[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Purāṇas](https://indike.org/pramana/in.purana) › [Vishnupurana](https://indike.org/pramana/in.purana.visnu) › 1.5 # Vishnupurana 1.5 Viṣṇupurāṇa 1.5 - **Language:** Sanskrit ## Contents - [1.5.66](https://indike.org/pramana/in.purana.visnu.1.5.66) — 1 part ### [1.5.1](https://indike.org/pramana/in.purana.visnu.1.5.1) maitreya uvāca: yathā sasarja devo 'sau devarṣipitṛdānavān manuṣyatiryagvṛkṣādīn bhūvyomasalilaukasaḥ // > MAITREYA.--Now unfold to me, Brahman, how this deity created the gods, sages, progenitors, demons, men, animals, trees, and the rest, that abide on earth, in heaven, or in the waters: how Brahmá at creation made the world with the qualities, the characteristics, and the forms of things. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.5.2](https://indike.org/pramana/in.purana.visnu.1.5.2) yadguṇaṃ yatsvabhāvaṃ ca yadrūpaṃ ca jagad dvija sargādau sṛṣṭavān brahmā tan mamācakṣva vistarāt // > MAITREYA.--Now unfold to me, Brahman, how this deity created the gods, sages, progenitors, demons, men, animals, trees, and the rest, that abide on earth, in heaven, or in the waters: how Brahmá at creation made the world with the qualities, the characteristics, and the forms of things. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.5.3](https://indike.org/pramana/in.purana.visnu.1.5.3) parāśara uvāca: maitreya kathayāmy eṣa śṛṇuṣva susamāhitaḥ yathā sasarja devo 'sau devādīn akhilān vibhuḥ // > PARÁŚARA.--I will explain to you, Maitreya, listen attentively, how this deity, the lord of all, created the gods and other beings. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.5.4](https://indike.org/pramana/in.purana.visnu.1.5.4) sṛṣṭiṃ cintayatas tasya kalpādiṣu yathā purā abuddhipūrvakaḥ sargaḥ prādurbhūtas tamomayaḥ // > Whilst he (Brahmá) formerly, in the beginning of the Kalpas, was. meditating on creation, there appeared a creation beginning with ignorance, and consisting of darkness. From that great being appeared fivefold Ignorance, consisting of obscurity, illusion, extreme illusion, gloom, utter darkness. The creation of the creator thus plunged in abstraction, was the fivefold (immovable) world, without intellect or reflection, void of perception or sensation, incapable of feeling, and destitute of motion. Since immovable things were first created, this is called the first creation. Brahmá, beholding that it was defective, designed another; and whilst he thus meditated, the animal creation was manifested, to the products of which the term Tiryaksrotas is applied, from their nutriment following a winding course. These were called beasts, &c., and their characteristic was the quality of darkness, they being destitute of knowledge, uncontrolled in their conduct, and mistaking error for wisdom; being formed of egotism and self-esteem, labouring under the twenty-eight kinds of imperfection, manifesting inward sensations, and associating with each other (according to their kinds). > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.5.5](https://indike.org/pramana/in.purana.visnu.1.5.5) tamo moho mahāmohas tāmisro hy andhasaṃjñitaḥ avidyā pañcaparvaiṣā prādurbhūtā mahātmanaḥ // > Whilst he (Brahmá) formerly, in the beginning of the Kalpas, was. meditating on creation, there appeared a creation beginning with ignorance, and consisting of darkness. From that great being appeared fivefold Ignorance, consisting of obscurity, illusion, extreme illusion, gloom, utter darkness. The creation of the creator thus plunged in abstraction, was the fivefold (immovable) world, without intellect or reflection, void of perception or sensation, incapable of feeling, and destitute of motion. Since immovable things were first created, this is called the first creation. Brahmá, beholding that it was defective, designed another; and whilst he thus meditated, the animal creation was manifested, to the products of which the term Tiryaksrotas is applied, from their nutriment following a winding course. These were called beasts, &c., and their characteristic was the quality of darkness, they being destitute of knowledge, uncontrolled in their conduct, and mistaking error for wisdom; being formed of egotism and self-esteem, labouring under the twenty-eight kinds of imperfection, manifesting inward sensations, and associating with each other (according to their kinds). > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.5.6](https://indike.org/pramana/in.purana.visnu.1.5.6) pañcadhāvasthitaḥ sargo dhyāyato 'pratibodhavān bahir antaś cāprakāśaḥ saṃvṛtātmā nagātmakaḥ // > Whilst he (Brahmá) formerly, in the beginning of the Kalpas, was. meditating on creation, there appeared a creation beginning with ignorance, and consisting of darkness. From that great being appeared fivefold Ignorance, consisting of obscurity, illusion, extreme illusion, gloom, utter darkness. The creation of the creator thus plunged in abstraction, was the fivefold (immovable) world, without intellect or reflection, void of perception or sensation, incapable of feeling, and destitute of motion. Since immovable things were first created, this is called the first creation. Brahmá, beholding that it was defective, designed another; and whilst he thus meditated, the animal creation was manifested, to the products of which the term Tiryaksrotas is applied, from their nutriment following a winding course. These were called beasts, &c., and their characteristic was the quality of darkness, they being destitute of knowledge, uncontrolled in their conduct, and mistaking error for wisdom; being formed of egotism and self-esteem, labouring under the twenty-eight kinds of imperfection, manifesting inward sensations, and associating with each other (according to their kinds). > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.5.7](https://indike.org/pramana/in.purana.visnu.1.5.7) mukhyā nagā yataś coktā mukhyasargas tatas tv ayam // > Whilst he (Brahmá) formerly, in the beginning of the Kalpas, was. meditating on creation, there appeared a creation beginning with ignorance, and consisting of darkness. From that great being appeared fivefold Ignorance, consisting of obscurity, illusion, extreme illusion, gloom, utter darkness. The creation of the creator thus plunged in abstraction, was the fivefold (immovable) world, without intellect or reflection, void of perception or sensation, incapable of feeling, and destitute of motion. Since immovable things were first created, this is called the first creation. Brahmá, beholding that it was defective, designed another; and whilst he thus meditated, the animal creation was manifested, to the products of which the term Tiryaksrotas is applied, from their nutriment following a winding course. These were called beasts, &c., and their characteristic was the quality of darkness, they being destitute of knowledge, uncontrolled in their conduct, and mistaking error for wisdom; being formed of egotism and self-esteem, labouring under the twenty-eight kinds of imperfection, manifesting inward sensations, and associating with each other (according to their kinds). > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.5.8](https://indike.org/pramana/in.purana.visnu.1.5.8) taṃ dṛṣṭvāsādhakaṃ sargam amanyad aparaṃ punaḥ // > Whilst he (Brahmá) formerly, in the beginning of the Kalpas, was. meditating on creation, there appeared a creation beginning with ignorance, and consisting of darkness. From that great being appeared fivefold Ignorance, consisting of obscurity, illusion, extreme illusion, gloom, utter darkness. The creation of the creator thus plunged in abstraction, was the fivefold (immovable) world, without intellect or reflection, void of perception or sensation, incapable of feeling, and destitute of motion. Since immovable things were first created, this is called the first creation. Brahmá, beholding that it was defective, designed another; and whilst he thus meditated, the animal creation was manifested, to the products of which the term Tiryaksrotas is applied, from their nutriment following a winding course. These were called beasts, &c., and their characteristic was the quality of darkness, they being destitute of knowledge, uncontrolled in their conduct, and mistaking error for wisdom; being formed of egotism and self-esteem, labouring under the twenty-eight kinds of imperfection, manifesting inward sensations, and associating with each other (according to their kinds). > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.5.9](https://indike.org/pramana/in.purana.visnu.1.5.9) tasyābhidhyāyataḥ sargaṃ tiryaksroto 'bhyavartata yasmāt tiryakpravṛttaḥ sa tiryaksrotas tataḥ smṛtaḥ // > Whilst he (Brahmá) formerly, in the beginning of the Kalpas, was. meditating on creation, there appeared a creation beginning with ignorance, and consisting of darkness. From that great being appeared fivefold Ignorance, consisting of obscurity, illusion, extreme illusion, gloom, utter darkness. The creation of the creator thus plunged in abstraction, was the fivefold (immovable) world, without intellect or reflection, void of perception or sensation, incapable of feeling, and destitute of motion. Since immovable things were first created, this is called the first creation. Brahmá, beholding that it was defective, designed another; and whilst he thus meditated, the animal creation was manifested, to the products of which the term Tiryaksrotas is applied, from their nutriment following a winding course. These were called beasts, &c., and their characteristic was the quality of darkness, they being destitute of knowledge, uncontrolled in their conduct, and mistaking error for wisdom; being formed of egotism and self-esteem, labouring under the twenty-eight kinds of imperfection, manifesting inward sensations, and associating with each other (according to their kinds). > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.5.10](https://indike.org/pramana/in.purana.visnu.1.5.10) paśvādayas te vikhyātās tamaḥprāyā hy avedinaḥ utpathagrāhiṇaś caiva te 'jñāne jñānamāninaḥ // > Whilst he (Brahmá) formerly, in the beginning of the Kalpas, was. meditating on creation, there appeared a creation beginning with ignorance, and consisting of darkness. From that great being appeared fivefold Ignorance, consisting of obscurity, illusion, extreme illusion, gloom, utter darkness. The creation of the creator thus plunged in abstraction, was the fivefold (immovable) world, without intellect or reflection, void of perception or sensation, incapable of feeling, and destitute of motion. Since immovable things were first created, this is called the first creation. Brahmá, beholding that it was defective, designed another; and whilst he thus meditated, the animal creation was manifested, to the products of which the term Tiryaksrotas is applied, from their nutriment following a winding course. These were called beasts, &c., and their characteristic was the quality of darkness, they being destitute of knowledge, uncontrolled in their conduct, and mistaking error for wisdom; being formed of egotism and self-esteem, labouring under the twenty-eight kinds of imperfection, manifesting inward sensations, and associating with each other (according to their kinds). > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.5.11](https://indike.org/pramana/in.purana.visnu.1.5.11) ahaṃkṛtā ahaṃmānā aṣṭāviṃśadvadhātmakāḥ antaḥprakāśās te sarve āvṛtāś ca parasparam // > Whilst he (Brahmá) formerly, in the beginning of the Kalpas, was. meditating on creation, there appeared a creation beginning with ignorance, and consisting of darkness. From that great being appeared fivefold Ignorance, consisting of obscurity, illusion, extreme illusion, gloom, utter darkness. The creation of the creator thus plunged in abstraction, was the fivefold (immovable) world, without intellect or reflection, void of perception or sensation, incapable of feeling, and destitute of motion. Since immovable things were first created, this is called the first creation. Brahmá, beholding that it was defective, designed another; and whilst he thus meditated, the animal creation was manifested, to the products of which the term Tiryaksrotas is applied, from their nutriment following a winding course. These were called beasts, &c., and their characteristic was the quality of darkness, they being destitute of knowledge, uncontrolled in their conduct, and mistaking error for wisdom; being formed of egotism and self-esteem, labouring under the twenty-eight kinds of imperfection, manifesting inward sensations, and associating with each other (according to their kinds). > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.5.12](https://indike.org/pramana/in.purana.visnu.1.5.12) tam apy asādhakaṃ matvā dhyāyato 'nyas tato 'bhavat ūrdhvasrotas tṛtīyas tu sāttvikordhvam avartata // > Beholding this creation also imperfect, Brahmá again meditated, and a third creation appeared, abounding with the quality of goodness, termed Úrddhasrotas. The beings thus produced in the Úrddhasrotas creation were endowed with pleasure and enjoyment, unencumbered internally or externally, and luminous within and without. This, termed the creation of immortals, was the third performance of Brahmá, who, although well pleased with it, still found it incompetent to fulfil his end. Continuing therefore his meditations, there sprang, in consequence of his infallible purpose, the creation termed Arváksrotas, from indiscrete nature. The products of this are termed Arváksrotasas, from the downward current (of their nutriment). They abound with the light of knowledge, but the qualities of darkness and of foulness predominate. Hence they are afflicted by evil, and are repeatedly impelled to action. They have knowledge both externally and internally, and are the instruments (of accomplishing the object of creation, the liberation of soul). These creatures were mankind. