8/18/2019 bhag3.12

1/22

Chapter TwelveBrahmä’s Creations

|| 3.12.1 ||maitreya uväca

iti te varëitaù kattaùkäläkhyaù paramätmanaùmahimä ve!a"#ar$ho ’thayathäsräk%n ni$o!ha me

&aitreya sai!' Thus ( have !escri$e! to you the power calle!time) $elon#in# to the *upreme +or!. ,ow hear how Brahmäcarrie! out the creation.

In the Twelfth Chapter, Brahmä, after creating the Kumäras, Maréci,dharma and adharma, produces a couple from his body to increase the

population. Mahimä means power.

|| 3.12.2 ||sasar-ä#re ’n!ha"tämisram

atha tämisram ä!i"ktmahämoha/ ca moha/ catama0 cä-äna"vttayaù

Brahmä) the ori#inal creator) rst pro!uce! the unctions oi#norance' tamas, moha, mahämoha, tämisra an! andha-tämisra.

 The functions of ignorance had already been established. t thebeginning of the daily creation, they ma!e their appearance in "ariousforms starting with tamas, directly from the Brahmä. Tamas meansignorance of the svarüpa of the jéva. Moha means the identi#cation ofself with body etc. Mahämoha means applying possessi"eness toob$ects of en$oyment. Tämisra means the appearance of anger withinthe mental functions when one%s en$oyment is obstructed. Andha-tämisra means an unconsciousness state brought on by anger. Thismeans death. &ot present in the jéva, these were created by ignoranceor avidyä. Viñëu Puräëa says'

tamo %"i"e!o moha( syäd anta)!ara*a+"ibhrama)mahämohastu "i$eyo grämya+bhoga+su!hai-a*ämara*a( hy andha+tämisra( tämisra) !rodha ucyatea"idyä paca+par"ai-ä prädurbhtä mahätmana)

Tamas means lac! of discrimination. Moha means mista!en identify inthe mind. Mahämoha means the desire for happiness from material

8/18/2019 bhag3.12

2/22

ob$ects. Andha-tämisra means death. Tämisra means anger. These #"etypes of ignorance made their appearance from Brahmä.

In Yogasütras, /ata$ali says avidyä asmitä rägadvñä!hinivñä"'ignorance 0tamas# false identity 0moha1, attachment 0mahämoha1,

repulsion 0tämisra1 and fear of death 0andha-tämisra1 are the #"etypes of ignorance.

2i-*u+s"ämé has said'$äna+"iparyäsa+bheda+bhaya+3o!ä) "astutas t" a"idyäyä ä"ara*a+"i!-epä" e"a d"au dharmau, tä" e"a a"idyäsmitä+3abdäbhyä( a$äna+"iparyäsa+3abdäbhyä cocyete

Ignorance of svarüpa, false identity, hatred, fear and lamentation areactually only two functions of avidyä, ävaraëa and vi$ñpa.  %varaëa iscalled avidyä 0tamas1 or aj&äna and vi$ñpa is called äsmitä 'moha#, or

viparyäsa.

ttachment, hatred and fear of death 0räga, dvña, a!hiniv(a1,though they are 4ualities of the mind, are types of vi$ñpa.  &ot beingas prominent as vi$ñpa, they are included in it.

|| 3.12.3 ||!4vä päp%yas%/ s4i/nätmäna/ $ahv amanyata$ha#ava!"!hyäna"p5tena

manasänyä/ tato ’s-at

*eein# the sinul nature o this creation) Brahmä was notsatise! with himsel. 6e a#ain carrie! out creation $y a min!purie! with me!itation on the +or!.

