Janamejaya said:—O Brahman, I have listened to your description of our great and illustrious family. It is endued with many virtues, consists of various metres, compound words, short but sweet words and is capable of conferring the three-fold objects of life (1–3). You have described my ancestors, on account of their dissension with the king Duryodhana, did not employ expedients for destroying the power of Brāhmanas, the prowess of the warriors, for vanquishing their rivals and killing the descendants of their family. You have described that the descendants of the kings who were killed in that dreadful war obtained their respective kingdoms and that the king of Kurus had been firmly established for following the behest of the Divine Lord. O foremest of the twice-born, you have described in order the duties of the three castes and the means by which one may attain to the celestial region; out of your compassion for creatures you have in many ways described the duties of the four castes. You have also described that on the wane of Karma in which godliness predominates some go downwards through births and some rise up. You also have divided into many parts the fruits of being humble. Indeed sweet are the words that you have said relating to the fruits of gifts and Karma. O reverend sir, I am not capable of reading this great history of Bharata even within one celestial day. But sir, I am anxious to hear from you in brief an account of Jnāna for communing with Brahma (4-12).
CHAPTER XVI. THE GREAT BRAHMAN DESCRIBED.
Vaishampāyana said:—O king, having controlled your five senses listen with whole-minded attention to what I say with a pure mind. Know him as Nishkala Purusha, whom one cannot obtain through Karma, who appears before persons conversant with the knowledge of Brahman, who is not attached to actions, who is related to Brahma, who is the unmanifest cause of the universe, who is eternal, and is with and without form. Egoism, begotten by Atman, proceeds from this Purusha (1-3). He has a celestial form, is the lord of the objects of senses, is beyond the reach of thought, eternal, the origin of Yugas, identical with three forms of time, and not being born is equal everywhere. Persons, having the knowledge of Nārayana, know him as separate from the unmanifest. He comprehends all, courses everywhere, has his head everywhere, sees all, has his face towards all, hears all and extends over the space. He is the cause of cause and action, exists as manifest and unmanifest and is not seen by any body when he moves about (4–7). Although he is beyond the reach of thought and without any form, yet he, assuming a form and manifesting himself, ranges everywhere as fire in a wood. He is identical with past, present and future. He is Parameshthin, Prajāpati and the lord of the worlds. This name of His Has been truly sung. That unmanifest one becomes manifest through Brahma Yoga. Ahankāra has been begotten by ignorance proceeding from Nārāyana (8-10). This Purusha with the consciousness of self exists as Brahma. He is the lord of the world mobile and immobile and is called Brahmā.
The Lord, whose creation is this universe, who is the origin of all, said "I will create all." When Brahma said this the consciousness of ego was produced from nature and thus the whole world was brought into being. But the true, Omni-present Brahma, devoid of qualities, remained as Brahma. From the five subtle elements, the attributes of the unmanifest Brahma, emanated the Vedas and their various branches (11-15). Thereupon commanded by Brahma through whom every thing becomes manifest Brahmā took a form from nature and created water. Afterwards amongst creators following the command of Iswara, the seventh Brahmā created air as before, held it and passed by the name of Dhatri. Formerly when this universe, produced by air, was submerged under water the Tarjasa celestials raised it up and now the whole universe is manifest. When Iswara felt a desire for creating the earth for placing his creation he converted a portion of water into solid substance and the other remained liquid: and so the people perceived the earth (16–19). On account of the water being converted into a solid substance the Purusha Bhu rose up and filling all the quarters with a grave sound said:—"I wish to live above water. On account of the water being turned solid I am being afflicted and worn out. Therefore hold me up." Afterwards Prithivi, Earth, spread everywhere and upholding all creatures desirous of having some room, assumed a form and said "Raise me up." Hearing those sweet words Hari assumed the form of a boar and jumped down into the great ocean. Having performed the most difficult task of raising up the Earth from water he so engaged himself in Samādhi (mental concentration) that nobody could see him. He, who assuming the form of a boar raised up the Earth, is the effulgent Brahma. Some know him as Akāsa (ether). Brahmā, the creator of all, originated from Him. That Iswara, the origin of all, through his subtle mental Yoga of Jnana, is still upholding the earth in the shape of the serpent and tortoise, for the well being of the world. Riving the interior of the earth and water which produced it the sun, as if smiling, stationed himself on high. From the solar region, full of heat emanated the lunar region full of water. Because the moon emanated from the Eternal knowledge and was gifted with His supreme knowledge he was called Soma (Sa-Brahma and Uma, knowledge of Brahman) (20-28). From the end of the lunar region emanated air (vital breath). He began to nurse the Vedas explaining the causes of all phenomena (29). Through his knowledge of Yoga and on account of his nature originating from Brahman he created a celestial and eternal Purusha (30). His liquid state became water and his solid state earth; his holes became the sky and the luminous portion became the eye (31). The principle of Mahat, emanating from Brahman as Purusha and begotten by