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.5.13](https://indike.org/pramana/in.purana.visnu.1.5.13) te sukhaprītibahulā bahir antaś ca nāvṛtāḥ prakāśā bahir antaś ca ūrdhvasrotodbhavāḥ smṛtāḥ // > Beholding this creation also imperfect, Brahmá again meditated, and a third creation appeared, abounding with the quality of goodness, termed Úrddhasrotas. The beings thus produced in the Úrddhasrotas creation were endowed with pleasure and enjoyment, unencumbered internally or externally, and luminous within and without. This, termed the creation of immortals, was the third performance of Brahmá, who, although well pleased with it, still found it incompetent to fulfil his end. Continuing therefore his meditations, there sprang, in consequence of his infallible purpose, the creation termed Arváksrotas, from indiscrete nature. The products of this are termed Arváksrotasas, from the downward current (of their nutriment). They abound with the light of knowledge, but the qualities of darkness and of foulness predominate. Hence they are afflicted by evil, and are repeatedly impelled to action. They have knowledge both externally and internally, and are the instruments (of accomplishing the object of creation, the liberation of soul). These creatures were mankind. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.5.14](https://indike.org/pramana/in.purana.visnu.1.5.14) tuṣṭyātmakas tṛtīyas tu devasargas tu sa smṛtaḥ tasmin sarge 'bhavat prītir niṣpanne brahmaṇas tathā // > Beholding this creation also imperfect, Brahmá again meditated, and a third creation appeared, abounding with the quality of goodness, termed Úrddhasrotas. The beings thus produced in the Úrddhasrotas creation were endowed with pleasure and enjoyment, unencumbered internally or externally, and luminous within and without. This, termed the creation of immortals, was the third performance of Brahmá, who, although well pleased with it, still found it incompetent to fulfil his end. Continuing therefore his meditations, there sprang, in consequence of his infallible purpose, the creation termed Arváksrotas, from indiscrete nature. The products of this are termed Arváksrotasas, from the downward current (of their nutriment). They abound with the light of knowledge, but the qualities of darkness and of foulness predominate. Hence they are afflicted by evil, and are repeatedly impelled to action. They have knowledge both externally and internally, and are the instruments (of accomplishing the object of creation, the liberation of soul). These creatures were mankind. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.5.15](https://indike.org/pramana/in.purana.visnu.1.5.15) tato 'nyaṃ sa tadā dadhyau sādhakaṃ sargam uttamam asādhakāṃs tu tāñ jñātvā mukhyasargādisaṃbhavān // > Beholding this creation also imperfect, Brahmá again meditated, and a third creation appeared, abounding with the quality of goodness, termed Úrddhasrotas. The beings thus produced in the Úrddhasrotas creation were endowed with pleasure and enjoyment, unencumbered internally or externally, and luminous within and without. This, termed the creation of immortals, was the third performance of Brahmá, who, although well pleased with it, still found it incompetent to fulfil his end. Continuing therefore his meditations, there sprang, in consequence of his infallible purpose, the creation termed Arváksrotas, from indiscrete nature. The products of this are termed Arváksrotasas, from the downward current (of their nutriment). They abound with the light of knowledge, but the qualities of darkness and of foulness predominate. Hence they are afflicted by evil, and are repeatedly impelled to action. They have knowledge both externally and internally, and are the instruments (of accomplishing the object of creation, the liberation of soul). These creatures were mankind. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.5.16](https://indike.org/pramana/in.purana.visnu.1.5.16) tathābhidhyāyatas tasya satyābhidhyāyinas tataḥ prādurbhūtas tadāvyaktād arvāksrotas tu sādhakaḥ // > Beholding this creation also imperfect, Brahmá again meditated, and a third creation appeared, abounding with the quality of goodness, termed Úrddhasrotas. The beings thus produced in the Úrddhasrotas creation were endowed with pleasure and enjoyment, unencumbered internally or externally, and luminous within and without. This, termed the creation of immortals, was the third performance of Brahmá, who, although well pleased with it, still found it incompetent to fulfil his end. Continuing therefore his meditations, there sprang, in consequence of his infallible purpose, the creation termed Arváksrotas, from indiscrete nature. The products of this are termed Arváksrotasas, from the downward current (of their nutriment). They abound with the light of knowledge, but the qualities of darkness and of foulness predominate. Hence they are afflicted by evil, and are repeatedly impelled to action. They have knowledge both externally and internally, and are the instruments (of accomplishing the object of creation, the liberation of soul). These creatures were mankind. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.5.17](https://indike.org/pramana/in.purana.visnu.1.5.17) yasmād arvāg vyavartanta tato 'rvāksrotasas tu te te ca prakāśabahulās tamoudriktā rajo'dhikāḥ // > Beholding this creation also imperfect, Brahmá again meditated, and a third creation appeared, abounding with the quality of goodness, termed Úrddhasrotas. The beings thus produced in the Úrddhasrotas creation were endowed with pleasure and enjoyment, unencumbered internally or externally, and luminous within and without. This, termed the creation of immortals, was the third performance of Brahmá, who, although well pleased with it, still found it incompetent to fulfil his end. Continuing therefore his meditations, there sprang, in consequence of his infallible purpose, the creation termed Arváksrotas, from indiscrete nature. The products of this are termed Arváksrotasas, from the downward current (of their nutriment). They abound with the light of knowledge, but the qualities of darkness and of foulness predominate. Hence they are afflicted by evil, and are repeatedly impelled to action. They have knowledge both externally and internally, and are the instruments (of accomplishing the object of creation, the liberation of soul). These creatures were mankind. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.5.18](https://indike.org/pramana/in.purana.visnu.1.5.18) tasmāt te duḥkhabahulā bhūyo bhūyaś ca kāriṇaḥ prakāśā bahir antaś ca manuṣyāḥ sādhakās tu te // > Beholding this creation also imperfect, Brahmá again meditated, and a third creation appeared, abounding with the quality of goodness, termed Úrddhasrotas. The beings thus produced in the Úrddhasrotas creation were endowed with pleasure and enjoyment, unencumbered internally or externally, and luminous within and without. This, termed the creation of immortals, was the third performance of Brahmá, who, although well pleased with it, still found it incompetent to fulfil his end. Continuing therefore his meditations, there sprang, in consequence of his infallible purpose, the creation termed Arváksrotas, from indiscrete nature. The products of this are termed Arváksrotasas, from the downward current (of their nutriment). They abound with the light of knowledge, but the qualities of darkness and of foulness predominate. Hence they are afflicted by evil, and are repeatedly impelled to action. They have knowledge both externally and internally, and are the instruments (of accomplishing the object of creation, the liberation of soul). These creatures were mankind. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.5.18x25-1](https://indike.org/pramana/in.purana.visnu.1.5.18x25-1) pañcamo 'nugrahaḥ sargaḥ sa caturdhā vyavasthitaḥ // ### [1.5.18x25-2](https://indike.org/pramana/in.purana.visnu.1.5.18x25-2) viparyayeṇa cāśaktyā siddhyā tuṣṭyā tathaiva ca // ### [1.5.18x25-3](https://indike.org/pramana/in.purana.visnu.1.5.18x25-3) nivṛttaṃ vartamānaṃ ca sarve jānanti vai punaḥ // ### [1.5.18x25-4](https://indike.org/pramana/in.purana.visnu.1.5.18x25-4) bhūtādikānāṃ bhūtānāṃ ṣaṣṭhaḥ sargaḥ sa ucyate // ### [1.5.18x25-5](https://indike.org/pramana/in.purana.visnu.1.5.18x25-5) te parigrāhiṇaḥ sarge saṃvibhāganatāḥ sadā // ### [1.5.18x25-6](https://indike.org/pramana/in.purana.visnu.1.5.18x25-6) krodhanāś cāpy aśīlāś ca jñeyā bhūtādikās tu te // ### [1.5.19](https://indike.org/pramana/in.purana.visnu.1.5.19) ity ete kathitāḥ sargāḥ ṣaḍ atra munisattama prathamo mahataḥ sargo vijñeyo brahmaṇas tu saḥ // > I have thus explained to you, excellent Muni, six creations. The first creation was that of Mahat or Intellect, which is also called the creation of Brahmá. The second was that of the rudimental principles (Tanmátras), thence termed the elemental creation (Bhúta serga). The third was the modified form of egotism, termed the organic creation, or creation of the senses (Aindríyaka). These three were the Prákrita creations, the developements of indiscrete nature, preceded by the indiscrete principle. The fourth or fundamental creation (of perceptible things) was that of inanimate bodies. The fifth, the Tairyag yonya creation, was that of animals. The sixth was the Úrddhasrotas creation, or that of the divinities. The creation of the Arváksrotas beings was the seventh, and was that of man. There is an eighth creation, termed Anugraha, which possesses both the qualities of goodness and darkness. Of these creations, five are secondary, and three are primary. But there is a ninth, the Kaumára creation, which is both primary and secondary. These are the nine creations of the great progenitor of all, and, both as primary and secondary, are the radical causes of the world, proceeding from the sovereign creator. What else dost thou desire to hear? > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.5.20](https://indike.org/pramana/in.purana.visnu.1.5.20) tanmātrāṇāṃ dvitīyaś ca bhūtasargas tu sa smṛtaḥ vaikārikas tṛtīyas tu sarga aindriyakaḥ smṛtaḥ // > I have thus explained to you, excellent Muni, six creations. The first creation was that of Mahat or Intellect, which is also called the creation of Brahmá. The second was that of the rudimental principles (Tanmátras), thence termed the elemental creation (Bhúta serga). The third was the modified form of egotism, termed the organic creation, or creation of the senses (Aindríyaka). These three were the Prákrita creations, the developements of indiscrete nature, preceded by the indiscrete principle. The fourth or fundamental creation (of perceptible things) was that of inanimate bodies. The fifth, the Tairyag yonya creation, was that of animals. The sixth was the Úrddhasrotas creation, or that of the divinities. The creation of the Arváksrotas beings was the seventh, and was that of man. There is an eighth creation, termed Anugraha, which possesses both the qualities of goodness and darkness. Of these creations, five are secondary, and three are primary. But there is a ninth, the Kaumára creation, which is both primary and secondary. These are the nine creations of the great progenitor of all, and, both as primary and secondary, are the radical causes of the world, proceeding from the sovereign creator. What else dost thou desire to hear? > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.5.21](https://indike.org/pramana/in.purana.visnu.1.5.21) ity eṣa prākṛtaḥ sargaḥ saṃbhūto buddhipūrvakaḥ mukhyasargaś caturthas tu mukhyā vai sthāvarāḥ smṛtāḥ // > I have thus explained to you, excellent Muni, six creations. The first creation was that of Mahat or Intellect, which is also called the creation of Brahmá. The second was that of the rudimental principles (Tanmátras), thence termed the elemental creation (Bhúta serga). The third was the modified form of egotism, termed the organic creation, or creation of the senses (Aindríyaka). These three were the Prákrita creations, the developements of indiscrete nature, preceded by the indiscrete principle. The fourth or fundamental creation (of perceptible things) was that of inanimate bodies. The fifth, the Tairyag yonya creation, was that of animals. The sixth was the Úrddhasrotas creation, or that of the divinities. The creation of the Arváksrotas beings was the seventh, and was that of man. There is an eighth creation, termed Anugraha, which possesses both the qualities of goodness and darkness. Of these creations, five are secondary, and three are primary. But there is a ninth, the Kaumára creation, which is both primary and secondary. These are the nine creations of the great progenitor of all, and, both as primary and secondary, are the radical causes of the world, proceeding from the sovereign creator. What else dost thou desire to hear? > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.5.22](https://indike.org/pramana/in.purana.visnu.1.5.22) pañcamas tu ca yaḥ proktas tairyagyonyaḥ sa ucyate tatordhvasrotasāṃ ṣaṣṭho devasargas tu sa smṛtaḥ // > I have thus explained to you, excellent Muni, six creations. The first creation was that of Mahat or Intellect, which is also called the creation of Brahmá. The second was that of the rudimental principles (Tanmátras), thence termed the elemental creation (Bhúta serga). The third was the modified form of egotism, termed the organic creation, or creation of the senses (Aindríyaka). These three were the Prákrita creations, the developements of indiscrete nature, preceded by the indiscrete principle. The fourth or fundamental creation (of perceptible things) was that of inanimate bodies. The fifth, the Tairyag yonya creation, was that of animals. The sixth was the Úrddhasrotas creation, or that of the divinities. The creation of the Arváksrotas beings was the seventh, and was that of man. There is an eighth creation, termed Anugraha, which possesses both the qualities of goodness and darkness. Of these creations, five are secondary, and three are primary. But there is a ninth, the Kaumára creation, which is both primary and secondary. These are the nine creations of the great progenitor of all, and, both as primary and secondary, are the radical causes of the world, proceeding from the sovereign creator. What else dost thou desire to hear? > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.5.23](https://indike.org/pramana/in.purana.visnu.1.5.23) tato 'rvāksrotasāṃ sargaḥ saptamaḥ sa tu mānuṣaḥ // > I have thus explained to you, excellent Muni, six creations. The first creation was that of Mahat or Intellect, which is also called the creation of Brahmá. The second was that of the rudimental principles (Tanmátras), thence termed the elemental creation (Bhúta serga). The third was the modified form of egotism, termed the organic creation, or creation of the senses (Aindríyaka). These three were the Prákrita creations, the