"Vyasa said, 'Brahma is the effulgent seed from which, existing as it
does by itself, hath sprung the whole universe consisting of two kinds of
being, viz., the mobile and the immobile.The reader who has gone through the previous Sections can have no difficulty in understanding: this. The external world is nothing but Mind transformed. Mind, therefore, is spoken of here as Vyaktatmaka or that which is the soul of the vyakta or that is manifest, or that which is the vyakta, or between which and the vyakta there is no difference whatever. Some of the Bengal texts do not conclude Section 231 with the 32nd verse but go on and include the whole of the 232nd Section in it. This, however, is not to be seen in the Bombay texts as also in some of the texts of Bengal that I have seen. At the dawn of His day,
waking up. He creates with the help of Avidya this universe. At first
springs up that which is called Mahat. That Mahat is speedily transformed
into Mind which is the soul of the Manifest.Tejomayam is explained by the commentator as Vasanamayam or having the principle of desire or wish within it, otherwise Creation could not take place. Yasya is used for yatah. Overwhelming the Chit,
which is effulgent, with Avidya, Mind creates seven great beings.By Mahat is meant Pure or Subtile Intelligence. The Manifest starts into existence from Mind or has Mind for its soul. Hence, as explained in previous Sections, Mind is called Vyaktatmakam.
Urged by the desire of creating, Mind, which is far-reaching, which has
many courses, and which has desire and doubt for its principal
indications, begins to create diverse kinds of objects by modifications
of itself. First springs from it Space. Know that its property is Sound.
From Space, by modification, arises the bearer of all scents, viz., the
pure and mighty Wind. It is said to possess the attribute of Touch. From
Wind also, by modification, springs Light endued with effulgence.
Displayed in beauty, and called also Sukram, it starts into existence,
thus, possessing the attribute of Form. From Light, by modification,
arises Water having Taste for its attribute. From Water springs Earth
having Scent for its attribute. These are said to represent initial
creation.These seven great Beings or entities are Mahat, the same speedily transformed into Mind, and the five elemental entities of Space, etc. These, one after another, acquire the attributes of the
immediately preceding ones from which they have sprung. Each has not only
its own special attribute but each succeeding one has the attributes of
all the preceding ones. (Thus Space has only Sound for its attribute.
After Space comes Wind, which has, therefore, both Sound and Touch for
its attributes. From Wind comes Light or Fire, which has Sound, Touch,
and Form for its attributes. From Light is Water, which has Sound, Touch,
Form, and Taste for its attributes. From Water is Earth, which has Sound,
Touch, Form, Taste, and Scent for its attributes). If anybody, perceiving
Scent in Water, were from ignorance to say that it belongs to Water, he
would fall into an error, for Scent is the attribute of Earth though it
may exist in a state of attachment with Water and also Wind. These seven
kinds of entities, possessing diverse kinds of energy, at first existed
separately from one another. They could not create objects without all of
them coming together into a state of commingling. All these great
entities coming together, and commingling with one another, form the
constituent parts of the body which are called limbs.Verses 4, 5, 6 and 7 occur in Manusmriti, corresponding with the latter's 75, 76, 77 and 78 of Chapter 1. In consequence
of the combination of those limbs, the sum total, invested with form and
having six and ten constituent parts, becomes what is called the body.
(When the gross body is thus formed), the subtile Mahat, with the
unexhausted residue of acts, then enters that combination called the
gross body.Chit or Jiva is called Purusha or resider in body, because when overlaid with Avidya by the Supreme Soul, it is not possible for it to exist in any other way than by being invested with a covering or case made of primordial matter determined by the power of acts. Here, however, it means limbs or avayavam. Then the original Creator of all beings, having by his
Maya divided Himself, enters that subtile form for surveying or
overlooking everything. And inasmuch as he is the original Creator of all
beings he is on that account called the Lord of all beings.What is stated in verse 10, 11 and 12 is this: the seven great entities, in their gross form, are unable, if separate, to produce anything. They, therefore, combine with one another. Thus uniting, they first form the asrayanam of sarira i.e., the constituent parts of the body. They, at this stage, must be known by the name of Purusha of avayava, i.e., mere limbs. When these limbs again unite, then murtimat shodasatmakam sartram bhavati, i.e., the full body, possessed of form and having the six and ten attributes, comes into existence. Then the subtile Mahat and the subtile bhutas, with the unexhausted residue of acts, enter it. The plural form 'mahanti' is used because, as the commentator explains, 'pratipurusham mahatadinam bhinnatwapratipadanertham,' i.e., the same 'mahat,' by entering each different form apparently becomes many. Thus there are two bodies, one gross, and the other subtile called 'linga-sarira.' The residue of acts is thus explained: all creatures enjoy or suffer the effects of their good and bad acts. If, however, the consequences of acts, good and bad, be all exhausted, there can be no rebirth. A residue, therefore, remains in consequence of which rebirth becomes possible. Creation and destruction, again, are endlessly going on. The beginning of the _first_ Creation is inconceivable. The Creation here described is one of a series. This is further explained in the verses that follow. It is he
who creates all beings mobile and immobile. After having thus assumed the
form of Brahman he creates the worlds of the gods, the Rishis, the
Pitris, and men; the rivers, the seas, and the oceans, the points of the
horizon, countries and provinces, hills and mountains, and large trees,
human beings, Kinnaras, Rakshasas, birds, animals domestic and wild, and
snakes. Indeed, he creates both kinds of existent things, viz., those
that are mobile and those that are immobile; and those that are
destructible and those that are indestructible. Of these created objects
each obtains those attributes which it had during the previous Creation;
and each, indeed, obtains repeatedly the same attributes at every
subsequent Creation. Determined in respect of character by either
injuriousness or peacefulness, mildness or fierceness, righteousness or
unrighteousness, truthfulness or untruthfulness, each creature, at every
new creation, obtains that particular attribute which it had cherished
before. It is in consequence of this that that particular attribute
attaches to it. It is the Ordainer himself who attaches variety to the
great entities (of Space, Earth, etc.), to the objects of the senses
(such as form, etc.), and to size or bulk of existent matter, and
appoints the relations of creatures with those multiform entities.
