SECTION V.Maitreya said:—"O twice-born one, tell thou me truly how the Deity created celestials, and saints, and Pitris,[62]Dānavas, and men, and beasts, and trees, and those inhabiting land and water and air; as well as concerning (the respective) qualities and characters and natures (of the creatures) dwelling in Earth,—which Brahmā had created at the commencement of creation".Thereat Parāçara said—"O Maitreya, listen thou heedfully! I shall tell thee how the Lord God created all,—deities and the rest. As he was contemplating creation as in former Kalpas, through lack of vigilance was generated Illusion, formed of Foulness.—Five are the kinds of Illusion which spring from this high-souled one,viz., tamas, moha, mahamoha, tamisraandandhatamisra.[63]And as (Brahmā) contemplated, were created five kinds of things, trees, &c., having no sense, undeveloped internally as well as externally, and of pent-up selves. As these, trees etc. were the first objects of creation, they are designated the principal creation. But finding these incapable of answering the end, he thought of again creating other things. And as he was revolving creation, sprang up theTiryyaksrotas.[64]Those that live inTiryyaksrotas. They are beasts, &c,—composed mainly of foulness, and devoid of liberal curiosity. Leading unrestrained lives, these, albeit devoid of knowledge, deem themselves as possessing the same. Proud, and considering vastly of themselves, they are subject to eight and twenty kinds of ills.[65]And although developed internally, they cannot express themselves to each other. And finding even these as insufficient for his purpose, (Brahmā) bethought him of other ways; and there came into being the third class of objects, namedUrddhasrotas[66]to whom the principle of goodness predominates. They have great capacity for pleasure and happiness; and being developed alike externally and internally and, in consequence, more fitted to express themselves on both sides, have been designatedUrddhasrotas. This third creation, that of the deities—is calledTushtatman.[67]And great was the pleasure of Brahmā on the consummation of this creation. But, deeming these main creations as not fulfilling his purpose, he revolved within himself another excellent creation, capable of bringing about his end. As that one of true resolve was thus meditating, there came forth fromavyaktathearvvyāksrotascompetent to accomplish his purpose. And as these eat by swallowing down, they are calledarvvyāksrotas. The are bountifully developed; and, albeit possessing a share of foulness, have passion in a larger measure. And it is for this that in them unhappiness preponderates, and that they act continually.[68]They are developed internally and externally,—they are human beings fulfilling the purpose (of the Creator). Thus, O foremost of ascetics, have I narrated unto thee the genesis of the six orders of creation. Brahmā first createdMahata, next he createdTanmātras, which reckon as the second class, and are comprehended under the designation ofBhutasarga.[69]The third creation isVaikārika, and is known asaindriya.[70]Thus hath been the creation of Buddhi and the others, which is calledPrākrita.[71]And the main creation counts as the fourth, and includes the immobile objects. By the name ofTiryyaksrotasis meant, beasts, &c. And the sixth creation isUrddhasrotas, which is known asDevasarga.[72]And the seventh isArvvāksrotaswhich is man. The eighth is the creation ofAnugrahas[73]composed of goodness and passion. Five are theVaikrita[74]acts of creation; and three arePrākrita.—And they together constitutePrākritaandVaikrita. And the ninth is known as Kaumāra. Thus have I described unto thee the nine acts of creation of the Lord of creatures. ThePrākritaand theVaikritaare the radical causes of the world. What wouldst thou further hear of the Lord of the universe, engaged in creation?"[62]Ancestral manes.[63]Tamasbrings about love of one's own person, etc.,mohaproduces a sense of authority over offspring,etc. mahamohagenerates desire of sensual gratification,tamisracauses anger on any impediment coming in the way of enjoyment, and throughandhatamisraone is led to conserve health and the good things of life.—T.[64]Lit. the stream of beings living according to nature.—T.[65]Some of these are physical, such as leprosy, deafness, blindness, inertia, dumbness, smellessness, impotence; some are mental and moral. It is, however, difficult for us of these times to see how beasts, &c. are more subject to these evils than human beings. The author may possibly have a meaning of his own, which, in the absence of adequate commentary, we fail to arrive at.—T.[66]The stream of being, tending upwards.—T.[67]Lit.soul-satisfying.—T.[68]The first circumstance, remarks the commentator, is owing to the presence, the next, to that of passion.—T.[69]Lit. the creation of the elements.[70]i.e.pertaining to Indriyas—the organ of sense.[71]FromPrakriti—nature.[72]Creation of the gods.[73]An order of deities.[74]i.e. relating to the excited condition of anything.Maitreya said—"O ascetics, thou hast narrated unto me in brief the origin of gods &c. But, O best of the foremost anchorets, I wish to hear this at length". Parāçara said,—"O Brāhmana, on Brahmā being engaged in creation, from his mind issued the four orders of beings commencing with celestials and concluding with the immobile,—and although these are destroyed at the time of universal dissolution, they are never bereft of the mental tendencies they acquire in existence, consequent on their acts; or of the good or bad fortune resulting respectively from their fair or foul actions.[75]Then desirous of creating deities,Asuras, ancestors and men, all going under the name ofambha, Brahmā began to contemplate. And as the lord of beings concentrated his soul, passion overspread him; and first from forth his hips came outAsuras. And then (Brahmā) renounced his person surcharged with darkness; and, O Maitreya, on being renounced by him, Foulness was converted into Night.