History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v7.c95.102

v7.c95.102

The Manusmṛti has several theories on creation. In I. 5–19 we have the first theory: this (universe) existed in the form of darkness, was unperceived, destitute of distinctive signs, not subject to reasoning, unknowable, immersed in deep sleep as it were. Then the divine Self-existent appeared with irresistible power, dispelling darkness and making all this including the great elements discernible; he shone forth of his own (will); he, desirous of producing beings of various types from his body, first produced water only after reflecting (over the idea of creating) and planted therein his seed; the seed became a golden egg, equal in brilliance to the sun and in that egg he himself was born as Brahmā, the progenitor of the whole world. He is called Nārāyana,²⁴⁷³ since waters, designated as *nārās* (offspring of Nara), were his first place of residence. From that first cause, not yet unfolded, which can neither be called *sat* nor *asat*, was produced a *puruṣa* (a male) who is called by people Brahmā. In that egg the divine one resided for one year, he divided the egg into two parts after reflecting on that matter; out of those two halves (of the egg) he created heaven and earth, between these two middle region, the eight directions and the abode of waters (the sea). From himself he drew forth mind which is neither *sat* nor *asat*, from mind Ahaṅkāra (self-consciousness), and the *mahat-ātman*, all products produced by the combinations of three gunas, the five organs of sense which perceive the objects of sense; He created all beings by joining the subtle particles of the six (ahaṅkāra and tanmātrās) with portions of himself, the five great elements enter the framer of all beings. This theory combines the ideas contained in Ṛg. X. 129 (particularly verses 1–3) with those in the Śat. Br. XI. 1. 6. 1 and Chān. Up. III. 19. 1–2 (about the golden egg) and with the Sāṅkhya theory of *tattvas* and *gunas*, though Manu differs from the standard Sāṅkhya of the Kārikā as regards the order in which Mahat, Ahaṅkāra and the five subtle elements arise. In I. 21 Manu states²⁴⁷⁴ that Hiraṇyagarbha in the beginning of creation assigned names, peculiar activities and conditions to all created beings by means of the words of Veda. In this it follows a śruti text (explaining Ṛg. IX. 62. 1) quoted by Śaṅkarācārya (on V. S. I. 3. 28) who quotes a verse in support from the Mahābhārata and another verse also (the source of which is not mentioned but which is found in some purāṇas).