सृष्टि

यन्त्रोपारोपितकोशांशः

कल्पद्रुमः

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

सृष्टिः स्त्री, (सृज् + क्तिन् ।) निर्म्मितिः । स्वभावः । इति मेदिनी ॥ निर्गुणः इति शब्दरत्रावली ॥ * ब्रह्माण्डसृष्टिर्यथा । सृष्टेः पूर्व्वं मनश्चक्षुराद्य- गोचरो भगवान् एक एवासीत् । यदा स स्वेच्छया द्रष्टा सन् दृश्यं नापश्यत् तदा त्रिगुणमयीं मायां प्रकाशयामास । ततो भग- वान् स्वांशेन पुरुषरूपं कृत्वा तस्यां मायायां स्ववीर्य्यं चैतन्यं आधत्त । सा समष्टिजीवरूपं महत्तत्त्वं जनयमास । तस्यात् त्रिविधोऽह- ङ्कारो जातः तत्र सात्त्विकाहङ्कारात् मनैन्द्रि- याधिष्ठातृदेवताश्च जाताः । राजसाहङ्कारात् दशेन्द्रियाणि जातानि । तामसाहङ्कारात् पञ्च महाभूतानि तेषां पञ्च गुणाश्च जाताः । एवं प्रकृत्यादिभिरैतैश्चतुर्विंशतितत्त्वैर्ब्रह्माण्डंनिर्म्माय भगवान् तस्मिन्नेकेनांशेन प्रविश्य गर्भोदकसंज्ञकं जलं ससर्ज । तज्जलमध्ये योगनिद्रया सहस्र- युगमितं कालं स्थितवान् । तदन्ते उत्थाय स्वय- मंशेन ब्रह्मा भूत्वा सर्व्वान् सृष्ट्वा नानावता- रान् कृत्वा पालयति । कल्पान्ते रुद्ररूपेण संहरति च । इति श्रीभागवतमते संक्षेप- सृष्टिः ॥ * ॥ अपि च । “स्थावरान्ताः सुराद्यास्तु प्रजा ब्रह्मंश्चतु- र्व्विधाः । ब्रह्मणः कुर्व्वतः सृष्टिं जज्ञिरे मानसीस्तु ताः ॥ ततो देवासुरपितॄऋन् मनुष्यांश्च चतुष्टयम् । सिसृक्षुरम्भांस्येतानि स्वमात्मानमयूयुजत् ॥ युक्तात्मनस्तमोमात्रा उद्रिक्ताभूत् प्रजापतेः । सिसृक्षोर्जवनात् पूर्व्वममुरा जज्ञिरे ततः ॥ उत्मसर्ज ततस्तान्तु तमोमात्रात्मिकां तनुम् । सा तु त्यक्ता तनुस्तेन मैत्रे याभूद्विभावरी ॥ सिसृक्षुरन्यदेहस्थः प्रीतिमाप ततः सुराः । सत्त्वोद्रिक्ताः समुद्भूता मुखतो प्रह्मणो द्विज ॥ उच्चावचानि भूतानि गात्रे भ्यस्तस्य जज्ञिरे । देवासुरपितॄन् सृष्ट्वा मनुष्यांश्च प्रजापतिः ॥ ततः पुनः ससर्ज्जादौ सङ्कल्पात् स पितामहः । यक्षान् पिशाचान् गन्धर्व्वान् तथैवाप्सरसां गणान् ॥ नरकिन्नररक्षांसि वयःपशुमृगोरगान् । अव्ययञ्च व्ययञ्चैव यदिदं स्थाणुजङ्गमम् । तत् ससर्ज तदा ब्रह्मा भगवानादिकृत् प्रभुः ॥ तेषां ये यानि कर्म्माणि प्राक्सृष्ट्यां प्रतिपेदिरे तान्येव ते प्रपद्यन्ते सृज्यमानाः पुनः पुनः ॥ हिंस्राहिंस्रे मृदुक्रूरे धर्म्माधर्म्मावृतानृते । तद्भाविताः प्रपद्यन्ते तस्मात्तत्तस्य रोचते ॥ इन्द्रियार्थेषु भूतेषु शरीरेषु च स प्रभुः । नानात्वं विनियोगञ्च धातैव व्यसृजत् स्वयम् ॥ नाम रूपञ्च भूतानां कृत्यानाञ्च प्रपञ्चनम् । वेदशब्देभ्य एवादौ देवादीनां चकार सः ॥ ऋषीणां नामधेयानि यथा वेदश्रुतानि वै । तथा नियोगयोग्यानि अन्येषामपि सोऽकरोत् ॥ यथार्त्तावृतुलिङ्गानि नानारूपाणि पर्य्यये । दृश्यन्ते तानि तान्ये व तथा भावा युगादिषु ॥ करोत्येवंविधां सृष्टिं कल्पादौ स पुनः पुनः । सिसृक्षाशक्तियुक्तोऽसौ सृज्यशक्तिप्रचोदितः ॥” इति विष्णुपुराणे । १ । ५ । २७ -- ६५ ॥

अमरकोशः

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

सृष्टि वि।

बहूनि

समानार्थक:सृष्टि

3।3।39।1।2

इष्टिर्यागेच्छयोः सृष्टं निश्चिते बहुनि त्रिषु। कष्टे तु कृच्छ्रगहने दक्षामन्दागदेषु तु॥

पदार्थ-विभागः : , गुणः, परिमाणः

सृष्टि वि।

निश्चितम्

समानार्थक:सृष्टि,केवल,ध्रुव,नूनम्,अवश्यम्

3।3।39।1।2

इष्टिर्यागेच्छयोः सृष्टं निश्चिते बहुनि त्रिषु। कष्टे तु कृच्छ्रगहने दक्षामन्दागदेषु तु॥

पदार्थ-विभागः : , गुणः, मानसिकभावः

वाचस्पत्यम्

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

सृष्टि¦ स्त्री सृज--क्तिन्।

१ निर्माणे

२ स्वभावे च मेदि॰कर्मणि क्तिन्।

३ सृज्यमाने
“या सृष्टिः स्रष्टुराद्ये” तिशकुन्तला॰

४ निर्गुणे शब्दर॰। ब्रह्माण्डसृष्टिप्रकारः नानापुराणेषूक्तः तत्र षतवपु॰उक्तः प्रकारा यथा
“महाप्रलयकालान्त एतदासीत्तमोमयम्। प्रसुप्तमिवचातर्क्यम{??}ज्ञातमलक्षणम्। अविज्ञेयमविज्ञातं जगत्त्रास्नु चारष्णुच। ततः स्वयम्भूरव्यक्तः प्रभवः पुण्य-कर्मणाम्। व्यञ्जयन्नेतदखिलं प्राद्रासीत्तमानुदः। योऽतोन्द्रियः परो व्यक्तादणुर्ज्योयान् सनातनः। नारा-यण इति ख्यातः स एकः स्वयमुद्बभौ। यः शरीरा-दभिध्याय सिसृक्षुर्विविधं जनत्। अपएव ससर्जादौतासु बोजमवासृजत्। तदेवाण्डं समभवद्धेमरूपमयंमहत्। संवत्सरसहस्रेण सूर्य्यायुतसमप्रभम्। प्रवि-श्यान्तर्महातेजाः स्वयमेवात्मसम्भवः। प्रभावादपि तत्व्याप्त्या विष्णुत्वमतमद् पुनः। तदन्तर्भगवानेष सूर्य्यःसमभवत् पुरा। आदित्यपादिभूतत्वात् ब्रह्मा ब्रह्मपठन्नभूत्। दिवं भूमिं समकरोत्तदण्डशकलद्वयम्। स चाकरोद्दिशः मर्वा मध्ये व्योम च शाश्वतम्। जरा-युर्मेरुमुख्याश्च शैलास्तस्याभवंस्तदा। यदुल्वन्तदभून्मेघस्तडित्सङ्घातमण्डलम्। नद्योऽण्डनाम्नः सम्भूनापितरो मनवस्तथा। सप्त येऽमी समुद्राश्च तेऽपि चन्ति-र्जलोद्भवाः। लवणेक्षुसुराद्याश्च नानारत्नसमत्विताः। स सिसृक्षुरभूद्देवः प्रजापतिररिन्दम!। तत्तेजसश्च तत्रैव मार्तण्डः समजायत। मृतेऽण्डे जायते यस्मा-न्मार्त्तण्डस्तेन स स्मृतः। रक्षोगुणमयं यत्तद्रूप तस्यमहात्मनः। चतुर्मुखः स भगवानभूल्लोकपितामहः। येन मृष्टं जगत्सर्वं स देवासुरमानुषम्। तमर्वेहिरजोरूपं महत्सत्त्वमुदाहृतम्”। मनुरुवाच
“चतुमुंख-त्वमगमत् कस्माल्लोकपितामहः। कथं नु लोकानसृ-जत् ब्रह्मा ब्रद्धविटांवरः”। मत्स्य उवाच
“तपश्चचारप्रथममराणा पितामहः। आविर्भूतास्ततो वैदाःसाङ्गोपाङ्गपदकमाः। पुराणं सर्वशास्त्राणां प्रथम ब्र-ह्मणा स्मृतम्। नित्यं शब्दमयं पुण्यं शतकोटिप्रवि-[Page5330-a+ 38] स्तरम्। अनन्तरञ्च वक्त्रेभ्यो वेदास्तस्य विनिःसृताः। मीमांसा न्यायविद्याश्च प्रमाणाष्टकसंयुताः। वेदाभ्यास-रतस्यास्य प्रजाकामस्य मानसाः। मनसा पूर्वसृष्टा वैजाता यत्तेन मानसाः। मरीचिरभवत् पूर्वं ततोऽत्रिर्मगवान् ऋषिः। आङ्गिराश्चाभवत्पश्चात् पुलस्त्यस्तद-नन्तरम्। ततः पुलहनामा वै ततः क्रतुरजायत। प्रचेताश्च ततः पुत्रो वसिष्ठश्चाभवत् पुनः। पुत्रो भृगु-रसूत्तद्वन्नारदोऽप्यचिरादभूत्। दशेमान् मानसान् ब्रह्मामुनीन् पुत्रानजीजनत्। शारीरानथ वक्ष्यामि मातृहीनान् प्रजापतेः। अङ्गुष्ठाद्दक्षिणाद्दक्षः प्रजापतिरजा-यत। धर्मः स्तनान्तादभवत् हृदयात् कुसुमायुधः। भ्रू-मध्यादभवत् क्रोधो लोभश्चाधरसम्भवः। बुद्धेर्मोहःसमभवदहङ्कारादभून्मदः। प्रमोदश्चाभवत् कण्ठान्मृत्युर्लोचनती नृप!। भरतः करमध्यात्तु ब्रह्मसूनु-रमूत्ततः। एते नव! सूता राजन्! कन्या च दशमीपुनः। अङ्गजा इति विख्याता दशमी ब्रह्मणः सुता। मनुरुवाच
“बुद्धेर्भोहः समभवदिति यत्परिकीर्त्तितम्। अहङ्कारः स्मृतः क्रोधो बुद्धिर्नाम किमुच्यते”। मत्स्यउवाच
