Sūta said:
1-2. When the worlds came into existence thus by the activity of Brahma, the creator, and when the progeny did not multiply by any means, Brahmā, enveloped entirely by Tamas, became dejected. He then created intelligence which leads to a definite decision.
3. He then saw only the Tamas element moving within himself as the controlling factor. Subduing Rajas and Sattva, it was functioning.
4. Tormented by that sorrow, the Lord of the universe felt grieved. He eschewed Tamas and Rajas enveloped it.
5. The Tamas that was thus pushed out (dispelled), gave birth to a twin. Violence and sorrow were born of Adharma.* (?)
*Sokāt emended as Shoko.
6. When the twins were born of the foot, the lord felt pleased. And he resorted to this.
7. He abandoned his body which was non-radiant. He split it into two. With one half of his body he became a man.
8. With the other half he became a woman. The woman was named Shatarūpå. Then the lord created the earth (for the support of created beings.) The lord created desires also.
9. This body of Brahmå pervaded the earth and heaven by its greatness. The previous body stood enveloping the firmament.
10-11. The woman Shatarūpå who was born of half the body of the creator performed a severe penance for a million years and obtained a man of brilliant fame as her husband. He was called Manu, the first man born of god Brahma.
12-13. Seventy-one sets of four Yugas, constitute. what is called his Manvantara (reign of Manu). Having obtained Shatarūpā, not born of any womb, as his wife, he sported with her. Hence that sport is called Rati (sexual intercourse). The first act of coition happened in the beginning of the Kalpa.
14. Brahmă created Virāj1. That Viraj became the man (Purusha). And as the king had been created mentally, he became known as Vairaja Manu.
15-16. That creation (of subjects) is called Vairāja. In that creation, Manu is the man (the progenitor of human race). Shatarūpā bore to that valorous man Vairāja two excellent sons that persons possessing sons can expect.
17. The two auspicious daughters Akūti and Prasūti were born to Manu who gave Prasūti in marriage to Dakşha.
18. Dakşha should be known as Prāna (the vital breath) and Manu, Sankalpa (will, determination). Manu gave Ākūti to the patriarch Ruchi.
19. Auspicious twins were born to Akūti from Ruchi, the mind-born son of Brahma. They were Yajña and Dakşhiņā.
20. Yajña begot of Dakşhiņå twelve sons. They were called Yāmas, gods in the Svāyambhuva Manvantara.
21. Being born as the sons of Yajña, one of the twins (Yama), they are known as Yamas. The two Ganas (groups) of Brahma are Ajitas and Shūkas.
22. The Yamas occupied the heaven at the outset. Hence they are called ‘heaven-dwellers. The mothers of the worlds were born of Prasūti, the daughter of Svāyambhuva Manu.
23. Lord Daksha begot of her twenty-four daughters. All of them were lotus-eyed and very fortunate.
24. These were wives of Yogins and Yogic mothers. The first thirteen were- Shraddha, Lakşhmi, Dhruti, Tuşhti, Puşhti, Medha, Kriya, Buddhi, Lajja, Vapus, Shänti, Siddhi and Kirti the thirteenth.
25. Lord Dharma took these daughters of Daksha as his wives. They functioned as the doorways (of creation) as ordained by Brahmā.
26-28. Besides them, the remaining younger ones were the eleven lovely-eyed daughters-Khyati, Sati, Sambhūti, Smruti, Prīti, Kşhamā, Sannati, Anasuya, Orjā, Sváha and Svadhā. Other great sages then accepted them. They were Rudra,
1. The author uses Vairāja, Puruşha, Manu (and Samrat) as synonyms here.
Bhrugu, Marichi, Angiras, Pulaha, Kratu, Pulastya, Atri, Vasishtha. Pitris and Agni who took them as thcir wives.
29-31. He gave (in marriage) Satī to Shiva and Khyati to Bhrgu, Sambhūti to Marichi, Smruti to Angiras, Priti to Pulastya, Kşhamā to Pulaha, Sannati to Kratu, Anasūya to Atri, Urjă to Vasişhtha, Svāhā to Agni and Svadhā to Pitris. I shall mention the children born to them.
32. All these children were highly intelligent and very fortunate. They abide in all the Manvantaras till the final dissolution takes place.
