Creation & Cosmic Time Cycles

( Summary of Contents ) Obeisance to Sri GaneSa One should read or recite any Purana or Itihasa text1 after having paid obeisance to Narayana2 and Nara,3 the most ex- cellent of men, as well as to goddess Sarasvati. Purana-writers as well, for example, Bh. P. I. 2. 4; and the word ‘Jaya? therein is interpreted by the commentators Vira Raghava and Sukadeva as another name of the Bh. P. Thus the word c Jaya* became a generic term used both for Itihasa (Mbh.) and Purana texts (Bh. P., Va. P.) , Hence c Jayay is interpreted as ‘any Purana or Itihasa* here. Bhavisya Purana states : Tathaiva vismdharmaica iwadharma&a $a$vatah\ Jayeti nama tesam ca pravadanti manisinahll Compare KP 1. 53. 33; II. 46. Narayana : The god who lay on cosmic waters of the deluge before creation. This aspect of this deity is recorded in the etymology of his name in Manu 1. 10, Mbh. Santi 328. 25 : Apo nara iti proktd, dpo vai narasunavah/ Ta yadasydyanam purvam tena ndrayaria smrtah[l In early Visnuism, Visnu and Narayana were not identical; the amalgamation of Visnu of Vedic Brahmanism and Narayana of the Pancaratras was a later development (vide J. Gonda, Aspects of Early Visnuism ; also G. V. Tagare, Bhdgavata Purapa (AITM), Part I, Introduction, pp. xlii-xlv).

Nara : An incarnation of Visnu ; born ofDharma and Murti, daughter ofDaksa; a constant associate of Narayana while performing penance at Badarikasrama. The Mahabharata heroes Krsna and Aijuna are regarded as incarnations of Narayana and Nara. Vdvu Panina jetory to Vyasa,1 the son of Parasara and the gladdener of art of Satyavati—Vyasa from whose lotus-like mouth forth the nectar of words, which the whole universe sat* i lit I seek refuge in Lord Isana (Siva) , the eternal , great god of noble soul, the lord of steady, entire [verse. 4'4 HP f-6* Desirous of knowing {more about) Puranas, legends, WLtc,) I seek refuge in Lord Brahma, the creator of the worlds, j is) omniscient, unvanquished, the noble lord of (everythpast, present and future; God Brahma, the lord of universe in whom are inherent the four divine excellences, unparalleled knowledge, detachment, supremacy and virtue ) ; (Lord Brahma) who for ever visualizes all beings (irrespective of their being) manifest or unmanifest, which re-enter the Lord (Brahma) for cessation of activities (at the time of the dissolution of the universe); (God Brahma) the creator of the world, the knower of the reality of the world, the knower of the principles, who, resorting to Yoga, created all living beings mobile and immobile; the unborn lord, the creator of everything, the lord in the form of consciousness and the cosmic witness of the world.

He (the Suta) who was an adept in decorum, approached the highly intelligent and prominent sages as per proper procedure. After coming near, he paid them obeisance with folded palms. That brilliant scholar pleased those sages by prostrating himself before them (to show respect) .

The lustrous sages who were performing sessional sacrifices were delighted ; so also were the members of the sacrificial assembly. They duly greeted him with gende words and honoured him.

On seeing that highly reliable scholar Lomaharsana, there arose in them the desire to hear the Purana.

The chief householder (the sponsor) of that sacrificial session who was an expert in all (sacred) lores, understood their desire from their gestures. Consequently, he urged the Suta (as follows) :

“O Suta ! For learning Itihdsa and Puranas, the venerable and highly intelligent sage Vyasa, the greatest among the knowers of Brahman (or Vedas) , has been properly served and propitiated by you. And you have (as if) milked from his intellectual store, legends based on ancient tradition.

The prominent sages are anxious to hear the Purana. Therefore it behoves you to narrate those legends to them.

All the noble persons, the knowers of Brahman (or Veda) who have assembled here, belong to different clans (gotras) . May they hear about their respective clan-genealogies through the Purdnas.

Please expound (the Purana) to these sages, who, along with their sons, have assembled here for this sacrifice of 6 Vayu Parana a long duration. Indeed, you have been (strongly) remembered by us while we were being consecrated for this sacrifice.

Urged thus for (narrating) the Purana by the sages who were interested in (had some knowledge of) the Puranas and were devoted to truth and holy rites, the Suta agreed to the proposal (and said) . Suta said :

As he was born (as a pratiloma child ) from a Ksatriya (male) , a lower caste man, of a Brahmana woman, on account of his similarities of the inherent qualities of the former (i.e. Ksatriya) , he is proclaimed as having similar duties ( like those of a Ksatriya ) .

Thus the Suta who was born of a Brahmana receptacle from a Ksatriya source, has (some ) qualities with the former (caste) and so has some identity of duties with them.

His middling duty (way of maintenance ) is the pursuit depending on Ksatriya profession such as maintaining chariots, elephants and horses . Practice of medicine was his inferior duty.

Since I have been commanded by expounders of Brahman like you, to follow my duty, how can I decline to narrate to you in details the Purdm so highly worshipped by

Vasavl1 was born as the mental daughter of the Pitrs (manes) . Being cursed by her father, she was born in the species ( womb) of a fish. 2

Vyasa, the great yogin and the foremost among the knowers of the Vedas, was born of her, just as fire is born of the arani stick.

I make obeisance to Vyasa, the venerable sage, protagonist of Bhrgu’s lore, the ancient Purusa, the great lord Visnu in the guise of a human being.

Even as he was bom, the entire Vedic lore in all its compendiums appeared before him, but he formally attained it from Jatukarna, as it was his duty to study it from a preceptor.

He churned the ocean of the Vedas with the churningrod of his intellect and produced the Moon in the form of the Mahabharata.

Just as a tree proliferates into many branches after reaching fertile soil and in congenial season, the tree in the form of the Veda spread out in different branches after reaching him (Vyasa).

I have listened to this Purana from that omniscient expounder of Brahman, who is conversant with the Vedas, who is honoured by all and is of blazing brilliance.

I shall now relate in detail the Purana narrated by Vayu formerly3, when he was urged by the noble sages of Naimisa. *

The ultimate cause is the four-armed, four-faced, supreme ]\4ahesvara, the unmanifest, the inconceivable, the inscrutable and the self-born god.

It is certain that he created the unmanifest cause and whatever is permanent, in the form of existent and non-existent, beginning with Mahat (the great principle, the^cosmic intellect ) and ending with Visesa. 1

Then the creatorship of Brahma and the creation of the subjects (beings) are explained as also the various states of Brahma, born of the Unmanifest.

The number of years of the Kalpas, the establishment of the worlds, the slumber of Visnu and the uplift of the Earth (are described ) .

The mode of planning cities etc. in accordance with castes and stages of life ; the cutting of trees planted in dwelling places and those naturally grown (in the forest) (are discussed) , 3

A detailed description of the paths and their measurements and the allocation of places in the heaven to the mortals of this world (is given) .

Description of (different species of) trees, medicinal trees, plants and creepers (is given) . How mortals attain the status of trees, Hellish beings, and insects is also explained.

The two paths of the deities and the sages are mentioned. The creation and destruction of food etc., and of bodies is also mentioned.

In the beginning, out of sacred literature, the Purana was remembered by Brahma.1 Then the Vedas came forth out of his mouths.

The ancillaries of the Vedas, the Dharmasastras (codes of the law like Smrtis) , holy rites, religious observances and restraints, origin of animals and human beings are explained.

Similarly are explained the total components of Kalpas ; the nine types of unintentional creation by Brahma are described.

Then the three creations without the cosmic intellect ; how the worlds came into being and Dharma (virtue) etc. originated from the limbs of Brahma’s body.

The twelve species of beings that are born again and again in a Kalpa ; the duration of Kalpas and the period of transition from one Kalpa to another.

The origin of Adharma from Brahma on being enveloped by Tamas ; the birth of Satarupa, 2 thereafter (is described).

The birth of Priyavrata, Uttanapada, Prasuti and Akuti —the sinless ones in whom the subjects are established.

The birth of twins to Akuti by Ruci, the Prajapati, and the birth of daughters of Daksa through Prasuti. logically justifiable as some compilation called Purana did exist before the Atharva Veda (AV. XI. 7. 24, XV. 6. 11).

The procreation by great-souled Dharma from Daksa’s daughters like Sraddha, of a race characterised by Sattvaguna giving rise to happiness.

As well as the race of Adharma (unrighteousness) from Himsa (violence) characterised by Tamoguna and inauspiciousness. Then is glorified the progeny of Mahesvara from SatL

The receptacle of Yoga recounted again to the twice born ones (who were) desirous of liberation that type of Yoga ( which was) mentioned to blemishless (god) Brahma.

The incarnation and the supreme glory of Rudra, the legends relating to the three Vedas and the great dialogue are then mentioned .

Eulogies of Lord Siva by Brahma and Narayana at which that God was pleased, has been described.

The manifestation of Lord Rudra from Brahma’s body and the origin of the name Rudra because he, the Lord, had cried, (has been glorified) .

How that God obtained the eight names such as Rudra and others from Brahma and how the three worlds constituting the mobile and immobile beings are pervaded by them.

The creation of progeny by Bhrgu and other sages as well as the glorification of the lineage of Vasistha, the Brahmana sage, (is described) here.

The progeny of Agni through Svaha1 and that of the Pitrs2 oftwo classes through Svadha, thereafter ( are mentioned ) .

Their individual appointments in different continents and lands and the description of creation by Svayambhuva Manu.

But nowhere is the eligibility of the Suta for the Vedic lore (such as recitation of the Veda etc.) seen (prescribed) . While the sacrifice of the noble-souled (king) P|thu, the son of Vena, was being performed, Suta appeared for the first time extracting Soma (on the prescribed Siltya day) for offering unto the fire, but he became of a mixed caste as the oblation intended for Brhaspati was got mixed up with the one intended for Indra and was offered to god Indra. Therefrom was born the Suta due to this grievous mistake and expiatory rites had to be performed (in that sacrifice) as atonement for the error.

It is the incumbent duty of the Suta, ordained by saintly men of yore to preserve the genealogies of gods, sages and the most glorious kings and the traditions of great men as recorded in (earlier) Itihasas and Puranas by those wellversed in the Vedic lore (or expounders of Brahman) .