“सत्त्वं रजस्तमश्चैव गुणत्रयसुदाहृतम्। साम्या-वस्थितिरेतेषां प्रकृतिः परिकीर्त्तिता। केचित् प्रधानमित्याहुरव्यक्तमपरे जगुः। एतदेव प्रजासृष्टिं करोतिविकरोति च। गुणेभ्यः क्षोभमाणेभ्यस्त्रयो देवा वि-उज्ञिरे। एका मूर्त्तिस्त्रयो भागा ब्रह्मविष्णुमहेश्वराः। सविकारात् प्रधानात्तु महत्तत्त्वं प्रजायते। महानितियतः ख्यातिर्लोकानां जायते सदा। अहङ्कारश्च महतोजायते मानवर्धनः। इन्द्रियाणि ततः पञ्च वक्ष्ये बुद्धि-वशानि तु। प्रादुर्भवन्ति चान्यानि तथा कर्मवशानि तु। श्रोत्रं त्वक्चक्षुषी जिह्वा नासिका च यथाक्रमम्। पायूपस्थं हस्तपादं वाक् चेतीन्द्रियसग्रहः। शब्दः स्पर्शश्च रूपञ्च रसो गन्धश्च पञ्चमः। उत्सर्गानन्दनादान-गत्यालापाश्च तत्क्रियाः। मन एकादशं तेषां कर्मबुद्धि-गुणान्वितम्। इन्द्रियाबयवाः सूक्ष्मास्तस्य मूर्तिं मनी-षिणः। श्रयन्ति यस्माचन्मात्राः शरीरं तेन संस्मृतम्। शरीरयोगाज्जीवोऽपि शरीरी गद्यते बुधैः। मनः सृष्टिंविकुरुते चोद्यमानं विसृक्षया। आकाशं शब्दतन्मात्रादभूच्छब्दपुणात्मकम्। आकाशविकृतर्बायुः शब्दस्पर्शगुणोऽभवत्। वायोश्च स्पर्शमन्मात्राहेजश्चाविरभूत्ततः। लिपुणं तहिकारेण तच्छब्दस्पर्शरूपवत्। तेजो विका-[Page5330-b+ 38] रादभवद्वारि राजंश्चतुर्गुणम्। रसतन्मात्रसम्भूतंप्रायो रसगुणात्मकम्। भूमिस्तु गन्धतन्मात्रादभूत् पञ्च-गुणान्विता। प्रायो गन्धगुणा सा तु बुद्धिरेषा गरी-यसी। एभिः सम्पादितं भुङ्क्ते पुरुष पञ्चर्विशकः। ईश्वरेच्छावशः सोऽपि जीवात्मा कथ्यते बुधैः। एव षङ्-विंशकं प्रोक्तं शरीर इह मानये। सांख्यं संख्यात्मक-त्वाच्च कपिलादिभिरुच्यते। एतत्तत्त्वात्मकं कृत्वा जग-द्वेधा अजीजनत्। सावित्रीं लोकसृष्ट्यर्थं हृदि कृत्वासमास्थितः। ततः संजपतस्तस्य भित्त्वा देहमकल्मषम्। स्त्रीरूपमर्द्धमकरोदर्द्धं पुरुषरूपवत्। शतरूपा च साख्याता सावित्री च निगद्यते। सरस्वत्यथ गायत्रीब्रह्माणी च परन्तप!। ततः स्वदेहसम्भूतामात्मजा-मित्यकल्पयत्। दृष्ट्वा तां व्यथितस्तावत्कामवाणार्दितोविभुः। अहो रूपमहोरूपमिति चाह प्रजापतिः। ततो वशिष्ठप्रमुखाः भगिनीसिति चुक्रुशुः। ब्रह्मा नकिञ्चिद्ददृशे तन्मुखालोकनाघन्ते। अहो रूपमहोरूप-मिति प्राह पुनः पुनः। ततः प्रणामनम्रान्तां पुनरेवाभ्य-लोकयत्। अथ प्रदक्षिणं चक्रे सा पितुर्वरवर्णिनी। पुत्रेभ्यो लज्जितस्यास्य तद्रूपालोकनेच्छया। आवि-र्भूत ततो वक्त्रं दक्षिणं पाण्डुगण्डवत्। विस्मयस्फुर-दोष्ठञ्च पाश्चात्यमुदगात्ततः। चतुर्थमभवत्पश्चाद्वामं काम-शरातुरम्। ततोऽन्यदभवत्तस्व कामातुरतथा तथा। उत्पतग्व्यास्तदाकारव्यालोकनकुतूहलात्। सूष्ट्यर्थं यत्कृतं तेन तपः परमदारुणम्। तत्सर्वं नाशमग-मत् स्व{??}तोपगमेच्छया। तेनोध्वं वक्त्रमभवत्पञ्चमं तस्यधीमतः। आविर्भवज्जटाभिश्च तद्वक्त्रञ्चावृणोत् प्रभुः। ततस्तानब्रवीत् ब्रह्मा पुत्रानात्मसमुद्भवान्। प्रजाः सृज-ध्वममितः सदेवासुरमानुषीः। एवसुक्तास्ततः सर्वससृजुर्विविधाः प्रजाः। गतेषु तेषु सृष्ट्यर्थे प्रणामाव-नतामिमाम्। उपयेमे स विश्वात्मा शतरूपामनिन्दि-ताम्। सम्बभूव तया सार्द्धमतिकामातुरो विभुः। सलज्जाञ्चकमे देवः कमलोदरमन्दिरे। यावदव्दशतंदिव्यं यथान्यः प्राकृतो जनः। ततः कालेन महतातस्या पुत्रोऽभवन्मनुः। सायम्भुव इति ख्यातः सविराडिति नः श्रुतम्। स तु तद्रूपसामान्यादधिपूरुषउच्यते। वैराजा यत्र ते जाता बहवः शसितब्रताः। स्वायम्भु वा महाभागाः सप्त सप्त तथा परे। स्वारो-चिषाद्याः सर्वे ते व्रह्मतुल्यस्वरूपिणः। औत्तमिप्रमुखा-[Page5331-a+ 38] स्तद्वद्येषान्त्वं सप्तमोऽधुना”। सर्गशब्दे

