1. On hearing that, all the sages of the Naimisha forest replied to Sūtà with eyes excited with curiosity.
2. “You, sir, are an expert in the knowledge of different dynasties and families as you have inherited it directly from Vyāsa. Hence, please describe to us entirely the creation (etc.) of this world.
3. We wish to know the detailed ‘who’s who’ (lit. the genealogies) of them all, and also the diverse creation of the ancient sages, as also the primeval creation of Prajāpati”.
4. On being repeatedly requested by them the noble souled Lomaharşhaņa, the most excellent among the good, narrated everything in detail and in due order.
Lomaharshana said:
5. The story that you have asked me to narrate is divine, charming, meaningful and destructive of sins. What is being related by me is wonderful, full of deep meaning and in consonance with the Vedas.
6-7. He who retains this in memory, or listens to it constantly or narrates it to Brāhmaṇas 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 Purāņa, he up holds his family and is honoured in the heaven.
8. 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.
9. The glorification of all meritorious persons of well-established fame is conducive to wealth, reputation, heavenly pleasure, destruction of foes and longevity.
10. 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 Purāna.1
1. This verse enumerating the five characteristics of a Purāna is common to most Purānas, 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 Kosha I. 6. 5. But “The Purana Texts that have come down to us hardly conform to this definition” (The Hist. and Culture of the Indian People, Vol. III, p. 292). For the application of this definition to the present text vide Introduction.
11. I shall (now) recount in details the Purāna 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.
12. The first section (pada) called Prakriya consists of the following: The Origin, dissolution, re-creation and sustenance of the world.
13. The other sections constitute the Introductory (Upodghâta), Anushanga (the central) and Upasaṁhāra (the conclusion). The Purana is conducive to virtue, fame and longevity. It dispels all sins.
14. Thus the four sections1 are briefly mentioned by me. I shall describe these in detail in due order.
1. The division of Purana texts into four Pädas (as in vv. 12-14.) viz.: (1) Prakriya, (2) Anuşhanga, (3) Upodghāta and (4) Upasamhāra is older than the Pancha-lakshana definition. Bd, P. is also divided into similar Pädas.
15-16. After making obeisance to the self-born god Brahma, Hiranyagarbha (a golden-foetus, born of golden egg), who is the lord. is the first and the last Purusha, who is the distinguished and superior Ātman 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 Vishesha (the gross body).2 It is described in diversity of forms and characteristics with the five dimensions and six (dividing?) systems. It is presided over by Puruşha.
2. Puranas have accepted the Sänkhya theory of the evolution of the universe. Compare the evolution as given in AP. 17. 2-16, Bd, P. 1.13.5ff. Bh. P. III.20.12-53, KP.I.2.3ff, VP. I.3.1-45. Mahadadyam Visheshañtam is another common expression to state the evolution in a nutshell,
In this expression Vishesha indicates the differentiation amongst the five elements on the grossest plane of matter (vide V.S. Agrawala; Mt.P.-A Study, pp. 41-43). See vv. 61-62 below.
17. 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 Pradhāna and Prakruti.
18. It is devoid of smell, colour, taste, sound and touch. It is unborn, steady, imperishable, eternal and stationed in its own Ātman.
19. 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.
20. It is beginning less, endless, unborn, subtle, possessed of three attributes. It is the source and the immutable one. This timeless (lit. not belonging to the present), incomprehensible, Brahman was in the beginning.
The Sankhya in this text is influenced by Vedānta; see the description the Brahman in vv. 18-20 below.
21-22. All this universe which was enveloped in darkness, was pervaded by the Ātman when the Guņas were in equilibrium. 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.
23. It was enveloped by the subtle and unmanifest principle of Mahat, which when Sattva becomes predominant, illuminates only Sattva. The mind should be understood as the Mahat because the mind is its cause.
24. It is born of the subtle mind, presided over by the intelligent consciousness. Dharma etc. and their various forms are the causes of the ingredients of creation. When urged by desire to create, the principle of Mahat performs the creation.
25. The terms Manas, Mahat, Mati, Brahma, Pūḥ, Buddhi, Khyāti, Išhvara, Prajña, Chiti, Smruti, Samvit, and Vipura are synonymous,1 so say the learned people.
1. This tendency towards synthesis or Samanvaya of different schools of thought is found in other Puranas irrespective of their classification as Shaiva or Vaişhņaya. The etymologies of these terms in vv. 26-39 are populist.
26. Since it conceives of the fruit of the activities that multiply in a subtle way, it is called Manas.
27. It is termed as Mahat because it is born ahead of all the principles and is greater in dimension than other principles and attributes.
28. It is called Mati because it bears (comprehends) the measure, thinks of the division and is considered to be the Puruşha in view of its relationship in enjoyment.
29. 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.
30. It is called Pūh because it fills all the bodies by conferring benefits and makes them endowed with predetermined elements.
31. It is called Buddhi because through this principle, Puruşha discriminates between the wholesome and the unwholesome and makes him advise others too.
32. It is called Khyāti because re-enjoyment is felt in the awareness of this principle when (real) enjoyment is based on knowledge.