33-36. Shraddhā (faith) gave birth to Kama (Desire);1 Lakşhmi to Darpa (Arrogance); Dhruti (Firmness, self-command) to Niyama (Restraint); the son of Tuşhti (Satisfaction) is called Santoşha (Contentment); Läbha (Gain) was the son of Puşhti (nourishment); Shruta (Learning) was the son of Medha (intelligence). (The sons of) Kriya (Activity) were Naya (Justice), Danda (Punishment) and Samaya (Law). Both Bodha (Knowledge) and Apramāda (Absence of errors) were the sons of Buddhi (intellect). Vinaya (Discipline) was the son of Lajjā (Bashfulness); Vyavasaya (Exertion) was the son of Vapus (body); Kşhema (welfare) was the son of Santi (Tranquility); Sukha (pleasure) was born of Siddhi (Achievement); Yaśhas (fame) was the son of Kirti (Renown). These are the sons of Dharma.
1. Verses 33-40 personify virtues and vices and state their parentage. Out of these verses 38-41 describe the Tāmasa creation.
37. Harsha (pleasure) was the son of Kāma from the goddess Rati. Thus the progeny of Dharma resulted in happiness.
38-39. Himsa (Violence) bore to Adharma (Evil) the twins Nikruti (Wickedness) and Anruta (Falsehood). Bhaya (Fear) and Naraka (Hell) were born of Nikruti and Anruta. The twins Māyā (Deceit) and Vedana (Pain) were born to them. Bhaya begot of Maya, Mrutyu that takes away living beings.
40. From Raurava, Vedanā gave birth to Duhkha (pain). From Mrutyu were born Vyādhi, Jvara, Shoka, Krodha, and Asuyā. These were characterised by Adharma and were conducive to misery
41. They had no wives and no sons. They were known as Nidhanas. Thus the Tamasa creation that checked the growth of Dharma came into being.
42. Nīla-Lohita was commanded by Brahmā to create progeny; Shiva, contemplated on his wife Sati and created sons (born of his self).1
1. Verses 42-52 describe Raudri Srushti (creation by Rudra).
43. They were neither superior nor inferior to him. They were mentally created and were equal to himself. He created thousands and thousands (such children) who were wearing elephants’ hides.2 All were equal to him in form, splendour, strength and learning. Some were reddish brown. Some had quivers. Some had matted hair.
2. A. reads: Krutti-vāsasām ‘wearing elephants’ hides’. Krumivāsasa in the text is obviously a misprint.
44-51. They were tawny-coloured, equipped with quivers (for arrows); they had matted hair and were deeply red (vilohita) in complexion. They were green-haired. They killed with eyes (by casting a glance) and held skulls (in their hands). They were multi formed, hideous in appearance, and cosmic-formed. They rode chariots and wore coats of mail. They were virtuous and put on armours. They had hundred thousand arms. They could traverse through the heaven, firmament and the earth. They had big heads, eight fangs, two tongues and three eyes. (Some of them were) caters of rice, (some) eaters of flesh, (some were) drinkers of ghee and (some) of Soma juice; some drank fat. They were huge-bodied and blue-black-necked and of fierce fury. They were equipped with quivers, bows, swords and leather-shields. Some were seated, some were running, some were yawning and some occupying seats. Some were teaching the Vedas; some performing Japa, practising Yoga and some studying the Vedas. Some were blazing, some showering, some shining, while some were smoking. Some were awake (enlightened), some the most enlightened, some established in Brahman and some of auspicious vision. All of them were blue-necked, thousand-eyed and nocturnal wanderers. They were invisible to all beings. They were great yogins of brilliant splendour. Some were shouting and running. Rudra created thousands of excellent gods resembling himself (Rudra) within the period of Yama (three hours).
52. On seeing them, Brahmā said, “Do not create progeny like these. Beings equal or superior to yourself, should not be created by you. Create other offsprings. Prosperity be unto you. I am staying here (by you). You create the offsprings.”
53-54. (Shiva replied), “These hideous reddish blue beings created by me in thousands and thousands are definitely com parable to myself. These gods will become Rudras of great strength. They will be known on the earth and in the sky by the name Rudra.
55. These called Shatarudra in the Veda will be worthy of sacrifices and will partake of sacrificial shares with the groups of gods.
56. They will stay till the period of dissolution, being worshipped with those Devas born of the Chandas (Vedas) in all the Manvantara ages.”
57. Thus addressed by the intelligent Lord Shiva, the Patriarch Brahmā, replied joyfully to the terrible Rudra:
58. “O Lord, let it be as it is spoken by you. Welfare unto you.” When so assented by Brahmă, everything happened accordingly.
59. Thenceforth, the lord did not create offsprings. He stood with sublimated sexual virility till the final dissolution of living beings. Since he said “I am staying”, he is known as “Sthāņu”.
