yathāsrākṣīn nibodha me
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- Create the offspring who will be obedient to me and have devotion for me as in the previous day, by your body composed of all the Vedas, whose source is me.
- brahmā loka-pitāmahaḥ
- tapasā hy edhamānena
- vipākaḥ parameṣṭhy asau
- viśvaṁ vai brahma-tan-mātraṁ
- guṇa-vaiṣamyam ātmanaḥ
- līleyaṁ hari-medhasaḥ
- ghrāṇa-jñā hṛdy avedinaḥ
- O Vidura! Donkeys, horses, mules, gaura deer, śarabhas,[242] and yaks do not have cloven hooves. Now hear about the animals with five nails.
- vaikārikas tu yaḥ proktaḥ
- ataḥ paraṁ pravakṣyāmi
- svarūpāvasthitasya yat
- yo bhuṅkte paramāṇutām
- trasareṇu-trikaṁ bhuṅkte
- pakṣaḥ pañca-daśāhāni
- viduraivaṁ prabhāṣyate
- ye syuḥ kalpād bahir vidaḥ
- sandhyā-sandhyāṁśayor antar
- yāvad dinaṁ bhagavato
- pratisaṁruddha-vikramaḥ
- tāvat tri-bhuvanaṁ sadyaḥ
- yad ardham āyuṣas tasya
- dvitīyasyāpi bhārata
- kālo ’yaṁ dvi-parārdhākhyo
- vikāraiḥ sahito yuktair
- yathāsrākṣīn nibodha me
- nātmānaṁ bahv amanyata
- so ’vadhyātaḥ sutair evaṁ
- tatas tvām abhidhāsyanti
- mahāñ chiva ṛtadhvajaḥ
- tapa ātiṣṭha bhadraṁ te
- athābhidhyāyataḥ sargaṁ
- aṅgirā mukhato ’kṣṇo ’trir
- chāyāyāḥ kardamo jajñe
- vilokya pitaraṁ sutāḥ
- sa itthaṁ gṛṇataḥ putrān
- cātur-hotraṁ karma-tantram
- gāndharvaṁ vedam ātmanaḥ
- sāvitraṁ prājāpatyaṁ ca
- daṇḍa-nītis tathaiva ca
- Paṅki (40 syllables) arose from his marrow and bṛhatī meter (36 syllables) arose from his prāṇa.
- Having given up one body which became darkness, Brahmā accepted this other body and concentrated his mind on creation.
- The two separated bodies united together in a sexual relationship.
- sa vai svāyambhuvaḥ samrāṭ
- yadā sva-bhāryayā sārdhaṁ
- etāvaty ātmajair vīra
- prajānāṁ mama ca prabho
- O sinless one! While Brahmā was thinking in this way, suddenly from his nose a small pig appeared, the size of a thumb.
- pratisvanayatā vibhuḥ
- utkṣipta-vālaḥ kha-caraḥ kaṭhoraḥ
yathāsrākṣīn nibodha me
Maitreya said: Thus I have described to you the power called time, belonging to the Supreme Lord. Now hear how Brahmā carried out the creation.
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.
|| 3.12.2 ||
sasarjāgre ’ndha-tāmisram
atha tāmisram ādi-kṛt
mahāmohaṁ ca mohaṁ ca
tamaś cājñāna-vṛttayaḥ
Brahmā, the original creator, first produced the functions of ignorance: tamas, moha, mahāmoha, tāmisra and andha-tāmisra.
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.
|| 3.12.3 ||
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