Creation of the Kumāras and Others

In the Twelfth Chapter, Brahmā, after creating the Kumāras, Marīci, dharma and adharma, produces a couple from his body to increase the population. Mahimā means power.

The functions of ignorance had already been established. At the beginning of the daily creation, they make their appearance in various forms starting with tamas, directly from the Brahmā. Tamas means ignorance of the svarūpa of the jīva. Moha means the identification of self with body etc. Mahāmoha means applying possessiveness to objects of enjoyment. Tāmisra means the appearance of anger within the mental functions when one’s enjoyment is obstructed. Andha-tāmisra means an unconsciousness state brought on by anger. This means death. Not present in the jīva, these were created by ignorance or avidyā. Viṣṇu Purāṇa says:

tamo ’viveko mohaṁ syād antaḥkaraṇa-vibhramaḥ

mahāmohastu vijñeyo grāmya-bhoga-sukhaiṣaṇā

maraṇaṁ hy andha-tāmisraṁ tāmisraḥ krodha ucyate

avidyā pañca-parvaiṣā prādurbhūtā mahātmanaḥ

Tamas means lack of discrimination. Moha means mistaken identify in the mind. Mahāmoha means the desire for happiness from material objects. Andha-tāmisra means death. Tāmisra means anger. These five types of ignorance made their appearance from Brahmā.

In Yogasūtras, Patañjali says avidyā asmitā rāgadveṣābhiniveṣāḥ: ignorance (tamas) false identity (moha), attachment (mahāmoha), repulsion (tāmisra) and fear of death (andha-tāmisra) are the five types of ignorance.

Viṣṇu-svāmī has said:

Ajñāna-viparyāsa-bheda-bhaya-śokāḥ vastutas tv avidyāyā āvaraṇa-vikṣepāv eva dvau dharmau, tāv eva avidyāsmitā-śabdābhyāṁ ajñāna-viparyāsa-śabdābhyāñ cocyete

Ignorance of svarūpa, false identity, hatred, fear and lamentation are actually only two functions of avidyā, āvaraṇa and vikṣepa. Āvaraṇa is called avidyā (tamas) or ajñāna and vikṣepa is called āsmitā (moha), or viparyāsa.

Attachment, hatred and fear of death (rāga, dveṣa, abhiniveśa), though they are qualities of the mind, are types of vikṣepa. Not being as prominent as vikṣepa, they are included in it.

This and the following verses show who the functions of vidyā appeared in the form of the Kumāras and others from Brahmā, in order to show that knowledge or vidyā destroys ignorance or avidyā. Brahma and others who live for the whole of Brahmā’s life entered into the Supreme Lord at the end of the first half of Brahmā’s life (first parardha). Just as Brahmā appears from a lotus on the first day in the second half of his life as he did in the Pādma-kalpa (the previous day), Brahmā made the Kumāras and others appear at this time (though they actually live for Brahmā’s one hundred years.)

The four aspects of vidyā are sāḍkhya, yoga, vairāgya and tapas. These appeared in the form of the four Kumāras. Since vidyā is useless without bhakti, bhakti also is present in these four items as a secondary item. Thus, even the Kumāras also have bhakti. Bhakti as the principal element takes the form of Nārada.

They were not inclined to produce progeny because karma-yoga, producing ignorance, destroys knowledge.

Brahmā was disrespected (avadhyātaḥ). He tried to control his anger. This shows Brahmā’s rajasic nature. Previously, his creation of tamas and the Kumāras shows his tamasic and sattvic nature.

Just as vidyā destroys avidyā, sometimes avidyā destroys vidyā. To show this, anger or tāmisra, the chief aspect of avidyā, makes its appearance as Rudra from Brahmā, who previously produced vidyā (as the Kumāras). Tan-manyuḥ means “The anger of Brahmā was brought under control by his intelligence,” or “Brahmā and his anger were brought under control by his intelligence.” Blue and red are the colors which represent anger.

This describes the actions of Rudra.

