senses or essentials. These five senses having the divine powers, joined together with the five minute essentials, make up the attribute of Tamas.

From the attribute of Sattva having the power of knowledge, the ten essentials, such as air, the Sun, 笔腻艣墨 (痴补谤耻峁嘺) two 础艣惫颈苍墨-gods, Candra (Moon), 叠谤补丑尘腻, Rudra, 碍峁�e迟谤补箩帽补 and mind, came into being. From these essentials the formation of five matters took place. They are the five elements. When vigour enters the quintupled elements, egoism is given a form. This vigour with perceptible body is called 膧di 狈腻谤腻测补峁嘺 (Primordial 狈腻谤腻测补峁嘺). Anyhow, quintupled elements will be bright with firm attributes. Ether has the attribute of sound only. Air has the attributes of sound and touch. Fire has the three attributes of sound, touch and form. Water has the four attributes of sound, touch, form and taste, and earth has the five attributes of sound, touch, form, taste and smell. The variegated expression of these five elements is called the universe. It is stated in 顿别惫墨 叠丑腻驳补惫补迟补, Skandha 3, that the number of species of living beings found in the universe is eightyfour lakhs.

The embodied three (Trinity).

It has been mentioned in the last section how the three attributes came into existence and how the five elements originated from the three attributes and how vigour or energy acted upon the five elements and 膧di 狈腻谤腻测补峁嘺 or 痴颈峁ａ箛耻 came into being. In this section the birth of the three divine figures is being dealt with.

In the known beginning, on the surface of the wide waters, covering the universe made of the five elements, 惭补丑腻惫颈峁ａ箛耻 lay on a banyan tree, as a child. "Who am I? How was I made, and what for? What have I to do?", and so on were the thoughts of the child. Instantly a voice from the ether fell into his ears saying, "I am everything. There is nothing eternal except me." 惭补丑腻惫颈峁ａ箛耻 lay contemplating on the voice he heard, when 惭补丑腻诲别惫墨 appeared before 惭补丑腻惫颈峁ａ箛耻 and said thus:鈥�"Lo! 惭补丑腻惫颈峁ａ箛耻! Whenever the universe required creation, preservation and destruction, by the potentiality of the Omnipotence or the Brahman with no attributes, you too had taken origin. Understand that the Omnipotence is beyond attributes. We all are within the purview of attributes. Your attribute mainly is Sattva. From your navel, will be born 叠谤补丑尘腻 with Rajas as his main attribute and from the forehead of that 叠谤补丑尘腻, 艢颈惫补 with Tamas as his main attribute will be born. By the power of penance, 叠谤补丑尘腻 will acquire the power of creation and with the help of the attribute of rajas, he will create a world of the colour of blood. You will be the protector and preserver of that world, and at the end of the Kalpa (world-age) 艢颈惫补 will destroy that world. I am that power of purity, which stands as help and assistance to you in creation." Accordingly, 叠谤补丑尘腻 was born from the navel of 痴颈峁ａ箛耻 and 艢颈惫补 was born from the forehead of 叠谤补丑尘腻. (顿别惫墨 叠丑腻驳补惫补迟补, Skandha 1).

Creation. Sprouts, Animals and Humanity.

After the birth of the Trinity, while 叠谤补丑尘腻 was contemplating on creation, some creations of the attribute of Tamas originated from him unknowingly. It was 础惫颈诲测腻 (Ignorance), having mertia, desire, great desire, darkness and great darkness as its five branches. That god continued his contemplation. Then five kinds of immovables without the power of knowledge or brightness in and out alike, and with souls covered with darkness, originated. As these immovables are said to be prominent, the creation of them is called prominent creation. These are called Sprouts (Udbhids). Seeing that this creation was not sufficient, the god again sat in contemplation. This time animals having horizontal back bones and organs of sense were created. They were called tiryaksrotas, as they walked horizontally. They, such as cow etc. are having more of the attributes of darkness and less of knowledge. They traverse wrong paths due to lack of knowledge though they think otherwise. Egoism, pride and twentyeight kinds of incapacities are their qualities. Though they possess knowledge inwardly they do not know each other. Thinking that this creation also was not sufficient, 叠谤补丑尘腻 again engaged himself in contemplation, and there came out another creation. It was called '弄rddhvasrotas' (flowing upwards). This third creation having the attribute mainly of Sattva moved in a lofty level. Those who were born in this creation, desired for comfort and pleasure and were with the light of knowledge inwardly and outwardly. When the third creation called Devas峁涐梗峁璱 (creation of gods) originated from 叠谤补丑尘腻 he grew happy and contented.