[76]And having assumed another body, he (again) became desirous of creating, and from the face of the pleased Brahmā, came forth, O twice-born one, celestials surcharged with the virtue of goodness. And that body also having been resigned, the quality of righteousness was turned into Day. And therefore it is thatAsurasare powerful by night and deities by day. And he then assumed a person, fraught with goodness; and, he being honored as a sire, out of him sprang the ancestors. And having created the ancestors, the Lord renounced that form also. And on being renounced, the same became Twilight, remaining between day and night. And then he assumed a person filled with the principle of passion; and, O foremost of the twice-born ones, thereat sprang men fierce, with passion entering into their composition. And the lord of creatures speedily resigned that form also,—And it became Moonlight, which is termedprāksandhydā.[77]And therefore it is, O Maitreya, man and thePitris, become powerful in Moonlight and Twilight. Moonlight, Night, Day, and Twilight,—these four, are the bodies of Brahmā, endowed with the three principles. And then he assumed another body filled with the principle of passion, and thereat sprung Hunger from Brahmā, and from Hunger, wrath. Then the reverend one in the dark created beings frightful and bearded, and always exercised with hunger. And (as soon as these) were created, they rushed at the Lord. And of those that cried,—‘Ho! don't do this,—save him,'—are Rakshas;[78]and others that said,—‘We shall eat him up,'—are Yakshas, fromYakshana[79]eating. Seeing them mischievous, the hair of the Deity fell off,—and having fallen off from his head, it again rose to his head. And from their movement (sarpana), the hair becamesarpas,[80]—and from their having fallen off, they are known asahis.[81]Then the creator of the universe, waxing wroth, generated some beings of wrathful souls. Twenty-hued, they are beings subsisting on flesh. And then came forth from him Gandharvas, whose office is music. O regenerate one, as these came into being, drinking in strains (of music), they are called Gandharvas, All these beings created the reverend Brahmā, directed by inherent force resident in these (respectively). Then he at his pleasure created another order of beings—fowls of the air. And he created sheep from his breast, and goats from his mouth. And the lord of creatures created kine from his womb and flanks. And he created from his feet horses, elephants,sarabhas,[82]gavayas,[83]deer, camels, mules,nyankus,[84]and other species. And from his down sprang medicinal herbs furnished with fruits and roots. And, O twice-born one, at the commencement of theTretā-Yugaand on the eve of the Kalpa, Brahmā, having created the beasts and the drugs, then set them apart respectively for sacrifice. Fair complexioned males, sheep, horses, mules, and asses, were calledGrāmyā[85]animals. And know also those that are wild. (These are) beasts of prey, the cloven-hoofed, elephants, monkeys, and, fifthly, birds, and, sixthly, aquatic animals, and, seventhly, reptiles. Then from his first mouth he generated theGāyatri,[86]theRichas,[87]theTrivatstoma[88]theRathantara,[89]and theAgnishtoma[90]among sacrifices. Then from his southern mouth he created theYajus,[91]theTrishutva metre, the fifteenthStoma,[92]theVrihat Sāman,[93]and theUktha.[94]And from his western mouth, he created theSāmasand theFagatimetre, the seventeenthStoma, theVairupa[95]and theAtirātra.[96]And from his northern mouth he brought forth the twenty-firstStoma, the Atharva Veda, theAptoryāma,[97]theAnishtubhametre, and theVairāyya Sāma. Thus from his person came forth noble and ignoble. And having created gods,Asuras, Pitris, and men, that lord of beings, the great-sire, at the commencement of the Kalpa, created Yakshas, Piçāchas,[98]Gandharvas, and numbers of Apsaras; and that lord, the reverend Brahmā, the first Cause, created Naras,[99]Kinnaras,[100]Rākshasas, birds, beasts, deer, serpents, and mobile and immobile objects lasting or other-wise. And in successive creations, verily each creature is born into those acts which it used to perform in its former existence.[101]Some are cruel and some kind, some mild and some harsh, some virtuous and some vicious, some truthful and some false,—in consequence of their inheriting their respective natures as developed in previous births; and it is also for this that each affects a particular course of conduct (in preference to others).[102]The Deity is the lord of all objects of enjoyment, of all creatures, and all bodies; and it is the Deity who hath personally divided and differentiated them. And at the beginning from the Vedic Vocabulary he assigned names unto creatures, celestials and other, as well as unto sacrifices; and also fixed forms and shapes thereof. And from the auditory Veda, he assigned appellations unto the sages,—and appointed them to their respective functions. And as the signs of the seasons successively manifest themselves, the characteristics, of theYugasare seen in due order. And instinct with energy arising from a desire of creation, He, actuated by the creative impulse, thus again and again bringeth about creation at the commencement of Kalpas".[75]This passage is very obscure. It is not clear how acts, whether fair or foul or indifferent, can apply to immobile objects, the very statement of whose name carries with it a negation of movement.—T.[76]In Sanskrittamasmeansdarkness, along with the principle of foulness.[77]Meaning,going before twilight.[78]FromRaksha—protect.[79]From the verbha leave.[80]Serpents.[81]Serpents.[82]A fabulous animal, having eight legs, inhabiting the snowy mountainous regions.—T.[83]Bos Gavus.[84]A species of deer.[85]i.e.belonging to village.—T.[86]The most sacred hymn in all the Vedas, in praise of the Sun, as representing the Supreme Sun of the spiritual Universe.—T.[87]Hymns of the Rig-Veda.[88]A kind of sacrifice.[89]A division of the Sama Veda, so named.[90]A sacrifice.[91]A division of the Vedas.[92]Song of the Sama Veda.[93]A part of the Sama Ved. Vrihat meansgreat.[94]A metre of the Sama Veda.[95]Songs of the Sama Veda.[96]A kind of Sacrifice.[97]A kind of Sacrifice.[98]Inferior spectres reveling in the morally foul and the physically filthy.—T.[99]Horse-hipped beings.[100]Horse-faced beings.[101]A profound view, in imaginative vesture, ofHeredity. The Author imparts a comprehensiveness and sublimity to the doctrine which is unsurpassed—T.[102]A little liberty has been indulged in translating this sentence, at the construction of the original is involved and complicated.—T.