Since the places starting with the heart arise from ahaḍkāra, they are suitable places of residence for Rudra who acts as the presiding deity of ahaḍkāra. In relation to anger, the heart is the birth place of anger. When anger increases it also resides in the senses such as the eyes, hands, and feet. This action is suggested. Residence in the prāṇas (asuḥ) means that the respiration in the nostrils increases. Anger is represented in the ether by the ferocious sound of the lion, in the air by drying up, in the fire by burning, and in water by flooding. It is presented in earth by its transformations into various weapons. Anger is represented by the combination of elements in animals like the lion, tigers and snake. Anger resides in the sun and moon in the form of heat and snow, which cause death. Austerity and also other practices such as sāḍkhya, yoga and vairāgya, without bhakti as protection, become places of anger. Thus the Pracetas are described as tapaḥ-dīpita-manyavaḥ: enflamed with anger because of austerities. (SB 6.4.5)

ye ’nye ’ravindākṣa vimukta-māninas

tvayy asta-bhāvād aviśuddha-buddhayaḥ

āruhya kṛcchreṇa paraṁ padaṁ tataḥ

patanty adho ’nādṛta-yuṣmad-aḍghrayaḥ

O lotus-eyed Lord, although nondevotees who accept severe austerities and penances to achieve the highest position may think themselves liberated, their intelligence is impure. They fall down from their position of imagined superiority because they have no regard for your lotus feet. SB 10.2.32

This verse described the names of the eleven Rudras.

These are the names of the eleven śaktis of the eleven Rudras.

Inhabit these places along with your wives (sayoṣaṇaḥ). Having these places and names, create progeny.

He created progeny with similar nature of violence (svabhavena), similar form of blue and red (ākṛti) and similar strength (sattva).

Seeing groups of Rudras created by Rudra (rudra-sṛṣṭānām) Brahmā became afraid.

Such destructive activities of Śiva are not beneficial at the time of creation and maintenance of the universe. Thus he should engage in austerity which will produce opposite results, creation, as previously. Normally one would say, “Just as you destroyed the universe at the end of the previous kalpa, so afterwards you will also destroy it.” Some persons explain that in some kalpas, Śiva acts as Brahmā and also creates. Others say that the statement means that the Lord identifies himself as being one with Śiva as he says in the following verse:

sṛjāmi tapasaivedaṁ grasāmi tapasā punaḥ

bibharmi tapasā viśvaṁ vīryaṁ me duścaraṁ tapaḥ

By austerity I create, destroy and maintain the universe again and again. My power arises from intense austerity. SB 2.9.23

Having learned austerity from you, the population will get deliverance from the material world, according to the principle of “Whatever the great man does, others follow.”

This verse describes how Marīci and others appeared as representatives of karma –yoga. Jñāna, vairāgya, tapas, yoga and karma only become successful by performance of bhakti, and bhakti on the other hand does not dependent on these processes. It gives all results. It is the very form of all results. Thus bhakti is represented at the end, and appeared in the form of Nārada.

Utsaḍgāt means “from the lap, the place of affection.” Another meaning is from association with great devotees. It is said āpo nārā iti proktāḥ: nāra means waters, the offspring of the Lord. Thus, it is understood that Nara refers to the Supreme Lord. Nāra means “that which belongs to the Lord.” Nārada means “that which gives dāsya, sakhya and other relationships with the Lord.” In other word Nārada means bhakti-yoga, which produces such relationships.

Supreme dharma appears from actions prescribed in bhakti-yoga and karma-yoga. Thus this verse describes the appearance of dharma. The heart or breast is considered the best place since it is the location of affection. Adharma refers to non-performance of prescribed dharma, and the performance of forbidden acts. Adharma appeared from Brahmā’s back, which is not attractive, and is not a place of affection.

This verse describes the appearance of factors which instigate adharma, such as lust. Hṛdi means “in the mind.” Because of the independent nature of the mind it is impossible to uproot lust situated there. Though anger and other items also arise from the mind, their place of becoming visible, such as the eye brows, are mentioned here. Though humans possess lust and anger, it is possible for them to develop wisdom composed of knowledge of scripture. To show this, the manifestation of wise words is described: speech arose from his mouth..

This verse shows that even in states of tamas and rajas sometimes some amount of satttva will manifest. Chāyāyāḥ means “from Brahmā’s splendor.”