The highly intelligent Suta1 who was the most excellent among the reciters of Purdnas came there to see the sages . He became well-known to the world as Lomaharsana2 (the Thriller who made hair stand on their ends) as he thrilled the members of his audience with delight by his excellent (absorbing) narration. He was the most intelligent disciple of the sage Vedavyasa, the store-house of penance, Vedic learning and good conduct. The association of the sages of Naimisarariya and their performance of a Sattra is as old as Vedic times. According to Kane (ibid) il Naimisya vai sattram dsata” occurs in Kathaka Samhita X. 6 (I could not trace it) . But if the references given by him to the Samhita and Brahman as be correct and if the direction of the spread of Aryandom from the West to the East be presumed, the Vedic references might be to the Naimisaranya in the Kuruksetra area.

While Asxmakrsna,1 the valiant king of unequalled splendour and the most excellent among sovereigns was ruling over the Earth righteously, the sages of well-disciplined souls performed a sacrifice of long duration in the holy land of Kuruksetra2 on the sacred bank of the river Drsadvati. 3 The sages were devoted to truth and holy rites. They were straightforward. Their sins had been quelled* They were quiescent, had full mental control and had conquered the sense-organs. They were within the precincts of the Naimisa4 forest and had been initiated in accordance with the sacred scriptures.

After bowing with devoted and pious mind to Brahma, Vayu and Indra, to the noble-soul ed Vasistha, the most excellent of the sages, and to his (Vasistha’s) great-grandson, Vyasa, Krsna Dvaipayana, who had attained pre-eminent fame as a sage of great purity, and to sage Jatukarna, 2 I shall

The incomparable golden cosmic egg was born from it. The cosmic egg was enveloped by the waters; the waters by the fire ; the fire by the wind ; the wind by the ether ; the ether by the cosmic Ego; that Ego by the cosmic intellect {Mahat) and that intellect by the Unmanifest ( avyakta) . 2 46-47, Hence in this Purana, the origins of all the gods and sages are narrated. The origin of rivers and mountains is explained ; all the Manvantaras and Kalpas are described ; legends about Brahmanas and Ksatriyas and the birth of Brahmanas are retold.

In the contextof the line of Pit|*s, the cursing of Daksa, and intelligent (sages like) Bhpgu and others for the sake of Satx and the counter-curse of Rudra by Daksa of wonderful

Please narrate this in details as we are extremely eager to hear this. 95 Thus urged, Suta spoke (the following) auspicious words in reply. Suta said :

Listen where the wise sages performed the excellent Saitra, how long it continued and how it was accomplished.

They performed it where, of yore, the creator of the universe desirous of creating the universe, performed the holy Sattra for a thousand years.

In that Sattra, Tapa was the householder (performing the sacrifice) ; god Brahma assumed the office of the priest designated as ‘Brahma.’ Ila had the status of the consort (of the performer of sacrifice) . The intelligent Mrtyu (god of death) of great splendour performed the Samitra rite (of killing the sacrificial animal) in that sacrifice of those noble souls.

The sages performed the sacrifice for a thousand years in the place where the rim of the revolving Dharma-cakra (the wheel of righteousness ) was shattered. Thanks to that event, that place, sanctified by the sages, became famous as Naimisa.

It is the place where the holy river Gomati, worshipped by Siddhas and Caranas, flows. There, Rohini gave birth to Budha by Soma.

Where Sakti, the eldest son of Vasistha, was born; where Arundhatl gave birth to a hundred sons of excellent brilliance.

Where king Kalmasap ad a was cursed by Sakti and where the enmity between Visvamitra and Vasistha had cropped up.

Where sage Parasara was born of Adrsyanti. Even as he was born, the mortification of Vasistha1 was brought about.

There, at Naimisa, the expounders of the Vedas performed the sacrificial session. Since they performed the sacrifice at Naimisa, they were called Naimiseyas.

It was while the valiant king Pururavas was ruling over the earth that the sages performed the Sattra for twelve years.

We have heard that though Pururavas enjoyed the eighteen continents, surrounded by the oceans, he was never content due to his covetousness for hoarding precious stones.

Urged by Devahuti, UrvasI loved him. Accompanied by this celestial damsel, the king desired to perform a sacrifice.

It was during his reign that the Naimiseyas performed the Sattra. The highly refulgent foetus which Ganga conceived from the Fire-god, was deposited on the mountain and it was transformed into gold.

Then, for promoting the welfare of the world, god Visvakarma, of his own accord, made of gold, the sacrificial hall (lit. the enclosure for the sacrifice) of those noble-souled sages.

Brhaspati (the preceptor of gods was) there among the ( sages) of incomparable brilliance. During the course of hunting, Pururavas, the son of Ila, happened to visit that place.

On seeing that great wonderful sacrificial hall of gold, his faculty of judgement (wisdom) was overwhelmed by covetousness and he tried to seize it. »

Thereupon, the Naimiseyas got extremely infuriated. Urged by fate, they killed him towards the close of the night •with adamantised Kusa grass. 1

Pounded by the adamant-like Kusa grass, the king cast off his mortal body. The sages made his son, born of Urvali, the ruler of the Earth. Nahusa. He was virtuous and devoted to religion, and he behaved well with the sages. The health of that excellent person was very fine and he enjoyed a long life.

After mollifying the king (Ayu) , the sages who were •excellent among those who know Brahman, resumed their Sattra duly for increasing their religious merit.

That Sattra of those noble sages became as wonderful as that of the creators (of the universe) which they undertook before, with a view to create the universe.

The Sattra was attended by Vaikhanasas, the friendly Valakhilyas, Maricikas and other sages who were as brilliant as the sun and fire.

It was attended by Pitrs, Devas, Apsaras-s, Siddhas, Gandharvas, Nagas, and Caranas. It was equipped with the auspicious requisites in the- same manner as the assembly hall of Indra by means of all these.

They worshipped the Devas through hymns, Sattrachants and Graha-incantations. They worshipped the Pitrs with the rites befitting their status. They worshipped the Gandharvas and others according to their respective position in the prescribed way.

The Gandharvas sang Saman hymns; the Apsaras-s danced. They were desirous of propitiating (the invitees) in this rite.

The sages uttered auspicious words full of graceful expressions. Those who were versed in the philosophy of the mantras argued with one another.

Some disputants overcame their adversaries by fallacious arguments. The sages there were learned men, wellversed in the Samkhya and Nyaya school of philosophy.

Brahmaraksasas did not perpetrate any foul deeds; nor were there the Daityas who destroy the sacrifice, nor the Asuras who plunder it.

There was no need for expiation or imprecation. By the combination of (steady) activity, intellect and efficiency, the injunctions were carried out.

In this manner the intelligent sages performed the Sattra of twelve years 5 duration. Bhrgu and other wise sages performed the Jyoti stoma sacrifices separately. They paid ten thousand (coins) as fee to those returning priests.

After concluding the sacrifice, O Brahmanas, they asked the great lord Vayu of noble soul what I have been asked by you. Urged to describe the various dynasties of Kings, the lord spoke to them.1

He (Vayu) was a disciple of Brahma. He could see everything directly. He had perfect control over his senses. He was endowed with the eight supernatural powers like Animd and others.

He sustains all the worlds with their special characteristics of the non-human (and human) species. He perpetually flows through his seven courses (regions) as arranged.

The forty-nine Maruts arranged in seven groups of seven were stationed invariably in his jurisdiction. He is very powerful who could make the assemblage of three kinds of living beings. He could make embodied beings sustain through Tejas (fire) .

He sustains bodies of living beings urging them with his five-fold activities and through the organs of sensation and activity.

It has been said by the learned that his source of origin was ether, attributes were sound and touch and that he was the origin of fire.

Lord Vayu is the extremely active presiding deity called Vatarani. He was expert in the science of language.

He was adept in ancient (Purana) tradition. By means of sweet words full of Puranic contents he could delight the learned sages.

A Sacrificial Session of Twelve Tears The sages who were rich in religious austerities (or who considered religious austerities as their wealth) spoke to Suta again : “Where did the Sattra (sacrificial session) of those sages of miraculous deeds take place? How long did it last? How did it function? How did Vayu (the Wind-god happen to) recount the Purana to them?

Origin of Creation Suta said : Obeisance to the great God (Siva) of supreme power and activity, the prominent one among gods, whose intelligence and brilliance is immeasurable. Salute to him of the brilliance of thousands of suns and fire. Hail to the creator and annihilator of the universe f

2-10 27

The (Purana) story proclaimed by the Wind-god is greater than the greatest. It describes the period from the beginning of god Brahma’s day* it describes the sages who have amply and distinctly manifested the glory of their manliness and splendour. It is spread (incorporated) in the Vedas and Smrtis and illustrated ( therein) as well.

It is highly delightful to the mind due to the precise construction of compounds and (the use of) appropriate variety of words. Herein is described the first activity of unmanifest nature prompted by lord &iva.

By the mere mental conception of the great lord, Prakrti gives birth to the eight causes for increasing the continuity of creation and to the predetermined changes in the personal soul, it (i.e. Prakrti) being the procreator, the possessor of Rajas in abundance, bound by the cosmic time and the limits prescribed by the Vedas. (?)

The science of the Vedas—Rk, Yajus, Saman, the Soma juice, the sacrifice—whatever is made use of and desired by Prajapati has been mentioned.

(So also is described) The creation of those before that of Vaivasvata Manu—the birth of those pious ones who are bowed to by the three worlds such as the lords of gods, celestial sages, Manus and prominently intelligent (persons) who have filled in (populated) and embellished the three worlds.

The rebirth of Daksa in the world of mortals by the curse of Rudra ; his residence on the Earth and the mutual curse of Siva and Daksa2 (are mentioned ) .

The revolutions of Manvantaras, the creation and dissolution of the Yugas, sages and their lineage as these happened in the primeval Yugas and would occur onward—All this is described here (in this Purana) .

Those Vyasas who propagate the Vedas in the Dvapara Yugas are serially described. So also the number of Kalpas, worlds and the days of Brahma (are mentioned) .

The extent of four-fold living beings, viz., birds, trees, the sweat-born insects, and animals as also of the pious heavendwellers, and of those who have gone to hell. Their extent is given by inference.

The three types of dissolution, viz. absolute, of Prakrti ( primordial nature) and periodical as also the bondage and liberation and particularly the way of worldly existence and the higher way are mentioned.

The position of the causes remaining in the state of Prakrti (material cause) and their subsequent functioning, have been expounded to the sages through arguments and on the authority of sacred scriptures. O Brahmanas, whatever was fully narrated factually is being recounted to you exactly. Please listen.

