०७ सृष्टिचक्रम्

At the end of the said ‘Day and Night,’ Brahmā, who was asleep, wakes up, and ha vino woken up, he creates mind, which partakes op the nature op the existent and the non-existent.—(74)

स ब्रह्मा तावतीं दीर्घां निशां निद्राम् अनुभूय प्रतिबुध्यते । ततः पुनर् जगत् सृजति । स्वापो ब्रह्मण उक्तरूपः । न ह्य् असौ प्राकृतपुरुषवत् स्वपिति, नित्यं प्रतिबोधात् । तत्र सर्गक्रमम् आह- मनः सदसदात्मकम् इति । ननु च “अप एव ससर्जादौ” (म्ध् १.८) इत्य् उक्तम् । केचिद् आहुर् द्विविधः प्रलयः महाप्रलयो ऽवान्तरप्रलयश् च । अवान्तरप्रलये ऽयं क्रमः । मनश् चात्र न तत्वान्तर्गतम्, तस्य पूर्वम् उत्पन्नत्वात् । किं तर्हि, प्रजापतिः प्रबुद्धः मनःसर्गाय सृजति नियुङ्क्ते इत्य् अर्थः । द्वितीये तु महाप्रलयपक्षे मनःकारणत्वान् महत् तत्त्वम् एव मनस् ततश् च प्रागुक्तक्रमहानिः¹ । पुराणे हि-

• मनो महान् मतिर् बुद्धिर् महत्त्वं च कीर्त्यते ।

• पर्यायवाचकाः शब्दा महतः परिकीर्तिताः ॥ इति ॥ १.७४ ॥

Brahmā, having slept daring the long night or the said extent, ‘wakes up,’ and then proceeds to create the world again.—The ‘sleep’ of Brahmā is of the character already described (in verse 54); and he does not sleep in the manner of ordinary men, as he is ever awake (conscious).

The order of creation is next stated:—[He created] ‘the Mind, which partakes of the nature of the existent and the nonexistent.’

Question—“It has been stated above (in verse 8) that ‘at first he created water’.”

In answer to this some people offer the following explanation:—There are two kinds of ‘Dissolution’—the ‘Great Dissolution’ and the ‘Intermediate Dissolution’; and what is stated in the present context is the order in which things are created after the ‘Intermediate Dissolution’; and the ‘Mind,’ in this case, is not one of the ‘Principles,’—this ‘Principle’ Mind having come into existence already (after the Great Dissolution); what the text means is that ‘Brahmā’, having woken up, ‘creates’—i.e., applies—the Mind—to creation.

If, however, the text be taken to refer to the creation following on the ‘Great Dissolution,’—then ‘Mind’ should be taken as standing for the ‘Great Principle of Intelligence,’—it being called ‘Mind’ because it is the cause of the Mind; and thus the order here mentioned would not in any way militate against that stated before (in verse 14-15). In the Purāṇa we read—‘It is described as Mind, Mahān, Mati, Buddhi and Mahattattva; all these have been described as words synonymous with Mahat (the Great Principle of Intelligence)’; [and thus there is nothing wrong in taking ‘manas’ of this verse as standing for the Great Principle].—(74)

Of the second half of the verse, two explanations have been mentioned by Medhātithi and Kullūka: (1) ‘on waking from sleep, Brahmā creates the Manas (i. e., the Mahat)’; and (2) ‘He employs his own Manas (Mind) in creating die world’. Govindarāja adopts the latter explanation only; Nārāyaṇa and Nandana accept the former only. Nandana takes ‘Manas’ as standing for Mahat, Ahaṅkāra and Manas,—and Sadasadāt makam as ‘prakṛtivikṛtyātmakam’.

074 At the end of that day and night he who was asleep, awakes and, after awaking, creates mind, which is both real and unreal.

The ‘Mind’ impelled by (Brahmā’s) desire to create, evolves creation;—from out of that (Mind) is produced Ākāśa; of this they know sound to be the quality.—(75)

उक्ताप्य् एषा तत्त्वस्य सृष्टिः । यो विशेषो नोक्तस् तत्प्रतिपादनाय पुनर् उच्यते । विकुरुते विशेषतः करोति² ब्रह्मणा चोद्यमानम् । तस्माच् चोदिताद्³ आकाशं जायते । तस्याकाशस्य शब्दाख्यो गुणो भवति । गुण आश्रित उच्यते, आकाशं तस्याश्रयः । न ह्य् आकाशं विना शब्दस्य संभवः ॥ १.७५ ॥

Though the creation of the ‘Principles’ has been already described, it is stated again for the purpose of pointing out the details not set forth before.