SECTION V.Maitreya said:—"O twice-born one, tell thou me truly how the Deity created celestials, and saints, and Pitris,[62]Dānavas, and men, and beasts, and trees, and those inhabiting land and water and air; as well as concerning (the respective) qualities and characters and natures (of the creatures) dwelling in Earth,—which Brahmā had created at the commencement of creation".Thereat Parāçara said—"O Maitreya, listen thou heedfully! I shall tell thee how the Lord God created all,—deities and the rest. As he was contemplating creation as in former Kalpas, through lack of vigilance was generated Illusion, formed of Foulness.—Five are the kinds of Illusion which spring from this high-souled one,viz., tamas, moha, mahamoha, tamisraandandhatamisra.[63]And as (Brahmā) contemplated, were created five kinds of things, trees, &c., having no sense, undeveloped internally as well as externally, and of pent-up selves. As these, trees etc. were the first objects of creation, they are designated the principal creation. But finding these incapable of answering the end, he thought of again creating other things. And as he was revolving creation, sprang up theTiryyaksrotas.[64]Those that live inTiryyaksrotas. They are beasts, &c,—composed mainly of foulness, and devoid of liberal curiosity. Leading unrestrained lives, these, albeit devoid of knowledge, deem themselves as possessing the same. Proud, and considering vastly of themselves, they are subject to eight and twenty kinds of ills.[65]And although developed internally, they cannot express themselves to each other. And finding even these as insufficient for his purpose, (Brahmā) bethought him of other ways; and there came into being the third class of objects, namedUrddhasrotas[66]to whom the principle of goodness predominates. They have great capacity for pleasure and happiness; and being developed alike externally and internally and, in consequence, more fitted to express themselves on both sides, have been designatedUrddhasrotas. This third creation, that of the deities—is calledTushtatman.[67]And great was the pleasure of Brahmā on the consummation of this creation. But, deeming these main creations as not fulfilling his purpose, he revolved within himself another excellent creation, capable of bringing about his end. As that one of true resolve was thus meditating, there came forth fromavyaktathearvvyāksrotascompetent to accomplish his purpose. And as these eat by swallowing down, they are calledarvvyāksrotas. The are bountifully developed; and, albeit possessing a share of foulness, have passion in a larger measure. And it is for this that in them unhappiness preponderates, and that they act continually.[68]They are developed internally and externally,—they are human beings fulfilling the purpose (of the Creator). Thus, O foremost of ascetics, have I narrated unto thee the genesis of the six orders of creation. Brahmā first createdMahata, next he createdTanmātras, which reckon as the second class, and are comprehended under the designation ofBhutasarga.[69]The third creation isVaikārika, and is known asaindriya.[70]Thus hath been the creation of Buddhi and the others, which is calledPrākrita.[71]And the main creation counts as the fourth, and includes the immobile objects. By the name ofTiryyaksrotasis meant, beasts, &c. And the sixth creation isUrddhasrotas, which is known asDevasarga.[72]And the seventh isArvvāksrotaswhich is man. The eighth is the creation ofAnugrahas[73]composed of goodness and passion. Five are theVaikrita[74]acts of creation; and three arePrākrita.—And they together constitutePrākritaandVaikrita. And the ninth is known as Kaumāra. Thus have I described unto thee the nine acts of creation of the Lord of creatures. ThePrākritaand theVaikritaare the radical causes of the world. What wouldst thou further hear of the Lord of the universe, engaged in creation?"[62]Ancestral manes.[63]Tamasbrings about love of one's own person, etc.,mohaproduces a sense of authority over offspring,etc. mahamohagenerates desire of sensual gratification,tamisracauses anger on any impediment coming in the way of enjoyment, and throughandhatamisraone is led to conserve health and the good things of life.—T.[64]Lit. the stream of beings living according to nature.—T.[65]Some of these are physical, such as leprosy, deafness, blindness, inertia, dumbness, smellessness, impotence; some are mental and moral. It is, however, difficult for us of these times to see how beasts, &c. are more subject to these evils than human beings. The author may possibly have a meaning of his own, which, in the absence of adequate commentary, we fail to arrive at.—T.[66]The stream of being, tending upwards.—T.[67]Lit.soul-satisfying.—T.[68]The first circumstance, remarks the commentator, is owing to the presence, the next, to that of passion.—T.[69]Lit. the creation of the elements.[70]i.e.pertaining to Indriyas—the organ of sense.[71]FromPrakriti—nature.[72]Creation of the gods.[73]An order of deities.[74]i.e. relating to the excited condition of anything.Maitreya said—"O ascetics, thou hast narrated unto me in brief the origin of gods &c. But, O best of the foremost anchorets, I wish to hear this at length". Parāçara said,—"O Brāhmana, on Brahmā being engaged in creation, from his mind issued the four orders of beings commencing with celestials and concluding with the immobile,—and although these are destroyed at the time of universal dissolution, they are never bereft of the mental tendencies they acquire in existence, consequent on their acts; or of the good or bad fortune resulting respectively from their fair or foul actions.