(The Purana describes the creation of) the Devas, Asuras, mountains, trees, oceans,1 Manus, Patriarchs (Prajapatis), sages, Pitrs, twice-born castes, Pisacas, Yaksas, Nagas, Raksasas, stars, planets, constellations of stars, the sun, the night-prowling demons, months, seasons, years, nights, days, space, time, Yugas, Ayanas, medicinal and forest herbs, creepers, aquatic beings, Apsaras-s, animals, lightning, rivers, clouds, birds etc. In fact whatever is subtle, whatever is on the earth, whatever is stationed in the sky, whatever is mobile or immobile, whatever has motion and division (is mentioned in this Purana) .

What is mentioned as the incomprehensible cause is Brahman which is the source of origin of the Prakrti, The individual unit is a synthesis of Atman, the cavity of the heart, womb, eye and the body. It is immortal and imperishable. The semen comprises the sattvaguna, penance and is very bright. That incomprehensible eternal second Purusa is pervaded by Brahma, the grandfather of the worlds.

Origin of Creation (<continued ) On hearing that, all the sages of the Naimisa forest replied to Suta with eyes excited with curiosity.

“You, sir, are an expert in the knowledge of different dynasties and families as you have inherited it directly from Vyasa. Hence, please describe to us entirely the creation (etc.) of this world.

We wish to know the detailed c who's who' (lit. the genealogies) of them all, and also the diverse creation of the ancient sages, as also the primeval creation of Prajapati 55 .

On being repeatedly requested by them the noblesouled Lomaharsana, the most excellent among the good, narrated everything in detail and in due order. Lomaharsana said : * . m

The story that you have asked me to narrate is divine, charming, meaningful and destructive of sins. What is being 30 Vayu Purana related by me is wonderful, full of deep meaning and in consonance with the Vedas.

Understand as the Purana consisting of extensive sections is being recited by me word by word as it was heard ( by me) . It will increase the fame of you all.

The glorification of all meritorious persons of well-established fame is conducive to wealth, reputation, heavenly pleasure, destruction of foes and longevity.

Creation (of the universe, its) dissolution and re-creation, genealogy of kings, Manvantaras and the description of the families of sages—these five constitute the characteristics of a Purana.1

I shall (now) recount in details the Purana that was narrated by the Wind-god and is on a par with the Vedas. (I shall narrate the traditional history of) the Kalpa which is purer than any other Kalpas and is positively purer than other holy things.

The first section (pada) called Prakriya consists of the following : The Origin, dissolution, re-creation and sustenance of the world.

The other sections constitute the Introductory ( Upodghdta ), Amsahga (the central) and Upasamhdra (the conclusion). The Purana is conducive to virtue, fame and longevity. It dispels all sins. to most Puranas, e.g. A. P. 1-14, Bd. P. I. 1.37b-38, Bs. P. I. 2. 4-5, Bv. P. IV. 133. 6, GP. I. 215. 14, KP. I. 1. 12, SK.P. VII. 2. 84 and others. Amara Simha (5th cent. A. D.) has recorded this verse in Amara Ko$a I. 6. 5. But “The Purana Texts that have come down to us hardly conform to this definition55 (The HisL and Culture of the Indian People, Vol. Ill, p. 292) . For the application of this definition to the present text vide Introduction.

Thus the four sections1 are briefly mentioned by me. I shall describe these in detail in due order. . 15 ' 16 ‘ After making obeisance to the self-born god Brahma, Hiranyagarbha (a golden-fetus, born of golden egg) , who is the lord, is the _first and the last Purusa, who is the distinguished and superior Atman of the subjects and who governs the worlds, I shall relate in details the excellent creation without leaving anything in doubt. The creation starts with the principle of Mahat and ends with ViSesa ( the gross body).* It is described in diversity of forms and characteristics with the five dimensions and six (dividing?) systems. It is presided over bv Purusa.

The unmanifest primary cause is of the nature of Sat (existent) and Asat (non-existent). It is eternal. Those who meditate on the Reality call it Pradhana and Prakrti.

It is devoid of smell, colour, taste, sound and touch. It is _ unborn, steady, imperishable, eternal and stationed in its own Atman.

It is the origin of the universe. It is the great Being, the great Brahman, the eternal. It is unmanifest and is indeed the extension of all elements. ^ beginningless, endless, unborn, subtle, possessed of thi ee attributes. It is the source and the immutable one. This timeless (lit. not belonging to the present) , incomprehensible, Brahman was in the beginning.

It was enveloped by the subtle and unmanifest principle of Mahat, which when Sattva becomes pi edom inant, illuminates only Sattva. The mind should be understood as the Mahat because the mind is its cause.

It is born of the subtle mind, presided over by the intelligent con sciousness . Dharma etc. and then vai xous forms are the causes of the ingredients of creation. When urged by desire to create, the principle of Mahat performs the creation.

The terms Manas, Mahat, Mati, Brahma, Puh, Buddhi, Khydti, Iivara., Prajnd, Citi, Smrti, Samvit, and Vipura are synonymous,1 so say the learned people.

Since it conceives of the fruit of the activities that multiply in a subtle way, it is called Manas.

It is termed as Mahat because it is born ahead of all the principles and is greater in dimension than other principles and attributes.

It is called Mati because it bears ( comprehends ) the measure, thinks of the division and is considered to be the Purusa in view of its relationship in enjoyment.

It is ( etymologically) designated as Brahman because of its bigness and because it creates the beings and lifts them up from their resting place, the cosmic water.

It is called Pith because it fills all the bodies by conferring benefits and makes them endowed with predetermined elements.

It is called Buddhi because through this principle, Purusa discriminates between the wholesome and the unwholesome and makes him advise others too. m-—m^Trriu.r.jn. nrim -|—n~i

It is called Khyati because re-enjoyment is felt in the awareness of this principle when (real) enjoyment is based on knowledge.

It is proclaimed by its attributes and is known by different names. Hence Khyati has been the epithet of Mahat.

^ Since it knows everything directly, it is called the noblesouled livara. It is called Prajha because organs of perception are born of it.

It is called Citi because it collects the forms, knowledge etc. and the fruits of sacrificial rites for enjoyment.

It is declared as Smrti because it is mindful of all activities and affects present, past and future.

It is called Samvit (derived either from y'zrid or Vvind) as it obtains complete knowledge and hence its greatness.

That receptacle of knowledge, (the omniscient) lord, proclaimed that knowledge arises from knowledge. Mahat is called Vipura by the learned because the Dvandvas (mutually clashing pairs) are covered by it.

Because of its being absolute controller of all worlds, it is called Isvaran. It is called Brahman because of its bigness. It is Bhava because of its existence.

It is called Ka (Prajapati) because of its knowledge of the physical body and of the soul also, due to its being absolutely one. It is Purusa because it lies in the body. It is Svayambhu because it is self-born and because it exists from the beginning.

The first excellent Tattva ( Mahat) has been thus explained through synonymous words by the knowers of truth and those who meditate on reality*

Urged by the desire for creation, Mahat performs creation. Its two-fold activities are conception and exertion.

Dharma and other principles are the ingredients of creation. Mahat is three-fold by virtue of the three gurias, viz. sattva, rajas and tamas.

From Mahat of threefold Gunas, is born Ego when the rajoguna is predominant. The creation of Ego is secondary and is enveloped by Mahat. 34 Vavu Purana*

Thereafter, when the (cosmic) Ego is dominated by tamas-guna, the primary subtle element is born of the Ego characterized by tamas.

Ether is a perforated (void) extensive expanse and is characterized by the subtle element called sound and is again enveloped by the cosmic Ego ( Bhutadi) .

It is reported that ether characterised by the subtle element sound created the subtle element touch. The Ego undergoing a change created the subtle element sound.

Wind grows powerful and is regarded as having the quality of touch. The powerful air is born of the subtle element of touch. Ether characterised by its subtle element of sound enveloped the subtle element of touch.

Water (consisting) of the subtle element of taste is enveloped by the subtle element of colour. Water effecting a change in the subtle element of taste created the subtle element of smell.

Formation of components takes place from that quality. With its particular ‘smell 5 , water with its subtle element of taste covered (the earth) consisting of the subtle element of smell.

The subtle elements are so called because they have>/ specialities. This is their special characteristic. They are also called Avi$esas because they express non-distinguishing characters. They are further called Avifesas because they are nonquiescent, nan-vehement and non-intelligent. known (on the basis) of reciprocal activities. From the Vaikarika type of ego which is generated by Sattva guna and is sdttvika by nature, the Vaikarika type of creation simultaneously takes place.

The five organs of knowledge and the five organs of action constitute the ten efficient organs. These constitute ten (presiding) deities. The eleventh is mind. (Thus) the Vaikarika gods are eleven (in number) .

Ear, skin, eye, tongue and the fifth nose are the cognitive organs for knowing sound etc.

Legs, anus, organ of generation, hands and the tenth organ speech are the organs of action. Their functions are movement, evacuation, pleasure seeking, manual work and speech.

Ether, the subtle element of which is sound, penetrates the subtle element of touch. Therefore, air consists of two attributes : sound and touch.

When the two attributes, viz. sound and touch penetrate the quality, c colour’, fire becomes endowed with three attributes, viz. sound, touch and colour.

Along with the (qualities) of sound, touch and colour it penetrated the subtle element of taste. Therefrom water characterised by taste should be known to possess four attributes.

The subtle element of smell entered them along with sound, touch and colour. Then ( water) in conjunction with the subtle element of smell produces earth. Among all gross elements, earth alone possesses five attributes.

The gross elements are called Visesas because they are quiescent, terrific and non-intelligent. These sustain one another because they penetrate one another.

Within earth is this entire cosmos surrounded firmly by Lokaloka. The Visesas are perceivable by the sense organs and are limited ( as they are fixed and determined) .

The later elements attain the attributes of the former ones. Whatever characteristic is retained for a particular period is called guna ( quality ) for that period.

Having sensed smell from fire, some, out of ignorance, (may believe it) as emanating from air. It should be known that it ( smell ) is only in earth (i.e. it is the exclusive quality of earth) . And they (the particles of earth ) take resort to (i.e. are found in) air (hence its smell).

Like a bubble out of water, the egg was born (suddenly) all at a time from Visesas. What was the vast mass of water therein performed the work of Brahma.

The Ksetrajna designated as Brahma (the cosmic principle of activity) woke up in the egg of Prakfti. He is verily the first embodied being. He is called Purusa.