 This and the following "erses show who the functions of vidyäappeared in the form of the Kumäras and others from Brahmä, in orderto show that !nowledge or vidyä destroys ignorance or avidyä. Brahma and others who li"e for the whole of Brahmä%s life entered intothe 5upreme 6ord at the end of the #rst half of Brahmä%s life 0#rst

 parardha1. 7ust as Brahmä appears from a lotus on the #rst day in thesecond half of his life as he did in the /ädma+!alpa 0the pre"ious day1,Brahmä made the Kumäras and others appear at this time 0thoughthey actually li"e for Brahmä%s one hundred years.1

|| 3.12.7 ||sanaka/ ca sanan!a/ casanätanam athätma$h5ù

8/18/2019 bhag3.12

3/22

sanat"kumära/ ca mun%nnikriyän 5r!hva"retasaù

Brahmä create! *anaka) *anätana) *anan!a) an!*anatkumära) who were ree o material actions an! strict in

brahmacarya. The four aspects of vidyä are sä)$hya, yoga, vairägya and tapas. These appeared in the form of the four Kumäras. 5ince vidyä is uselesswithout !ha$ti, !ha$ti also is present in these four items as asecondary item. Thus, e"en the Kumäras also ha"e !ha$ti. *ha$ti asthe principal element ta!es the form of &ärada.

|| 3.12.8 ||tän $a$häe sva$h5ù puträn

pra-äù s-ata putrakäù

tan naicchan moka"!harmäëoväsu!eva"paräyaëäù

Brahmä sai! to his sons) 9Create pro#eny.: Bein# !evote! tothe *upreme +or! an! intent on li$eration) they !i! not a#reeto !o so.

 They were not inclined to produce progeny because $arma-yoga,producing ignorance, destroys !nowledge.

|| 3.12.; ||

so ’va!hyätaù sutair eva/pratyäkhyätänu0äsanaiùkro!ha/ !urviaha/ -äta/

niyantum upacakrame

8/18/2019 bhag3.12

4/22

Brahmä $rou#ht himsel an! his an#er un!er control $y hisintelli#ence) $ut rom his $row su!!enly appeare! a chil! witha $lue an! re! comple?ion.

 7ust as vidyä destroys avidyä, sometimes avidyä destroys vidyä. Toshow this, anger or tämisra, the chief aspect of avidyä, ma!es itsappearance as 9udra from Brahmä, who pre"iously produced vidyä 0asthe Kumäras1. Tan-manyu" means :The anger of Brahmä was broughtunder control by his intelligence,; or :Brahmä and his anger werebrought under control by his intelligence.; Blue and red are the colorswhich represent anger.

|| 3.12.@ ||sa vai ruro!a !evänä/

p5rva-o $ha#avän $havaùnämäni kuru me !hätaùsthänäni ca -a#a!"#uro

Aowerul u!ra) the el!est o the devatäs, crie! out) 9 #uruo the universeD controllerD Alease #ive me names an!places to resi!e.:

 This describes the actions of 9udra.

|| 3.12.E ||iti tasya vacaù pä!mo$ha#avän paripälayan

a$hya!hä! $ha!rayä väcämä ro!%s tat karomi te

F#reein# to his wor!s) +or! Brahmä) $orn rom a lotus) spokewith #entle wor!s.:Go not cry. ( will !o as you have reHueste!.:

|| 3.12.1I ||

ya! aro!%ù sura"0re4haso!ve#a iva $älakaùtatas tväm a$hi!häsyanti

nämnä ru!ra iti pra-äù

$est o the devatäsD Because you crie! out in an?iety as achil! the people will call you u!ra.

8/18/2019 bhag3.12

5/22

|| 3.12.11 ||h! in!riyäëy asur vyoma

väyur a#nir -ala/ mah%s5rya0 can!ras tapa0 caiva

sthänäny a#re ktäni te

The ollowin# places have $een ma!e or your resi!ence' theheart) the senses) the lie air) the ether) the air) the re) thewater) the earth) the sun) the moon an! austerity.

5ince the places starting with the heart arise from aha)$ära, they aresuitable places of residence for 9udra who acts as the presiding deityof aha)$ära. In relation to anger, the heart is the birth place of anger.

8/18/2019 bhag3.12

6/22

 Jou have eleven other names' &anyu) &anu) &ahinasa) &ahän)Kiva) Lta!hva-a) M#raretä) Bhava) Näla) Oäma!eva an!Ghtavrata.