developements of indiscrete nature, preceded by the indiscrete principle. The fourth or fundamental creation (of perceptible things) was that of inanimate bodies. The fifth, the Tairyag yonya creation, was that of animals. The sixth was the Úrddhasrotas creation, or that of the divinities. The creation of the Arváksrotas beings was the seventh, and was that of man. There is an eighth creation, termed Anugraha, which possesses both the qualities of goodness and darkness. Of these creations, five are secondary, and three are primary. But there is a ninth, the Kaumára creation, which is both primary and secondary. These are the nine creations of the great progenitor of all, and, both as primary and secondary, are the radical causes of the world, proceeding from the sovereign creator. What else dost thou desire to hear? > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.5.24](https://indike.org/pramana/in.purana.visnu.1.5.24) aṣṭamo 'nugrahaḥ sargaḥ sāttvikas tāmasaś ca saḥ pañcaite vaikṛtāḥ sargāḥ prākṛtās tu trayaḥ smṛtāḥ // > I have thus explained to you, excellent Muni, six creations. The first creation was that of Mahat or Intellect, which is also called the creation of Brahmá. The second was that of the rudimental principles (Tanmátras), thence termed the elemental creation (Bhúta serga). The third was the modified form of egotism, termed the organic creation, or creation of the senses (Aindríyaka). These three were the Prákrita creations, the developements of indiscrete nature, preceded by the indiscrete principle. The fourth or fundamental creation (of perceptible things) was that of inanimate bodies. The fifth, the Tairyag yonya creation, was that of animals. The sixth was the Úrddhasrotas creation, or that of the divinities. The creation of the Arváksrotas beings was the seventh, and was that of man. There is an eighth creation, termed Anugraha, which possesses both the qualities of goodness and darkness. Of these creations, five are secondary, and three are primary. But there is a ninth, the Kaumára creation, which is both primary and secondary. These are the nine creations of the great progenitor of all, and, both as primary and secondary, are the radical causes of the world, proceeding from the sovereign creator. What else dost thou desire to hear? > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.5.25](https://indike.org/pramana/in.purana.visnu.1.5.25) prākṛto vaikṛtaś caiva kaumāro navamaḥ smṛtaḥ ity ete vai samākhyātā nava sargāḥ prajāpateḥ // > I have thus explained to you, excellent Muni, six creations. The first creation was that of Mahat or Intellect, which is also called the creation of Brahmá. The second was that of the rudimental principles (Tanmátras), thence termed the elemental creation (Bhúta serga). The third was the modified form of egotism, termed the organic creation, or creation of the senses (Aindríyaka). These three were the Prákrita creations, the developements of indiscrete nature, preceded by the indiscrete principle. The fourth or fundamental creation (of perceptible things) was that of inanimate bodies. The fifth, the Tairyag yonya creation, was that of animals. The sixth was the Úrddhasrotas creation, or that of the divinities. The creation of the Arváksrotas beings was the seventh, and was that of man. There is an eighth creation, termed Anugraha, which possesses both the qualities of goodness and darkness. Of these creations, five are secondary, and three are primary. But there is a ninth, the Kaumára creation, which is both primary and secondary. These are the nine creations of the great progenitor of all, and, both as primary and secondary, are the radical causes of the world, proceeding from the sovereign creator. What else dost thou desire to hear? > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.5.26](https://indike.org/pramana/in.purana.visnu.1.5.26) prākṛtā vaikṛtāś caiva jagato mūlahetavaḥ sṛjato jagadīśasya kim anyac chrotum icchasi // > I have thus explained to you, excellent Muni, six creations. The first creation was that of Mahat or Intellect, which is also called the creation of Brahmá. The second was that of the rudimental principles (Tanmátras), thence termed the elemental creation (Bhúta serga). The third was the modified form of egotism, termed the organic creation, or creation of the senses (Aindríyaka). These three were the Prákrita creations, the developements of indiscrete nature, preceded by the indiscrete principle. The fourth or fundamental creation (of perceptible things) was that of inanimate bodies. The fifth, the Tairyag yonya creation, was that of animals. The sixth was the Úrddhasrotas creation, or that of the divinities. The creation of the Arváksrotas beings was the seventh, and was that of man. There is an eighth creation, termed Anugraha, which possesses both the qualities of goodness and darkness. Of these creations, five are secondary, and three are primary. But there is a ninth, the Kaumára creation, which is both primary and secondary. These are the nine creations of the great progenitor of all, and, both as primary and secondary, are the radical causes of the world, proceeding from the sovereign creator. What else dost thou desire to hear? > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.5.27](https://indike.org/pramana/in.purana.visnu.1.5.27) maitreya uvāca: saṃkṣepāt kathitaḥ sargo devādīnāṃ mune tvayā vistarāc chrotum icchāmi tvatto munivarottama // > MAITREYA. Thou hast briefly related to me, Muni, the creation of the gods and other beings: I am desirous, chief of sages, to hear from thee a more ample account of their creation. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.5.28](https://indike.org/pramana/in.purana.visnu.1.5.28) parāśara uvāca: karmabhir bhāvitāḥ pūrvaiḥ kuśalākuśalais tu tāḥ khyātyā tayā hy anirmuktāḥ saṃhāre 'py upasaṃhṛtāḥ // > PARÁŚARA.--Created beings, although they are destroyed (in their individual forms) at the periods of dissolution, yet, being affected by the good or evil acts of former existence, they are never exempted from their consequences; and when Brahmá creates the world anew, they are the progeny of his will, in the fourfold condition of gods, men, animals, or inanimate things. Brahmá then, being desirous of creating the four orders of beings, termed gods, demons, progenitors, and men, collected his mind into itself. Whilst thus concentrated, the quality of darkness pervaded his body; and thence the demons (the Asuras) were first born, issuing from his thigh. Brahmá then abandoned that form which was, composed of the rudiment of darkness, and which, being deserted by him, became night. Continuing to create, but assuming a different. shape, he experienced pleasure; and thence from his mouth proceeded the gods, endowed with the quality of goodness. The form abandoned by him, became day, in which the good quality predominates; and hence by day the gods are most powerful, and by night the demons. He next adopted another person, in which the rudiment of goodness also prevailed; and thinking of himself, as the father of the world, the progenitors (the Pitris) were born from his side. The body, when he abandoned, it, became the Sandhyá (or evening twilight), the interval between day and night. Brahmá then assumed another person, pervaded by the quality of foulness; and from this, men, in whom foulness (or passion) predominates, were produced. Quickly abandoning that body, it became morning twilight, or the dawn. At the appearance of this light of day, men feel most vigour; while the progenitors are most powerful in the evening season. In this manner, Maitreya, Jyotsná (dawn), Rátri (night), Ahar (day), and Sandhyá (evening), are the four bodies of Brahmá invested by the three qualities. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.5.29](https://indike.org/pramana/in.purana.visnu.1.5.29) sthāvarāntāḥ surādyās tu prajā brahmaṃś caturvidhāḥ brahmaṇaḥ kurvataḥ sṛṣṭiṃ jajñire mānasās tu tāḥ // > PARÁŚARA.--Created beings, although they are destroyed (in their individual forms) at the periods of dissolution, yet, being affected by the good or evil acts of former existence, they are never exempted from their consequences; and when Brahmá creates the world anew, they are the progeny of his will, in the fourfold condition of gods, men, animals, or inanimate things. Brahmá then, being desirous of creating the four orders of beings, termed gods, demons, progenitors, and men, collected his mind into itself. Whilst thus concentrated, the quality of darkness pervaded his body; and thence the demons (the Asuras) were first born, issuing from his thigh. Brahmá then abandoned that form which was, composed of the rudiment of darkness, and which, being deserted by him, became night. Continuing to create, but assuming a different. shape, he experienced pleasure; and thence from his mouth proceeded the gods, endowed with the quality of goodness. The form abandoned by him, became day, in which the good quality predominates; and hence by day the gods are most powerful, and by night the demons. He next adopted another person, in which the rudiment of goodness also prevailed; and thinking of himself, as the father of the world, the progenitors (the Pitris) were born from his side. The body, when he abandoned, it, became the Sandhyá (or evening twilight), the interval between day and night. Brahmá then assumed another person, pervaded by the quality of foulness; and from this, men, in whom foulness (or passion) predominates, were produced. Quickly abandoning that body, it became morning twilight, or the dawn. At the appearance of this light of day, men feel most vigour; while the progenitors are most powerful in the evening season. In this manner, Maitreya, Jyotsná (dawn), Rátri (night), Ahar (day), and Sandhyá (evening), are the four bodies of Brahmá invested by the three qualities. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.5.30](https://indike.org/pramana/in.purana.visnu.1.5.30) tato devāsurapitṝn manuṣyāṃś ca catuṣṭayam sisṛkṣur ambhāṃsy etāni svam ātmānam ayūyujat // > PARÁŚARA.--Created beings, although they are destroyed (in their individual forms) at the periods of dissolution, yet, being affected by the good or evil acts of former existence, they are never exempted from their consequences; and when Brahmá creates the world anew, they are the progeny of his will, in the fourfold condition of gods, men, animals, or inanimate things. Brahmá then, being desirous of creating the four orders of beings, termed gods, demons, progenitors, and men, collected his mind into itself. Whilst thus concentrated, the quality of darkness pervaded his body; and thence the demons (the Asuras) were first born, issuing from his thigh. Brahmá then abandoned that form which was, composed of the rudiment of darkness, and which, being deserted by him, became night. Continuing to create, but assuming a different. shape, he experienced pleasure; and thence from his mouth proceeded the gods, endowed with the quality of goodness. The form abandoned by him, became day, in which the good quality predominates; and hence by day the gods are most powerful, and by night the demons. He next adopted another person, in which the rudiment of goodness also prevailed; and thinking of himself, as the father of the world, the progenitors (the Pitris) were born from his side. The body, when he abandoned, it, became the Sandhyá (or evening twilight), the interval between day and night. Brahmá then assumed another person, pervaded by the quality of foulness; and from this, men, in whom foulness (or passion) predominates, were produced. Quickly abandoning that body, it became morning twilight, or the dawn. At the appearance of this light of day, men feel most vigour; while the progenitors are most powerful in the evening season. In this manner, Maitreya, Jyotsná (dawn), Rátri (night), Ahar (day), and Sandhyá (evening), are the four bodies of Brahmá invested by the three qualities. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.5.31](https://indike.org/pramana/in.purana.visnu.1.5.31) yuktātmanas tamomātrā udriktābhūt prajāpateḥ sisṛkṣor jaghanāt pūrvam asurā jajñire tataḥ // > PARÁŚARA.--Created beings, although they are destroyed (in their individual forms) at the periods of dissolution, yet, being affected by the good or evil acts of former existence, they are never exempted from their consequences; and when Brahmá creates the world anew, they are the progeny of his will, in the fourfold condition of gods, men, animals, or inanimate things. Brahmá then, being desirous of creating the four orders of beings, termed gods, demons, progenitors, and men, collected his mind into itself. Whilst thus concentrated, the quality of darkness pervaded his body; and thence the demons (the Asuras) were first born, issuing from his thigh. Brahmá then abandoned that form which was, composed of the rudiment of darkness, and which, being deserted by him, became night. Continuing to create, but assuming a different. shape, he experienced pleasure; and thence from his mouth proceeded the gods, endowed with the quality of goodness. The form abandoned by him, became day, in which the good quality predominates; and hence by day the gods are most powerful, and by night the demons. He next adopted another person, in which the rudiment of goodness also prevailed; and thinking of himself, as the father of the world, the progenitors (the Pitris) were born from his side. The body, when he abandoned, it, became the Sandhyá (or evening twilight), the interval between day and night. Brahmá then assumed another person, pervaded by the quality of foulness; and from this, men, in whom foulness (or passion) predominates, were produced. Quickly abandoning that body, it became morning twilight, or the dawn. At the appearance of this light of day, men feel most vigour; while the progenitors are most powerful in the evening season. In this manner, Maitreya, Jyotsná (dawn), Rátri (night), Ahar (day), and Sandhyá (evening), are the four bodies of Brahmá invested by the three qualities. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.5.32](https://indike.org/pramana/in.purana.visnu.1.5.32) utsasarja tatas tāṃ tu tamomātrātmikāṃ tanum sā tu tyaktā tatas tena maitreyābhūd vibhāvarī // > PARÁŚARA.