Vikurute, ‘evolves,’—i.e., being impelled, by Brahmā, it brings about creation in a particular manner;—from out of the ‘Mind’ (i.e., the Great Principle of Intelligence), thus propelled (to modification) is produced Ākāśa; and this Ākāśa possesses the quality known as ‘Sound ‘Quality’ is that which subsists (in a substance); and the substratum of the quality of Sound is Ākāśa, in the sense that no Sound is possible apart from Ākāśa.—(75)

**(Verse 75-78)
**

Mahābhārata, 12.232.4-7.—(Same as Manu.)

075 Mind, impelled by (Brahman’s) desire to create, performs the work of creation by modifying itself, thence ether is produced; they declare that sound is the quality of the latter.

After Ākāśa, from out of the same evolvent [‘Mind’], there comes into existence the pure and potent Wind, the vehicle of all odours; and it is held to be endowed with the quality of Touch.—(76)

भूताद् भूतान्तरस्योत्पत्तिर् नेष्यते । महतः सर्वभूतानाम् उत्पत्त्यभ्युपगमात्, तेनैवं व्याख्यायते । आकाशाद् अनन्तरं महतो विकुर्वाणात् स्पर्शमात्रभावं गताद् वायुर् जायते । सर्वगन्धाञ् छुचीन् अशुचींश् च वहति । अथ च शुचिः पवित्रः । बलवान् । यावती काचिद् विकृतिश्⁴ चेष्टारूपा सा वायुकर्म⁵ कम्पाक्षेपोर्ध्वाधस्तिर्यग्गमनादिलक्षणा । यत्किंचिच् चलितं स्पन्दितं तत् सर्वं वाय्वायत्तम् इत्य् एतत् प्रदर्शयितुं बलवान् इत्य् उक्तम् । उत्तरत्रापि याः पञ्चम्यस् ता न जन्यर्थापेक्षाः । किं तर्हि वायोः परतो ऽनन्तरम् इत्य् एवं योजनीयाः ॥ १.७६ ॥

Though the creation of the ‘Principles’ has been already described, it is stated again for the purpose of pointing out the details not set forth before.

Vikurute, ‘evolves,’—i.e., being impelled, by Brahmā, it brings about creation in a particular manner;—from out of the ‘Mind’ (i.e., the Great Principle of Intelligence), thus propelled (to modification) is produced Ākāśa; and this Ākāśa possesses the quality known as ‘Sound ‘Quality’ is that which subsists (in a substance); and the substratum of the quality of Sound is Ākāśa, in the sense that no Sound is possible apart from Ākāśa.—(75)

Medhātithi forces the Sāṅkhya doctrine on Manu, whose words clearly favour the Vaiśeṣika view.

The words clearly mean ‘From out of Ākāśa, undergoing modifications, proceeds Vāyu.’ But Medhātithi construes them to mean—‘After Ākāśa—(from out of Mahat) which undergoes modifications—proceeds Vāyu &c.,’—in order to make it agree with the Sāṅkhya doctrine that Vāyu, like every other elementary substance, proceeds from Mahat.

See Comparative notes for [Verse 1.75 (Ākāśa produced out of ‘Mind’)].

076 But from ether, modifying itself, springs the pure, powerful wind, the vehicle of all perfumes; that is held to possess the quality of touch.

After wind, from out of the same Evolvent, emanates the bright and radiant light, the dispeller of darkness; it is said to be endowed with the quality of colour.—(77)

विरोचिष्णु भास्वद् इति समानार्थेन शब्दद्वयेन स्वपरप्रकाशता प्रतिपाद्यते । स्वयं दीप्तिमत् परं च भासयति ॥ १.७७ ॥

The two words ‘bright’ and ‘radiant,’ which are synonymous, have been used with a view to indicate that Light is itself bright, and it also illumines other things; that it is itself endowed with brilliance and it makes other things also brilliant.—(77)

See Comparative notes for [Verse 1.75 (Ākāśa produced out of ‘Mind’)].

077 Next from wind modifying itself, proceeds the brilliant light, which illuminates and dispels darkness; that is declared to possess the quality of colour;

After light, from out of the same Evolvent, emanates water, which has been declared to be endowed with the quality of taste. and after water, comes earth, endowed with the quality of odour.—Such is creation at the outset.—(78)

रसो मधुरादिः सलिलगुणः गन्धः सुरभिर् असुरभिश् च । स भूमेर् गुणः । तथा च वैशेषिकाः- “क्षिताव् एव गन्धः” इति (प्रभ् ४.१) । एते सांसिद्धिका एकैकस्य गुणाः संसर्गात् तु संकीर्यनते । तद् उक्तम् “यो यो यावतिथः” (म्ध् १.२०) इति । एतच् च गुणानुकथनम् अध्यात्मचिन्तायां उपयुज्यते । उक्तं हि पुराणकारेण-

• दश मन्वन्तराणीह तिष्ठन्तीन्द्रियचिन्तकाः ।

• भौतिकास् तु शतं पूर्णं सहस्रं त्व् अभिमानिनः ॥

अहंकारचिन्तकाः-

• महात्मकाः सहस्राणि दश तिष्ठन्ति विज्वराः ।

• पूर्णं शतसहस्रं तु तिष्ठन्त्य् अव्यक्तचिन्तकाः ।

• पुरुषं निर्गुणं प्राप्य परिसंख्या न विद्यते ॥ १.७८ ॥

‘Taste’—such as ‘sweet’ and the rest.,—is the quality of Water.—‘Odour’ good smell and evil, is the quality of earth; as say the Vaiśeṣikas—‘odour subsists in earth alone.’