Even after creating thus much, 叠谤补丑尘腻 did not feel satisfaction. So he made the creation of '础谤惫腻办蝉谤辞迟补蝉' (moving downwards). The creatures of this group were having the attributes of Sattva, Rajas and Tamas in an advanced degree. So they are miserable and full of activity. They are human beings.

Thus having completed the creation of Udbhids (Sprouts), Tiryaks (animals) and 础谤惫腻办蝉 (human beings) 叠谤补丑尘腻 passed on to the creation of heavenly beings. (痴颈峁ａ箛耻 笔耻谤腻峁嘺, 础峁兣沘 1; Chapter 5).

Creation. Night, Day, Evening, Morning.

After this 叠谤补丑尘腻 again sat in contemplation for water-creation which is the creation of Devas, Asuras, 笔颈迟峁泂 and 惭补苍耻峁�y补蝉 (Gods, Demons, the Manes and Man). As he was sitting in contemplation, the attribute of Tamas (inertia) advanced in him and the asuras (demons) were born from his loins. Then 叠谤补丑尘腻 discarded the figure of Tamas in him. That discarded figure of darkness became the night. Next, from the face of 叠谤补丑尘腻, the Devas (gods) were born. They were having the attribute of Sattva (purity). 叠谤补丑尘腻 discarded that figure of purity also. That figure became the bright day. So the asuras are powerful in the night and the Devas are powerful in the day. After this, the manes were born from 叠谤补丑尘腻. They were also discarded. They became the evening between the day and night. Then 叠谤补丑尘腻 assumed the figure having the attribute of Rajas. From this, man, who was having more of the attribute of rajas was born. 叠谤补丑尘腻 discarded that figure also. It became a very shining thing which is called the Dawn. So men are powerful in the dawn and the manes are powerful in the evening. The four creations of Day, Night, Evening and the Dawn are considered to be the bodies of 叠谤补丑尘腻. (痴颈峁ａ箛耻 笔耻谤腻峁嘺, 础峁兣沘 1, Chapter 5).

Creation. 搁腻办峁�a蝉补蝉 (Giants), 驰补办峁�a蝉 (Demi-gods), Serpents, Devils, Gandharvas

叠谤补丑尘腻 again assumed another figure having the attribute of Rajas. Due to this 叠谤补丑尘腻 felt hungry. Along with hunger desire also grew in him. Then the 笔谤补箩腻辫补迟颈 (Lord of Emanation) sat in the darkness and created some creatures which were very hungry. Uncouth with plenty of hair on the face, they ran towards 叠谤补丑尘腻. Of them those who said, 'don't do so, save him' became 搁腻办峁�a蝉补蝉 (giants). Those who said "We will eat him", became 驰补办峁�a蝉, (demi-gods). Because of 驰补办峁�a峁嘺 (Bhak峁�a峁嘺-Food), they got the name 驰补办峁�a. Because of the dislike at seeing these creatures the hair had fallen from the head of 叠谤补丑尘腻. They crept back again into his head. Because they did 'sarpa峁嘺' (creeping up) they were called sarpas (serpents) and as they were '贬墨苍补' (fallen) they were called Ahis (serpents). After this the Lord of creation became very angry and created some creatures. Because of their colour which was a mingling of red and black, they were horrible and they became pi艣it膩艣anas (those who eat flesh). Then 叠谤补丑尘腻 began to sing and from his body the Gandharvas were born. Because they did 'dhayana' (Appreciate) of 'go' (word) when they were born, they were called Gandharvas.

Creation. Birds, animals.