60. The following ten qualities are ever present in Shankara. They are: knowledge, non-attachment, glorious prosperity, penance, truth, forbearance, firmness, creativity, self-comprehension, dominance.
61. By means of his brilliance the lord surpasses all the Devas, sages and Asuras. So he is known as Mahadeva.
62. He excels Devas by his glorious prosperity; Asuras by his strength; the sages by his knowledge, and all the Bhūtas by his Yoga.
The sages said:
63. O noble sage, explain to us the nature of the Yoga, penance, truth, virtue and the means of perfect knowledge of the great lord.
64. We wish to hear completely all the different Dharmas comprising the Yoga of Maheśhvara whereby the twice-born ones will attain Mokşha.
Vāyu narrated:
65. Five Dharmas have been proclaimed by Rudra in the Purāņas. They are called Mäheśhvarya1 (Yoga of Maheśhvara) by the Rudras of unimpaired activities.
1. Yoga of Maheśhvara consisting of five Dharmas is a discussion on Yoga. The five Dharmas enumerated in vv. 70-71 below are the main stages in Patañjala Yoga, viz. Prāņāyāma, Dhyāna, Pratyähära, Dhāraņā and the only Shaiva addition is Smarana while Patañjali’s last stage Samadhi is dropped.
66-67. These Dharmas are practised by Adityas, Vasus, Sādhyas, and Aśhvins, so also by all Maruts, Bhrugus, heaven- dwellers of whom Yama, Indra are prominent and by Pitris, Kāla, Mrutyu and many others.
68. The groups of sages, pure as the sky in the autumn, with all their Karmans exhausted, practise these after uniting the (individual) self with the (cosmic) self.
69. Engaged in what is wholesome and pleasing to the preceptors, and desirous of achieving what is pleasing to their preceptor, they sport about like Devas, after giving up (i.e. completing their span of) human life.
70-71. Please know in the serial order as they are being narrated, the five eternal Dharmas ordained by the great lord.
These are: Prānayāma (Restraining of the breath), Dhyāna (Meditation), Pratyāhāra (Withdrawal of the sense-organs), Dhāraņā (Steady abstration of the mind) and Smarana (recollection).
72. I shall expound, in their particular order, their characteristics, causes and principles as explained by Rudra.
73. The restraining of the speed (span?) of vital breath is also called Prāņāyāma. It is of three kinds: Manda (slow), Madhya (middling) and Uttama (excellent)
74. Controlling the vital breath is termed Prāņāyama. The standard span of Prānāyāma is twelve mātrās (mātrā = time required to pronounce a short vowel).
75. The Manda Prāņāyāma has one stroke of twelve moments. The Madhya Prāņāyāma has two strokes and has the span of twenty-four mātrās.
76. “The Uttama Prāņāyāma has three strokes and the mātrās are thirty-six. This excellent Prāņāyāma produces sweat, shivering, languor and exhaustion.
77. Thus the three characteristics of Prānāyāma have been explained. Now listen to their span and other characteristics briefly.
78. A lion or an elephant or any other wild animal of the forest on being captured and tamed becomes mild and quiet.
79. Similarly though the vital breath is difficult to be controlled in case of non-self-possessed persons, it can be controlled by practice of Yoga if done regularly.
80-81. Just as a (captured) lion or an elephant becomes powerless and tamed by disciplining and lapse of time, similarly by placing the mind with the Manda (slow) type of Prāņāyāma, it comes under control. Similarly, the wind (life-breath) lives by being placed under mind-god (?).
82. Just as the life-breath comes under control by resorting to Yoga, similarly he can take the life-breath wherever he pleases.
83. Just as a lion or elephant which comes under control provides protection to men from other animals;
84. Just as (so?) the wind which blows in all directions, if controlled within the body by meditation, destroys all sins in the body.
85. All the blemishes of the Brāhmaṇa who is self-controlled and engaged in Prāņāyāma perish. He becomes stable in the Sattva Guņa.
86. Prāņāyāma is equal to all the penances performed and performance of (all) holy rites and observances, and the fruits accorded by all sacrifices.
87. Prānāyāma is equal to the penance and observance of the holy rite of drinking a drop of water from the tip of Kušha grass once in a month and continuing it for a hundred years.
88. One should burn off defects of the body through Prāņāyāma, sins through Dhāraṇā, the sensual objects through Pratyahāra and ungodly qualities through Dhyāna.
89. Therefore, a practising Yogin should always be engaged in Prāņāyāma. After purifying himself of all sins, he will attain the supreme Brahman.