५२

५० पृ॰तस्यानवविधत्वं दृश्यम्।

शब्दसागरः

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

सृष्टि¦ f. (-ष्टिः)
1. Creation, creating.
2. Nature, natural property or disposition.
3. The absence of properties.
4. The existence of properties or qualities.
5. Giving away, gift.
6. Letting loose. E. सृज् to create or abandon, aff. क्तिन् |

Apte

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

सृष्टिः [sṛṣṭiḥ], f. [सृज्-क्तिन्]

Creation, anything created; किं मानसी सृष्टिः Ś.4; या सृष्टिः स्रष्टुराद्या Ś.1.1; स्त्रीरत्नसृष्टि- रपरा प्रतिभाति सा मे Ś.2.1; सृष्टिरोद्येव धातुः Me.84; Bhāg. 1.19.16.

The creation of the world.

Nature, natural property.

Letting loose, emission.

Giving away, a gift; सृष्टिर्मृष्टिर्द्विजाश्चाग्र्याः श्राद्धकर्मसु संपदः Ms. 3.255.

The existence of properties or qualities.

The absence of properties.

Offspring (संतान); संसृष्टा ब्राह्मणैरेव त्रिषु वर्णेषु सृष्टयः Mb.12.6.42. -Comp. -अन्तरः the offspring of intermarriage between चतुर्वर्ण castes. -कर्तृ m. the creator. -पत्तनम् a particular magical power. -सृज् m. (Nom. sing. सृक्-ग्-सृट्-ड्) the creator; L. D. B.

Monier-Williams

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

सृष्टि f. (once in S3Br. सृष्टि)letting go , letting loose , emission R.