[75]Then desirous of creating deities,Asuras, ancestors and men, all going under the name ofambha, Brahmā began to contemplate. And as the lord of beings concentrated his soul, passion overspread him; and first from forth his hips came outAsuras. And then (Brahmā) renounced his person surcharged with darkness; and, O Maitreya, on being renounced by him, Foulness was converted into Night.[76]And having assumed another body, he (again) became desirous of creating, and from the face of the pleased Brahmā, came forth, O twice-born one, celestials surcharged with the virtue of goodness. And that body also having been resigned, the quality of righteousness was turned into Day. And therefore it is thatAsurasare powerful by night and deities by day. And he then assumed a person, fraught with goodness; and, he being honored as a sire, out of him sprang the ancestors. And having created the ancestors, the Lord renounced that form also. And on being renounced, the same became Twilight, remaining between day and night. And then he assumed a person filled with the principle of passion; and, O foremost of the twice-born ones, thereat sprang men fierce, with passion entering into their composition. And the lord of creatures speedily resigned that form also,—And it became Moonlight, which is termedprāksandhydā.[77]And therefore it is, O Maitreya, man and thePitris, become powerful in Moonlight and Twilight. Moonlight, Night, Day, and Twilight,—these four, are the bodies of Brahmā, endowed with the three principles. And then he assumed another body filled with the principle of passion, and thereat sprung Hunger from Brahmā, and from Hunger, wrath. Then the reverend one in the dark created beings frightful and bearded, and always exercised with hunger. And (as soon as these) were created, they rushed at the Lord. And of those that cried,—‘Ho! don't do this,—save him,'—are Rakshas;[78]and others that said,—‘We shall eat him up,'—are Yakshas, fromYakshana[79]eating. Seeing them mischievous, the hair of the Deity fell off,—and having fallen off from his head, it again rose to his head. And from their movement (sarpana), the hair becamesarpas,[80]—and from their having fallen off, they are known asahis.[81]Then the creator of the universe, waxing wroth, generated some beings of wrathful souls. Twenty-hued, they are beings subsisting on flesh. And then came forth from him Gandharvas, whose office is music. O regenerate one, as these came into being, drinking in strains (of music), they are called Gandharvas, All these beings created the reverend Brahmā, directed by inherent force resident in these (respectively). Then he at his pleasure created another order of beings—fowls of the air. And he created sheep from his breast, and goats from his mouth. And the lord of creatures created kine from his womb and flanks. And he created from his feet horses, elephants,sarabhas,[82]gavayas,[83]deer, camels, mules,nyankus,[84]and other species. And from his down sprang medicinal herbs furnished with fruits and roots. And, O twice-born one, at the commencement of theTretā-Yugaand on the eve of the Kalpa, Brahmā, having created the beasts and the drugs, then set them apart respectively for sacrifice. Fair complexioned males, sheep, horses, mules, and asses, were calledGrāmyā[85]animals. And know also those that are wild. (These are) beasts of prey, the cloven-hoofed, elephants, monkeys, and, fifthly, birds, and, sixthly, aquatic animals, and, seventhly, reptiles. Then from his first mouth he generated theGāyatri,[86]theRichas,[87]theTrivatstoma[88]theRathantara,[89]and theAgnishtoma[90]among sacrifices. Then from his southern mouth he created theYajus,[91]theTrishutva metre, the fifteenthStoma,[92]theVrihat Sāman,[93]and theUktha.[94]And from his western mouth, he created theSāmasand theFagatimetre, the seventeenthStoma, theVairupa[95]and theAtirātra.[96]And from his northern mouth he brought forth the twenty-firstStoma, the Atharva Veda, theAptoryāma,[97]theAnishtubhametre, and theVairāyya Sāma. Thus from his person came forth noble and ignoble. And having created gods,Asuras, Pitris, and men, that lord of beings, the great-sire, at the commencement of the Kalpa, created Yakshas, Piçāchas,[98]Gandharvas, and numbers of Apsaras; and that lord, the reverend Brahmā, the first Cause, created Naras,[99]Kinnaras,[100]Rākshasas, birds, beasts, deer, serpents, and mobile and immobile objects lasting or other-wise. And in successive creations, verily each creature is born into those acts which it used to perform in its former existence.[101]Some are cruel and some kind, some mild and some harsh, some virtuous and some vicious, some truthful and some false,—in consequence of their inheriting their respective natures as developed in previous births; and it is also for this that each affects a particular course of conduct (in preference to others).[102]The Deity is the lord of all objects of enjoyment, of all creatures, and all bodies; and it is the Deity who hath personally divided and differentiated them. And at the beginning from the Vedic Vocabulary he assigned names unto creatures, celestials and other, as well as unto sacrifices; and also fixed forms and shapes thereof. And from the auditory Veda, he assigned appellations unto the sages,—and appointed them to their respective functions. And as the signs of the seasons successively manifest themselves, the characteristics, of theYugasare seen in due order. And instinct with energy arising from a desire of creation, He, actuated by the creative impulse, thus again and again bringeth about creation at the commencement of Kalpas".[75]This passage is very obscure. It is not clear how acts, whether fair or foul or indifferent, can apply to immobile objects, the very statement of whose name carries with it a negation of movement.