by Bibek Debroy
‘“In this way, before the creation of the universe, Brahma, the god of the gods who has four faces, resorted to rajas guna for the sake of creation. He is Hiranyagarbha, the first among the gods. However, he is really without an origin. Brahma was created from the pericarp of a lotus that was the origin of the world. The great-souled one’s lifespan is one hundred years, according to the brahmya standard of measurement. Hear what that is. Fifteen nimeshas are said to make up one kashtha. Thirty kashthas make up one kala and thirty kalas amount to one muhurta. It is said that thirty muhurtas amount to a human day and night. Thirty days and nights amount to a month and there are said to be two pakshas in a month. Six of those months amount to one ayana and there are two of those—uttarayana and dakshinayana. These two human ayanas are day and night for the gods. Uttarayana is their day and dakshinayana is their night. Twelve thousand divine years is a cycle of the four yugas, krita, treta and the others. Four thousand such years are said to be krita yuga. The sandhya 520 portion of this yuga has a duration of four hundred years. Treta is said to amount to three thousand years of the gods and its sandhya portion has a duration of three hundred years. Dvapara has a duration of two thousand years and its sandhya portion is said to amount to two hundred years. O supreme among brahmanas! Kali has one thousand years of the gods and its sandhya portion is said to amount to one hundred years. The wise ones have said that twelve thousand such years are a mahayuga and one thousand mahayugas amount to Brahma’s day. There are fourteen Manus in one of Brahma’s days and each of these manvantaras is again divided into one thousand parts. The gods, saptarshis, Indra, Manu and his sons, and the kings are created along with Manu and are dissolved along with him. There are more than seventy-one mahayugas in a manvantara. 521 Hear about the duration of a manvantara in human years. O brahmana! There are thirty crores, sixty-seven million and twenty thousand human years in a manvantara. I will tell you about the duration of a manvantara in years of the gods. Listen. There are eight hundred and fifty-two thousand divine years in a manvantara. 522 Fourteen manvantaras are said to be Brahma’s day. At the end of Brahma’s day, the learned say that naimittika pralaya takes place. 523 At that time, bhuloka, bhuvarloka and svarloka and their residents are destroyed. 524 Maharloka remains. But because of the heat, its residents leave for satyaloka. When Brahma sleeps during the night, the three worlds become a single ocean. When the night, of the same duration, is over, creation starts afresh. The duration of Brahma’s year is like that and his lifespan is one hundred years. Fifty of his years is known as a parardha. O supreme among brahmanas! After the end of one such parardha, there occurred the great kalpa known as Padma. O brahmana! A second parardha is going on right now and the first of its kalpas can be thought of as Varaha.”’
Chapter 44
‘Kroushtuki said, “Tell me in detail about how the illustrious Brahma Prajapati, the original creator of beings, went about the task of creation.”
‘Markandeya replied, “O brahmana! I will tell you about how the illustrious and eternal Brahma created the universe, with its mobile and immobile objects. When Padma was over, at the end of the night, the lord woke up. Permeated by sattva, Brahma saw that the world was empty. In this connection, there is a shloka mentioned about Narayana. He is the undecaying and powerful lord of the universe and Brahma is his form. ‘Water is known as nara and the water is his refuge. Since he lies down on water, he is known as Narayana.’ He 525 saw the water and thought that the earth was submerged in the water. He desired to raise up the earth. In those earlier kalpas, he had assumed the form of a fish and a tortoise. 526 He now assumed the form of a boar. The Vedas and the yajnas are the divine lord’s form. He can go everywhere and everything originates in him. Assuming this form, full of the Vedas and the yajnas, he entered the water. He raised the earth from Patala and placed it in the water. The Siddhas who were in Janarloka saw that the lord of the universe was thinking. Like a gigantic boat, he placed it on the flood of water. Since the earth’s body was so extended, it did not sink. He levelled the earth and created the mountains on earth. Everything from the earlier cycle of creation had been burnt up in the samvartaka fire of universal destruction. All the mountains on earth had also been shrivelled up by that fire. The mountains had become submerged in that single ocean of water and the wind and the heat there had reduced them to a single mass. Those mountains were now placed in the exact places where they used to be earlier. He divided up the earth and adorned it with seven dvipas. As was the case earlier, he fashioned the first four lokas, staring with bhuloka. Then, as in the earlier kalpas, he started to think about creation. The wrong kind of intelligence manifested itself and it was full of darkness. As was the case earlier, five kinds of ignorance manifested themselves from the great-souled one—tamas, moha, mahamoha, tamisra and andha-tamisra. As he thought, five kinds of creation resulted and they lacked intelligence. It existed both inside and outside. It lacked illumination and the atman was concealed. It consisted of mountains. Since this creation primarily consisted of vegetation, it is known as the mukhya creation. 527 As this creation wasn’t successful, he thought of another creation. As he thought, this creation exhibited an oblique flow. Since the flow was oblique, this creation is said to be the one with the inferior flow. Animals are said to belong to this creation. Generally, they do not possess knowledge and are full of tamas. They follow perverse paths. Though they are ignorant, they pride themselves on their learning. They are full of ego and insolence and there are twenty-eight different classes. Though they possess illumination inside, it is covered on the outside and they are also covered from each other. Taking this creation to be unsuccessful, he thought again. This third creation followed the dharma of sattva and flowed upwards. Happiness and joy was plentiful. Both inside and outside, this creation was not covered. Resulting from this upward flow, it was illuminated both inside and outside. He was satisfied with this third creation and it is known as the creation of devas. As a result of this creation, Brahma was filled with contentment. He started to think about another excellent creation that would be successful. His reflections are always true. When the unmanifest one thought, another successful creation resulted and it started to flow downwards. Starting from the top, it flowed downwards. Though it possesses a lot of illumination, it is urged by tamas and has an excess of rajas. Therefore, there are repeated reasons for suffering from many kinds of misery. This successful creation of humans possesses illumination, both inside and outside. The fifth creation is known as anugraha and is divided into four types—exhibiting contrary behaviour, success, serenity and contentment. 