सृष्टि f. production , procreation , creation , the creation of the world( आ सृष्टेः, " from the beginning of the world " ; सृष्टिं कुरु, " produce offspring " ; See. मनोरथ-सृ) TS. etc.

सृष्टि f. nature , natural property or disposition R.

सृष्टि f. the absence or existence of properties (?) W.

सृष्टि f. distribution of gifts , liberality Mn. iii , 255

सृष्टि f. a kind of brick TS. A1pS3r.

सृष्टि f. Gmelina Arborea L.

सृष्टि m. N. of a son of उग्र-सेनBhP.

Purana index

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

(I)--a son of Ugrasena. भा. IX. २४. २४. [page३-689+ ३०]

(II)--creation is of three kinds in primitive times --at will, at mere sight and at a simple touch. But after दक्ष's epoch creation by sexual union came into being; फलकम्:F1:  Br. I. 4. 3; II. ३७. ४८; M. 5. 2; वा. ६३. ४५.फलकम्:/F (in the Vaivasvata epoch, came sexual union Br. P.); फलकम्:F1:  Br. I. 4. 3; II. ३७. ४८; M. 5. 2; वा. ६३. ४५.फलकम्:/F crea- tion starting when the balance of the गुणस् is disturbed; फलकम्:F2:  Ib. 5. 9.फलकम्:/F according to सान्ख्य. फलकम्:F3:  Ib. 4. ४६-90.फलकम्:/F

(III)--a son of Dhruva; asked his own shadow to become a woman, and this was छाया, mother of five sons, प्राचीनगर्भ and others. Br. II. ३६. ९६-8.

Purana Encyclopedia

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

SṚṢṬI (CREATION) : The Indian theory of creation is given below:

1) Triguṇas (The three attributes). The base of the universe is the set of the three attributes. They are Sattva (purity), Rajas (passion) and Tamas (inertia). Only things which could be seen, possess these three attributes. Things which could be seen are perishable. The indestructible could not be seen. Shape or form is an attribute. God has no form. So god is without attributes. The God devoid of attributes can be realised by knowledge, but cannot be seen with the ordinary eyes. The three attributes have a power each. Know- ledge is the power of Sattva, activity, the power of Rajas and reason the power of Tamas.

2) The five elements. From the divine power of Tamas, five senses came into being, such as sound, touch, form, taste and smell. Sound is the attribute of ether; touch, the attribute of air; form, the attribute of fire; taste, the attribute of water; and smell, the attribute of earth. These are the minute senses or essentials. These five senses having the divine powers, joined together with the five minute essentials, make up the attribute of Tamas.

From the attribute of Sattva having the power of knowledge, the ten essentials, such as air, the Sun, Pāśī (Varuṇa) two Aśvinī-gods, Candra (Moon), Brahmā, Rudra, Kṣetrajña and mind, came into being. From these essentials the formation of five matters took place. They are the five elements. When vigour enters the quintupled elements, egoism is given a form. This vigour with perceptible body is called Ādi Nārā- yaṇa (Primordial Nārāyaṇa). Anyhow, quintupled elements will be bright with firm attributes. Ether has the attribute of sound only. Air has the attributes of sound and touch. Fire has the three attributes of sound, touch and form. Water has the four attributes of sound, touch, form and taste, and earth has the five attributes of sound, touch, form, taste and smell. The variegated expression of these five elements is called the universe. It is stated in Devī Bhāgavata, Skandha 3, that the number of species of living beings found in the universe is eightyfour lakhs.

3) The embodied three (Trinity). It has been mentioned in the last section how the three attributes came into existence and how the five elements originated from the three attributes and how vigour or energy acted upon the five elements and Ādi Nārāyaṇa or Viṣṇu came into being. In this section the birth of the three divine figures is being dealt with.

In the known beginning, on the surface of the wide waters, covering the universe made of the five elements, Mahāviṣṇu lay on a banyan tree, as a child. “Who am I? How was I made, and what for? What have I to do?”, and so on were the thoughts of the child. Ins- tantly a voice from the ether fell into his ears saying, “I am everything. There is nothing eternal except me.” Mahāviṣṇu lay contemplating on the voice he heard, when Mahādevī appeared before Mahāviṣṇu and said thus:--“Lo! Mahāviṣṇu! Whenever the universe required creation, preservation and destruction, by the potentiality of the Omnipotence or the Brahman with no attributes, you too had taken origin. Understand that the Omnipotence is beyond attributes. We all are within the purview of attributes. Your attribute mainly is Sattva. From your navel, will be born Brahmā with Rajas as his main attribute and from the forehead of that Brahmā, Śiva with Tamas as his main attribute will be born. By the power of penance, Brahmā will acquire the power of creation and with the help of the attribute of rajas, he will create a world of the colour of blood. You will be the protector and preserver of that world, and at the end of the Kalpa (world-age) Śiva will destroy that world. I am that power of purity, which stands as help and assistance to you in creation.” Accordingly, Brahmā was born from the navel of Viṣṇu and Śiva was born from the forehead of Brahmā. (Devī Bhāgavata, Skandha 1).