Even those who are very learned and with great power of discernment cannot control lust. This verse shows that one should not remain alone with women. Maitreya says “We have heard.” This indicates “Though this should not be spoken, in order to give knowledge, I speak without fault finding, since I fear making offense.” He had fear that by fault finding he would fall down in the manner of Marīci’s sons.1 The phrase also indicates that this incident was not seen by anyone in the present kalpa. Rather it happened in a previous, distant kalpa, and is now being explained, since it cannot be accepted to have occurred after Brahmā heard the four essential verses of Bhāgavatam (during the first day of this Brahmā’s life.)

etan mataṁ samātiṣṭha parameṇa samādhinā

bhavān kalpa-vikalpeṣu na vimuhyati karhicit

Follow my instructions in detail, with extreme concentration. You will not be bewildered at any time during your lifetime and its subdivisions. SB 2.9.36

Out of friendship (viśrambhāt), since they were his offspring, they instructed him, not because of anger on seeing sin. Or the meaning can be “having faith (viśrambhāt) that even the sins of great persons are not sins, they gave instructions only out of fear of disturbance in the consequent population. This indicates that Marīci and others did not commit offense in speaking.

This has not been done by persons in previous kalpas, or this has not been done by any Brahmā previous to you. Aḍgajam means lust.

Suślokyam means good reputation. Vṛttam means conduct.

Though receiving these instructions, Brahmā did not become enlightened. This indicates that lust will not dissipate unless the Supreme Lord shows mercy. Remembering this, the sages then surrendered to the Lord.

Giving up his body indicates that the chief remedial measure for great sin is death. Since it is impossible for Brahmā to die before his life span of two parardhas is complete, “giving up his body” means “giving up a disposition.” The directions are covered with darkness even today.

It is said:

dharma-vyatikramo dṛṣṭa īśvarāṇāṁ ca sāhasam

tejīyasāṁ na doṣāya vahneḥ sarva-bhujo yathā

The status of powerful controllers is not harmed by any apparently audacious transgression of morality we may see in them, for they are just like fire, which devours everything fed into it and remains unpolluted. SB 10.33.29

Thus one should not worry that Brahmā was contaminated for being attracted to his daughter. To express this, the power of Brahmā is described in this verse. His position will be described later in the chapter:

śabda-brahmātmanas tasya vyaktāvyaktātmanaḥ paraḥ

brahmāvabhāti vitato nānā-śakty-upabṛṁhitaḥ

The Supreme Lord who is impersonal Brahman and the personal Lord filled with various śaktis, makes his appearance as Brahmā, whose body is composed of the Vedas, which is audible sound as vaikhari and inaudible as oṁ. . SB 3.12.48

Thus, meditating on how to create as he had done previously, the Vedas appeared. This means that the complete method of creation exists in the Vedas. By consulting the Vedas, he could follow the order of the Lord to carry out creation with ease.

Catur-hotram refers to the actions of the hoṭā, udgātā, adhvaryu and brahma priests. Karma-tantram means profusion of sacrificial acts. The āśrāmas and occupations appeared along with the Upavedas and scriptures on logic.

Mukhataḥ means “from his mouths.”

This verse describes the creation of the four hotas. The action of the hotā is śastra, chanting of mantras without intonation (following Ṛg-veda). The action of the adhvayu is sacrificial performance (ījya) (following Yajur-veda). Singing verses (stuti-stomam) is the action of the udgātā (following Sāma-veda). This takes the form of trivṛt-stoma. The action of the brahma (following Atharva-veda) is remedial measure.

This verse describes the creation of the Upavedas. Sthāpatyam refers to the activities of architects, which are described in Viśvakarma-śāstra.

The fifth Veda came from all his mouths, since the fifth Veda embodies all the Vedas.

This verse describes the various sacrifices (karma-tantram) mentioned earlier. Purīṣi means preparation of the fire and agniṣṭut means agni-stoma. These two appeared from Brahmā’s southern mouth. The other pairs arose from the other mouths.

Regarding purity, the Yajñavalkya-smṛti says kṣetrajñasyeśvara-jñānād viśuddhiḥ paramā matā: from knowledge of the Supreme Lord arises the highest purity for the jīva. Thus knowledge can be equated with purity. Charity can be equated with mercy since it is said bhūtābhaya-pradānasya kalāṁ nārhati ṣoòaśīm: those engaging in pious acts do not achieve one sixteenth of the results of the person who bestows (in charity) fearlessness to living beings. Thus there is no contradiction to the previous statement tapaḥ śaucaṁ dayā satyamiti pādāḥ kṛte kṛtāḥ: In Satya-yuga you had complete dharma of four portions with four elements: austerity, cleanliness, mercy and truth. (SB 1.17.24)

. || 3.12.42 ||

sāvitraṁ prājāpatyaṁ ca

brāhmaṁ cātha bṛhat tathā

vārtā sañcaya-śālīna-

śiloñcha iti vai gṛhe

The four types of brahmacarya –sāvitra, prājāpatya, brāhmana and bṛhat arose from Brahmā’s four mouths. The four occupations of the householder—vārtā, sañcaya, śālīna and śiloñcha arose from his four mouths.