 This "erse described the names of the ele"en 9udras.

|| 3.12.13 ||!h%r !hti"rasalomä caniyut sarpir iläm$ikäirävat% sva!hä !%kä

ru!räëyo ru!ra te striyaù

u!raD Jou also have eleven wives) calle! the u!räë%s'Gh%) Ghti) asalä) Mmä) ,iyut) *arpi) (lä) Fm$ikä) (rävat%)*va!hä an! G%kä.

 These are the names of the ele"en (a$tis of the ele"en 9udras.

|| 3.12.17 ||

#häëaitäni nämänisthänäni ca sa"yoaëaùe$hiù s-a pra-ä $ahv%ùpra-änäm asi yat patio

Fccept the names an! places !esi#nate! or you alon# withyour wives. *ince you are now one o the masters o the livin#

entities) create pro#eny on a lar#e scale.

Inhabit these places along with your wi"es 0sayoñaëa"1. 8a"ing theseplaces and names, create progeny.

|| 3.12.18 ||ity ä!i4aù sva"#uruëä$ha#avän n%la"lohitaùsattväkti"sva$hävena

sasar-ätma"samäù pra-äù

r!ere! in this way $y his guru) u!ra create! oPsprin#similar to himsel in stren#th) orm an! erce nature.

8e created progeny with similar nature of "iolence 0sva!havna1,similar form of blue and red 0ä!Ati1 and similar strength 0sattva1.

|| 3.12.1; ||

8/18/2019 bhag3.12

7/22

ru!räëä/ ru!ra"s4änä/samantä! #rasatä/ -a#atni0ämyäsaQkhya0o y5thän

pra-äpatir a0aQkata

*eein# the unlimite! #roups o pro#eny create! $y u!ra) whowere attemptin# to !evour the universe) Brahmä $ecameworrie!.

5eeing groups of 9udras created by 9udra 0rudra-s+ñänäm1 Brahmäbecame afraid.

|| 3.12.1> ||ala/ pra-ä$hiù s4ä$hir

%!0%$hiù surottamamayä saha !ahant%$hir

!i0a0 cakur$hir ul$aëaiù

$est o the devatäsD (t is not necessary to create suchpro#eny who $urn up the !irections alon# with me $y theirery #lance.

|| 3.12.1@||tapa äti4ha $ha!ra/ tesarva"$h5ta"sukhävahamtapasaiva yathä p5rva/

sra4ä vi0vam i!a/ $havän

Become situate! in austerity) which is auspicious or you)#ivin# happiness to all livin# $ein#s) -ust as previously youcreate! the universe.

5uch destructi"e acti"ities of Hi"a are not bene#cial at the time ofcreation and maintenance of the uni"erse. Thus he should engage inausterity which will produce opposite results, creation, as pre"iously.&ormally one would say, :7ust as you destroyed the uni"erse at the endof the pre"ious $apa, so afterwards you will also destroy it.; 5ome

persons eplain that in some $apas, Hi"a acts as Brahmä and alsocreates. thers say that the statement means that the 6ord identi#eshimself as being one with Hi"a as he says in the following "erse'

sA$ämi tapasai"eda( grasämi tapasä puna)bibharmi tapasä "i3"a( "érya( me du3cara( tapa)

8/18/2019 bhag3.12

8/22

By austerity I create, destroy and maintain the uni"erse again andagain. My power arises from intense austerity. 5B F.J.FG

|| 3.12.1E ||

tapasaiva para/ -yotir$ha#avantam a!hoka-amsarva"$h5ta"#uhäväsam

a-asä vin!ate pumän

By penance only can one thorou#hly know the *upreme +or!)the supreme in!epen!ent person) who is within the heart oevery livin# entity an! who is $eyon! the senses.

8a"ing learned austerity from you, the population will get deli"erancefrom the material world, according to the principle of :

8/18/2019 bhag3.12

9/22

&ar%ci) Ftri) FQ#irä) Aulastya) Aulaha) Nratu) Bh#u) Oasi4ha)Gaka) an! the tenth son) ,ära!a) appeare!.