4) Creation. Sprouts, Animals and Humanity. After the birth of the Trinity, while Brahmā was contemplating on creation, some creations of the attribute of Tamas originated from him unknowingly. It was Avidyā (Ignorance), having mertia, desire, great desire, dark- ness and great darkness as its five branches. That god continued his contemplation. Then five kinds of immov- ables without the power of knowledge or brightness in and out alike, and with souls covered with darkness, originated. As these immovables are said to be promi- nent, the creation of them is called prominent creation. These are called Sprouts (Udbhids). Seeing that this creation was not sufficient, the god again sat in contemplation. This time animals having horizontal back bones and organs of sense were created. They were called tiryaksrotas, as they walked horizontally. They, such as cow etc. are having more of the attributes of darkness and less of knowledge. They traverse wrong paths due to lack of knowledge though they think otherwise. Egoism, pride and twentyeight kinds of incapacities are their qualities. Though they possess knowledge inwardly they do not know each other. Thinking that this creation also was not sufficient, Brahmā again engaged himself in contemplation, and there came out another creation. It was called ‘Ūrddhva- srotas’ (flowing upwards). This third creation having the attribute mainly of Sattva moved in a lofty level. Those who were born in this creation, desired for comfort and pleasure and were with the light of knowledge inwardly and outwardly. When the third creation called Devasṛṣṭi (creation of gods) originated from Brahmā he grew happy and contented.

Even after creating thus much, Brahmā did not feel satisfaction. So he made the creation of ‘Arvāksrotas’ (moving downwards). The creatures of this group were having the attributes of Sattva, Rajas and Tamas in an advanced degree. So they are miserable and full of activity. They are human beings.

Thus having completed the creation of Udbhids (Sprouts), Tiryaks (animals) and Arvāks (human beings) Brahmā passed on to the creation of heavenly beings. (Viṣṇu Purāṇa, Aṁśa 1; Chapter 5).

5) Creation. Night, Day, Evening, Morning. After this Brahmā again sat in contemplation for water-creation which is the creation of Devas, Asuras, Pitṛs and Manuṣyas (Gods, Demons, the Manes and Man). As he was sitting in contemplation, the attribute of Tamas (inertia) advanced in him and the asuras (demons) were born from his loins. Then Brahmā discarded the figure of Tamas in him. That discarded figure of darkness became the night. Next, from the face of Brahmā, the Devas (gods) were born. They were having the attribute of Sattva (purity). Brahmā discarded that figure of purity also. That figure became the bright day. So the asuras are powerful in the night and the Devas are powerful in the day. After this, the manes were born from Brahmā. They were also discarded. They became the evening between the day and night. Then Brahmā assumed the figure having the attribute of Rajas. From this, man, who was having more of the attribute of rajas was born. Brahmā discarded that figure also. It became a very shining thing which is called the Dawn. So men are powerful in the dawn and the manes are powerful in the evening. The four creations of Day, Night, Evening and the Dawn are considered to be the bodies of Brahmā. (Viṣṇu Purāṇa, Aṁśa 1, Chapter 5).

6) Creation. Rākṣasas (Giants), Yakṣas (Demi-gods), Serpents, Devils, Gandharvas Brahmā again assumed another figure having the attribute of Rajas. Due to this Brahmā felt hungry. Along with hunger desire also grew in him. Then the Prajāpati (Lord of Emanation) sat in the darkness and created some creatures which were very hungry. Uncouth with plenty of hair on the face, they ran towards Brahmā. Of them those who said, ‘don't do so, save him’ became Rākṣasas (giants). Those who said “We will eat him”, became Yakṣas, (demi-gods). Because of Yakṣaṇa (Bhakṣaṇa-Food), they got the name Yakṣa. Because of the dislike at seeing these creatures the hair had fallen from the head of Brahmā. They crept back again into his head. Because they did ‘sarpaṇa’ (creeping up) they were called sarpas (serpents) and as they were ‘Hīna’ (fallen) they were called Ahis (serpents). After this the Lord of creation became very angry and created some creatures. Because of their colour which was a mingling of red and black, they were horrible and they became piśitāśanas (those who eat flesh). Then Brahmā began to sing and from his body the Gandharvas were born. Because they did ‘dhayana’ (Appreciate) of ‘go’ (word) when they were born, they were called Gandharvas.