Each of the single qualities that have been mentioned as belonging to each of the elemental substances, is what is inherent in it by its very nature; when, however, the substances come to be mixed up, their qualities also become intermingled. It is in view of this that we have the statement in verse 20 that—‘each elemental substance is endowed with as many qualities as the place it occupies’.

This description of the qualities comes useful in meditation on the soul. This has been thus declared by the author of the Purāṇa.—‘Those who meditate upon the sense-organs (as the soul) stay here for ten manvantaras; those who meditate upon the Elemental Substances stay for a hundred, and those who meditate upon the Principle of Egoism stay for a thousand manvantaras; [‘abhimāninaḥ’ means those who think of the Principle of Egoism]; those who meditate upon the great Principle of Intelligence stay for ten thousand manvantaras, freed from all sufferings; for full hundred thousand years stay those who meditate upon the Unmanifest (Primordial Matter); when one has reached the soul, devoid of all qualities, all limitation ceases.’—(78)

‘Āditaḥ’—(a) ‘after the Mahāpralaya’ (Kullūka);—(b) ‘after the Khaṇḍapralaya’ (Govindarāja and NārāyaḌa); (c) ‘Before the creation of the Egg’ (Nandana).

See Comparative notes for [Verse 1.75 (Ākāśa produced out of ‘Mind’)].

078 And from light, modifying itself, (is produced) water, possessing the quality of taste, from water earth which has the quality of smell; such is the creation in the beginning.

The ‘Time-cycle of the Gods’ which has been described above as consisting of ‘twelve thousand periods,’—this multiplied by ‘seventy-one’ forms what is known here as ‘Manvantara’ (Regime of a Manu).—(79)

एकसप्ततिर् दैविकानि युगानि मन्वन्तरं नाम कालः ॥ १.७९ ॥

The period of time named ‘manvantara’ consists of seventy-one ‘Time-cycles of the gods.’—(79)

079 The before-mentioned age of the gods, (or) twelve thousand (of their years), being multiplied by seventy-one, (constitutes what) is here named the period of a Manu (Manvantara).

Innumerable Manvantaras, as also Creation and Dissolution—all this the supreme lord calls into being again and again, as if in amusement—(80).

नैषा संख्या विद्यत इत्य् असंख्यानि । ननु चतुर्दश मन्वन्तराणीति संख्या श्रूयते ज्योतिःशास्त्रादौ । उच्यते । आवृत्त्या ह्य् असंख्यानि । यथा द्वादशमासाः । सर्गसंहार्योर् अप्य् आवृत्तिर् अनुपरतैव । क्रीडन्न् इवैतत् कुरुत इति । सुखर्थितया क्रीडा । तस्य चाप्तकामत्वाद् आनन्दैकरूपत्वाच् च न क्रीडाप्रयुक्तौ सर्गसंहारौ । अत इव शब्दः प्रयुक्तः । अत्र⁶ परिहारः स प्राग् उक्त एव । लीलयापि कौतुकेनापि⁷ लोके राजादीनां प्रवृत्तिर् दृश्यत इति ब्रह्मविदः ॥ १.८० ॥

‘Innumerable’—Whose number is not limited.

Objection—“In works on Astronomy and other subjects we find the number of Manvantaras stated as fourteen.”

Our answer is that they are ‘innumerable’ in the sense that they revert repeatedly; in the same manner as the ‘twelve months.’

Of ‘Creation’ and ‘Dissolution’ also the repitition never ceases.

‘He calls into being all this as if in amusement’:—An objection is raised—“A man takes to an amusement only when he seeks for pleasure; as for the Supreme Lord, since he has all his desires fulfilled, and since his very form consists of pure Bliss, his acts of creation and dissolution could not be due to amusement.”

It is in view of this fact that the author has added the qualifying term ‘as if.’ The real answer to the objection however is what has been stated above [in the Bhāṣya on verse 21, where it has been pointed out that creation and dissolution are primarily due to the previous acts of living beings.] The answer provided by the ‘Knowers of Brahman’ (Vedāntins) is that in ordinary life also, in the case of kings and other such persons, it is found that they often act for mere diversion, without desire for any particular thing—(80).

‘Krīḍan’—cf. Brahmasūtra—‘Lokavattu līlākaivalyam.’ This idea of creation being a ‘sport’ for God is common in Hindu Theism.

080 The Manvantaras, the creations and destructions (of the world, are) numberless; sporting, as it were, Brahman repeats this again and again.