—T.[76]In Sanskrittamasmeansdarkness, along with the principle of foulness.[77]Meaning,going before twilight.[78]FromRaksha—protect.[79]From the verbha leave.[80]Serpents.[81]Serpents.[82]A fabulous animal, having eight legs, inhabiting the snowy mountainous regions.—T.[83]Bos Gavus.[84]A species of deer.[85]i.e.belonging to village.—T.[86]The most sacred hymn in all the Vedas, in praise of the Sun, as representing the Supreme Sun of the spiritual Universe.—T.[87]Hymns of the Rig-Veda.[88]A kind of sacrifice.[89]A division of the Sama Veda, so named.[90]A sacrifice.[91]A division of the Vedas.[92]Song of the Sama Veda.[93]A part of the Sama Ved. Vrihat meansgreat.[94]A metre of the Sama Veda.[95]Songs of the Sama Veda.[96]A kind of Sacrifice.[97]A kind of Sacrifice.[98]Inferior spectres reveling in the morally foul and the physically filthy.—T.[99]Horse-hipped beings.[100]Horse-faced beings.[101]A profound view, in imaginative vesture, ofHeredity. The Author imparts a comprehensiveness and sublimity to the doctrine which is unsurpassed—T.[102]A little liberty has been indulged in translating this sentence, at the construction of the original is involved and complicated.—T.
SECTION V.Maitreya said:—"O twice-born one, tell thou me truly how the Deity created celestials, and saints, and Pitris,[62]Dānavas, and men, and beasts, and trees, and those inhabiting land and water and air; as well as concerning (the respective) qualities and characters and natures (of the creatures) dwelling in Earth,—which Brahmā had created at the commencement of creation".Thereat Parāçara said—"O Maitreya, listen thou heedfully! I shall tell thee how the Lord God created all,—deities and the rest. As he was contemplating creation as in former Kalpas, through lack of vigilance was generated Illusion, formed of Foulness.—Five are the kinds of Illusion which spring from this high-souled one,viz., tamas, moha, mahamoha, tamisraandandhatamisra.[63]And as (Brahmā) contemplated, were created five kinds of things, trees, &c., having no sense, undeveloped internally as well as externally, and of pent-up selves. As these, trees etc. were the first objects of creation, they are designated the principal creation. But finding these incapable of answering the end, he thought of again creating other things. And as he was revolving creation, sprang up theTiryyaksrotas.[64]Those that live inTiryyaksrotas. They are beasts, &c,—composed mainly of foulness, and devoid of liberal curiosity. Leading unrestrained lives, these, albeit devoid of knowledge, deem themselves as possessing the same. Proud, and considering vastly of themselves, they are subject to eight and twenty kinds of ills.[65]And although developed internally, they cannot express themselves to each other. And finding even these as insufficient for his purpose, (Brahmā) bethought him of other ways; and there came into being the third class of objects, namedUrddhasrotas[66]to whom the principle of goodness predominates. They have great capacity for pleasure and happiness; and being developed alike externally and internally and, in consequence, more fitted to express themselves on both sides, have been designatedUrddhasrotas. This third creation, that of the deities—is calledTushtatman.[67]And great was the pleasure of Brahmā on the consummation of this creation. But, deeming these main creations as not fulfilling his purpose, he revolved within himself another excellent creation, capable of bringing about his end. As that one of true resolve was thus meditating, there came forth fromavyaktathearvvyāksrotascompetent to accomplish his purpose. And as these eat by swallowing down, they are calledarvvyāksrotas. The are bountifully developed; and, albeit possessing a share of foulness, have passion in a larger measure. And it is for this that in them unhappiness preponderates, and that they act continually.[68]They are developed internally and externally,—they are human beings fulfilling the purpose (of the Creator). Thus, O foremost of ascetics, have I narrated unto thee the genesis of the six orders of creation. Brahmā first createdMahata, next he createdTanmātras, which reckon as the second class, and are comprehended under the designation ofBhutasarga.[69]The third creation isVaikārika, and is known asaindriya.[70]Thus hath been the creation of Buddhi and the others, which is calledPrākrita.[71]And the main creation counts as the fourth, and includes the immobile objects. By the name ofTiryyaksrotasis meant, beasts, &c. And the sixth creation isUrddhasrotas, which is known asDevasarga.[72]And the seventh isArvvāksrotaswhich is man. The eighth is the creation ofAnugrahas[73]composed of goodness and passion. Five are theVaikrita[74]acts of creation; and three arePrākrita.—And they together constitutePrākritaandVaikrita. And the ninth is known as Kaumāra. Thus have I described unto thee the nine acts of creation of the Lord of creatures. ThePrākritaand theVaikritaare the radical causes of the world. What wouldst thou further hear of the Lord of the universe, engaged in creation?"[62]Ancestral manes.[63]Tamasbrings about love of one's own person, etc.,mohaproduces a sense of authority over offspring,etc. mahamohagenerates desire of sensual gratification,tamisracauses anger on any impediment coming in the way of enjoyment, and throughandhatamisraone is led to conserve health and the good things of life.—T.[64]Lit. the stream of beings living according to nature.—T.[65]Some of these are physical, such as leprosy, deafness, blindness, inertia, dumbness, smellessness, impotence; some are mental and moral. It is, however, difficult for us of these times to see how beasts, &c. are more subject to these evils than human beings. The author may possibly have a meaning of his own, which, in the absence of adequate commentary, we fail to arrive at.—T.[66]The stream of being, tending upwards.—T.[67]Lit.soul-satisfying.