After taking the sacred thread, remaining celibate for three nights is called sāvitra. Remaining celibate for a year is called prājāpatya. Remaining celibate until learning the Vedas is called brāhma. Brhāt means celibacy till death. Vārtā refers to occupations not forbidden such a s agriculture. Sañcaya means performing sacrifices. Śālīna means taking alms without begging. Śiloñchana means taking the fallen grains in the field. Śila and uñccha are combined a dvandva in the singular as in the phrase ukāla jjhrasva-hīrgha-plutaḥ (Pāninī 1.2.27). They are combined together with the same meaning. These are the four types of occupation for the householder (gṛhe).

The vaikhānasa vanapraṣṭha lives on wild grains. The vālakhilya gives away accumulated grains on gaining new grains. The audumbara lives off what he acquires by walking in the direction he sees on getting up the morning. The phenapa lives off grains or fruit which have naturally fallen on the ground. These are the different types of vanapraṣṭha arising from their different means of sustenance. There are four types of sannyasīs. The kuṭicaka mainly concenterates on karma in his own hermitage. The bahvoda rejects action and mainly concentrates on jñāna. The haṁsa is fixed in knowledge. The niśkriya has attained realization. The later types in the list are superior to the previous ones.

Logic and the other types of knowledge arose from the eastern and other mouths in succession. The first four items starting with logic (ānvīkṣikī) represent mokṣa, dharma, kāma and artha. Vyāhṛtayaḥ means the individual words bhur, bhuvaḥ and svah and their combination bhur bhuvaḥ svaḥ. These four arose from his four mouths. Thus Āśvalāyana-sūtra says evaṁ vyāhṛtayaḥ proktā vyastāḥ samastā api: vyāhṛti means the individual components and the combination. Or the fourth item can be mahaḥ. Bhūr bhuvaḥ svar iti vā etās tisro vyahṛtayas tāsāṁ uha smaitāṁ caturthīm māhācamasya pravedayate mahas iti: Bhūr, bhuvaḥ and svaḥ are the three vyahṛtis and Māhācamasya taught a fourth called mahaḥ. (Taittiriya upaniṣad 1.5.1) Hṛtsvataḥ means the space in the heart. An alternative reading is dahrataḥ with the same meaning.

This verse describes the origin of the Vedic meters. Snutaḥ means the veins which spread out all over the body. Śruti says anuṣṭup snāvān: the anuṣṭup meter arose from the veins.

This verse describes the origin of the various sounds in speaking. Sparśa refers to the five classes of consonants with their nasals. Svara refers to the vowels starting with a. Ūṣmāna refers to śa, ṣa, sa and ha as well. Antastha refers to semivowels ya, ra, la and va. Sapta-svara refers to the musical notes beginning with ṣaòja. These arose as play (vihāreṇa).

This verse shows that Brahmā has extraordinary powers as a manifestation of the Lord. His body is composed of the Vedas (śabda-brahma). The Supreme Lord (paraḥ) appears as the worshipable object in the form of Brahmā whose body is the Vedas, manifested as external sound (vaikhari) and the unmanifested sound oṁ. That Lord is also manifested as Brahman, the object of impersonal jñāna, and as Bhagavān, the object of pure, personal knowledge, filled with many śaktis. Since Brahmā is non-different from the Lord, it is understood that he has not been contaminated by approaching his daughter.

Giving up his previous body which became mist and darkness (after desiring Vāk), Brahmā accepted another body without pollution of forbidden acts of lust. This śabda-brahma body remains with Brahmā at all times.

Brahmā had thought that Marīci and others whom he had previously created would create a huge population. However he again made efforts.

Properly engaging himself (yukta-kṛtaḥ) and seeing his misfortune, one form of Brahmā became two, one with a beard and the other with breasts. Since the two bodies were related to Brahmā (ka) they are known as kāya, or his descendents. Kaḥ and āyana combine to form kāyana, which means “descendent of ka or Brahmā,” by the rule naòāditvāt phak (Pāṇinī 4.1.99). The syllable na is dropped for metrical reasons, to form the word kāya.

Saḥ refers to Svāyambhuva.

Yataḥ means “by whose offspring.”

Thus ends the commentary on Twelfth Chapter of the Third Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.