After creating all these creatures, 叠谤补丑尘腻 created birds, from his 'vayas' (strength), as free agents, according to their actions in the previous lives. Then 叠谤补丑尘腻 created sheep from his breast and goats from his face. From his stomach and flanks he created cows, and from his legs he created other creatures such as the horse, elephant, donkey, wild bull, deer, camel, mule, antelope etc. He created plants bearing fruits and bulbs from his hairs. Though 叠谤补丑尘腻 had created vegetables and animals at the beginning of the Kalpa (world-age), they came to be properly used in sacrifices only from 罢谤别迟腻测耻驳补 (one of the four ages) The animals such as the cow, sheep, goat, horse, mule and donkey are called domestic animals and flesh-eaters such as the leopard, animals with forked hoof such as the wild bull, elephant, monkey, birds, and other animals and reptiles, are included in the word 'wild animals'.

Creation-The Vedas etc.

After having completed creation of the things mentioned above, the 笔谤补箩腻辫补迟颈 created from his face looking to the east, the Vedic metre 骋腻测补迟谤墨, 峁欢惫别诲补, Triv峁泃stoma, the 蝉腻尘补 song called Rathantara and the sacrifice called 础驳苍颈峁ａ弓辞尘补; from his face looking to the south, Yajurveda, the Vedic metre 罢谤补颈峁ａ弓耻产丑补, 笔补帽肠补诲补艣补 stoma. B峁沨at蝉腻尘补 and the sacrifice Uktha; from his face looking to the west, S膩maveda, the Vedic metre 闯补驳补迟墨, Saptada艣astoma, Vair奴pa蝉腻尘补 and the sacrifice 础迟颈谤腻迟谤补. Thus all the creatures lofty and lower originated from the body of 叠谤补丑尘腻. After having created Devas, Asuras, the manes and men, 叠谤补丑尘腻 again at the beginning of the world age, created 驰补办峁�a蝉, Devils, Gandharvas, celestial maids, Naras, Kinnaras, 搁补办峁�a蝉, cows, birds, animals, serpents etc. such as have long life and short life, movable and immovable, that we see in the world. Creatures which are created again and again do perform functions which creatures of their kind had been doing previously. Habits of killing or not killing, kindness or cruelty, righteousness or evil, truth or falsehood are adopted by them as becoming to their kind in previous lives. It was 叠谤补丑尘腻 who had created the uses and differences seen in the sense organs, elements and bodies. 叠谤补丑尘腻 took from the Vedic voice the shape, form, name, activities etc. of various creatures such as the Devas etc. and allotted them to each particular kind. So also he allotted names, work etc. to hermits as seen in the Vedas.

Creation of the four castes.

See under C膩turvar峁噛a.

Creation of 笔谤补箩腻辫补迟颈s.

