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[厂补峁僾腻诲补蝉 in 艢膩ntiparva]鈥擬any 厂补峁僾腻诲补蝉 are there in the 艢膩ntiparva of 惭补丑腻产丑腻谤补迟补 Some 厂补峁僾腻诲补蝉 are follow in detail.

6^th to 38^th 艣loka of the 182^nd chapter of 艢膩ntiparva , deal with this 厂补峁僾腻诲补. In this the origin of Jagat and the different principles of 厂腻峁僰丑测补 etc are also described.

Sage B峁沢u had been conformed with high intelligence, seated himself on the peak of 碍补颈濒腻蝉补. Then 叠丑补谤补诲惫腻箩补 asked who created the world, the ocean, the sky, mountains, clouds, lands, fire and wind. The creatures were created first, the distinction of castes originated, the purity and the impurity of conduct designed, the laws of virtue and vice, the individual soul of living creatures, the place of after death were asked to be explained by 叠丑补谤补诲惫腻箩补. B峁沢u, who is acclaimed as twice born 峁涐梗i, who stands next to Brahma was the only one to reply these questions. He said that there was a Being, which was primeval and known as 尘腻苍补蝉补 or rather the 峁涐梗i鈥檚 called it so. He was the one who was Infinite that is one without a beginning or end. He has many peculiarities; he cannot be destroyed as he is immortal, unmanifest, eternal, rigid and always energetic to the core. He is the cause of birth and death of creatures. Mahat was first created by him this Mahat in turn gave birth to consciousness,^[1] which led the way to space. Mahat which is also known as Divine Being is the one which holds the objects which are created. The space paves its way to water, which in turn leads to fire and wind. The earth came in to existence because of the blending of fire and water. The lotus of energy was created by the self born M膩nasa. Thus Lotus gave birth to 叠谤腻丑尘补峁嘺, the ocean of wealth.^[2] The divine being soon after its birth uttered the words 鈥淚 am鈥�, is so mentioned in the 艣谤耻迟墨蝉. He was named consciousness. Thus it is he who became the creator of the things and creatures. The five elements constitute the great energy Brahman. The mountains were formed with his bones, the earth from his fat and flesh, the oceans from his blood his stomach forms the space, the breath of Brahman is wind, fire forms his energy and the arteries forms the rivers so also his veins. The sun and moon are none else than the Agni and soma, take the place of eyes. The sky is the umbrella above his head. The two feet of this Being are the earth. The major and minor points of the compass form his arms. He is such a being that no one, not even the ascetics of severe penance can know him and his soul is inconceivable. He is all pervading and is also infinite. As he is in the consciousness state no impure soul can see or approach him.^[3] Thus B峁沢u explained the secrets of creation along with its beings.

The next set of doubt of 叠丑补谤补诲惫腻箩补 was about the limits of sky, horizon the surface of the earth and the secrets of wind. B峁沢u started by saying that the sky has no limits, it is endless. The sky is the dwelling place of the true and all sacrificing ascetics and it also holds the celestial bodies and beings. It is divided into various areas. The bodies like the sun and moon are not able to assess the limits of the sky but can know the extent of their effulgence. The space is also filled with a lot of luminaries which cannot be measured and be known to the last bit. It can be said that limits that too beyond the land is the ocean, past the expanse of water is darkness and the darkness comes after the expanse of water. The second area of water ends when fire begins to peep in.^[4] It can be concluded thus water occupies all the worlds and beyond that is the great serpents. The water can be ever after the sky. It can be seen that sky and water exist alternatively. This points out to the limitless extent of water. Even the Godly beings or rather the Gods cannot evaluate the extent of fire, wind and water. Ignorance makes one find out the boundary of fire, wind water and land, which is boundless and infinite, without a beginning or end. So the answer to the limit of the element created cannot even be given by 尘腻苍补蝉补.

Footnotes and references:

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[1]:

蝉辞'蝉峁沯补迟 辫谤补迟丑补尘补峁� devo 尘补丑腻苍迟补峁� 苍腻尘补 苍腻尘补ta岣� |
尘补丑腻苍 sasarj膩ha峁僰膩ra峁� sa c膩pi bhagav膩natha || 惭补丑腻产丑腻谤补迟补 XII, 182 -13.

[2]:

迟补迟补蝉迟别箩辞尘补测补峁� 诲颈惫测补峁� 辫补诲尘补峁� 蝉峁涐梗峁璦峁� 蝉惫补测补尘产丑耻惫腻 |
tasm膩t padm膩t samabhavad 产谤补丑尘腻 vedamayo 苍颈诲丑颈岣� || 惭补丑腻产丑腻谤补迟补 XII, 182 -15.

[3]:

惭补丑腻产丑腻谤补迟补 XII, 182, 16 -19.

[4]:

p峁泃hivyante samudr膩stu samudr膩nte 迟补尘补岣� sm峁泃am |
tamaso'nte 箩补濒补峁� prahurjalasy膩nte'gnireva ca || 艢膩ntiparva , 182 -27.