—T.[68]The first circumstance, remarks the commentator, is owing to the presence, the next, to that of passion.—T.[69]Lit. the creation of the elements.[70]i.e.pertaining to Indriyas—the organ of sense.[71]FromPrakriti—nature.[72]Creation of the gods.[73]An order of deities.[74]i.e. relating to the excited condition of anything.Maitreya said—"O ascetics, thou hast narrated unto me in brief the origin of gods &c. But, O best of the foremost anchorets, I wish to hear this at length". Parāçara said,—"O Brāhmana, on Brahmā being engaged in creation, from his mind issued the four orders of beings commencing with celestials and concluding with the immobile,—and although these are destroyed at the time of universal dissolution, they are never bereft of the mental tendencies they acquire in existence, consequent on their acts; or of the good or bad fortune resulting respectively from their fair or foul actions.[75]Then desirous of creating deities,Asuras, ancestors and men, all going under the name ofambha, Brahmā began to contemplate. And as the lord of beings concentrated his soul, passion overspread him; and first from forth his hips came outAsuras. And then (Brahmā) renounced his person surcharged with darkness; and, O Maitreya, on being renounced by him, Foulness was converted into Night.[76]And having assumed another body, he (again) became desirous of creating, and from the face of the pleased Brahmā, came forth, O twice-born one, celestials surcharged with the virtue of goodness. And that body also having been resigned, the quality of righteousness was turned into Day. And therefore it is thatAsurasare powerful by night and deities by day. And he then assumed a person, fraught with goodness; and, he being honored as a sire, out of him sprang the ancestors. And having created the ancestors, the Lord renounced that form also. And on being renounced, the same became Twilight, remaining between day and night. And then he assumed a person filled with the principle of passion; and, O foremost of the twice-born ones, thereat sprang men fierce, with passion entering into their composition. And the lord of creatures speedily resigned that form also,—And it became Moonlight, which is termedprāksandhydā.[77]And therefore it is, O Maitreya, man and thePitris, become powerful in Moonlight and Twilight. Moonlight, Night, Day, and Twilight,—these four, are the bodies of Brahmā, endowed with the three principles. And then he assumed another body filled with the principle of passion, and thereat sprung Hunger from Brahmā, and from Hunger, wrath. Then the reverend one in the dark created beings frightful and bearded, and always exercised with hunger. And (as soon as these) were created, they rushed at the Lord. And of those that cried,—‘Ho! don't do this,—save him,'—are Rakshas;[78]and others that said,—‘We shall eat him up,'—are Yakshas, fromYakshana[79]eating. Seeing them mischievous, the hair of the Deity fell off,—and having fallen off from his head, it again rose to his head. And from their movement (sarpana), the hair becamesarpas,[80]—and from their having fallen off, they are known asahis.[81]Then the creator of the universe, waxing wroth, generated some beings of wrathful souls. Twenty-hued, they are beings subsisting on flesh. And then came forth from him Gandharvas, whose office is music. O regenerate one, as these came into being, drinking in strains (of music), they are called Gandharvas, All these beings created the reverend Brahmā, directed by inherent force resident in these (respectively). Then he at his pleasure created another order of beings—fowls of the air. And he created sheep from his breast, and goats from his mouth. And the lord of creatures created kine from his womb and flanks. And he created from his feet horses, elephants,sarabhas,[82]gavayas,[83]deer, camels, mules,nyankus,[84]and other species. And from his down sprang medicinal herbs furnished with fruits and roots. And, O twice-born one, at the commencement of theTretā-Yugaand on the eve of the Kalpa, Brahmā, having created the beasts and the drugs, then set them apart respectively for sacrifice. Fair complexioned males, sheep, horses, mules, and asses, were calledGrāmyā[85]animals. And know also those that are wild. (These are) beasts of prey, the cloven-hoofed, elephants, monkeys, and, fifthly, birds, and, sixthly, aquatic animals, and, seventhly, reptiles. Then from his first mouth he generated theGāyatri,[86]theRichas,[87]theTrivatstoma[88]theRathantara,[89]and theAgnishtoma[90]among sacrifices. Then from his southern mouth he created theYajus,[91]theTrishutva metre, the fifteenthStoma,[92]theVrihat Sāman,[93]and theUktha.[94]And from his western mouth, he created theSāmasand theFagatimetre, the seventeenthStoma, theVairupa[95]and theAtirātra.[96]And from his northern mouth he brought forth the twenty-firstStoma, the Atharva Veda, theAptoryāma,[97]theAnishtubhametre, and theVairāyya Sāma. Thus from his person came forth noble and ignoble. And having created gods,Asuras, Pitris, and men, that lord of beings, the great-sire, at the commencement of the Kalpa, created Yakshas, Piçāchas,[98]Gandharvas, and numbers of Apsaras; and that lord, the reverend Brahmā, the first Cause, created Naras,[99]Kinnaras,[100]Rākshasas, birds, beasts, deer, serpents, and mobile and immobile objects lasting or other-wise. And in successive creations, verily each creature is born into those acts which it used to perform in its former existence.[101]Some are cruel and some kind, some mild and some harsh, some virtuous and some vicious, some truthful and some false,—in consequence of their inheriting their respective natures as developed in previous births; and it is also for this that each affects a particular course of conduct (in preference to others).