 This "erse describes how Maréci and others appeared asrepresentati"es of $arma yoga. /&äna, vairägya, tapas, yoga and

$arma only become successful by performance of !ha$ti, and !ha$ti onthe other hand does not dependent on these processes. It gi"es allresults. It is the "ery form of all results. Thus !ha$ti is represented atthe end, and appeared in the form of &ärada.

|| 3.12.23 ||utsaQ#än nära!o -a-e

!ako ’Q#u4hät svayam$huvaùpräëä! vasi4haù sa-äto$h#us tvaci karät kratuù

,ära!a was $orn rom Brahmä’s lap. Gaka appeare! rom histhum$. Oasi4ha was $orn rom his $reathin#. Bh#u appeare!rom his skin) an! Nratu appeare! rom his han!.

0tsa)gät  means :from the lap, the place of aection.; nothermeaning is from association with great de"otees. It is said äpo näräiti pro$tä"1 nära means waters, the ospring of the 6ord. Thus, it isunderstood that &ara refers to the 5upreme 6ord. &ära means :thatwhich belongs to the 6ord.; &ärada means :that which gi"es däsya,sa$hya and other relationships with the 6ord.; In other word &äradameans !ha$ti-yoga, which produces such relationships.

|| 3.12.27 ||pulaho nä$hito -a-e

pulastyaù karëayor iùaQ#irä mukhato ’këo ’trirmar%cir manaso ’$havat

Aulaha appeare! rom Brahmä’s navel. Aulastya was #enerate!rom his ears. The sa#e FQ#irä appeare! rom his mouth. Ftriappeare! rom his eyes. &ar%ci appeare! rom his min!.

|| 3.12.28||!harmaù stanä! !akiëatoyatra näräyaëaù svayam

a!harmaù p4hato yasmänmtyur loka"$hayaQkaraù

8/18/2019 bhag3.12

10/22

eli#ion appeare! rom the ri#ht $reast o Brahmä) whereAaramätmä is situate!. (rreli#ion rom which !eath) eare! $yall people) arises) appeare! rom his $ack.

5upreme dharma appears from actions prescribed in !ha$ti-yoga and

$arma-yoga. Thus this "erse describes the appearance of dharma. The heart or breast is considered the best place since it is the locationof aection. Adharma refers to non+performance of prescribed dharma,and the performance of forbidden acts.  Adharma appeared fromBrahmä%s bac!, which is not attracti"e, and is not a place of aection.

|| 3.12.2; ||h!i kämo $hruvaù kro!holo$ha0 cä!hara"!accha!ät

äsyä! väk sin!havo meRhrännirtiù päyor a#hä0rayaù

+ust arose rom Brahmä’s min!) an! an#er arose rom his$row. Sree! arose rom his lips. *peech arose rom his mouth.ceans arose rom his penis an! !eath arose rom his anus)the shelter o sin.

 This "erse describes the appearance of factors which instigateadharma, such as lust. 2+di means :in the mind.; Because of theindependent nature of the mind it is impossible to uproot lust situatedthere. Though anger and other items also arise from the mind, theirplace of becoming "isible, such as the eye brows, are mentioned here.

 Though humans possess lust and anger, it is possible for them tode"elop wisdom composed of !nowledge of scripture. To show this, themanifestation of wise words is described' speech arose from hismouth..

|| 3.12.2> ||chäyäyäù kar!amo -a-e

!evah5tyäù patiù pra$huùmanaso !ehata0 ce!a/ -a-e vi0va"kto -a#at

Nar!ama) the hus$an! o Gevah5t%) appeare! rom Brahmä’ssplen!or. (n this way) the universe appeare! rom the min! an!$o!y o Brahmä.