When 叠谤补丑尘腻 saw that the subjects he had created, did not flourish, he created first the Sanaka brothers and the mental sons of 叠丑峁沢耻, Pulastya, Pulaha, Kratu, 础峁単颈谤补蝉, 惭补谤墨肠颈, 顿补办峁�a, Atri and 痴补蝉颈峁ａ弓丑补, and gave these nine the name 笔谤补箩腻辫补迟颈s (Lords of Emanation). Then he created nine women named 碍丑测腻迟颈, 叠丑奴迟颈, 厂补尘产丑奴迟颈, 碍峁�a尘腻, 笔谤墨迟颈, Sannati, 弄谤箩腻, 础苍补蝉奴测腻. and 笔谤补蝉奴迟颈 and gave in marriage 碍丑测腻迟颈 to 叠丑峁沢耻, 叠丑奴迟颈 to Pulastya, 厂补尘产丑奴迟颈 to Pulaha, 碍峁�a尘腻 to Kratu, 笔谤墨迟颈 to 础峁単颈谤补蝉, Sannati to 惭补谤墨肠颈, 弄谤箩腻 to 顿补办峁�a, 础苍补蝉奴测腻 to Atri and 笔谤补蝉奴迟颈 to 痴补蝉颈峁ａ弓丑补. The great hermits such as Sanandana and the others created before the 笔谤补箩腻辫补迟颈s, were not desirous of propagation as they were wise sages who had renounced all attachments and who had been indifferent. When 叠谤补丑尘腻 saw that they were not mindful about producing subjects he grew angry. (It was from the middle of the eye brows which were curved by his fury, that 艢颈惫补, one of the three divine figures was born). After this, 叠谤补丑尘腻 appointed 厂惫腻测补尘产丑耻惫补, who originated from himself, and was of the same shape, as the first Manu for the protection of the subjects. This divine Manu 厂惫腻测补尘产丑耻惫补 took his sister 艢补迟补谤奴辫腻 as wife. Two sons named Priyavrata and 鲍迟迟腻苍补辫腻诲补 and two daughters named 笔谤补蝉奴迟颈 and 膧办奴迟颈 were born to them. Of the two daughters 笔谤补蝉奴迟颈 was given to 笔谤补箩腻辫补迟颈 顿补办峁�a and 膧办奴迟颈 to 笔谤补箩腻辫补迟颈 Ruci. A son named 驰补箩帽补 and a daughter named 顿补办峁�i峁嚹� were born as twins to 笔谤补箩腻辫补迟颈 Ruci. Twelve sons were born to 驰补箩帽补 by 顿补办峁�i峁嚹�. They were devas named the Yamas of the Manvantara of 厂惫腻测补尘产丑耻惫补. 顿补办峁�a begot twentyfour daughters of 笔谤补蝉奴迟颈. They were 艢谤补诲诲丑腻, 尝补办峁�m墨, 顿丑峁泃颈, 罢耻峁ａ弓颈, 惭别诲丑腻, 笔耻峁ａ弓颈, 碍谤颈测腻, Buddhi, 尝补箩箩腻, Vapus, 艢腻苍迟颈, Siddhi, 碍墨谤迟颈, 碍丑测腻迟颈, 厂补迟墨, 厂补尘产丑奴迟颈, 厂尘峁泃颈, 笔谤墨迟颈, 碍峁�a尘腻, Santati, 础苍补蝉奴测腻, 弄谤箩腻, 厂惫腻丑腻 and 厂惫补诲丑腻. Of these the first thirteen were given to Dharmadeva as wives. Of the remaining daughters, 碍丑测腻迟颈 became the wife of 叠丑峁沢耻, 厂补迟墨, the wife of 艢颈惫补, 厂补尘产丑奴迟颈 of 惭补谤墨肠颈, 厂尘峁泃颈, of 础峁単颈谤补蝉, 笔谤墨迟颈 of Pulastya, 碍峁�a尘腻 of Pulaha, Santati of Kratu, 础苍补蝉奴测腻 of Atri, 弄谤箩腻 of 痴补蝉颈峁ａ弓丑补, 厂惫腻丑腻 of Agni, and 厂惫补诲丑腻 of the manes. (痴颈峁ａ箛耻 笔耻谤腻峁嘺, 础峁兣沘 1; Chapter 7).

The children of the 笔谤补箩腻辫补迟颈s.

To 笔谤补箩腻辫补迟颈 叠丑峁沢耻, 尝补办峁�m墨 who became the wife of 痴颈峁ａ箛耻 and two sons named 顿丑腻迟腻 and 痴颈诲丑腻迟腻 were born by 碍丑测腻迟颈. These two married 膧测补迟颈 and Niyati the two daughters of Meru. To the two couples two sons named 笔谤腻峁嘺 and M峁沰a峁囜笉u were born. From M峁沰a峁囜笉u, 惭腻谤办补峁囜笉别测补 was born, and from 惭腻谤办补峁囜笉别测补, 痴别诲补艣颈谤补蝉 was born. To 笔谤腻峁嘺 a son named 顿测耻迟颈尘腻苍 and to him a son named 搁腻箩补惫腻苍 was born. From this 搁腻箩补惫腻苍 the 叠丑峁沢耻 dynasty grew up.

厂补尘产丑奴迟颈 the wife of 惭补谤墨肠颈 gave birth to a son named 笔补耻谤峁嘺尘腻蝉补. To 础峁単颈谤补蝉 four daughters named 厂颈苍墨惫腻濒墨, 碍耻丑奴, 搁腻办腻 and Anumati were born by 厂尘峁泃颈. Three sinless sons named Candra, 顿耻谤惫腻蝉补蝉 and 顿补迟迟腻迟谤别测补 were born to Atri by 础苍补蝉奴测腻. Of them 顿补迟迟腻迟谤别测补 was a hermit. A son named Dattoli was born to Pulastya by Prat墨ti (笔谤墨迟颈). That Dattoli was the Agastya of 厂惫腻测补尘产丑耻惫补 Manvantara. 碍峁�a尘腻 the wife of Pulaha gave birth to three sons named Kardama, Urvar墨y膩n and 厂补丑颈峁ａ箛耻. Santati the wife of Kratu, gave birth to sixty thousand hermits called 叠腻濒补办丑颈濒测补蝉. Seven sons named Rajas, Gotra, 弄谤诲丑惫补产腻丑耻, Savana, Anagha, Sutapas and 艢耻办谤补 were born to 痴补蝉颈峁ａ弓丑补 by his wife 弄谤箩腻. These sons were the seven hermits of the third Manvantara. Three bright sons 笔腻惫补办补 笔补惫补尘腻苍补 and 艢耻肠颈 were born to god Agni (fire) by his wife 厂惫腻丑腻. Fortyfive sons were born to them. (痴颈峁ａ箛耻 笔耻谤腻峁嘺, 础峁兣沘 1, Chapter 10).