528 The sixth creation is said to be of beings who know about the past, the present and the future of all creatures and also know about the elements. They receive shares and divide those among themselves. They are not known for their good conduct and they urge others. They are known as the source of the gross elements. Among Brahma’s creations, the first is known as Mahat. The second is the creation of the tanmatras and is known as the creation of the elements. The third creation is known as vaikarika and is dominated by the senses. The fourth creation is known as mukhya and is said to consist of immobile objects. The fifth creation is the one with the oblique flow and has the inferior species. The sixth creation has the upward flow and is the creation of devas. The seventh creation has the downward flow and consists of humans. The eighth creation is anugraha and has elements of both sattva and tamas. Of these eight creations, five are said to result from vikriti and three from prakriti. 529 With elements of both vikriti and prakriti, the ninth creation is known as koumara. I have thus described Prajapati’s nine creations. The vikriti and prakriti creations are the root causes of the world and were created by the lord of the universe. What else do you wish to hear?”’
Chapter 45
‘Kroushtuki said, “O illustrious one! You have described creation to me, but the account has been extremely brief. O brahmana! Tell me in detail about the creation of gods and others.”
‘Markandeya replied, “O brahman
a! Creation depends on the good and bad deeds one has performed earlier. At the time of destruction, everything is withdrawn. Beings are not freed. O brahmana! Brahma made up his mind to create four kinds of beings, beginning with gods and ending with inanimate objects. These four are gods, asuras, ancestors and humans. Wishing to create, Prajapati united with the water and a small bit of tamas was created. As he desired to create, asuras were thus first generated from his thighs. He abandoned that body, which was infused with the subtle element of tamas. Thus cast aside, night was instantly generated from this form. Desiring to create, he created another form and was delighted with it. Infused with sattva, the gods were generated from his mouth. The lord, the lord of beings, cast aside that body too. Thus cast aside, day was created from this sattva. He assumed another form that consisted of the subtle element of sattva. When he thought of himself as an ancestor, the ancestors were generated from this. Having created the ancestors, the lord cast aside this form too. Thus cast aside, sandhya, the intervening period between day and night, was created from this. The lord then created another body, consisting of the subtle element of rajas. Infused with the subtle element of rajas, humans were generated from this. Having created humans, the lord cast aside this body too. This resulted in the creation of moonlight, seen at the end of the night and the beginning of the day. O brahmana! These are known as the bodies of the intelligent god of gods—night, day, sandhya and moonlight. Moonlight, sandhya and day—these three originated from the subtle element of sattva. Night originated from the subtle element of tamas and therefore, has an excess of darkness. That is the reason why the gods are powerful during the day and the asuras are powerful during the night. Humans are powerful during moonlight and the ancestors during sandhya. Since they are powerful during these respective periods, there is no doubt that adversaries cannot assail them then. When a contrary period ensues, they accordingly head towards calamity. Moonlight, night, day and sandhya—these are the lord’s four forms. These are Brahma’s forms, generated from the three gunas.
‘“After Brahma had created these four forms, Prajapati was filled with hunger and thirst and created another form during the night. It was full of rajas and tamas. In that darkness, filled with hunger and thirst, the illustrious Aja, 530 created this. He created malformed and bearded creatures who started to eat this body. Some said, ‘We will protect it’ and they became rakshasas. 531 O brahmana! Others said, ‘We will eat it’ and they became yakshas. 532 On witnessing this unpleasant sight, the creator’s hair started to fall down from his head. When the hair fell down from Brahma’s head, it became inferior species. Since they writhed around, they became sarpas. 533 Since they are inferior, they are also known as ahis. 534 Seeing these snakes, he was filled with rage and creatures that were angry and cruel resulted. These were tawny in complexion and fierce. These were beings that ate flesh. When he meditated on the earth, gandharvas were created. Since they were born from speech, they are known as gandharvas. 535 After the lord created eight classes of devas, 536 he created other things from his body—animals and birds. Goats were created from his mouth and sheep from his breasts. Brahma created cattle from his sides. Horses, elephants, asses, hares, deer, camels, mules and many others were born from his feet. Herbs, fruits and roots were created from his body hair. In this way, creating animals and herbs, the lord performed a sacrifice. This was at the beginning of the kalpa, at the start of treta yuga. Cows, goats, buffaloes, sheep, horses, mules and donkeys—these are known as domesticated animals. Hear about the ones that are from the forest. As the fifth category, these are predatory creatures, those with two hooves, elephants, monkeys and birds. 537 Animals that dwell in water are the sixth class and reptiles the seventh.
