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Explanatory notes:

Kāraṇam — Rāghavānanda takes this to refer to the above-mentioned ‘Egg’, the undifferentiated root-cause. All others take it to mean the Supreme Soul.

Sadasadātmakam — ‘Existent because cognisable by means of the Vedic texts, and non-existent, because uncognisable by the ordinary means of perception’. (Medhātithi, Govinda and Kullūka); — ‘real, in the shape of the cause, and unreal, in the form of the Products’: (Nandana.)

The relationship between Nārāyaṇa (Virāṭ) and Puruṣa appears to be based upon the Puruṣasūkta, where Puruṣa is described as born from Virāt The Śatapatha Brāhmaṇa (13.6.1.1) couples the two beings into one and describes him as receiving instructions from Prajāpati.

Medhātithi, P. 12, l. 21 to the end of page 13 offers a totally different interpretation of verses 3-1l.

Medhātithi P. 13, l. 1 — ‘Mahato’haṅkāro &c.’ — Of. Sāṅkhya-kārikā, 38.

‘Viśeṣāḥ. — Why these are called ‘viśeṣa’ is thus explained in the Sāṅkhyatattvakaumudī — pañca mahābhūtāni viśeṣāḥ: — śāntā ghorāśca mūḍāśca | yasmādākāśādiṣu sthū?ṣu kecit tattvapradhānatayā śāntā prakāśā laghavaḥ......... | te'mī parasparavyāvṛttyā'nubhūyamānā ‘viśeṣā’ iti ‘sthūlā’ iti co?pante | tanmātrāṇi tu?smadādinā parasparavyāvṛttāni nānubhūyante — iti ‘aviśeṣāḥ’ ‘sūkṣmā’ iti cocyante |

VERSE 1.12

Section VII - Nature of Brahmā

तस्मिन्नण्डे स भगवानुषित्वा परिवत्सरम् ।
स्वयमेवात्मनो ध्यानात् तदण्डमकरोद् द्विधा ॥१२॥

tasminnaṇḍe sa bhagavānuṣitvā parivatsaram |
svayamevātmano dhyānāt tadaṇḍamakarod dvidhā ||12||

That supreme lord, having dwelt in that egg for a y ear, himself, by his own thought, broke that egg into two parts. — (12)

Medhātithi’s commentary (manubhāṣya):

‘That Supreme Lord,’ Brahmā, — ‘for a year,’ during a year, — ‘having dwelt in that egg,’ — the omniscient one, who had come into existence and was seated in the egg, thought of the way in which he would come out of it; — ‘he broke the egg into two parts’; — one year is the time which the embryo takes for its development; so that after a year the egg, having reached its full development, burst (really), by reason of its full development having been reached. It is thus a chance coincidence that the egg burst just at the time that Brahmā was thinking of coming out; and it is in view of this coincidence that he is described as having broken the egg into two parts. — (12)

Explanatory notes:

Parivatsaram — Kullū. alone takes this to mean ‘a year of Brahmā’; all others take it in the sense of the ordinary year; Cf. Śatapatha Brāhmaṇa 11. 1. 6. 2.

Dhyānāt — Medhātithi’s robust intellect again asserts itself: The Egg broke, not because the indwelling Brahmā willed it, hut because of its full development; and this coincided with Brahma’s wish to come out.

VERSE 1.13 [Creation of Heaven and Earth]

Section VIII - Creation of Heaven and Earth

ताभ्यां स शकलाभ्यां च दिवं भूमिं च निर्ममे ।
मध्ये व्योम दिशश्चाष्टावपां स्थानं च शाश्वतम् ॥१३॥

tābhyāṃ sa śakalābhyāṃ ca divaṃ bhūmiṃ ca nirmame |
madhye vyoma diśaścāṣṭāvapāṃ sthānaṃ ca śāśvatam ||13||

Out of those two pieces (of the egg) he formed Heaven and Earth, and, between them, the Ākāśa, the eight quarters and the eternal receptacle of water. — (13)

Medhātithi’s commentary (manubhāṣya):