Amongst men who have devoted themselves to the science of things, there
are some who say that, in the production of effects, exertion is supreme.
Some learned persons say that Destiny is supreme, and some that it is
Nature which is the agent. Others say that Acts flowing from (personal)
exertion, and Destiny, produce effects, aided by Nature. Instead of
regarding any of these as singly competent for the production of effects,
they say that it is the union of all three that produces all effects. As
regards this subject,The six and ten parts are the five gross bhutas, and the eleven senses of knowledge and action including mind. The great creatures are the tan-mantras of the gross elements, i.e., their subtile forms. At first the gross body (with the principle of growth) is formed, into it enters the subtile body or the linga-sarira. At first (as already said) the gross elements come together. Then the subtile ones with the residue of acts. Then enters the Soul which is Brahma itself. The Soul enters into the subtile form for witnessing, or surveying. All creatures are only manifestations of that Soul due to the accident of Avidya or Maya. Tapas means, as the commentator explains, alochana. some say that such is the case; some, that
such is not the case; some, that both of these are not the case; and
some, that it is not that the reverse of both are not. These, of course,
are the contentions of those that depend on Acts, with reference to
objects. They however, whose vision is directed to truth regard Brahma as
the cause.i.e., this variety of Being and this variety of relations. Penance is the highest good for living creatures. The
roots of penance are tranquillity and self-restraint. By penance one
obtains all things that one wishes for in one's mind. By penance one
attains to that Being who creates the universe. He who (by penance)
succeeds in attaining to that Being becomes the puissant master of all
beings. It is by Penance that the Rishis are enabled to read the Vedas
ceaselessly. At the outset the Self-born caused those excellent Vedic
sounds, that are embodiments of knowledge and that have neither beginning
nor end to (spring up and) flow on (from preceptor to disciple). From
those sounds have sprung all kinds of actions. The names of the Rishis,
all things that have been created, the varieties of form seen in existent
things, and the course of actions, have their origin in the Vedas.Anubhe is explained as ubhayavyatiriktam. Sattwasthas are those that depend upon the really existent, i.e., those that regard Brahma as the sole cause competent for the production of all effects.
Indeed, the Supreme Master of all beings, in the beginning, created all
things from the words of the Vedas. Truly, the names of the Rishis, and
all else that has been created, occur in the Vedas. Upon the expiration
of his night (i.e., at the dawn of his day), the uncreate Brahman
creates, from prototypes that existed before, all things which are, of
course, well-made by Him.It is exceedingly difficult to understand the true meaning of these verses. A verbal translation is not calculated to bring out the sense. Apparently, the statement that all things are contained in the Vedas is nonsense. In reality, however, what is intended to be said is that as the Vedas are Speech or Words, the Creator had to utter words symbolizing his ideas before creating anything. It is remarkable that there is a close resemblance between the spirit of the first chapter of Genesis with what is contained in the Srutis on the subject of Creation. Let there be Earth, and there was Earth, says the inspired poet of Genesis. Nilakantha cites exactly similar words from the Srutis as those which Brahman uttered for creating the Earth, such as, Bhuriti vyaharau as Bhumimasrijat. Then the four modes of life with the duties of each, the modes of worship, etc., were also indicated, hence, all acts also are in the Vedas which represent the words of Brahma. In the Vedas hath been indicated the topic
of the Soul's Emancipation, along with the ten means constituted by study
of the Vedas, adoption of the domestic mode of life, penances, observance
of duties common to all the modes of life, sacrifices, performance of all
such acts as lead to pure fame, meditation which is of three kinds, and
that kind of emancipation which is called success (Siddhi) attainable in
this life.All things are Sujata or well-made by him. In Genesis it is said that God uttered particular words and particular objects sprang into existence, and He saw that they were good. That incomprehensible Brahma which has been declared in
the words of the Vedas, and which has been indicated more clearly in the
Upanishads by those who have an insight into the Vedas, can be realised
by gradually following the practices referred to above.The first line contains only technical terms. Nama means Rigveda. Hence, it stands for study of all the Vedas. Bheda stands for half, i.e., for the wife, who must be associated with her husband in all religious acts. Tapah is penance; hence it stands for all kinds of observances like chandrayana, and modes of life, vanaprastha, etc. Karma means such acts as the saying of morning and evening prayers, etc. Yama is sacrifice like jyotishtoma etc. Akhya means such acts as lead to good fame, like the digging of tanks, the making of roads, etc. Aloka, meaning meditation, is of three kinds. Lastly, comes Siddhi, meaning that emancipation which is arrived at by one during this life. The instrumental plural kramaih should be construed as dasabhih karmaih namadibhi sahita Vedeshu prechate. K.P. Singha has correctly rendered the verse, omitting reference to Siddhi. The Burdwan translator has totally misunderstood it. Unto a