effulgence, agitates the body through air, when united with five elements (32). Jiva or the human soul exists eternally as Jnāna in Buddhi: only Isvara knows it (33). The fire or self which exist eternally in the body united with the five elements is the sun (i.e. supreme soul) (34). On account of the pristine actions the human soul either advances (in spiritualism) or goes down, either enjoys happiness or suffers misery (35). Stupified by the senses and therefore ignorant of (the true form of) Brahman one meets with birth or death on account of his Karma (action) (36). As long as a man is not identified with the Supreme Brahman so long he passes through repeated births in this world (37). When by virtue of Yoga he gets mastery over his senses he becomes at one with Brahman and enjoys true happiness (38). Yet separating himself from this world (of changes) he becomes identical with Brahman: he is not then led to ruin by anger (and other passions) nor becomes attached to objects of senses (39). This ominiscient person, who has acquired the highest spiritual powers, enters into the essence of elements. He then knows the birth and death. That man, conversant with the true form of Brahman, acquires the knowledge of the means of emancipation and the past and future actions and attains to a most excellent status (40-41). By his manas (mind) he conquers all the intellectual faculties and all other desires that agitate the mind as the wind disturbs the ocean (42). Through the eye of Jnāna (spiritual knowledge) the soul of a man, who conquers all the desires. contaminating his mind, is released from all the fetters of the body (43). The Yogin, having a subtle body, can, through spiritual science, create or destroy the next world and can create even this world (44). He, who has his mind, fixed on the Supreme Soul, can release those who, on account of their pristine deeds, have taken birth in a degraded order. (45). Action leads both to emancipation and enjoyment. But he who has immersed himself in the Brahman has no action leading to worldly enjoyments (46).
CHAPTER XVII. THE CREATION OF RIVERS.
Vaishampāyana said:—The mount Mainaka was fixed in that hole which was created on the face of the earth by the increasing sun (1). It was called Parvata because it filled up the ocean of desire and Achala because it was fixed: by nature, it was however called Meru (2). On the spacious summit of the mount Sumeru lives that highly prosperous Purusha, begotten by effulgence, and manifest with head, feet, etc. He was created by the Great Soul through Nature (3). The Brahma energy, that is laid inside the head, assumed the lustrous burning form of Purusha (4). From his mouth emanated as if burning in his effulgence Brahmā with four mouths and with four foremost of the twice-born, the foremost of those conversant with the knowledge of Brahman. From him the great elements again came into being (5–6). The earth was upraised from water by Brahmā who was stationed in his room (on Meru), therefore though invisible he came within the vision of men (7). Brahmā's region, the summit of Meru, is situated at the junction of heaven and earth. It is a hundred or a thousand Yojanas in height and its extent is four times as much. No man, with his celestial wisdom, can within many thousand years, measure its height, for the dimension of the Meru is only imaginary and cannot be gauged like the extent of a desert or the depth of a lake. Like its height and extent its circumference is also limitless. O king, the extent of the mount Sumeru bounded with four side hills is a hundred Yojanas (8–10). And some anchorites, of accomplished asceticism, conversant with the knowledge of Brahman, attribute innumerable other virtues to this mount (11). With Maruts, gods, Rudras, Vasus, Adityas and Vishwadevas he protects the Regents of the earth (12). O king, with the Divine Vishnu he protects the earth emanating from the sun (fire) and Varuna (water) in his Brāhmana body obtained from Brahmā, Vishnu's energy is equal everywhere (13-14). With various observances the truthful Brāhmanas, proficient in the study of the Vedas, have sung the Brahman (15). All the three worlds exist in Brahman and Brahman pervades all either as being manifest or unmanifest (16). The Brāhmanas, who have mastered the Vedas consider those actions as conducive to our well-being—the daily obligatory rites sanctioned by the Vedas, breathed out by Isvara and practised by those Brāhmanas who are not deceiptful even in words, not to speak of works, through the purification of their mind. Although these rites yeild fruits of good works still they constitute but an iota of Braman. So the Srutis hold. The truthful Brāhmanas declare that this universe is but a minutest part of Brahman who is the soul of all. On account of the diversity of their mental faculties the Brahmanas worship one Brahman in sacrifices under various names such as Brahmā, Indra, Mitra, Varuna etc. The Vipras name in various way the one great Brahman. The form of the universe is gross and that of the mind is subtle. And thinking that these two forms belong to understanding only the Lord first created the union of male and female (17–20). Having made arrangements for diverse enjoyments the Divine Lord Brahmā enjoys them along with the goddess and his followers (21). Brahmā is the foremost of Brahmavādins, who, although they are desirous of following humble pursuits, always wend the way leading to emancipation (22). (Umā is spiritual science and Parameswara is the eternal Jnāna understanding) his body is the stream of water flowing from heaven. Soma is born from this stream; and by it Maheshwara is the lord of goblins (23). It is called nadi river because having installed naturally Maheswara as the king of ghosts it made a great noise (24). Supporting herself on the region of Brahmā and passing through the mountains that stood in her way she descended on earth by seven ways: and for this she is called Gangā (25).