7) Creation. Birds, animals. After creating all these creat- ures, Brahmā created birds, from his ‘vayas’ (strength), as free agents, according to their actions in the previous lives. Then Brahmā created sheep from his breast and goats from his face. From his stomach and flanks he created cows, and from his legs he created other creat- ures such as the horse, elephant, donkey, wild bull, deer, camel, mule, antelope etc. He created plants bearing fruits and bulbs from his hairs. Though Brahmā had created vegetables and animals at the beginning of the Kalpa (world-age), they came to be properly used in sacrifices only from Tretāyuga (one of the four ages) The animals such as the cow, sheep, goat, horse, mule and donkey are called domestic animals and flesh-eaters such as the leopard, animals with forked hoof such as the wild bull, elephant, monkey, birds, and other animals and reptiles, are included in the word ‘wild animals’.

8) Creation-The Vedas etc. After having completed crea- tion of the things mentioned above, the Prajāpati created from his face looking to the east, the Vedic metre Gāyatrī, Ṛgveda, Trivṛtstoma, the sāma song called Rathantara and the sacrifice called Agniṣṭoma; from his face looking to the south, Yajurveda, the Vedic metre Traiṣṭubha, Pañcadaśa stoma. Bṛhatsāma and the sacri- fice Uktha; from his face looking to the west, Sāmaveda, the Vedic metre Jagatī, Saptadaśastoma, Vairūpasāma and the sacrifice Atirātra. Thus all the creatures lofty and lower originated from the body of Brahmā. After having created Devas, Asuras, the manes and men, Brahmā again at the beginning of the world age, created Yakṣas, Devils, Gandharvas, celestial maids, Naras, Kinnaras, Rakṣas, cows, birds, animals, serpents etc. such as have long life and short life, movable and immo- vable, that we see in the world. Creatures which are created again and again do perform functions which creatures of their kind had been doing previously. Habits of killing or not killing, kindness or cruelty, righteousness or evil, truth or falsehood are adopted by them as becoming to their kind in previous lives. It was Brahmā who had created the uses and differences seen in the sense organs, elements and bodies. Brahmā took from the Vedic voice the shape, form, name, activities etc. of various creatures such as the Devas etc. and allotted them to each particular kind. So also he allotted names, work etc. to hermits as seen in the Vedas.

9) Creation of the four castes. See under Cāturvarṇya.

10) Creation of Prajāpatis. When Brahmā saw that the subjects he had created, did not flourish, he created first the Sanaka brothers and the mental sons of Bhṛgu, Pulastya, Pulaha, Kratu, Aṅgiras, Marīci, Dakṣa, Atri and Vasiṣṭha, and gave these nine the name Prajāpatis (Lords of Emanation). Then he created nine women named Khyāti, Bhūti, Sambhūti, Kṣamā, Prīti, Sannati, Ūrjā, Anasūyā. and Prasūti and gave in marriage Khyāti to Bhṛgu, Bhūti to Pulastya, Sambhūti to Pulaha, Kṣamā to Kratu, Prīti to Aṅgiras, Sannati to Marīci, Ūrjā to Dakṣa, Anasūyā to Atri and Prasūti to Vasiṣṭha. The great hermits such as Sanandana and the others created before the Prajāpatis, were not desirous of pro- pagation as they were wise sages who had renounced all attachments and who had been indifferent. When Brahmā saw that they were not mindful about produc- ing subjects he grew angry. (It was from the middle of the eye brows which were curved by his fury, that Śiva, one of the three divine figures was born). After this, Brahmā appointed Svāyambhuva, who originated from himself, and was of the same shape, as the first Manu for the protection of the subjects. This divine Manu Svāyambhuva took his sister Śatarūpā as wife. Two sons named Priyavrata and Uttānapāda and two daughters named Prasūti and Ākūti were born to them. Of the two daughters Prasūti was given to Prajāpati Dakṣa and Ākūti to Prajāpati Ruci. A son named Yajña and a daughter named Dakṣiṇā were born as twins to Prajāpati Ruci. Twelve sons were born to Yajña by Dakṣiṇā. They were devas named the Yamas of the Manvantara of Svāyambhuva. Dakṣa begot twentyfour daughters of Prasūti. They were Śraddhā, Lakṣmī, Dhṛti, Tuṣṭi, Medhā, Puṣṭi, Kriyā, Buddhi, Lajjā, Vapus, Śānti, Siddhi, Kīrti, Khyāti, Satī, Sam- bhūti, Smṛti, Prīti, Kṣamā, Santati, Anasūyā, Ūrjā, Svāhā and Svadhā. Of these the first thirteen were given to Dharmadeva as wives. Of the remaining daughters, Khyāti became the wife of Bhṛgu, Satī, the wife of Śiva, Sambhūti of Marīci, Smṛti, of Aṅgiras, Prīti of Pulastya, Kṣamā of Pulaha, Santati of Kratu, Anasūyā of Atri, Ūrjā of Vasiṣṭha, Svāhā of Agni, and Svadhā of the manes. (Viṣṇu Purāṇa, Aṁśa 1; Chapter 7).