He is the first creator of living beings. He existed in the very beginning manifesting himself as the four-faced Hiranyagarbha. In the primary and the secondary creation, the Ksetrajna is termed Brahma.

Living beings are created along with the senseorgans which they give up at the time of dissolution. Living beings resort to bodies again in the transitional periods characterized by non-aggregation.

The golden Meru is the foetus of that great-souled one. The oceans constitute the embryonic liquid and the mountains, the embryonic membrane and the bones.

The seven worlds and this earth with the seven continents and seven oceans lie within the cosmic egg.

Within it are all these worlds along with thousands of very great mounts and rivers, nay, the very universe itself.

The moon, the sun, along with the stars, planets, the air, the Lokaloka mountain and whatever exists is included (i.e. present) in the cosmic egg.

The cosmic egg is enveloped externally by waters ten times its size. 1 The waters are externally surrounded by fire ten times their size.

Fire is externally enveloped by air ten times its size. The air is surrounded externally by ether ten times its size.

The air is enveloped by the ether. The ether is encircled by the cosmic Ego. The Ego is surrounded by Mahat (intellect) and Mahat (intellect) is surrounded by the unmanifest. The cosmic egg is thus surrounded by the seven coverings created by Prakpti. '' “ m ~ - -

These eight Prakrtis abide thus covering up mutually. Abiding at the time of creation, they swallow up one another (at the time of dissolution).

Thus generated mutually, they sustain one another as the sustainer and the sustained in their primary and secondary relationship.

The unmanifest (unconscious principle) is called Ksetra and Brahma (the conscious principle) is called Ksetrajna. Thus the creation of Prakrti is presided over by Ksetrajna. It existed in the beginning without intellect. It appeared all of a sudden like lightning.

He who understands factually the manifestation of Brahma, becomes endowed with fame, longevity, wealth and progeny.

Even if a man has renounced desires, he becomes puresouled and attains his goal. By listening to this Purana everyday one can attain pleasure and welfare.

These seven extremely powerful but disparate elements were unable to create the subjects (beings) separately, without all of them being conjoined. When those great-souled (powerful) ones beginning with Mahal and ending with Viiesas 36 * come together, they are presided over by Purusa and with the blessing of the unmanifest, they create the cosmic egg.

All this universe which was enveloped in darkness, was pervaded by the Atman when the Gunas were in ecfuilibrium. But at the time of creation Tamas reached a subsidiary state. The principle of Mahat appeared, due to the subsidiary state of Pradhana, since it was presided over by the individual soul.

He who retains this in memory, or listens to it constantly or narrates it to Brahmanas and to recluses in particular, with pious mind and self-restraint, on festive occasions (or important lunar days) in holy centres and temples, enjoys a long life. By proclaiming this Purana, he upholds his family and is honoured in the heaven.

The Origin of Creation Lomaharsana continued : O Brahmanas, the period of time calculated by me for the creation ( of the universe) should be known as one day of the supreme Lord,

The night of the great Lord should also be known as entirely of the same duration. The period of creation is his day and the period of dissolution is called his night.

It is held that he (Brahma) has only the day and no night. But such assumption is made just for the benefit of the world.

When the quality Sattva stays in itself and when the secondary creation is withdrawn, both Pradhana and Purusa become similar (i.e. inactive).

The qualities Tamas and Sattva stay in a state of equilibrium. When there is equilibrium in the qualities mutually, it should be known as dissolution ; when there is disequilibrium of the gunas, it is called creation (i.e. creation takes place) .

Just as oil abides in the gingelly seeds or ghee in milk, so does the quality Rajas stay unmanifest in Sattva and Tamas.

After remaining quiescent throughout the great night of the Lord, the creation of Prakrti begins anew at daybreak.

Entering the cosmic Egg, the great god caused, by his supreme Yoga, agitation in Pradhana and Purusa.1

From Pradhana that was being agitated, Rajas was produced. It is Rajas that causes the activity even as water causes the activity in the seeds.

The disequilibrium of qualities having taken effect the presiding (deities) are begotten. The three gods were created while the gunas were being agitated. Those embodied gods, the souls abiding in all who have taken resort are extremely hidden.

The Rajas quality became Brahma, Tamas, Fire and Sattva becomes Visnu. Brahma, the illuminator of Rajas,

Fire, the illuminator of Tautus, abides in the capacity of Kala. Visnu, the illuminator of Sattva, remains indifferent.

These alone are the three gods * and the three fires. They are mutually dependent, devoted and faithful to one another .

They function jointly, sustain one another; they are ever in association with one another. They subsist on one another. There is no separation among them even for a moment. They do not leave off one another.

Isvara is the highest deity. Visnu is greater than Mahat. Brahma, with dominant Rajas, functions for the purpose i Purusa is known as Para (the supreme) and Prakjti as Para (great) .

He (Brahma) functions on being presided over by Mahesvara and being urged all round. Mahat and other (creations ofPrakrti) long stationed in their respective objects due to attachment, function thereafter.

Due to the disequilibrium of the qualities, Pradhdna begins to function at the time of creation. From Pradhdna, which is of the nature of Sat and Asat, presided over by Isvara, the pair Brahma and Baddhi (cosmic intelligence) are born simultaneously.

Then the Ksetrajna termed Brahma, of the nature of Tamas and the unmanifest, manifests himself in the beginning, fully equipped with sense-organs for all activities.

He, the unmanifest endowed with intellect shines forth with brilliance. He is verily the first embodied being abiding in the capacity of a cause.

1. Purana writers have accepted the Sankhya theory of cosmic evolution but they have added Isvara or a supreme deity and have given a popular garb to this evolution for mass education, *F. L. Vedah ‘The Vedas’. 40 Vayu Parana

32-42

The subjects, the patriarchs, the seers of Vedic Mantras along with ascetics, eternally youthful sages like Sanat38 Vayu Parma kumara and others along with those who have attained salvation, the sense-organs and their objects, the subtle elements, as well as the intellect and the mind—all these stay during the day of the Lord Supreme; they are dissolved at the end of his day; at the end of the night, there is creation of the universe.

4-9 43 when, therefore, the mobile and immobile beings were also destroyed, nothing could be known (seen) in that vast ocean of water1 . Then Brahma, called Narayana, lord Brahma of thousand eyes, thousand legs and thousand heads, the Purusa who is golden in complexion beyond the ken of sense organs, slept in that water.

Brahma assumed the form of Vayu3 and moved about in the water like a glow-worm at night during the rainy season.

Observing that the earth was overflowed with waters on all sides, (he thought to himself) , “Oh, what great form should I assume and uplift the earth? 55

He thought of the form of a Boar1 charmingly comfortable in sporting about in waters. It was unassailable by living beings. 1 1 was of the nature of speech and was designated as Dharma*.

It had a girth of ten and a height of a hundred Yojanas. It resembled a dark blue cloud in complexion. It grunted like the rumbling of thunder-clouds.

It had a huge body like a mountain. Its curved fangs were white and sharp and terrible. The eyes were brilliant like lightning and fire. Its lustre was like that of the sun.

Its shoulders were round, plump and large. It had the lion’s valiant gait. Its buttocks were stout and lifted up (well developed) . It had auspicious characteristics. It was charming.

Assuming this large immeasurable form of a boar, Visnu entered the nether regions in order to lift up the earth.

He was the guide for the propounders of the Vedas, 2

Nescience (Avidya) with five joints, viz. darkness, delusion, super-delusion, murkiness and super-murkiness * * 5 became manifested out of the Supreme Soul.

While he meditated, the creation became established in five ways. Just as a lamp is covered up with a pot, the creation was enveloped by darkness. Like a lamp lighted in a pitcher illuminated within and (dark) without, it was pure but devoid of feeling.

Its intellect and sense organs were concealed ; it consisted of vegetation and since vegetation is declared to be primary it was called primary creation.

On seeing that the creation did not multiply, Brahma was dissatisfied and he went into contemplation.

They were all illuminated within but covered externally. Since their activity was oblique, they were called Tiryaksrotas.

Having seen the second universe, the Tiryaksrotas, and having observed everything of it of that designation (nature) , the Lord conceived of the (following) idea : Even as he was thinking uninterruptedly ( nityam ), the Sattvika creation appeared ( of itself, automatically) . beings in which the stream of life passed upwards. Since life proceeded upwards it was called Urdhvasrotas .

The Urdhvasrotas beings have abundance of comfort and pleasure. They are circumscribed outwardly and inwardly and are brilliant externally and internally.

These created beings are air etc. They are well settled after creating themselves. The Urdhvasrotas being the third (in the series of creations) , that creation is known after them.

When gods with upward stream (the divine creation of Urdhvasrotas) were created god Brahma was satisfied. As he was the competent Over-Lord, he thought of and created beings that would be Sadhakas (aspirants after spiritual power) .

While he began contemplating, and since he was of truthful (effective) conception, the Arvaksrotas that could accomplish the task of creation, manifested themselves out of the unmanifest (Avyakta ) . Since the stream of life proceeded downwards, they are called Arvaksrotas.

They are characterized by the abundance of brilliance and were dominated by the attributes Tamas, Sattva and Hence they have excess of misery and are continuously in activities.

They are human beings who are enlightened externally and internally and accomplish the task of creation. Through the characteristics of Tdraka etc. they are of eight types.

These human beings are of accomplished souls. They are of the same nature as Gandharvas. Thus the creation of Arvaksrotas of Tejas (Light) has been narrated.

The fifth creation called Amgraha is of four types, through Yiparyaya (Contrariety) , Sakti (Power), Tusti (Satisfaction)

The sixth creation is said to be that of beings such as Bhutddi. Bhutddi is characterized by contrariety and disability.

The first creation is of Mahat. It is known as Mahatsarga. The second is the creation of Tanmatras and is called the creation of the Bhutas.

The third creation is that of Vikaras (the products of Prakrti) and is perceptible by the senses. Thus the Prakrta creation took place with conscious fore-knowledge.

The 'Mukhya* creation is the fourth in order. The Mukhyas are the immobile beings. The creation of Tiryaksrotas is the fifth consisting of animals.

The sixth creation of Ordhvasrotas consists of divine beings. The seventh creation of the Arvdksrotas is that of mankind.

The eighth creation is Anugraha. It is characterised by Sattva and Tamas. These (latter) five are the Vaikrta creation and the (first) three are Prakrta.

There are thus the nine creations including Prdkrtas and Vaikrtas. By their mutual combination, the types are many.