person who thinks he has a body, this consciousness of duality, fraught
again with that of pairs of opposites, is born only of acts in which he
is engaged. (That consciousness of duality ceases during dreamless
slumber or when Emancipation has been attained). That person, however,
who has attained to Emancipation, aided by his knowledge, forcibly drives
off that consciousness of duality. Two Brahmas should be known, viz., the
Brahma represented by sound (i.e., the Vedas), and secondly that which is
beyond the Vedas and is supreme. One that is conversant with Brahma
represented by sound succeeds in attaining to Brahma that is Supreme. The
slaughter of animals is the sacrifice laid down for the Kshatriyas. The
growing of corn is the sacrifice laid down for the Vaisyas. Serving the
three other orders is the sacrifice laid down for the Sudras. Penances
(or worship of Brahma) is the sacrifice laid down for the Brahmanas. In
the Krita age the performance of sacrifices was not necessary. Such
performance became necessary in the Treta age. In the Dwapara, sacrifices
have begun to fall off. In the Kali, the same is the case with them. In
Krita age, men, worshipping only one Brahma, looked upon the Richs, the
Samans, the Yajuses and the rites and sacrifices that are performed from
motives of advantage, as all different from the object of their worship,
and practised only Yoga, by means of penances. In the Treta age, many
mighty men appeared that swayed all mobile and immobile objects. (Though
the generality of men in that age were not naturally inclined to the
practice of righteousness, yet those great leaders forced them to such
practice.) Accordingly, in that age, the Vedas, and sacrifices and the
distinctions between the several orders, and the four modes of life,
existed in a compact state. In consequence, however, of the decrease in
the period of life in Dwapara, all these, in that age, fall off from that
compact condition. In the Kali age, all the Vedas become so scarce that
they may not be even seen by men. Afflicted by iniquity, they suffer
extermination along with the rites and sacrifices laid down in them. The
righteousness which is seen in the Krita age is now visible in such
Brahmanas as are of cleansed souls and as are devoted to penances and the
study of the scriptures. As regards the other yugas, it is seen that
without at once giving up the duties and acts that are consistent with
righteousness, men, observant of the practices of their respective
orders, and conversant with the ordinance of the Vedas are led by the
authority of the scriptures, to betake themselves from motives of
advantage and interest to sacrifices and vows and pilgrimages to sacred
waters and spots.Gahanam is explained by the commentator as duravagaham Brahma; vedavadeshu means, according to him, the rites and observances laid down in the Vedas. It is better, however, to take it literally, i.e., for the words of the Vedas. Vedanteshu means 'in the Upanishads,' which come _after_ the Vedas, Both the Vernacular translators have misunderstood this verse. As in the season of rains a large variety of new
objects of the immobile order are caused to come forth into life by the
showers that fall from the clouds, even so many new kinds of duty or
religious observances are brought about in each yuga. As the same
phenomena reappear with the reappearance of the seasons, even so, at each
new Creation the same attributes appear in each new Brahman and Hara. I
have, before this, spoken to thee of Time which is without beginning and
without end, and which ordains this variety in the universe. It is that
Time which creates and swallows up all creatures. All the innumerable
creatures that exist subject to pairs of opposites and according to their
respective natures, have Time for their refuge. It is Time that assumes
those shapes and it is Time that upholds them.This verse is, no doubt, pleonastic. The commentator interprets it in the way I have rendered it. Yathadharmam, according to him, means 'without transgressing acts and duties consistent with virtue'; yathagamam means 'following the authority of the scriptures'; vikriyate implies 'do from motives of advantage and gain.' The sense seems to be that in the three other yugas, men, without absolutely abandoning virtue, perform good acts and Vedic sacrifices and rites and scriptural vows and observances, from motives of low gain and not as a Preparation for Emancipation. Thus even in the Kali age, Vedic rites are not absolutely unknown. The motive, however, from which these are undertaken is connected with some low or sordid gain. I have thus
discoursed to thee, O son, on the topics about which thou hadst inquired,
viz., Creation, Time, Sacrifices and other rites, the Vedas, the real
actor in the universe, action, and the consequences of action.'"