O king, in the form of Godavari Ganga divided herself into seven before she joined the ocean and coursed on various sacred shrines having divided herself into a thousand parts in the shape of Jānhavi (26). First gross elements are produced from the great elements and then the actions of the intelligent begin (27). From his four lotus mouths the Veda was produced which since then became the fountain of spiritual instructions to mankind. The sacred sacrifice was an emanation of his Jnāna, understanding, and the four priests were its four legs—and the grand-father Brahmā was the lord (28-29). The four legs of Dharma by which the world is upheld are (the four Asramas), first Brahmacharya—the condition of a student, and secondly the most sacred condition of a house-holder (30). The third stage is that of a religious recluse in a forest, and the fourth is that of union with the great Brahman. These four stages of a religious life are regarded as leading to the attainment of heaven (31). The mental faculties of a man develop through the practice of Yoga and the true understanding of the Vedanta. And the eternal Vedas exist for the practice of Brahmacharya (32). The Pitris are gratified with observing the conduct of the house-holders and the Rishis, stationed on the summit of the mount Sumeru, are gratified with Yoga (33).
CHAPTER XVIII. THE CREATION OF GANDHARVAS ETC.
Vaishampāyana said:—Thereupon assuming the form of pure intelligence the Grand-father conceives the aggregate creation through his mental faculties; and through his inner soul withdrawn from all external objects he performs actions leading to the attainment of Brahman. Engaged in mental concentration and on account of his unification with Brahman, he created offspring in his mind. Through his eyes, the omnipotent Brahmā created the beautiful Apsaras and from the tip of his nose he created Tumvuru and hundreds and thousands of other Gandharvas clad in variegated raiments and expert in reciting the Vedas, singing, dancing, and playing on musical instruments. Through his Yoga power the omnipotent self-sprung deity created in his mind the immaculate goddess Veda-Vani, the very incarnation of his own beauty. She had beautiful eyes, hairs, eye-brows and a lovely countenance. The goddess of sweet words sat on a charming lotus of a hundred petals. O king, having created from his eyes the beautiful Apsaras, and from the tip of his nose the sweet-voiced Gāndharvas, expert in playing on musical instruments Brahmā, the soul of elements, propounded the art of singing and produced the Sāman for other Brahmans (1-9). From his two feet were produced the mobile and immobile creation and men, Kinnaras, Yakshas, Rakshasas, Pichachas, Uragas, elephants, lions, tigers, thousands of other animals, grass and quadrupeds. He created from his hands those who take their food with their hands together with their works. Through vital airs the creator, seeking happiness for all creatures, created various functions of breath. And then fixing his mind on the great Atman full of felicity on account of the obstruction of five senses he remained there. From his heart he created the kine and through his arms he created the birds; and then he created acquatic animals in their different forms (10-14). From the space between the two eye-brows the lord of Yoga, the divine Grand-father through his Yoga power, created the celestial saint Angira, burning in effulgence, and endued with true knowledge for the suppression of six senses. And from his forehead he created the highly pious, celestial saint Bhrigu. From his head the great Yogin, Brahmā created the quarrelsome Nārada and Sanat Kumar (5-17).
When the Grand-father appointed, the eternal king of the twice-born, the night-ranging Soma as the heir apparent the moon, endued with the power begotton by great penances, along with the stars, filled the sky with various creatures and began to range there. Having acquired spiritual powers through Yoga and mental culture the divine Brahmā created the mobile and immobile creatures from his body. Brahmā created various regions as that of the sun &c, and appointed various agents for carrying on the work of day and night. What has been said before leads to the attainment of Brahma. Therefore the Brahma Yoga and Sankhya Yoga constitute the proved science of the scientists. This has been also proved by the Chārvakas. This leads to unification and diversification. This creates birth and death. This creates and destroys time. This is to be known as the discriminative knowledge (18-23).