When they had left, Brahma created other mental sons who could accomplish the object. They identified themselves with their position and abided till the final dissolution of the world. (Now) know them by their names :

The classes of society are born of his limbs : Brahmanas (were created) out of his mouth; Ksatriyas out of his arms; Vaisyas out of his thighs; and Sudras out of his feet.

The lord is beyond Avyakta (unmanifest Prakrti). The Cosmic Egg is born of the unmanifest. Brahma is born of the Cosmic Egg. The worlds are created by him.

Thus this first section has been narrated to you all very briefly and not in details. The whole of this Purana, is briefly narrated in this first Pada ( quarter) .

They are water, fire, earth, air, ether, quarters, heaven, firmament, oceans, rivers, mountains, plants, the ‘souls’ of medicinal herbs, trees and creepers, units of time, Lavas, Kasthas, Raids, Muhurtas, Sandhis (junctions of day and night like dusk, dawn etc.) , night, day, fortnights, months, Ayanas, years and Yugas. These are the positions with which they identify themselves.

Then having come to know definitely that the earth lies submerged in those waters and being convinced about it by

Writers on Smrtis, Tantra and even Sankara adopted it, e.g. Vi^iu Smrti 1. 3-12, Sankara on Visyu Sahasranama 119—explanation of Tajftdnga. The comparison between Varaha and sacrifice (yajna) will be clear from the following attributes of the Varaha in the text e.g. 6.16b : Agni~jikva~~ Agni (fire) is the tongue of gods. Through the fire gods eat the food (offered in sacrifice). A Vedic concept—Cf. RV. IV. 57. 1 darbha*roma : The darbha grass spread on the altar is compared to the shaggy hair on the body of the boar. Brahmahr^ah i Brahma is the knowledge of the Vedas—Naturally its position is the highest, viz. the head.

It is of four types found in all living beings through contrariety, power, satisfaction and achievement. In the immobile beings there is Viparydsa (contrariety or loss of consciousness) . In the animals, there is Sakti ( power) . Human beings are Siddhatmans (with souls capable of achieving spiritual progress ) . In Devas there is Tusti ( satisfaction) .

The ninth creation Kaumara is both Prakrta and Vaikrta. The three Prakrta creations were brought about without planning or pre-meditation. The six creations of Brahma function intelligently. Now understand the Anugraha Sarga in detail.

At the beginning, Brahma created three mental sons equal to himself, viz. Sanandana, Sanaka and the intelligent Sanatana who possessed great power and enlightenment Those (sons ) of great splendour and strength renounced 50 Vayu Purana (the world) due to their special knowledge of Vivarta (the unreal appearance of the world in place of Biahman) . Due to multiplicity, they were spiritually awakened. They were abandoned ( by their father) . Without creating any subjects they retired.

The Origin of Creation (Continued) Suta said: Water originated from fire. When the earth was destroyed in the fire and everything merged within (the water), This is a strong popular belief shared by all Purana writers.

The lord saw this second creation of Tiryaksrotas, proud of themselves, conceited and divided into twenty-eight— eleven based on the sense organs, nine ofUdaya and the eight of Taraka and other Saktis.

When he contemplated thus the Tiryaksrotas (the animal world) came into being. Since this creation proceeded obliquely, it was called Tiryaksrotas. Predominated by Tamas, they were mainly ignorant. They took to wrong direction. They were self-swayed and devoted to self.

Transition between two Tugas (Ages) Introductory Thus this first Pada (section) the main theme of which was prakriya was narrated. On hearing it, Sanatana, the descendant of Kasyapa was much delighted in mind.

Addressing Suta with (appreciative) words, he asked him the subsequent narrative. “O Knower ofKalpas, please narrate to us (the events during) ‘the period of transition between the two ages. 1

We are desirous to know the difference between the two Kalpas, viz. the one that has gone and the other that is current. Let us also know the Pratisandhi (period of transition) between the two (Kalpas) as you are undoubtedly very intelligent.’ 5 Lomaharsana said :

I shall describe to you here the difference between the two Kalpas : the one that has gone and the other that is current, and the period of transition between the two.

The joints (transition) between the periods called Manvantara and Yuga are also cut off. Manvantaras function with the inter-connections of Yugas.

The Kalpas that have been briefly narrated in the PrakriyaPada [each Kalpa (out of them) has a Purva-ardha (earlier half) and a Para-ardha (later half) ] . When a Kalpa elapses, its later half is followed by the earlier half of the next Kalpa.

The other Kalpas which follow in future are so tied with their later half. The Kalpa that is current, O Brahmanas, is the first among them.

In it the first (half) is called Purva (Purvdrdka) and the later half is called Para. This is the period of sustenance (of the world) . The period after it is called the dissolution of the world.1

In all the fourteen Manvantaras, there had been Devas, Pitrs, sages and Manus in the heaven.

They are endowed with bodies special to Maharloka. All of them abound in special purity and acquire mental achievement.

They have abundant purity and have attained mental perfection, along with the contemporaries of their Kalpa, who have attained Maharloka.

Repeating it ten times, they go to the worlds called Soar and Tafias. After staying there for ten Kalpas, they proceed to the world called Satya. The residents of the Kalpa go in this order.

Thus thousands ofYugas according to the calculations of Devas pass by when the residents go to Brahma’s world where they attain their goal of final liberation [Lit. the state from which there is no return to Samsara ] .

Except overlordship (on the world), they become equal to Brahma in affluence, glory, form (appearance) and objects (of enjoyment of senses) 1 .

There they stay happily due to their close contact with Brahma. Acquiring the bliss of Brahma, they become liberated along with Brahma.

In view of the inevitability in matters pertaining to Prakpti, they remain boundin their separateness produced at that time.

Just as in a wakeful stage knowledge occurs with intellectual efforts from its forms, similarly knowledge which arises in them at that time, begins to function.

When the differences of those whose energies are of different nature, are restrained and withdrawn, their effects and instruments (sense organs) are produced along with them.

After revealing itself entirely to them, Prakrti thus seen does not function because it is not activized by Purusa,

When the creation starts again, the Prakrtic causes join together and originate those seers of truth.

Here those persons who have attained liberation have not to go by the (same) path of Samscira. There is the nonrecurrence (non-existence) of these like the blazing flames of fire which has been extinguished 2 .

When these great souls have gone up beyond the three worlds, those who have not reachedJanaloka along with them from Maharloka are left behind to stay in Maharloka. They retain their body for a Kalpa.

There are classes of beings from Gandharvas toPisacas, Brahmanas and other human beings, animals and birds, the immobile ones and reptiles.

While they (the beings mentioned in v. 40) stand there as the residents of the surface of the earth, at that t ime the thousand rays that emanate from the sun ( getting combined and concentrated) become seven rays of the sun and each ray (out of those seven rays) becomes a sun.

Rising up gradually, they burn the three worlds, mobile and immobile beings, rivers and all mountains. They had already been dried up by drought and are now burnt by the suns.

Then all these—the mobile and immobile, both the pious and impious who are burnt by the rays of the sun, settle down and rest.

Having stayed there for the period of the night of Brahma of unmanifest birth, they are born again as the mental sons of Brahma, at the beginning of the creation (of the world).

It (water) followed ( one flood after another). When that enormous flood ofwater covered the earth (in one vast sheet of water) it is called Arnava (sea) .

The word (root )\/bha is used in the sense of spreading {yyapti) and shining (dipti), as water shines and spreads. It floods on all sides and hence water is known as Arhbhas.

The rooty/Tan means ‘to cover’, ‘to expand.’ Since waters

The learned say that the particle c Aram 1 denotes quickness. In the vast ocean the waters are not quick. (Hence) they are called ‘Maras’.

When the mobile and immobile beings are destroyed and lost in that vast ocean, Brahma becomes (a god) endowed with a thousand i.e. innumerable feet and thousand eyes.

The thousand-headed Purusa, of golden complexion, who is beyond the ken of senses, who is Brahma called Narayana, goes to sleep in the water.

When he wakes up due to the predominance of Sattva guna, he sees the world a void. They cite this verse about Naravana.4

Waters are called Nara. We have thus heard that the name of waters is Tarns. He stays there with waters coming upto his umbilicus. So he is called Narayana.

In the Vedas he is called the first patriarch, the Purusa with good mind, thousand (i.e. inumerable) heads, thousand feet, thousand eyes, thousand faces, thousand hands1 and devouring thousands.

He has the colour of Aditya (sun) . He is the protector of the world. He is the single unprecedented and the first overpowerer of the mighty. He is the golden-wombed Purusa. He is the noble soul who is beyond darkness.

At the beginning of the Kalpas, Rajas predominates in him. He becomes Brahma and creates the subjects. At the end of the Kalpas, Tamas predominates in him. He becomes Kala and swallows them again.

He who is designated as Narayana with the Sattva Guna predominant, sleeps in the vast ocean. Dividing himself into three forms, he abides in the three worlds.

The great sages see from Maharloka, Kala who, after swallowing four types of creation, is slumbering in the great (cosmic) ocean during the night of Brahma.

The great sages like Bhrgu and others as in seven Kalpas, so in this Kalpa, surrounded this immense being. That immense being is surrounded by the seven sages Bhrgu and others. word is derived from the root ^/Rs, c to go5 . 1 They existed from the beginning hence they are called Rsis. The word Mahat indicates c greatness5 . Because they are great, they are called Maliarsis.

The sleeping Kala was then observed by them while staying in Maharloka. In the past Kalpa there were seven sages beginning with Satya.

Thus, during these nights of Brahma that had passed in thousands, the great sages (Satya and others) saw the sleeping Kala (during the period of his slumber) .

Brahma is called Kala (the destroyer) because at the beginning of a Kalpa, he fash ioned fourteen forms of destruction.

He creates living beings at the beginning of each Kalpa again and again. He, the great lord, is both manifest and unmanifest. This entire universe is his creation.

When the residents of the three worlds thus function in Janaloka, and the three worlds are burnt down by the seven suns, when the earth is flooded with rain, when all abodes are scattered, the oceans, clouds and the earthly waters form a vast watery mass called ‘Salila’ 1 .

Through the three forms he creates, surveys and swallows them. When the mobile and immobile world is destroyed in that vast ocean, at the end of thousand sets of four Yugas, when everything is covered up with water all round, Brahma called Narayana sleeps in the dark, deep waters.

When the previous Kalpa recedes there is a period of transition. Another Kalpa sets in again and again fiom Jana* lota. This happens again and again when the period of transition ends, the Kalpas are cut off from each other. At the end of a Kalpa, all the rites are completely annihilated. Hence it is called the period of transition between one Kalpa and another.

