Created by Jijith Nadumuri at 24 Jul 2011 13:43 and updated at 24 Jul 2011 13:43


vp.1.2 Prayer of Parasara to Vishnu. Successive narration of the Vishnu Purana. Explanation of Vasudeva: his existence before creation: his first manifestations. Description of Pradhana or the chief principle of things. Cosmogony. Of Prakrita, or material creation; of time; of the active cause. Developement of effects; Mahat; Ahankara; Tanmatras; elements; objects of sense; senses; of the mundane egg. Vishnu the same as Brahma the creator; Vishnu the preserver; Rudra the destroyer.
vp.1.2 Then from that equilibrium of the qualities Pradhana(), presided over by soul 21, proceeds the unequal developement of those qualities (constituting the principle Mahat or Intellect) at the time of creation 22. The
vp.1.2 [paragraph continues] Chief principle then invests that Great principle, Intellect, and it becomes threefold, as affected by the quality of goodness, foulness, or darkness, and invested by the Chief principle (matter) as seed is by its skin. From the Great principle Mahat() Intellect, threefold Egotism, Ahankara() 23,
vp.1.5 Vishnu as Brahma creates the world. General characteristics of creation. Brahma meditates, and gives origin to, immovable things, animals, gods, men. Specific creation of nine kinds; Mahat, Tanmatra, Aindriya, inanimate objects, animals, gods, men, Anugraha, and Kaumara. More particular account of creation. Origin of different orders of beings from Brahma s body under different conditions; and of the Vedas from his mouths. All things created again as they existed in a former Kalpa.
vp.1.5 I have thus explained to you, excellent Muni, six 8 creations. The first creation was that of Mahat or Intellect, which is also called the creation of Brahma 9. The second was that of the rudimental principles Tanmatras(), thence termed the elemental creation Bhuta( serga). The third was the modified form of egotism, termed the organic creation, or creation of the senses Aindriyaka(). These three were the Prakrita creations, the developements of indiscrete nature, preceded by the indiscrete
vp.2.7 it encloses; and the last is encircled by the chief Principle, Pradhana 6, which is infinite, and its extent cannot be enumerated: it is therefore called the boundless and illimitable cause of all existing things, supreme nature, or Prakriti; the cause of all mundane eggs, of which there are thousands and tens of thousands, and millions and thousands of millions, such as has been described 7. Within Pradhana resides Soul, diffusive, conscious, and self irradiating, as fire is inherent in flint 8, or sesamum oil in its seed. Nature Pradhana() and soul Puman() are both of the character of dependants, and are encompassed by the energy of Vishnu, which is one with the soul of the world, and which is the cause of the separation of those two (soul and nature) at the period of dissolution; of their aggregation in the continuance of things; and of their combination at the season of creation 9. In the same manner as the wind ruffles the surface of the water in a hundred bubbles, which of themselves are inert, so the energy of Vishnu influences the world, consisting of inert nature and soul. Again, as a tree, consisting of root, stem, and branches, springs from a primitive seed, and produces other seeds, whence grow other trees analogous to the first in species, product, and origin, so from the first unexpanded germ (of nature, or Pradhana) spring Mahat Intellect()
vp.3.3 all things) are developed. Glory to Brahma, who is addressed by that mystic word, associated eternally with the triple universe 5, and who is one with the four Vedas. Glory to Brahma, who, alike in the destruction and renovation of the world, is called the great and mysterious cause of the intellectual principle Mahat(); who is without limit in time or space, and exempt from diminution or decay; in whom (as connected with the property of darkness) originates worldly illusion; and in whom resides the end of soul (fruition or liberation), through the properties of light and of activity (or goodness and foulness). He is the refuge of those who are versed in the Sankhya philosophy; of those who have acquired control over their thoughts and passions. He is the invisible, imperishable Brahma; varying in form, invariable in substance; the chief principle, self engendered; who is said to illuminate the caverns of the heart; who is indivisible, radiant, undecaying, multiform. To that supreme Brahma be for ever adoration.
vp.6.4 I have thus described to you the intermediate dissolution of the world, occurring at the end of every Kalpa. I will now, Maitreya, describe to you elemental dissolution. When by dearth and fire all the worlds and Patalas are withered up, and the modifications of Mahat and other products of nature are by the will of Krishna destroyed, the progress of
vp.6.4 and smell, it exists unembodied and vast, and pervades the whole of space. Ether, whose characteristic property and rudiment is sound, exists alone, occupying all the vacuity of space. But then the radical element egotism devours sound, and all the elements and faculties are at once merged into their original. This primary element is consciousness, combined with the property of darkness, and is itself swallowed up by Mahat, whose characteristic property is intelligence; and earth and Mahat are the inner and outer boundaries of the universe. In this manner, as in the creation were the seven forms of nature Prakriti(), reckoned from Mahat to earth 2, so, at the time of elemental dissolution, these seven successively reenter into each other. The egg of Brahma is

Share:- Facebook

Unless otherwise stated, the content of this page is licensed under Creative Commons Attribution-ShareAlike 3.0 License