‘“From the mouth towards the east, he created gayatri, trich, trivrit sama, rathantara and the agnishtoma sacrifice. 538 From the mouth towards the south, he created the hymns of the Yajur Veda, the trishtubh metre, the fifteen stomas, brihat sama and uktha. 539 From the mouth towards the west, he created the Sama Veda hymns, the jagati metre, the fifteen stomas, 540 the vairupa hymn and the atiratra sacrifice. From the mouth towards the north, he created the twenty-one Atharva Veda texts, the aptoryama sacrifice, the anushtubh metre and the vairaj mantra. The illustrious lord created lightning, thunder, clouds, red rainbows and birds at the beginning of the kalpa. Inferior and superior creatures were created from his body. After having first created the four categories, gods, asuras, ancestors and subjects, 541 he created mobile and immobile objects—yakshas, pishachas, gandharvas, large numbers of apsaras, humans, kinnaras, rakshasas, birds, animals, deer, serpents, those that decay and those that do not, those that are mobile and those that are not. Depending on the karma that they had performed in the earlier cycle of creation, they are thus born again and again. Whatever appealed to them and was thought of is thus reaped in this creation—violence, non-violence, mildness, cruelty, preference for dharma, preference for adharma. The lord, the creator, himself created this addiction to the senses in the diverse bodies of beings. With the sounds of the Vedas as the beginning, he created gods and many other names and forms of beings in this visible universe. He gave names to the rishis and the gods who were created at the end of the night. 542 In different seasons, many different kinds of signs are seen. Like that, different kinds of signs are seen at the beginning of a yuga. In this way, when night is over, from one kalpa to another kalpa, Brahma, whose origin is not manifest, engages in creation.”’
Chapter 46
‘Kroushtuki asked, “O brahmana! You have spoken about the downward flow of creation whereby humans were created. Please tell me in detail about this. O immensely intelligent one! How were the varnas and their attributes created? Tell me about what is spoken about as duties for brahmanas and others.”
‘Markandeya replied, “O sage! As Brahma reflected on creation and the truth, one thousand couples were created from his mouth. When they were born, they were filled with sattva and their own energy. He created one thousand other couples from his chest. They were filled with rajas. They were angry and intolerant. He again created one thousand couples from his thighs. They were filled with rajas and tamas and their conduct was imbibed with envy. He created another one thousand couples from his feet. They were filled with tamas. They were limited in energy and devoid of prosperity. Produced in pairs, these couples desired each other and engaged in intercourse with each other. In this kalpa, birth has thus been through intercourse. At that time, women did not have their periods every month. Therefore, though they engaged in intercourse, they did not give birth. They only gave birth to another couple at the end of their lives. In this kalpa, birth has always been in pairs. However, this birth was through a pure mental process and each subject possessed the five qualities of perception of material objects, sound and the others. This was Prajapati’s first human creation. The entire universe was populated through this kind of creation. Those subjects could roam around and enjoy rivers, lakes, oceans and mountains. In that yuga, it was not too hot. Nor was it too cold. O immensely intelligent one! They were naturally content with material objects. There was nothing to obstruct them. There was no hatred. Nor was there any anger. There were no habitations and they resided in mountains and oceans. They roamed around as they willed, always happy in their minds. They were not impeded by pishachas, serpents, rakshasas, envious people, animals, birds, crocodiles, fish, reptiles or others born from eggs, since these are the creations of adharma. There were no roots, fruits, flowers, seasons or years. It was pleasant all the time. It was not too hot. Nor was it too cold. In course of time, those ancestors obtained success. Whether it was the forenoon or the afternoon, if they were dissatisfied, as soon as they desired success in their minds, they obtained success without making any efforts. Such was the subtle power of water then that they obtained success through the sensation of taste. In that way, all their other desires were also satisfied. They did not need any samskaras to cleanse their bodies. They possessed perpetual youth. Without desiring it, t
hey had offspring in pairs. They were exactly like their parents in birth, form and death. They did not wish to harbour any hatred towards each other. They were all equal in beauty and lifespan. There was no superior or inferior. In human years, their lifespans were of four thousand years. They did not suffer from any hardship or calamity. However, in the course of time, the earth’s good fortune was diminished. Here and there, people started to die. Progressively, all that success started to be destroyed. When these were destroyed, juices started to be showered down from the sky. This water led to the sprouting of kalpavrikshas 543 in homes. Every object of desire was satisfied through these trees. This is how they subsisted at the beginning of treta yuga.