--Created beings, although they are destroyed (in their individual forms) at the periods of dissolution, yet, being affected by the good or evil acts of former existence, they are never exempted from their consequences; and when Brahmá creates the world anew, they are the progeny of his will, in the fourfold condition of gods, men, animals, or inanimate things. Brahmá then, being desirous of creating the four orders of beings, termed gods, demons, progenitors, and men, collected his mind into itself. Whilst thus concentrated, the quality of darkness pervaded his body; and thence the demons (the Asuras) were first born, issuing from his thigh. Brahmá then abandoned that form which was, composed of the rudiment of darkness, and which, being deserted by him, became night. Continuing to create, but assuming a different. shape, he experienced pleasure; and thence from his mouth proceeded the gods, endowed with the quality of goodness. The form abandoned by him, became day, in which the good quality predominates; and hence by day the gods are most powerful, and by night the demons. He next adopted another person, in which the rudiment of goodness also prevailed; and thinking of himself, as the father of the world, the progenitors (the Pitris) were born from his side. The body, when he abandoned, it, became the Sandhyá (or evening twilight), the interval between day and night. Brahmá then assumed another person, pervaded by the quality of foulness; and from this, men, in whom foulness (or passion) predominates, were produced. Quickly abandoning that body, it became morning twilight, or the dawn. At the appearance of this light of day, men feel most vigour; while the progenitors are most powerful in the evening season. In this manner, Maitreya, Jyotsná (dawn), Rátri (night), Ahar (day), and Sandhyá (evening), are the four bodies of Brahmá invested by the three qualities. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.5.33](https://indike.org/pramana/in.purana.visnu.1.5.33) sisṛkṣur anyadehasthaḥ prītim āpa tataḥ surāḥ sattvodriktāḥ samudbhūtā mukhato brahmaṇo dvija // > PARÁŚARA.--Created beings, although they are destroyed (in their individual forms) at the periods of dissolution, yet, being affected by the good or evil acts of former existence, they are never exempted from their consequences; and when Brahmá creates the world anew, they are the progeny of his will, in the fourfold condition of gods, men, animals, or inanimate things. Brahmá then, being desirous of creating the four orders of beings, termed gods, demons, progenitors, and men, collected his mind into itself. Whilst thus concentrated, the quality of darkness pervaded his body; and thence the demons (the Asuras) were first born, issuing from his thigh. Brahmá then abandoned that form which was, composed of the rudiment of darkness, and which, being deserted by him, became night. Continuing to create, but assuming a different. shape, he experienced pleasure; and thence from his mouth proceeded the gods, endowed with the quality of goodness. The form abandoned by him, became day, in which the good quality predominates; and hence by day the gods are most powerful, and by night the demons. He next adopted another person, in which the rudiment of goodness also prevailed; and thinking of himself, as the father of the world, the progenitors (the Pitris) were born from his side. The body, when he abandoned, it, became the Sandhyá (or evening twilight), the interval between day and night. Brahmá then assumed another person, pervaded by the quality of foulness; and from this, men, in whom foulness (or passion) predominates, were produced. Quickly abandoning that body, it became morning twilight, or the dawn. At the appearance of this light of day, men feel most vigour; while the progenitors are most powerful in the evening season. In this manner, Maitreya, Jyotsná (dawn), Rátri (night), Ahar (day), and Sandhyá (evening), are the four bodies of Brahmá invested by the three qualities. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.5.34](https://indike.org/pramana/in.purana.visnu.1.5.34) tyaktā sāpi tanus tena sattvaprāyam abhūd dinam tato hi balino rātrāv asurā devatā divā // > PARÁŚARA.--Created beings, although they are destroyed (in their individual forms) at the periods of dissolution, yet, being affected by the good or evil acts of former existence, they are never exempted from their consequences; and when Brahmá creates the world anew, they are the progeny of his will, in the fourfold condition of gods, men, animals, or inanimate things. Brahmá then, being desirous of creating the four orders of beings, termed gods, demons, progenitors, and men, collected his mind into itself. Whilst thus concentrated, the quality of darkness pervaded his body; and thence the demons (the Asuras) were first born, issuing from his thigh. Brahmá then abandoned that form which was, composed of the rudiment of darkness, and which, being deserted by him, became night. Continuing to create, but assuming a different. shape, he experienced pleasure; and thence from his mouth proceeded the gods, endowed with the quality of goodness. The form abandoned by him, became day, in which the good quality predominates; and hence by day the gods are most powerful, and by night the demons. He next adopted another person, in which the rudiment of goodness also prevailed; and thinking of himself, as the father of the world, the progenitors (the Pitris) were born from his side. The body, when he abandoned, it, became the Sandhyá (or evening twilight), the interval between day and night. Brahmá then assumed another person, pervaded by the quality of foulness; and from this, men, in whom foulness (or passion) predominates, were produced. Quickly abandoning that body, it became morning twilight, or the dawn. At the appearance of this light of day, men feel most vigour; while the progenitors are most powerful in the evening season. In this manner, Maitreya, Jyotsná (dawn), Rátri (night), Ahar (day), and Sandhyá (evening), are the four bodies of Brahmá invested by the three qualities. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.5.35](https://indike.org/pramana/in.purana.visnu.1.5.35) sattvamātrātmikām eva tato 'nyāṃ jagṛhe tanum pitṛvan manyamānasya pitaras tasya jajñire // > PARÁŚARA.--Created beings, although they are destroyed (in their individual forms) at the periods of dissolution, yet, being affected by the good or evil acts of former existence, they are never exempted from their consequences; and when Brahmá creates the world anew, they are the progeny of his will, in the fourfold condition of gods, men, animals, or inanimate things. Brahmá then, being desirous of creating the four orders of beings, termed gods, demons, progenitors, and men, collected his mind into itself. Whilst thus concentrated, the quality of darkness pervaded his body; and thence the demons (the Asuras) were first born, issuing from his thigh. Brahmá then abandoned that form which was, composed of the rudiment of darkness, and which, being deserted by him, became night. Continuing to create, but assuming a different. shape, he experienced pleasure; and thence from his mouth proceeded the gods, endowed with the quality of goodness. The form abandoned by him, became day, in which the good quality predominates; and hence by day the gods are most powerful, and by night the demons. He next adopted another person, in which the rudiment of goodness also prevailed; and thinking of himself, as the father of the world, the progenitors (the Pitris) were born from his side. The body, when he abandoned, it, became the Sandhyá (or evening twilight), the interval between day and night. Brahmá then assumed another person, pervaded by the quality of foulness; and from this, men, in whom foulness (or passion) predominates, were produced. Quickly abandoning that body, it became morning twilight, or the dawn. At the appearance of this light of day, men feel most vigour; while the progenitors are most powerful in the evening season. In this manner, Maitreya, Jyotsná (dawn), Rátri (night), Ahar (day), and Sandhyá (evening), are the four bodies of Brahmá invested by the three qualities. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.5.36](https://indike.org/pramana/in.purana.visnu.1.5.36) utsasarja pitṝn sṛṣṭvā tatas tām api sa prabhuḥ sā cotsṛṣṭābhavat saṃdhyā dinanaktāntarasthitā // > PARÁŚARA.--Created beings, although they are destroyed (in their individual forms) at the periods of dissolution, yet, being affected by the good or evil acts of former existence, they are never exempted from their consequences; and when Brahmá creates the world anew, they are the progeny of his will, in the fourfold condition of gods, men, animals, or inanimate things. Brahmá then, being desirous of creating the four orders of beings, termed gods, demons, progenitors, and men, collected his mind into itself. Whilst thus concentrated, the quality of darkness pervaded his body; and thence the demons (the Asuras) were first born, issuing from his thigh. Brahmá then abandoned that form which was, composed of the rudiment of darkness, and which, being deserted by him, became night. Continuing to create, but assuming a different. shape, he experienced pleasure; and thence from his mouth proceeded the gods, endowed with the quality of goodness. The form abandoned by him, became day, in which the good quality predominates; and hence by day the gods are most powerful, and by night the demons. He next adopted another person, in which the rudiment of goodness also prevailed; and thinking of himself, as the father of the world, the progenitors (the Pitris) were born from his side. The body, when he abandoned, it, became the Sandhyá (or evening twilight), the interval between day and night. Brahmá then assumed another person, pervaded by the quality of foulness; and from this, men, in whom foulness (or passion) predominates, were produced. Quickly abandoning that body, it became morning twilight, or the dawn. At the appearance of this light of day, men feel most vigour; while the progenitors are most powerful in the evening season. In this manner, Maitreya, Jyotsná (dawn), Rátri (night), Ahar (day), and Sandhyá (evening), are the four bodies of Brahmá invested by the three qualities. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.5.37](https://indike.org/pramana/in.purana.visnu.1.5.37) rajomātrātmikām anyāṃ jagṛhe sa tanuṃ tataḥ rajomātrotkaṭā jātā manuṣyā dvijasattama // > PARÁŚARA.--Created beings, although they are destroyed (in their individual forms) at the periods of dissolution, yet, being affected by the good or evil acts of former existence, they are never exempted from their consequences; and when Brahmá creates the world anew, they are the progeny of his will, in the fourfold condition of gods, men, animals, or inanimate things. Brahmá then, being desirous of creating the four orders of beings, termed gods, demons, progenitors, and men, collected his mind into itself. Whilst thus concentrated, the quality of darkness pervaded his body; and thence the demons (the Asuras) were first born, issuing from his thigh. Brahmá then abandoned that form which was, composed of the rudiment of darkness, and which, being deserted by him, became night. Continuing to create, but assuming a different. shape, he experienced pleasure; and thence from his mouth proceeded the gods, endowed with the quality of goodness. The form abandoned by him, became day, in which the good quality predominates; and hence by day the gods are most powerful, and by night the demons. He next adopted another person, in which the rudiment of goodness also prevailed; and thinking of himself, as the father of the world, the progenitors (the Pitris) were born from his side. The body, when he abandoned, it, became the Sandhyá (or evening twilight), the interval between day and night. Brahmá then assumed another person, pervaded by the quality of foulness; and from this, men, in whom foulness (or passion) predominates, were produced. Quickly abandoning that body, it became morning twilight, or the dawn. At the appearance of this light of day, men feel most vigour; while the progenitors are most powerful in the evening season. In this manner, Maitreya, Jyotsná (dawn), Rátri (night), Ahar (day), and Sandhyá (evening), are the four bodies of Brahmá invested by the three qualities. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition _First 43 of 74 passages. [Read on](https://indike.org/pramana/in.purana.visnu.1.5)_ ## Translations (2) - [The Vishnu Purana: A System of Hindu Mythology and Tradition](https://indike.org/pramana/in.purana.visnu~en-wilson.1.5.1) — Horace Hayman Wilson 1840, English - [A Prose English Translation of Vishnupuranam](https://indike.org/pramana/in.purana.visnu~en-dutt.1.5.p1) — Manmatha Nath Dutt 1896, English ## Other recensions (1) - [Viṣṇupurāṇa (vulgate)](https://indike.org/pramana/in.purana.visnu*vulgate.1.5.1) — Sanskrit ## Linked texts (14) - [Padmapurāṇa](https://indike.org/pramana/in.purana.padma.1.1.62-3) — Vyāsa, Sanskrit - [Mārkaṇḍeyapurāṇa](https://indike.org/pramana/in.purana.markandeya.47.14) — Vyāsa, Sanskrit - [Kūrmapurāṇa](https://indike.org/pramana/in.purana.kurma.1.7.1) — Vyāsa, Sanskrit - [Brahmāṇḍapurāṇa](https://indike.org/pramana/in.purana.brahmanda.1.5.37) — Vyāsa, Sanskrit - [Vāyupurāṇa](https://indike.org/pramana/in.purana.vayu.1.6.43) — Vyāsa, Sanskrit - [Narasiṃhapurāṇa](https://indike.org/pramana/in.purana.upa.vaisnava.narasimha.3.15) — Sanskrit - [Varāhapurāṇa](https://indike.org/pramana/in.purana.varaha.2.25) — Vyāsa, Sanskrit - [Garuḍapurāṇa](https://indike.org/pramana/in.purana.garuda.1.4.20) — Vyāsa, Sanskrit - [Śivapurāṇa](https://indike.org/pramana/in.purana.siva.7.1.12.58) — Vyāsa, Sanskrit - [Ṭoḍarānanda](https://indike.org/pramana/in.niti.dharma.nibandha.mahanibandha.todarananda.2.32) — Ṭoḍaramalla 1564, Sanskrit - [Kūrmapurāṇa](https://indike.org/pramana/in.vernacular.tamil.kappiyam.kurmapurana.7.p2) — Ativīrarāma Pāṇṭiyar, Sanskrit - [Śivatattvaratnākara](https://indike.org/pramana/in.niti.dharma.rajadharma.sivatattvaratnakara.8.16) — Basappa Nāyaka 1684, Sanskrit - [Śivattvaratnākara](https://indike.org/pramana/in.med.pasu.sivattvaratnakara.8.16) — Basava, Sanskrit - [Nṛsiṃhaprasāda](https://indike.org/pramana/in.niti.dharma.nibandha.mahanibandha.nrsimhaprasada.p28) — Dalapatirāja 1511, Sanskrit --- Source: [https://indike.org/pramana/in.purana.visnu.1.5](https://indike.org/pramana/in.purana.visnu.1.5) · Pramāṇa