11) The children of the Prajāpatis. To Prajāpati Bhṛgu, Lakṣmī who became the wife of Viṣṇu and two sons named Dhātā and Vidhātā were born by Khyāti. These two married Āyati and Niyati the two daughters of Meru. To the two couples two sons named Prāṇa and Mṛkaṇḍu were born. From Mṛkaṇḍu, Mārkaṇḍeya was born, and from Mārkaṇḍeya, Vedaśiras was born. To Prāṇa a son named Dyutimān and to him a son named Rājavān was born. From this Rājavān the Bhṛgu dynasty grew up.

Sambhūti the wife of Marīci gave birth to a son named Paurṇamāsa. To Aṅgiras four daughters named Sinīvālī, Kuhū, Rākā and Anumati were born by Smṛti. Three sinless sons named Candra, Durvāsas and Dattātreya were born to Atri by Anasūyā. Of them Dattātreya was a hermit. A son named Dattoli was born to Pulastya by Pratīti (Prīti). That Dattoli was the Agastya of Svāyambhuva Manvantara. Kṣamā the wife of Pulaha gave birth to three sons named Kardama, Urvarīyān and Sahiṣṇu. Santati the wife of Kratu, gave birth to sixty thousand hermits called Bālakhilyas. Seven sons named Rajas, Gotra, Ūrdhvabāhu, Savana, Anagha, Sutapas and Śukra were born to Vasiṣṭha by his wife Ūrjā. These sons were the seven hermits of the third Manvantara. Three bright sons Pāvaka Pavamāna and Śuci were born to god Agni (fire) by his wife Svāhā. Fortyfive sons were born to them. (Viṣṇu Purāṇa, Aṁśa 1, Chapter 10).

12) Creation--Living things. Creations of Sprouts, ani- mals, Men, Devas, Dānavas and so on have been dealt with. But all these creations were pertaining to the world of gods only. Sprouts and animals were born in the earth only from Prajāpati Kaśyapa, the son of Marīci.

Prajāpati Kaśyapa married Aditi, Diti, Danu, Kālikā, Tāmrā, Krodhavaśā, Manu and Analā, the eight daughters of Dakṣa. From Aditi, the Devas, Ādityas, Vasus and the Rudras were born. Daityas were born from Diti and Dānavas from Danu. The asuras Naraka and Kāla were born to Kālikā. Five daughters named Krauñcī, Bhāsī, Śyenī, Dhṛtarāṣṭrī and Śukī were born to Tāmrā. Owls were born from Krauñcī. Bhāsī gave birth to the Bhāsas. Hawks and Vultures were born from Śyenī; Swans, geese and ruddy geese were born from Dhṛtarāṣṭrī. Natā was born from Śukī and Vinatā was born from Natā. Ten daughters named Mṛgī, Mṛgamandā, Harī, Bhadramatā, Mātaṅgī, Śārdūlī Śvetā, Surabhi, Surasā and Kadrū, were born to Krodhavaśā. Mṛgī gave birth to animals. From Mṛgamandā, bears, young deer and Bos grunniens were born. Lions and monkeys were the sons of Harī. A daughter named Irāvatī was born to Bhadramatā. Airāvata was the son of Irāvatī. Elephants were born from Mātaṅgī. Tigers were born from Śārdūlī. The eight ele- phants supporting the globe were born from Śvetā. Two daughters named Rohiṇī and Gandharvī were born to Surabhi. Cattle were born from Rohiṇī, and horses were born from Gandharvī. Surasā gave birth to Nāgas (serpents) and Kadrū gave birth to Uragas (reptiles). Men were born from Manu. The trees were born from Analā. Garuḍa and Aruṇa were born from Vinatā. Sampāti and Jaṭāyu were the sons of Aruṇa. (Vālmīki Rāmāyaṇa, Araṇya Kāṇḍa, Sarga 14).

(Facts about creation seen in various Purāṇas do not agree with each other. This essay is based on facts gathered from various Purāṇas. So disagreements may occur in it.)


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*2nd word in right half of page 738 (+offset) in original book.

Vedic Rituals Hindi

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

सृष्टि स्त्री.
(बहु.व.) एक ईंट का नाम, मा.श्रौ.सू. 6.2.1.25 (अगिन्-वेदि में चिनी जाने वाली), (35-51) अगिन्वेदि की चौथी तह में, बौ.श्रौ.सू. 1०.41-43। सेतु (सामन्) न. मरणासन्न व्यक्ति के दाहिने कान में बुदबुदाये सुरोपयाम सेतु (सामन्) 411 (गुनगुनाये) जाने वाले एक साम का नाम, श्रौ.को. (अं.) 1.1०78।