Thus the period of transition between the two Kalpas—the one that is current and the other that has passed— has been described to you briefly. The conditions that existed in previous Kalpas have also been mentioned briefly. Now I shall explain the present Kalpa. Listen to that.

Of those residents of Brahmaloka whose authorities are lost (destroyed) due to the manifestation of their differences and multiplicity, but who abide by their own Dharma, those Siddhas have similar characteristics, are of pure souls and unsullied. In their nature they are beyond the sense-organs and are well established in their souls.

At the end of the sinful age, they go away with their bodies burnt. But they are not freed from bodies derived from their pious or impious activities. They are united with the people of Jana Loka having the same form as they have. Abounding in purity they attain mental perfection.

The Kalpa which preceded the present Kalpa was Sanatana (by name) . When at the end of one thousand sets of four Yugas along with the Manvantaras, the Kalpa came to an end, then the time of the destruction (of the universe) by fire arrived : 2 In that Kalpa the gods who used to move about in aerial chariots, constellations, planets, stars, the sun, the moon and planetary bodies (sites) —all these meritorious souls numbered twentyeight crores.

Just as (the number was 28 crores) in one Manvantara, (their number) in fourteen Manvantaras is the same.

The sons of Manus who are their followers, the respectable Devas who receive honour and praise from the people of all castes and stages of life and those heaven-dwellers who remain in the Devaloka—all these stand on equal footing along with their associates at the time of final dissolution.

When the dissolution becomes due, the Devas residing in the three worlds realize their inevitable (fateful ) turn which necessarily occurs in due course. 1 Characterized by unconcern and grief, they forsake their associated positions and fix their mind anxiously on Maharloka.

They establish contact with the Brahmanas, Ksatriyas, Vaisyas and others who have been devoted to that Kalpa. After fixing their minds on Maharloka^ the fourteen groups of devas fix their minds on Janaloka too.

At the end of a thousand Yugas, when Brahma’s day comes to an end, when, during the night everything is covered up with water, when the earth destroyed by the fire disappears in water, when the wind is calm and motionless, and darkness spreads around and there is no ray of light, Brahma, the Lord Purusa who presides over all these, desires to make the apportionment of this world once again.

O sages of holy rites, now understand the Manvantaras that are in the Kalpas . This auspicious Kalpa that is current now is ( called the) Varaha Kalpa. The Kalpa that has gone before this Kalpa was (known as) Sanatana. Now understand the (condition of) the interim period between that Kalpa and the present one.

Four Stages of Life Suta said: After spending a period of time equal to a thousand Yugas as his night, he assumes Brahmahood, at the end of the night, for the purpose of creation.

When the mobile and immobile beings had already perished, Brahma assumed the form of wind and moved about in the water, (enveloped) in darkness.

On seeing the earth fully engulfed in waters, he entered the waters after assuming the form of a Boar.

After lifting up the earth from the waters, he deposited the waters of the oceans in the oceans, of the rivers in the rivers and of the earth on the earth. Then he collected the mountains.

When the previous creation was being burnt by the Sariivartaka, fire of dissolution, the mountains lay destroyed and (scattered) all over the earth.

In that one vast ocean, the (solidified) waters tossed by wind got collected together due to cold. Wherever they were (thus) stuck (heaped) together, there they became immovable.

The mountains are called Acalas because they become motionless after being dried up and solidified. Because they have knots and joints they are called Parvatas. They are called

Then, after lifting up the earth from within the waters, the Lord established it in its position again and made division in it.

In each of its seven continents, 2 he made seven Varsas (sub-continents) . He levelled the uneven places and collected the mountains, with ( heaps of) rocks.

There are forty(?) Varsas in all the continents together. There are as many mountains also stationed at the extremities of the Varsas. They were assembled there at the beginning of creation according to their nature and not otherwise.

The seven continents and the (seven) oceans encircle each other. They are in contiguity with each others, surrounding each other naturally.

Even at the outset, Brahma created all these stations, the four worlds, viz. Bhuh etc., the sun, the moon and planets.

He created separately the abodes as well as the occupants presiding therein (who identified themselves with the

They are Krta, Treta, Dvapara and Kali. In the beginning of the Kalpa, during the first Krtayuga, he created the subjects (beings).

The subjects of the previous ages who have been mentioned to you by me, were burnt by the Samvartaka fire then in the Kalpa that was coning to an end.

Those who could not reach Tapoloka, had resorted to the Janaloka. They began to function as seeds for the future creation.

Abiding there, in the form of seeds for the subsequent creation, they, on being let loose (scattered) serve the purpose of progeny.

The subjects, Devas, Pitrs, sages and Manus are those who accomplish (the four Purusarthas viz.) virtue (Dharma), wealth (Artha) , pleasure (Kama ) , and salvation (Moksa) .

Being endowed with Penance thereafter, they fill up (occupy) the stations. As the mental sons of Brahma , they work as accomplished souls.

The created beings who have attained heaven through subversive rites are reborn (repeatedly) in every Yuga.

Due to the residue of the fruits of their actions, they become well-known with their souls inclined in that manner. They descend from the Janaloka due to the bondage of the Karmans.

It is the intention, the feelings of the mind that should be regarded as the cause, in regard to the activities. The people descend from Janaloka due to their good and bad activities (in their previous lives).

They take up different forms of bodies in different wombs (species) from Devas to immobile beings. They are born of one another successively.

Being created again and again, they pursue those activities which they had been pursuing before.

They pursue violent or non-violent, soft or ruthless, virtuous or evil, truthful or false activities on being urged by those previous innate feelings which appeal to them.

Whatever names and forms ( these beings have) in the past Kalpa, they mostly receive the same in the future Kalpas.

They assume those very names and forms again and again. They are born in the different Kalpas with the same names and forms.

He created another thousand pairs from his chest. These had the quality of passion (Rajas) predominant and were fiery and impatient.

He created another thousand couples from his thighs. Passion (Rajas) and Ignorance (Tamas) were predominant in them. They were ambitious and aspirant.

He created another thousand couples from his feet. They had ignorance (Tamas) predominant in them. They were inglorious and deficient in brilliance.

They gave birth to crooked offspring (?), when they had desire for death. From that time onward pairing originated in this Kalpa.

Even by contemplating once mentally, the subjects had created for them, the five objects of senses such as sound, each of which was of five characteristics in the pure form.1

In this way the previous creation by god Brahma was through his mind (mental activity) . Those who were bom in his race have filled the world .

The people in that age resorted to rivers, lakes, oceans and mountains. The waters in that Yuga were neither too hot nor too cold.

They usually took the diet of the juicy food of the earth. They moved about wherever they pleased. They had acquired mental Siddhis.

In that Krta age, there was neither virtue nor evil. The human beings were non-differen dated. They had equal longevity, happiness and beauty (form),

In the beginning of the Kalpa, in the Krta age, neither virtue (Dharma) nor evil (Adharma) existed. The people were born with their respective authority and rights.

The first Krta age consisted of four thousand divine years. They say that the period of transition consisted of four hundred divine years .

Even when thousands of human beings spread they had no obstruction, no clash and no order.

They had no fixed abode or place of resort. They wandered about mountains and oceans. They were free from sorrow. They had abundant goodness. They were happy in solitude.

They moved about as they pleased. They were always joyous in their minds. There were no animals, birds or reptiles then.

There were no trees or plants nor hellish beings born of evil. There were neither roots nor fruits nor flowers nor the seasons nor the years .

Time was always pleasant when peoples’ desires were fulfilled. There were no extremes in heat or cold. Whatever object they desired in their minds was available everywhere and at all times.

Whatever juices they meditated upon, grew up from the earth. Their achievements were conducive to strength, fair complexion and destructive of ailments.

With their bodies requiring no decoration (or beautification), the subjects had eternal youth. Pairs of children were born from their pure mental conception.

They were born alike and they died together. They had similar forms and features. At that time, there was truth, absence of greed, forbearance, contentment, happiness and restraint.

They had no distinguishing marks in their forms and features, longevity, conduct and activity. Their actions were spontaneous and voluntary, without the intercession of intellect.

In the Krtayuga, there was no inclination towards performance of good or evil actions. There was no classification of castes or differentiation in stages of life. Nor was there intermixture of castes.

In their mutual dealings they behaved without being impelled by d esire or hatred. All of them, had equal forms, features and longevity. There was neither superior nor inferior class of people.

Only those who were mostly happy and devoid of sorrow were bom in the KrtaYuga. They were highly powerful, very strong and perpetually delighted in the mind.

They had neither gain nor loss; neither friends nor foes; neither likes nor dislikes, since they were devoid of desires. The objects functioned according to their minds. They neither desired to possess nor favoured one another.

It has been said that in the Krta age meditation was the highest; in Treta it was knowledge; in Dvapara it was sacrifice, while charity (donation) is excellent in Kali age.

In accordance with practice obtaining in the different ages, goodness (Sattva) predominates in Krta, passion (Rajas) in Treta, passion (Rajas) and Ignorance (Tamas) in Dvapara and only ignorance (Tamas) in the Kali Yuga.

As for the duration of Krta age, know that four thousand divine years constitute its duration.

The duration of eight hundred divine years constitutes its two junctions (interim periods) . Then the people had longevity and suffered no pain or adversity.

In the Krta age, when the interim period (between §4 Vayu Purana Krta and Treta) passes off, only one fourth of the entire yugadharma (characterising the Krta age) remains.

When the period of junction is over at the end of the age,1 the Dharma of the period of junction remains but onefourth. When the Krta age lapses completely without any remnant, the spiritual achievement (of Krta age) too vanishes .

When the mental Siddhi (of Krta age) is lost, another comes into being in the Treta Yuga.

The eight mental perfections in the beginning of the creation, mentioned by me, decline gradually and are lost.

In the beginning of the Kalpa, in the Krta age, this attainment is only mental. In all the Manvantaras in accordance with the division of the four Yugas, the attainment is due to the holy rites, due to the pursuit of the conduct of life of the respective castes and stages of life.

When the Krta age passes off thus, one-fourth of the Dharma is lost in the first junction, another one-fourth during the lapse of the main Yuga and a third one-fourth in the later junction. Thus three fourth of the power of penance, strength and longevity gets lost.

When water becomes subtle, cloud is formed. The creation of rain showers functions through the thundering clouds. 2

When the surface of the earth is drenched with rain

All the necessary objects of enjoyments emanated from them (the trees). In the beginning of Treta, people subsisted on them (i.e. the products of trees) .