 This "erse shows that e"en in states of tamas and rajas sometimessome amount of satttva will manifest. 3häyäyä" means :fromBrahmä%s splendor.;

8/18/2019 bhag3.12

11/22

|| 3.12.2@ ||väca/ !uhitara/ tanv%/

svayam$h5r harat%/ manaùakämä/ cakame kattaùsa"käma iti naù 0rutam

Oi!uraD

|| 3.12.2E ||tam a!harme kta"mati/

vilokya pitara/ sutäùmar%ci"mukhyä munayo

vi0ram$hät pratya$o!hayan

*eein# their ather havin# an inclination to sin) his sons) thesa#es hea!e! $y &ar%ci) #ave him instructions out oaPection.

ut of friendship 0vi(ram!hät 1, since they were his ospring, theyinstructed him, not because of anger on seeing sin. r the meaningcan be :ha"ing faith 0vi(ram!hät 1 that e"en the sins of great personsare not sins, they ga"e instructions only out of fear of disturbance in

1 Maréci’s sons laughed at Brahmä when he became attracted to his own daughter. They were later born as

the sons of Devaké and were killed by a!ca. "#B 1$.%&.'()

8/18/2019 bhag3.12

12/22

the conse4uent population. This indicates that Maréci and others didnot commit oense in spea!ing.

|| 3.12.3I ||naitat p5rvaiù kta/ tva! ye

na kariyanti cäpareyas tva/ !uhitara/ #accherani#hyäQ#a-a/ pra$huù

This act o not controllin# your lust) thou#h you are themaster) an! approachin# your !au#hter has not $een !one $ypersons or even Brahma’s o previous kalpas, an! will not $e!one $y anyone in the uture.

 This has not been done by persons in pre"ious $apas, or this has notbeen done by any Brahmä pre"ious to you.  A)gajam means lust.

|| 3.12.31 ||te-%yasäm api hy etan

na su0lokya/ -a#a!"#uroya!"vttam anuti4han vai

lokaù kemäya kalpate

guru o the universeD This act !oes not $enet thereputation o those who have more power than others)$ecause the population shoul! !erive $enet in ollowin# yourcon!uct.

4u(o$yam means good reputation. V+ttam means conduct.

|| 3.12.32 ||tasmai namo $ha#avate

ya i!a/ svena rociäätma"stha/ vya-ayäm äsasa !harma/ pätum arhati

8/18/2019 bhag3.12

13/22

sa ittha/ #ëataù putränpuro !4vä pra-äpat%npra-äpati"patis tanva/tatyä-a vr%Ritas ta!ä

tä/ !i0o -a#hur #horä/

n%hära/ ya! vi!us tamaù*eein# his sons) the Ara-äpatis) speak $eore him in this way)Brahmä) their ather) #ave up his previous !isposition inshame. The !irections accepte! that !isposition) a terri$le o#)which is known as !arkness.

Pi"ing up his body indicates that the chief remedial measure for greatsin is death. 5ince it is impossible for Brahmä to die before his life spanof two parardhas is complete, :gi"ing up his body; means :gi"ing up adisposition.; The directions are co"ered with dar!ness e"en today.

|| 3.12.37 ||ka!äci! !hyäyataù sra4urve!ä äsa/0 catur"mukhät

katha/ srakyämy aha/ lokänsamavetän yathä purä

Ft one time) when Brahmä was me!itatin# on how to create allthe worl!s as he ha! !one previously) the Oe!as appeare!rom the our mouths o Brahmä.

It is said'

dharma+"yati!ramo dA-a é3"arä*ä( ca sähasamte$éyasä( na do-äya "ahne) sar"a+bhu$o yathä

 The status of powerful controllers is not harmed by any apparentlyaudacious transgression of morality we may see in them, for they are $ust li!e #re, which de"ours e"erything fed into it and remainsunpolluted. 5B DE.GG.FJ

 Thus one should not worry that Brahmä was contaminated for being

attracted to his daughter. To epress this, the power of Brahmä isdescribed in this "erse. 8is position will be described later in thechapter'

3abda+brahmätmanas tasya "ya!tä"ya!tätmana) para)brahmä"abhäti "itato nänä+3a!ty+upabA(hita)

8/18/2019 bhag3.12

14/22

 The 5upreme 6ord who is impersonal Brahman and the personal 6ord#lled with "arious (a$tis, ma!es his appearance as Brahmä, whosebody is composed of the 2edas, which is audible sound as vai$hari andinaudible as o5.  . 5B G.DF.?Q