[102]The Deity is the lord of all objects of enjoyment, of all creatures, and all bodies; and it is the Deity who hath personally divided and differentiated them. And at the beginning from the Vedic Vocabulary he assigned names unto creatures, celestials and other, as well as unto sacrifices; and also fixed forms and shapes thereof. And from the auditory Veda, he assigned appellations unto the sages,—and appointed them to their respective functions. And as the signs of the seasons successively manifest themselves, the characteristics, of theYugasare seen in due order. And instinct with energy arising from a desire of creation, He, actuated by the creative impulse, thus again and again bringeth about creation at the commencement of Kalpas".[75]This passage is very obscure. It is not clear how acts, whether fair or foul or indifferent, can apply to immobile objects, the very statement of whose name carries with it a negation of movement.—T.[76]In Sanskrittamasmeansdarkness, along with the principle of foulness.[77]Meaning,going before twilight.[78]FromRaksha—protect.[79]From the verbha leave.[80]Serpents.[81]Serpents.[82]A fabulous animal, having eight legs, inhabiting the snowy mountainous regions.—T.[83]Bos Gavus.[84]A species of deer.[85]i.e.belonging to village.—T.[86]The most sacred hymn in all the Vedas, in praise of the Sun, as representing the Supreme Sun of the spiritual Universe.—T.[87]Hymns of the Rig-Veda.[88]A kind of sacrifice.[89]A division of the Sama Veda, so named.[90]A sacrifice.[91]A division of the Vedas.[92]Song of the Sama Veda.[93]A part of the Sama Ved. Vrihat meansgreat.[94]A metre of the Sama Veda.[95]Songs of the Sama Veda.[96]A kind of Sacrifice.[97]A kind of Sacrifice.[98]Inferior spectres reveling in the morally foul and the physically filthy.—T.[99]Horse-hipped beings.[100]Horse-faced beings.[101]A profound view, in imaginative vesture, ofHeredity. The Author imparts a comprehensiveness and sublimity to the doctrine which is unsurpassed—T.[102]A little liberty has been indulged in translating this sentence, at the construction of the original is involved and complicated.—T.
Maitreya said:—"O twice-born one, tell thou me truly how the Deity created celestials, and saints, and Pitris,[62]Dānavas, and men, and beasts, and trees, and those inhabiting land and water and air; as well as concerning (the respective) qualities and characters and natures (of the creatures) dwelling in Earth,—which Brahmā had created at the commencement of creation".
Thereat Parāçara said—"O Maitreya, listen thou heedfully! I shall tell thee how the Lord God created all,—deities and the rest. As he was contemplating creation as in former Kalpas, through lack of vigilance was generated Illusion, formed of Foulness.—Five are the kinds of Illusion which spring from this high-souled one,viz., tamas, moha, mahamoha, tamisraandandhatamisra.[63]And as (Brahmā) contemplated, were created five kinds of things, trees, &c., having no sense, undeveloped internally as well as externally, and of pent-up selves. As these, trees etc. were the first objects of creation, they are designated the principal creation. But finding these incapable of answering the end, he thought of again creating other things. And as he was revolving creation, sprang up theTiryyaksrotas.[64]Those that live inTiryyaksrotas. They are beasts, &c,—composed mainly of foulness, and devoid of liberal curiosity. Leading unrestrained lives, these, albeit devoid of knowledge, deem themselves as possessing the same. Proud, and considering vastly of themselves, they are subject to eight and twenty kinds of ills.[65]And although developed internally, they cannot express themselves to each other. And finding even these as insufficient for his purpose, (Brahmā) bethought him of other ways; and there came into being the third class of objects, namedUrddhasrotas[66]to whom the principle of goodness predominates. They have great capacity for pleasure and happiness; and being developed alike externally and internally and, in consequence, more fitted to express themselves on both sides, have been designatedUrddhasrotas. This third creation, that of the deities—is calledTushtatman.[67]And great was the pleasure of Brahmā on the consummation of this creation. But, deeming these main creations as not fulfilling his purpose, he revolved within himself another excellent creation, capable of bringing about his end. As that one of true resolve was thus meditating, there came forth fromavyaktathearvvyāksrotascompetent to accomplish his purpose. And as these eat by swallowing down, they are calledarvvyāksrotas. The are bountifully developed; and, albeit possessing a share of foulness, have passion in a larger measure. And it is for this that in them unhappiness preponderates, and that they act continually.[68]They are developed internally and externally,—they are human beings fulfilling the purpose (of the Creator). Thus, O foremost of ascetics, have I narrated unto thee the genesis of the six orders of creation. Brahmā first createdMahata, next he createdTanmātras, which reckon as the second class, and are comprehended under the designation ofBhutasarga.[69]The third creation isVaikārika, and is known asaindriya.[70]Thus hath been the creation of Buddhi and the others, which is calledPrākrita.[71]And the main creation counts as the fourth, and includes the immobile objects. By the name ofTiryyaksrotasis meant, beasts, &c. And the sixth creation isUrddhasrotas, which is known asDevasarga.[72]And the seventh isArvvāksrotaswhich is man. The eighth is the creation ofAnugrahas[73]composed of goodness and passion. Five are theVaikrita[74]acts of creation; and three arePrākrita.—And they together constitutePrākritaandVaikrita. And the ninth is known as Kaumāra. Thus have I described unto thee the nine acts of creation of the Lord of creatures. ThePrākritaand theVaikritaare the radical causes of the world. What wouldst thou further hear of the Lord of the universe, engaged in creation?"