Then after the lapse of a long time, due to their own perversity the emotions of lust and greed possessed them suddenly.

The menstrual flow that used to take place only at the end of life in the case of women then (in Krta Yuga) , ceased to be so due to the power of the (new, Treta) Yuga.

In their case, the menstruation began to take place every month. As a consequence thereof, they indulged in copulation the same way.

When the flow took this turn and when they copulated every month, the untimely menstrual flow and conception began to happen.

On account of their perversity and due to what was destined to happen in course of time, all the trees in their house (or which were like their houses) perished.

When these were destroyed, the people became excited and agitated in all their senses. They, of truthful thought, began to meditate on that mental Siddhi.

The trees manifested in their houses again. They yielded clothes, fruits and ornaments.

Invigorating honey without the bees, possessing sweet taste, scent and colour, exuded in them in every leafcup.

They maintained themselves with that honey at the beginning of the Treta age. They were delighted and contented with that Siddhi. They were free from ailments.

As time elapsed, they were overcome with greed once again. They forcibly took possession of trees and extracted from them the nectar (of flowers) and honey.

Due to this misdemeanor committed by the people, the wish-yielding trees perished at some places along with honey. 66 Vayu Purana

When the period of junction remained but little, due to the passage of time, there arose extremes of climate (e.g. scorching heat and extreme cold) .

They were terribly distressed by the extremes of biting winds and scorching sunshine. Being afflicted by these they made shelters.

Warding off Dvandvas (pairs of opposites) of heat and cold, they resorted to abodes. Formerly, they had been roaming about as they pleased, without a fixed habitation.

Now according to circumstances and their liking, they stayed in abodes, wildernesses, deserts, deep chasms, on hills, mountains or riversides. They resorted to fortresses, dry soils and waste lands with perpetual supply of water.

In order to ward off heat and cold, they made habitations in level and rugged lands in accordance with the availability and their taste.

Then they set up hamlets, villages and towns with due alignment and built harems too.

The distance between the thumb and the little finger (when both are stretched) was called Vitasti. It contained

Twenty-four Angulas made one Hasta (hand). Two Ratnis or forty-two Angulas made one Kisku.

Four Hastas or two Malikas made one Dhanus or Danda. * « Two thousand Dhanus or Dandas made one Gavyuii.

Eight thousand Dhanus constituted a Tojana. It is on the basis of the Yojana calculation that the sites were fixed then.

Of the four types of fortifications, three occur naturally. The fourth kind of fortress is artificial. I shall describe the mode of its construction. 1

Huge mansions, lofty ramparts and fort-walls are built around. There is a principal gate called Svastika and there is a gynaeceum in which maidens are kept ( Kumdripura).

The ( main) gate is close to a moat with flowing water current. The width of the moat is the best if (it is) eight or ten hands. Others opine that nine or eight hands (in width) is the best.

The minimum width of a dwelling is twenty-four Hastas and the maximum is eight hundred Hastas. But they Draise a middle one which is neither too narrow nor too wide. 111 Important dwellings shall be constructed in a site eight hundred K«k,s wide. A hamlet hat half Are dtame.er of the city and a village is bigger than that. 112 A hamlet shall be situated a Yojana away from a city and a village shall be half a Yojana away from a hamlet Two KroSas is the maximum boundary. The boundary o a e f°Ur ilTThe highway shall be twenty Dhanus wide. The tnam road in the village shall also be twenty Dkanus wide. But the road in the border-land shall be only ten Dhanus wide.

The main road shall be excellent if it is ten Dhanus wide. The movement of the traffic of people (pedestrians), horses elephants and chariots should be without hindrance. 115 Branch roads should be four Dhanus wide. The roads connecting dwelling houses and side roads shall be two Dhanus * 1 W1 jig The “bell-road”, i.e. the main road in a village, should be four’ steps wide; the space between two dwellings shall consists of three steps or paces. The side roads shal e pace wide. The way to the sacrificial room shall be a p ^117 The dust-bin shall be a pace wide. The gutters on either side of the road shall be a pace wide. They made a layout and built houses afterwards. . .

Thinking and recollecting again and again y began to grow trees in the places in which they stood form< n9 The trees had branches going upwards and apreadmg around. They never receded. In the same way, the branches spread in all directions (lit. obliquely) in former times.

They observed carefully how the branches had gone. They constructed the apartments in accordance with the growth of the branches {sakhas) 4 Hence they had been called Salas. i Wr<tes 1 20- 12 2. Sala trees played an important part in constmction of houses. Note the popular etymology of Said, ‘an apartment and rasa ,

Thus Salas (apartments) became well known from branches; so also the abodes. Hence they are remembered as * Salas’. Thus is explained their state of being Salas (Sdlatva ) .

The mind is delighted in them. They delight the mind. Hence the houses, halls and mansions are duly termed as prasadas.

After warding off the Dvandvas (the pairs of mutual opposites, viz. heat and cold), they began to think of the means of their sustenance (such as agriculture) . When the Kalpa-trees had perished along with the honey, they were overwhelmed by hunger and thirst and became bewildered and dejected.

Thereafter, in the Treta age, a Siddhi (accomplishment ) appeared before them. The means ofagriculture that could meet their ends came as they desired.1

The waters showered (from the sky) which flowed downwards became srotas (river, stream) . And waters flowing in ditches or excavated places are known as Nimnagas (down flowing).

Fourteen kinds of trees and bushes which grew up in the villages and forests without ploughing or burning, put forth seasonal flowers and fruit.

It was in the Treta age that vegetation manifested first and the medicinal plants appeared. The people in the Treta age maintained themselves on the products of agriculture.

Then again all of them were overwhelmed with lust and greed as a result of unavoidable fate or due to the Treta age.

They then forcibly occupied the rivers, fields, mountains, trees, clusters and medicinal plants.

While describing the Frakrta Sarga, I have .spoken about the accomplished souls. These were born as human beings according to Brahma’s plan.

They were quiescent, powerful, active and distressed. Then, thus functioning they were born again in the Treta age.

Urged by the auspicious and inauspicious activities of the previous births they were born as Brahmanas, Ksatriyas, Vaisyas, Sudras and Dasyus.

The earth, due to the power of the Yuga, swallowed the fourteen kinds of plants both in villages and forests—the plants which bore fruit through flowers and flowers with leaves.

When these were destroyed, the people became bewildered. On being overwhelmed by hunger they approached Lord Svayambhu, Prajapati.

Making mount Meru as the calf, he milked the earth. The earth-cOw yielded the seeds on its surface. milking the Viraj cow recorded in AV VIII, Sukta 10. Purana-writers used this motif later with Lord Brahma, King Prthu as the milkers. In Mt. P.

The seeds grew into wild and cultivated plants yielding ripe fruits. They comprised seventeen classes.

They are : rice, barley, black gram, wheat, anus ( panicum Miliaceum) , gingelly seeds, Priyangu the seventh among them and horse-gram the eighth.

All these medicinal plants, trees, hedges, creepers and grasses grew in villages and forests without the fields being ploughed.

The seeds that were milked from the earth at the outset by the self-born god Brahma grew into various fruits and flowers.

From that time onwards the plants began to grow on being (ploughed and) cultivated. Thus when agriculture came into vogue the self-born lord established conventions for their mutual help.1

Those who were masters (powerful ones) had (to follow) prescribed conventions and established them (as) Ksattriyas for the protection of others.

Those who worship (or respect or obey) those (Ksatriyas) are free from fear. Those who averred that Brahman is the truth and spoke according to facts (the truth) are Brahmanas .

Those who were weak were assigned the duty of Vaisyas. They became the cultivators of the soil. Formerly they used to destroy things in the earth. They are called Vaisyas as they maintain their livelihood by soil and cultivation.

Those who were engaged in serving others, those who were lustreless and deficient in virility he called Sudras because they bewailed their lot, were miserable and adopted crooked ways.

Lord Brahma assigned their duties and virtues when the system of castes was thus established.

Out of delusion the people did not follow their duties. Not observing the (special) duties of castes, they clashed mutually.

On realising that precisely, lord Brahma ordered strength, punishment and warfare as the means of sustenance for the Ksatriyas.

The lord assigned these as the duties of Brahmanas: presiding over sacrifice, teaching of the Vedas and the acceptance of monetary gifts.

The lord assigned breeding of cattle, trading and agriculture to the Vaisyas. He made the practice of arts and crafts as means of livelihood and service the duties of Sudras.

The duties common to the three classes—Brahmanas Ksati'iyas and Vailyas include the performance of sacrifice, study of the Vedas and making gifts.

After prescribing the holy rites and duties as the means of livelihood, the lord gave them suitable regions in the other worlds achievable by means of Siddhi.

The region of the Brahmanas who performed their sacred rites and duties is the world of Prajapati. The world of Indra is the region for Ksatriyas who flee not in battle.

The region of Maruts is assigned to Vaisyas who maintain themselves as per their (ordained) duties. To the Sudras who abide by their duty of rendering service, the region of Gandharvas is assigned.

These are the regions for different castes who observe their prescribed duties. When the castes were thus stabilised, he established the Asramas.

Formerly, the Lord established the four Atramas, viz. Brahmacarin (the religious student), Gfhastha (the householder) , Vanaprastha (the recluse) and Bhiksuka (the ascetic mendicant) .

Those who do not practise the duties assigned to their caste, they say, incurred the loss of the (fruit of) holy rites even if they maintained the activities of the ASra?nas.

Brahma established these Aframas by name. 1 In order to guide them, he spoke to them about their duties, manners, restraints and observances.

The ASrama of the householder is common to all the four castes. This stage is the very basis and support of the other three Asramas. I shall explain it in order along with the observances and restraints.

The following are briefly the religious duties of the householders : Marriage, maintenance of the sacred fire, hospitality to guests, performance of sacrifices and continuation of the race (procreation of children).

The characteristic duties of a Brahmacarin are: (bearing) the staff, wearing the girdle (of munja grass), sleeping on the bare ground, having matted hair, service to the preceptor and begging alms.

Wearing of bark garments, leaves or deer skin, diet of grains, roots, fruits or herbs (found in the forest), bathing at dawn and dusk and performing sacrifice are the characteristics of a forest-dweller.

Five (of the above ) are the main observances and five subsidiaries which constitute the sacred rites of the mendicant ascetic. Purity in the conduct of life, restraints, purity of the mind, counteraction of evil deeds and perfect vision—these are the five subsidiary sacred rites.