 Thus, meditating on how to create as he had done pre"iously, the2edas appeared. This means that the complete method of creationeists in the 2edas. By consulting the 2edas, he could follow the orderof the 6ord to carry out creation with ease.

|| 3.12.38 ||cätur"hotra/ karma"tantram

upave!a"nayaiù saha!harmasya pä!ä0 catväras

tathaivä0rama"vttayaù

The actions o the hotä, udgäöä, adhvaryu an! brahma priests)the various o sacrices) the our parts o dharma (satya,çauca, tapa an! dayä) the äçramas an! occupations appeare!rom his mouth.

3atur-hotram refers to the actions of the hoä, udgätä, adhvaryu and!rahma priests. 6arma-tantram means profusion of sacri#cial acts. The ä(rämas and occupations appeared along with the Rpa"edas andscriptures on logic.

|| 3.12.3; ||

vi!ura uväcasa vai vi0va"s-äm %0ove!ä!%n mukhato ’s-atya! ya! yenäs-a! !evastan me $r5hi tapo"!hana

Oi!ura sai!' wealth o austerity) &aitreyaD Brahmä) thelor! o universal creation) pro!uce! the Oe!as rom hismouths. Alease tell me which Oe!a Brahmä pro!uce! romwhich mouth.

Mu$hata" means :from his mouths.;

|| 3.12.3> ||maitreya uväca

#"ya-uù"sämätharväkhyänve!än p5rvä!i$hir mukhaiù0ästram i-yä/ stuti"stoma/

8/18/2019 bhag3.12

15/22

8/18/2019 bhag3.12

16/22

pur%y"a#ni4utäv athaäptoryämätirätrau cavä-apeya/ sa#osavam

Ñoaç! an! uktha recitations or sacrices appeare! rom

Brahmä’s eastern mouth. Areparation o the re an!agnistoma sacrices appeare! rom his southern mouth. "ptoryäma Vsoma an! atirätra V$e#innin# an! en!in#sacrices appeare! rom his western mouth. #ä$apeya Vhorsean! gosava Vcow sacrices appeare! rom his northern mouth.

 This "erse describes the "arious sacri#ces 0$arma-tantram1 mentionedearlier. Puréñi means preparation of the #re and agniñut  means agni-stoma.  These two appeared from Brahmä%s southern mouth. Theother pairs arose from the other mouths.

|| 3.12.71 ||vi!yä !äna/ tapaù satya/!harmasyeti pa!äni ca

ä0ramä/0 ca yathä"saQkhyamas-at saha vtti$hiù

Nnowle!#e Vpurity) charity Vmercy) penance an! truth aresai! to $e the our le#s o reli#ion) an! to learn this) there areour or!ers o lie with !iPerent classications o castesaccor!in# to vocation. Brahmä create! all these in systematicor!er.

9egarding purity, the Yaj&ava$ya-sm+ti says $ñtraj&asy(vara-j&änädvi(uddhi" paramä matä' from !nowledge of the 5upreme 6ord arisesthe highest purity for the jéva. Thus !nowledge can be e4uated withpurity. Charity can be e4uated with mercy since it is said !hütä!haya- pradänasya $aä5 närhati ño8a(ém1 those engaging in pious acts donot achie"e one siteenth of the results of the person who bestows 0incharity1 fearlessness to li"ing beings. Thus there is no contradiction tothe pre"ious statement tapa" (au9a5 dayä satyamiti pädä" $+t $+tä"'In 5atya+yuga you had complete dharma of four portions with fourelements' austerity, cleanliness, mercy and truth. 05B D.DS.F?1

. || 3.12.72 ||sävitra/ prä-äpatya/ ca

$rähma/ cätha $hat tathävärtä sacaya"0äl%na"0ilocha iti vai #he

8/18/2019 bhag3.12

17/22

The our types o brahmacarya %sävitra, prä$äpatya, brähmana an! b&hat arose rom Brahmä’s our mouths. The ouroccupations o the househol!erWvärtä, sa'caya, çäl!na an!çilo'cha arose rom his our mouths.