Maitreya said—"O ascetics, thou hast narrated unto me in brief the origin of gods &c. But, O best of the foremost anchorets, I wish to hear this at length". Parāçara said,—"O Brāhmana, on Brahmā being engaged in creation, from his mind issued the four orders of beings commencing with celestials and concluding with the immobile,—and although these are destroyed at the time of universal dissolution, they are never bereft of the mental tendencies they acquire in existence, consequent on their acts; or of the good or bad fortune resulting respectively from their fair or foul actions.[75]Then desirous of creating deities,Asuras, ancestors and men, all going under the name ofambha, Brahmā began to contemplate. And as the lord of beings concentrated his soul, passion overspread him; and first from forth his hips came outAsuras. And then (Brahmā) renounced his person surcharged with darkness; and, O Maitreya, on being renounced by him, Foulness was converted into Night.[76]And having assumed another body, he (again) became desirous of creating, and from the face of the pleased Brahmā, came forth, O twice-born one, celestials surcharged with the virtue of goodness. And that body also having been resigned, the quality of righteousness was turned into Day. And therefore it is thatAsurasare powerful by night and deities by day. And he then assumed a person, fraught with goodness; and, he being honored as a sire, out of him sprang the ancestors. And having created the ancestors, the Lord renounced that form also. And on being renounced, the same became Twilight, remaining between day and night. And then he assumed a person filled with the principle of passion; and, O foremost of the twice-born ones, thereat sprang men fierce, with passion entering into their composition. And the lord of creatures speedily resigned that form also,—And it became Moonlight, which is termedprāksandhydā.[77]And therefore it is, O Maitreya, man and thePitris, become powerful in Moonlight and Twilight. Moonlight, Night, Day, and Twilight,—these four, are the bodies of Brahmā, endowed with the three principles. And then he assumed another body filled with the principle of passion, and thereat sprung Hunger from Brahmā, and from Hunger, wrath. Then the reverend one in the dark created beings frightful and bearded, and always exercised with hunger. And (as soon as these) were created, they rushed at the Lord. And of those that cried,—‘Ho! don't do this,—save him,'—are Rakshas;[78]and others that said,—‘We shall eat him up,'—are Yakshas, fromYakshana[79]eating. Seeing them mischievous, the hair of the Deity fell off,—and having fallen off from his head, it again rose to his head. And from their movement (sarpana), the hair becamesarpas,[80]—and from their having fallen off, they are known asahis.[81]Then the creator of the universe, waxing wroth, generated some beings of wrathful souls. Twenty-hued, they are beings subsisting on flesh. And then came forth from him Gandharvas, whose office is music. O regenerate one, as these came into being, drinking in strains (of music), they are called Gandharvas, All these beings created the reverend Brahmā, directed by inherent force resident in these (respectively). Then he at his pleasure created another order of beings—fowls of the air. And he created sheep from his breast, and goats from his mouth. And the lord of creatures created kine from his womb and flanks. And he created from his feet horses, elephants,sarabhas,[82]gavayas,[83]deer, camels, mules,nyankus,[84]and other species. And from his down sprang medicinal herbs furnished with fruits and roots. And, O twice-born one, at the commencement of theTretā-Yugaand on the eve of the Kalpa, Brahmā, having created the beasts and the drugs, then set them apart respectively for sacrifice. Fair complexioned males, sheep, horses, mules, and asses, were calledGrāmyā[85]animals. And know also those that are wild. (These are) beasts of prey, the cloven-hoofed, elephants, monkeys, and, fifthly, birds, and, sixthly, aquatic animals, and, seventhly, reptiles. Then from his first mouth he generated theGāyatri,[86]theRichas,[87]theTrivatstoma[88]theRathantara,[89]and theAgnishtoma[90]among sacrifices. Then from his southern mouth he created theYajus,[91]theTrishutva metre, the fifteenthStoma,[92]theVrihat Sāman,[93]and theUktha.[94]And from his western mouth, he created theSāmasand theFagatimetre, the seventeenthStoma, theVairupa[95]and theAtirātra.[96]And from his northern mouth he brought forth the twenty-firstStoma, the Atharva Veda, theAptoryāma,[97]theAnishtubhametre, and theVairāyya Sāma. Thus from his person came forth noble and ignoble. And having created gods,Asuras, Pitris, and men, that lord of beings, the great-sire, at the commencement of the Kalpa, created Yakshas, Piçāchas,[98]Gandharvas, and numbers of Apsaras; and that lord, the reverend Brahmā, the first Cause, created Naras,[99]Kinnaras,[100]Rākshasas, birds, beasts, deer, serpents, and mobile and immobile objects lasting or other-wise. And in successive creations, verily each creature is born into those acts which it used to perform in its former existence.[101]Some are cruel and some kind, some mild and some harsh, some virtuous and some vicious, some truthful and some false,—in consequence of their inheriting their respective natures as developed in previous births; and it is also for this that each affects a particular course of conduct (in preference to others).[102]The Deity is the lord of all objects of enjoyment, of all creatures, and all bodies; and it is the Deity who hath personally divided and differentiated them. And at the beginning from the Vedic Vocabulary he assigned names unto creatures, celestials and other, as well as unto sacrifices; and also fixed forms and shapes thereof. And from the auditory Veda, he assigned appellations unto the sages,—and appointed them to their respective functions. And as the signs of the seasons successively manifest themselves, the characteristics, of theYugasare seen in due order. And instinct with energy arising from a desire of creation, He, actuated by the creative impulse, thus again and again bringeth about creation at the commencement of Kalpas".