33. It is proclaimed by its attributes and is known by different names. Hence Khyāti has been the epithet of Mahat.
34. Since it knows everything directly, it is called the noble souled Ishvara. It is called Prajñā because organs of perception are born of it.
35. It is called Chiti because it collects the forms, knowledge etc. and the fruits of sacrificial rites for enjoyment.
36. It is declared as Smruti because it is mindful of all activities and affects present, past and future.
37. It is called Samvit (derived either from vid or vind) as it obtains complete knowledge and hence its greatness.
38. It exists in everything and everything exists in it. Hence it is termed as Samvit by the ones possessing higher intelligence.
39. 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.
40. Because of its being absolute controller of all worlds, it is called Ishvaran. It is called Brahman because of its bigness. It is Bhava because of its existence.
41. 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 Purusha because it lies in the body. It is Svayambhū because it is self-born and because it exists from the beginning.
42. The first excellent Tattva Mahat) has been thus explained through synonymous words by the knowers of truth and those who meditate on reality.
43. Urged by the desire for creation, Mahat performs creation. Its two-fold activities are conception and exertion.
44. Dharma and other principles are the ingredients of creation. Mahat is three-fold by virtue of the three guņas, viz. sattva, rajas and tamas.
45. From Mahat of threefold Gunas, is born Ego when the rajoguņa is predominant. The creation of Ego is secondary and is enveloped by Mahat.
46. Thereafter, when the (cosmic) Ego is dominated by tamas-guna, the primary subtle element is born of the Ego characterized by tamas.
47. Ether is a perforated (void) extensive expanse and is characterized by the subtle element called sound and is again enveloped by the cosmic Ego (Bhūtādi).
48. 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.
49. 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.
50. 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.
51. Formation of components takes place from that quality. With its particular ‘smell’, water with its subtle element of taste covered the earth) consisting of the subtle element of smell.
52. The subtle elements are so called because they have specialities. This is their special characteristic. They are also called Avisheşhas because they express non-distinguishing characters. They are further called Avisheşhas because they are non-quiescent, non-vehement and non-intelligent,
53. This creation of gross and subtle elements should be known on the basis) of reciprocal activities. From the Vaikārika type of ego which is generated by Sativa guna and is sāttvika by nature, the Vaikārika type of creation simultaneously takes place.
54. 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 Vaikārika gods are eleven (in number).
55. Ear, skin, eye, tongue and the fifth nose are the cognitive organs for knowing sound etc.
56. 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.
57. Ether, the subtle element of which is sound, penetrates the subtle element of touch. Therefore, air consists of two attributes: sound and touch.
58. When the two attributes, viz. sound and touch penetrate the quality, ‘colour’, fire becomes endowed with three attributes, viz. sound, touch and colour.
59. 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.
60. 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.
61. The gross elements are called Višheshas because they are quiescent, terrific and non-intelligent. These sustain one another because they penetrate one another.
62. Within earth is this entire cosmos surrounded firmly by Lokāloka. The Visheshas are perceivable by the sense organs and are limited (as they are fixed and determined).
63. 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.
64. 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).
65-66. 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 Mahat and ending with Visheshas come together, they are presided over by Puruşha and with the blessing of the unmanifest, they create the cosmic egg.
67. Like a bubble out of water, the egg was born (suddenly) all at a time from Visheşhas. What was the vast mass of water therein performed the work of Brahmā.
68. The Kşhetrajña designated as Brahma (the cosmic principle of activity) woke up in the egg of Prakruti. He is verily the first embodied being. He is called Puruşha,
69. 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 Kshetrajña is termed Brahma.
70. Living beings are created along with the sense-organs which they give up at the time of dissolution. Living beings resort to bodies again in the transitional periods characterized by non-aggregation.
71. 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.
72. The seven worlds and this earth with the seven continents and seven oceans lie within the cosmic egg.
73. Within it are all these worlds along with thousands of very great mounts and rivers, nay, the very universe itself.
74. 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.
75. The cosmic egg is enveloped externally by waters ten times its size.1 The waters are externally surrounded by fire ten times their size.
1. The theory of seven sheaths protecting the Cosmic Egg is another popular Purāņic concept. Compare KP. I.4.42-45, Bd. P. I. 1. 3. 32 ff.
76. Fire is externally enveloped by air ten times its size. The air is surrounded externally by ether ten times its size.
77. 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 Prakruti.
78. These eight Prakrutis abide thus covering up mutually. Abiding at the time of creation, they swallow up one another (at the time of dissolution).
79. Thus generated mutually, they sustain one another as the sustainer and the sustained in their primary and secondary relationship.
80. The unmanifest (unconscious principle) is called Kşhetra and Brahma (the conscious principle) is called Kshetrajña. Thus the creation of Prakruti is presided over by Kşhetrajña. It existed in the beginning without intellect. It appeared all of a sudden like lightning.
81. He who understands factually the manifestation of Brahma, becomes endowed with fame, longevity, wealth and progeny.
82. Even if a man las renounced desires, he becomes pure souled and attains his goal. By listening to this Purana every day one can attain pleasure and welfare.