SECTION V.

Maitreya said:—"O twice-born one, tell thou me truly how the Deity created celestials, and saints, and Pitris, [62] Dānavas, and men, and beasts, and trees, and those inhabiting land and water and air; as well as concerning (the respective) qualities and characters and natures (of the creatures) dwelling in Earth,—which Brahmā had created at the commencement of creation".

Thereat Parāçara said—"O Maitreya, listen thou heedfully! I shall tell thee how the Lord God created all,—deities and the rest. As he was contemplating creation as in former Kalpas, through lack of vigilance was generated Illusion, formed of Foulness.—Five are the kinds of Illusion which spring from this high-souled one, viz., tamas, moha, mahamoha, tamisra and andhatamisra. [63] And as (Brahmā) contemplated, were created five kinds of things, trees, &c., having no sense, undeveloped internally as well as externally, and of pent-up selves. As these, trees etc. were the first objects of creation, they are designated the principal creation. But finding these incapable of answering the end, he thought of again creating other things. And as he was revolving creation, sprang up the Tiryyaksrotas. [64] Those that live in Tiryyaksrotas. They are beasts, &c,—composed mainly of foulness, and devoid of liberal curiosity. Leading unrestrained lives, these, albeit devoid of knowledge, deem themselves as possessing the same. Proud, and considering vastly of themselves, they are subject to eight and twenty kinds of ills. [65] And although developed internally, they cannot express themselves to each other. And finding even these as insufficient for his purpose, (Brahmā) bethought him of other ways; and there came into being the third class of objects, named Urddhasrotas [66] to whom the principle of goodness predominates. They have great capacity for pleasure and happiness; and being developed alike externally and internally and, in consequence, more fitted to express themselves on both sides, have been designated Urddhasrotas. This third creation, that of the deities—is called Tushtatman. [67] And great was the pleasure of Brahmā on the consummation of this creation. But, deeming these main creations as not fulfilling his purpose, he revolved within himself another excellent creation, capable of bringing about his end. As that one of true resolve was thus meditating, there came forth from avyakta the arvvyāksrotas competent to accomplish his purpose. And as these eat by swallowing down, they are called arvvyāksrotas. The are bountifully developed; and, albeit possessing a share of foulness, have passion in a larger measure. And it is for this that in them unhappiness preponderates, and that they act continually. [68] They are developed internally and externally,—they are human beings fulfilling the purpose (of the Creator). Thus, O foremost of ascetics, have I narrated unto thee the genesis of the six orders of creation. Brahmā first created Mahata, next he created Tanmātras, which reckon as the second class, and are comprehended under the designation of Bhutasarga. [69] The third creation is Vaikārika, and is known as aindriya. [70] Thus hath been the creation of Buddhi and the others, which is called Prākrita. [71] And the main creation counts as the fourth, and includes the immobile objects. By the name of Tiryyaksrotas is meant, beasts, &c. And the sixth creation is Urddhasrotas, which is known as Devasarga. [72] And the seventh is Arvvāksrotas which is man. The eighth is the creation of Anugrahas [73] composed of goodness and passion. Five are the Vaikrita [74] acts of creation; and three are Prākrita.—And they together constitute Prākrita and Vaikrita. And the ninth is known as Kaumāra. Thus have I described unto thee the nine acts of creation of the Lord of creatures. The Prākrita and the Vaikrita are the radical causes of the world. What wouldst thou further hear of the Lord of the universe, engaged in creation?"

[62]Ancestral manes.
[63]Tamas brings about love of one's own person, etc., moha produces a sense of authority over offspring, etc. mahamoha generates desire of sensual gratification, tamisra causes anger on any impediment coming in the way of enjoyment, and through andhatamisra one is led to conserve health and the good things of life.—T.
[64]Lit. the stream of beings living according to nature.—T.
[65]Some of these are physical, such as leprosy, deafness, blindness, inertia, dumbness, smellessness, impotence; some are mental and moral. It is, however, difficult for us of these times to see how beasts, &c. are more subject to these evils than human beings. The author may possibly have a meaning of his own, which, in the absence of adequate commentary, we fail to arrive at.—T.
[66]The stream of being, tending upwards.—T.
[67]Lit. soul-satisfying.—T.
[68]The first circumstance, remarks the commentator, is owing to the presence, the next, to that of passion.—T.