fter ta!ing the sacred thread, remaining celibate for three nights iscalled sävitra. 9emaining celibate for a year is called präjäpatya. 9emaining celibate until learning the 2edas is called !rähma. *rhät  means celibacy till death. Värtä refers to occupations not forbiddensuch a s agriculture. 4a&9aya means performing sacri#ces. :äéna means ta!ing alms without begging. :io&9hana means ta!ing thefallen grains in the #eld. :ia and u&99ha are combined a dvandva inthe singular as in the phrase u$äa jjhrasva-hérgha-puta" 0/äninéD.F.FS1. They are combined together with the same meaning. Theseare the four types of occupation for the householder 0g+h1.

|| 3.12.73 ||vaikhänasä välakhilyau"!um$aräù phenapä vanenyäse ku4%cakaù p5rva/$ahvo!o ha/sa"nikriyau

Urom Brahmä’s mouths startin# rom the eastern mouth arosethe our !ivisions o vanaprañöhas vaikh)asa, välakhilya,audumbara an! phenapa.  Urom Brahmä’s our mouths arosethe our types o* sannyas!s kuö!caka, bahvoda, ha+sa an!niñkriya.

 The vai$hänasa vanaprañha li"es on wild grains. The väa$hiya gi"esaway accumulated grains on gaining new grains. The audum!ara li"eso what he ac4uires by wal!ing in the direction he sees on getting upthe morning. The phnapa li"es o grains or fruit which ha"e naturallyfallen on the ground. These are the dierent types of vanaprañha arising from their dierent means of sustenance. There are four typesof sannyasés.  The $ui9a$a mainly concenterates on $arma in his ownhermitage. The !ahvoda re$ects action and mainly concentrates on j&äna. The ha5sa is #ed in !nowledge. The ni($riya has attainedrealiation. The later types in the list are superior to the pre"ious ones.

|| 3.12.77 ||änv%kik% tray% värtä

!aëRa"n%tis tathaiva caeva/ vyähtaya0 cäsan

praëavo hy asya !ahrataù

8/18/2019 bhag3.12

18/22

+o#ic) Oe!ic knowle!#e) occupational livelihoo! an! lawenorcement arose rom his our mouths. hh, bhuva, sva an! bhr-bhuva-sva arose rom his our mouths. /+ aroserom his heart.

6ogic and the other types of !nowledge arose from the eastern andother mouths in succession. The #rst four items starting with logic0änvé$ñi$é1 represent mo$ña, dharma, $äma and artha. Vyäh+taya"means the indi"idual words !hur, !huva" and svah and theircombination !hur !huva" sva". These four arose from his fourmouths. Thus %(vaäyana-sütra says va5 vyäh+taya" pro$tä vyastä"samastä api' vyäh+ti means the indi"idual components and thecombination. r the fourth item can be maha". *hür !huva" svar itivä täs tisro vyah+tayas täsä5 uha smaitä5 9aturthém mähä9amasya pravdayat mahas iti1 *hür, !huva" and sva" are the three vyah+tisand Mähäcamasya taught a fourth called maha". 0Taittiriya upaniñad 

D.@.D1 2+tsvata" means the space in the heart. n alternati"e readingis dahrata" with the same meaning.

|| 3.12.78 ||tasyoëi# äs%l loma$hyo#äyatr% ca tvaco vi$hoù

tri4um mä/sät snuto ’nu4u$ -a#aty asthnaù pra-äpateù

0ñ)ik  V2@ sylla$les arose rom Brahmä’s $o!y hairs. 1äyatr! V27 sylla$les arose rom his skin. 2riñöup V77 sylla$les arose

rom his muscles.  Anuñöup V32 sylla$les arose rom his veins. 3agat! V7@ sylla$les arose rom Brahmä’s $ones.