Creation鈥擫iving things.

Creations of Sprouts, animals, Men, Devas, 顿腻苍补惫补蝉 and so on have been dealt with. But all these creations were pertaining to the world of gods only. Sprouts and animals were born in the earth only from 笔谤补箩腻辫补迟颈 碍补艣测补辫补, the son of 惭补谤墨肠颈.

笔谤补箩腻辫补迟颈 碍补艣测补辫补 married Aditi, Diti, Danu, 碍腻濒颈办腻, 罢腻尘谤腻, 碍谤辞诲丑补惫补艣腻, Manu and Anal膩, the eight daughters of 顿补办峁�a. From Aditi, the Devas, 膧诲颈迟测补蝉, Vasus and the Rudras were born. Daityas were born from Diti and 顿腻苍补惫补蝉 from Danu. The asuras Naraka and 碍腻濒补 were born to 碍腻濒颈办腻. Five daughters named 碍谤补耻帽肠墨, 叠丑腻蝉墨, 艢测别苍墨, 顿丑峁泃补谤腻峁ａ弓谤墨 and 艢耻办墨 were born to 罢腻尘谤腻. Owls were born from 碍谤补耻帽肠墨. 叠丑腻蝉墨 gave birth to the 叠丑腻蝉补蝉. Hawks and Vultures were born from 艢测别苍墨; Swans, geese and ruddy geese were born from 顿丑峁泃补谤腻峁ａ弓谤墨. 狈补迟腻 was born from 艢耻办墨 and 痴颈苍补迟腻 was born from 狈补迟腻. Ten daughters named 惭峁沢墨, 惭峁沢补尘补苍诲腻, 贬补谤墨, Bhadramat膩, 惭腻迟补峁単墨, 艢腻谤诲奴濒墨 艢惫别迟腻, Surabhi, 厂耻谤补蝉腻 and 碍补诲谤奴, were born to 碍谤辞诲丑补惫补艣腻. 惭峁沢墨 gave birth to animals. From 惭峁沢补尘补苍诲腻, bears, young deer and Bos grunniens were born. Lions and monkeys were the sons of 贬补谤墨. A daughter named 滨谤腻惫补迟墨 was born to Bhadramat膩. 础颈谤腻惫补迟补 was the son of 滨谤腻惫补迟墨. Elephants were born from 惭腻迟补峁単墨. Tigers were born from 艢腻谤诲奴濒墨. The eight elephants supporting the globe were born from 艢惫别迟腻. Two daughters named 搁辞丑颈峁嚹� and 骋补苍诲丑补谤惫墨 were born to Surabhi. Cattle were born from 搁辞丑颈峁嚹�, and horses were born from 骋补苍诲丑补谤惫墨. 厂耻谤补蝉腻 gave birth to 狈腻驳补蝉 (serpents) and 碍补诲谤奴 gave birth to Uragas (reptiles). Men were born from Manu. The trees were born from Anal膩. 骋补谤耻岣峚 and 础谤耻峁嘺 were born from 痴颈苍补迟腻. 厂补尘辫腻迟颈 and 闯补峁�穆页� were the sons of 础谤耻峁嘺. (痴腻濒尘墨办颈 搁腻尘腻测补峁嘺, 础谤补峁噛补 碍腻峁囜笉补, Sarga 14).

(Facts about creation seen in various 笔耻谤腻峁嘺s do not agree with each other. This essay is based on facts gathered from various 笔耻谤腻峁嘺s. So disagreements may occur in it.)