They say that the holy course of conduct ( dharma) of a man of renunciation consists of meditation (samadhi), control of the mind and of the sense-organs, silence, taking of food voluntarily offered by others and endeavour for liberation (from samsara).

If a person is defiled in inner emotions, all his external actions never bear fruit even if he puts in his utmost effort.

Even if a person donates all his possessions but with an impious inner soul, he shall not be virtuous. Piety is the true cause ofperfection.

It is said that the region attained by the persons who abide by this Dharma is that of the Devas, Pitps, sages and Manus.

There are eighty- eight thousand sages of sublimated sexuality. It is their region that is assigned to those who live with their teachers.

The sphere of the seven sages is the abode of heavendwellers. Prajapatya (the region of Prajapati) is the sphere of householders. The region of Brahma is the abode for Sannyasins. The region of immortality is the abode for the Yogins. There is no abode for those who have mental worries.

When the first Treta age reached the middle period, gradually he began to create another mind-born progeny.

Then the lord created beings with (predominant) Sattva and Rajas gums. They were competent to accomplish virtue, love, wealth, liberation and their means of livelihood.

He created Devas, Pitrs, sages and Manus (i.e. human beings) who were suitable for the Yuga. They have procreated these subjects as per Dharma.

When the subjects abided by the Dharma prescribed by the self-born lord (Brahma) he meditated on the, mind-born beings of different forms.

The persons who have been mentioned to you by me, as having resorted to Janaloka became devas and other subjects here, when the (previous) Kalpa passed away.

When Brahma who was desirous of creation got his creative activity obstructed. He, of truthful contemplation, began to contemplate on the subjects. He created a thousand pairs from his mouth. With the quality of Sattva predominant, they, of good mind, were suitable for the task.

All these stages of life have been declared by Brahma himself for the achievement of ultimate good. Truthfulness, straightforwardness, austerities, forbearance, Yogic sacrifice preceded by control of senses, study of the Vedas and their ancillaries, sacrifices, holy observances and restraints do not bear fruit if there is fault in emotions and if one is defiled.

While he meditated, the subjects appeared before him for creation. In the order of the Manvantaras, they are considered the first or the last. They are imbued with the knowledge of discrimination, adjuncts and topics. Endowed with efficient and inefficient activities, they are restrained by the residue of the fruit of their actions. They attain the state of devas, Asuras, Pitrs, animals, birds, reptiles, trees, hellish beings and insects. He created them to be subservient to himself and his subjects. 76 Vayu Purdna

(I shall mention the dimensions) of hamlets, cities and villages and three types of forts, viz. mountains, waters (rivers) and constructed (artificially by) men. The diameter shall be half a Yojana. Its length should be one and one-eighth of a Yojana.

A city that extends to the east or north is the most excellent. 2 Its extent shall be half or one-fourth of the maximum length. It should be divided into a hypotenuse and segments and be laid out in the shape of a fan.* A city planned circularly or merely lengthwise (with little breadth) or deficient in (amenities) is not recommendable. A city set up in the form of a square with straight rows of houses in all the eight quarters is desirable.

These are the regions for the people of different stages of life who abide by their allotted duties. The four paths called Devayana have been made by Brahma.,1 the controller of 1* Verses 187-189 : Puranic concept of Devayana and Pitryana paths after death.

They grew into plants yielding seasonal flowers and fruits. When they let go (the seasonal product once) they did not grow again. The self-born Brahma then devised for the livelihood of the people by means of agriculture.

Rice, barley, wheat, the minute gingelly seeds, the Priyahgus, Udaras, Karusas, Tinakas (different kinds of pulse etc.), black gram, green gram, Masuras (a pulse), Ntsfi&vas, horse grams, Adhakis (the pulse cajanus Indicus spreng ), and other grams. These are the seventeen varieties of rural medicinal plants (Gramya osad'hi) . Then there are fourteen kinds of plants used in sacrifices.

Formerly at the beginning of this Kalpa3 , Brahma created the Sthanins ( presiding deities or occupants of these posts) . He created waters, fire, earth, wind, ether, heaven, elysium, quarters, oceans, rivers, mountains, the souls of medicinal herbs, the souls of trees, creepers, units of time, Lavas, , Kasthds, Kalas, Muhurtas, junctions (of night and day or twilight), night, day, fortnight, months, Ayanas (transits of the sun), years and yugas.

(it was) at the beginning of Treta Yuga. The self-born lord Brahma, knowing that they wanted the means of sustenance, considered what was proper by observingdirectly. Realising that the medicinal plants were swallowed by the earth he milked them out again (from the earth). 1

Similarly the moon is the doorway to Pitryana (the path of the Pitrs). When these divisions of castes and stages oflife were made but when the people did not abide by their injunctions, he evolved another mental creation from his own body which was like himself.

Sydmakas (a variety of rice), JVivaras (another variety of rice) , Jartilas (wild sesamum) , Gavedhukas, Kuruvindas { a kind of barley) , Venuyavas (bamboo seeds) and Markatakas (a species of grain) —these are the fourteen varieties of wild and cultivated plants. They were originally produced in the beginning of the Treta age.

Those who were truthful, non-violent, devoid of greed and self- controlled lived therein. There were others deficient in brilliance, who served these in return for the gifts they received from them. Thus there was mutual dependence. Due to their fault, the medicinal plants disappeared while they were looking on helplessly. They vanished as sand particles in handfuls.

O excellent sages, when a portion of Krta has lapsed, then in the Treta, another age, a portion of Krta remains. When that portion has also lapsed at the advent of Treta in the beginning of Kalpa, the attainments of the remaining subjects become defunct due to efflux of time and not due to any other reason. When one attainment (Siddhi) disappears another takes its place.

When the surface of the earth had been completely covered by the water, when the elements remained undivided and undifferentiated, the self-born lord, surveying everything, moved about like the glowworm at night during the rainy season. 1 Seeking a means for putting it back in position after knowing that the earth is immersed in water, he became enlightened by means of inference (as to the way) of lifting up the earth. He created another body which he recollected (as having been assumed) in the previous Kalpas.

Begging when the sound of pestles dies down, nonstealing, purity, non-negligence, refraining from sexual intercourse, mercy towards (all) beings, forebearance, absence of anger (control of temper) , service to preceptors and the tenth truthfulness—This code of conduct of ten characteristics has been prescribed by the self-born god (Brahma).

Thus in the second creation through rain, the rivers came into being. What little of water remained on the surface of the earth thereafter, became mixed with earth and grew into plants and herbs. Plants began to put forth flowers, fruits and roots.

The measure of their length and diameter was fixed by them. 1 They built houses on this basis just as they thought fit. A unit was termed Pradeia—a distance between the (extended) thumb and the (outstretched) forefinger. The distance between the thumb and the middle finger (when both are stretched) was Tala and that between the thumb and the ring figer was Gokarna.

The living beings born of these pairs were passionate. Being lustful, they began to copulate with one another. Thenceforward procreation from pairing originated in this Kalpa. Women did not have their menstrual courses month by month. Then they did not conceive, even when copulated. They brought forth pairs of children once at the end of life.

Creation of Devas and Others Suta said : Even as he was meditating, mental progeny were born of him along with those causes and effects arising out ofhis body. There emerged from the limbs of that intelligent Being Ksetrajfias (individual souls ) .

Then, desirous of procreating the group of four living entities, Devas, Asuras, Pitrs, and mankind, he applied himself in the water. 1

Then as the self-born god Brahma engaged himself in meditation on creation, exertion appeared on the part of the creator.

Then, from his loins, the Asuras were born at the outset. O Brahmanas, the word Asu means The Vital Breath 5 . Born of that, they were called Asuras. 2

He abandoned that body from which Asuras were created ; the body so abandoned by him became night immediately as it (the abandoned body) was dominated by Tamas.

6-17 77 6. As it (the abandoned body) was dominated by Tamas, the night consisting of three watches was full of darkness. Hence the progeny of the self-born lord were enveloped by darkness at night.

After creating Devas, the lord took up another body having only the Sattvic attribute.

The lord meditated upon those sons considering them like father and created the father-like Manes from his two sides, between the juncture of day and night. Hence Pitrs are Devas and their fatherhood2 is due to that.

He abandoned the body after creating the Pitrs. As soon as he abandoned the body, it became evening.

Hence day is for Devas; night is meant for the Asuras; the body (meant for) Pitrs, evening which is between the two, is held to be important.

Hence Devas, Asuras, all the sages and Manus, engaged in Yogic communion, worship the middle body (i.e. the twilight time) of Brahma.

Then Brahma took up another body again. The Lord created beings with his mind, in that body consisting of Rajas.

Then he created mentally sons from his mind which was dominated by Rajas guna . Hence the subjects were born of his mind.

Having seen the subjects, he again cast off his body. The body so abandoned by him immediately became the moonlight.

Hence Devas created from the mouth are possessed of shining traits of the day and full of delight. Since they were born during the day, they are very powerful by day.

Since the lord created the Asuras at night from the loins of his body, through vital breath, the night-born Asuras wield unbearable prowess during the night.

These alone function as the causes for the creation of Devas, Asuras, Pitrs and human beings in the past and future Manvantaras.

The moonlight, the night, the day and the twilight, these four shine when illuminated. The word 's/bha means ‘to spread5 and ‘to shine’.1 So say the wise scholars. The root *\/bhd is used in the sense of spreading and shining.

After seeing ( creating? ) waters, the Lord created Devas, Danavas, human beings, Pitrs and his other divinities.

After casting off that body entirely, he created another form mostly constituted of Rajas and Tamas and united himself with it.

Feeling hunger and thirst in darkness, he created another body. The hungry creature created by him attempted to take (possess) the waters.

The root Ajraksa is considered to have the sense of protection. The root 's/ksi is used in the sense of destroying. 2

As they move footlessly (without foot) , they arQpannagas and they are sarpas as they crawl. Their abode is below in the earth under the sun and the moon.

The excessively terrible fiery foetus, born of his anger, entered those beings of poisonous nature—serpents who were born along with them.

On seeing the serpents, he became angry and out of anger he created beings of furious nature. They were very fierce goblins whose diet is flesh and who were reddish-brown in colour.

They were remembered as Bhutas as they came into existence. 2 They were called Piiacas because they ate flesh. Even as he was singing words, the Gandharvas were born.

The root \fdhay means c to drink’. 3 Since they were born from drinking the (musical) words, they are known as Gandharvas.

When these eight classes of divine beings were created, the lord from his bodily energy created birds out of his own free will.