 This "erse describes the origin of the 2edic meters. 4nuta" means the"eins which spread out all o"er the body. :ruti says anuñup snävän'the anuñup meter arose from the "eins.

|| 3.12.7; ||ma--äyäù paQktir utpannä$hat% präëato ’$havat

4a5ki  V7I sylla$les arose rom his marrow an! b&hat! meter

V3; sylla$les arose rom his präëa.

|| 3.12.7> ||spar0as tasyä$hava- -%vaù

svaro !eha u!ähta5mäëam in!riyäëy ähur

antaù"sthä $alam ätmanaùsvaräù sapta vihäreëa

8/18/2019 bhag3.12

19/22

$havanti sma pra-äpateù

Urom Brahmä’s lie arose the consonants. Urom his $o!y arosethe vowels. Urom his senses arose the ñmänas. The semi"vowels arose rom his stren#th. The seven musical notes

arose rom his playin#. This "erse describes the origin of the "arious sounds in spea!ing.4par(a refers to the #"e classes of consonants with their nasals. 4vararefers to the "owels starting with a. ;ñmäna refers to (a, ña, sa and haas well. Antastha refers to semi"owels ya, ra, a and va.  4apta-svara refers to the musical notes beginning with ña8ja.  These arose as play0vihärëa1.

|| 3.12.7@ ||0a$!a"$rahmätmanas tasya

vyaktävyaktätmanaù paraù$rahmäva$häti vitatonänä"0akty"upa$/hitaù

The *upreme +or! who is impersonal Brahman an! thepersonal +or! lle! with various çaktis, makes his appearanceas Brahmä) whose $o!y is compose! o the Oe!as) which isau!i$le soun! as vaikhari  an! inau!i$le as o+. 

 This "erse shows that Brahmä has etraordinary powers as amanifestation of the 6ord. 8is body is composed of the 2edas 0(a!da-

!rahma1. The 5upreme 6ord 0 para"1 appears as the worshipable ob$ectin the form of Brahmä whose body is the 2edas, manifested as eternalsound 0vai$hari1 and the unmanifested sound o5. That 6ord is alsomanifested as Brahman, the ob$ect of impersonal j&äna, and asBhaga"än, the ob$ect of pure, personal !nowledge, #lled with many(a$tis.  5ince Brahmä is non+dierent from the 6ord, it is understoodthat he has not been contaminated by approaching his daughter.

|| 3.12.7E ||tato ’paräm upä!äya

sa sar#äya mano !a!he

6avin# #iven up one $o!y which $ecame !arkness) Brahmäaccepte! this other $o!y an! concentrate! his min! oncreation.

Pi"ing up his pre"ious body which became mist and dar!ness 0afterdesiring 2ä!1, Brahmä accepted another body without pollution of

8/18/2019 bhag3.12

20/22

forbidden acts of lust. This (a!da-!rahma body remains with Brahmäat all times.

|| 3.12.8I ||%ëä/ $h5ri"v%ryäëäm

api sar#am avisttam -ätvä ta! !h!aye $h5ya0cintayäm äsa kaurava

Oi!uraD Mn!erstan!in# that the creation pro!uce! rom thepowerul sa#es was not su=cient) Brahmä a#ain $e#an toreXect in his heart.

Brahmä had thought that Maréci and others whom he had pre"iouslycreated would create a huge population. 8owe"er he again madeeorts.

|| 3.12.81 ||aho a!$hutam etan mevyäptasyäpi nitya!ä

na hy e!hante pra-ä n5na/!aivam atra vi#hätakam

6ow astonishin#D Thou#h ( am en#a#e! constantly in creation)the population !oes not increase. There is certainly someo$stacle causin# misortune.

|| 3.12.82 ||eva/ yukta"ktas tasya!aiva/ cävekatas ta!ä

kasya r5pam a$h5! !ve!häyat käyam a$hicakate

8/18/2019 bhag3.12

21/22

8/18/2019 bhag3.12

22/22

Nar!ama) an! the youn#est) Aras5ti) to Gaka. The worl!$ecame lle! with their oPsprin#.

Yata" means :by whose ospring.;

 Thus ends the commentary on Twelfth Chapter of the Third Canto ofthe *hägavatam for the pleasure of the de"otees, in accordance withthe pre"ious ä9äryas.