‘Two pieces’ — the two halves of the egg-shell; out of these two pieces of the egg-shell, — ‘he formed,’ produced, — ‘and Earth’; the lower half being earth [and the upper half Heaven]; — ‘between them Ākāśa,’ empty space, — ‘the eight quarters,’ the East and the rest, along with the intermediate points of the South-East, etc.; — ‘the receptacle of water’ — (1) in the atmosphere, (2) the Ocean and (3) the Ākāśa within the Earth and the Nether Regions. — (13)

VERSE 1.14-15 [Creation of the World from ‘Mahat’ downwards]

Section IX - Creation of the World from ‘Mahat’ downwards

उद्बबर्हात्मनश्चैव मनः सदसदात्मकम् ।
मनसश्चाप्यहङ्कारमभिमन्तारमीश्वरम् ॥ब्छ्।स्छ्॥

udbabarhātmanaścaiva manaḥ sadasadātmakam |
manasaścāpyahaṅkāramabhimantāramīśvaram ||14||

From out of himself he brought forth the mind, which partakes of the nature of the existent and non-existent; and before the mind, he brought up the all-powerful principle of egoism, whose function consists in self-consciousness. — (14)

Medhātithi’s commentary (manubhāṣya):

The creation of the Elemental Principles is now described. What forms the constituent factor of what, and in what manner, has been already explained by implication.

‘From out of himself’ — i.e., from out of Primordial Matter, which forms his body, ‘he brought forth Mind.’ The creation of the Elemental Principles is set forth here in the reverse order; the meaning thus is that ‘before the mind he brought up the Principle of Egoism, whose function consists in self-consciousness’; the consciousness of self, appearing in the form of the notion of ‘I,’ is a function of the Principle of Egoism; it is called all-powerful in the sense that it is capable of accomplishing its work. — (14)

महान्तमेव चात्मानं सर्वाणि त्रिगुणानि च ।
विषयाणां ग्रहीतॄणि शनैः पञ्चैन्द्रियाणि च ॥१५॥

mahāntameva cātmānaṃ sarvāṇi triguṇāni ca |
viṣayāṇāṃ grahītṝṇi śanaiḥ pañcaindriyāṇi ca ||15||

Also the all-pervading ‘mahat’ (the ‘great’ principle of intelligence); as also all those things that consist of the three constituent attributes, and in due course, also the five organs of sensation which apprehend objects. — (15)

Medhātithi’s commentary (manubhāṣya):

‘Mahat’ is the name applied by the Sāṅkhyas to one of the Elemental Principles; — ‘all-pervading’ qualifies the ‘Mahat’; this Principle of Intelligence is called ‘all-pervading’ because, it actually pervades through the entire material creation. This he brought out before the Principle of Egoism; this construction being in accordance with that adopted in the preceding verse (in connection with the Principle of Egoism being produced before the Mind); — ‘as also all those things that consist of the three constituent Attributes’; all that has been described, as also all that is going to be described, — i.e., all products or evolutes, — are constituted by the three Attributes; these ‘Constituent Attributes’ being ‘Sattva’ (Harmony), ‘Rajas’ (Energy) and ‘Tamas’ (Tnertia); it is only conscious entities that are free from these three Attributes; while all that is evolved out of Primordial Matter is constituted by the three Attributes. — ‘The five organs of sensation, which apprehend,’ — bring about the perception of, — Colour, Taste (Odour, Touch and Sound), which form the respective ‘objects,’ the ‘five,’ whose specific names are going to be described later on, in 2.90 — ‘Also is meant to include the ‘objects’ themselves, in the form of Sound, Touch, Colour, Taste and Odour, and also the Earth and other elemental substances. — (16)

Explanatory notes:

(verse xiv-xv)

The confusion regarding the account of the process of creation contained in Manu is best exemplified by these two verses. The names of the various evolutes have been so promiscuously used, that the commentators have been led to have recourse to various forced interpretations, with a view to bring the statement herein contained into line with their own philosophical predilections. Medhātithi, Kullūka, Govinda and Rāghavānanda take it as describing the three principles of the Sāṅkhya — Mahat, Ahaṅkāra and Manas; but finding that the production of Ahaṅkāra from Manas, or of Mahat (which is what they understand by the term ‘mahāntam ātmānam’) is not in conformity with the Sāṅkhya doctrine, — they assert that the three evolutes have been mentioned here ‘in the inverted order’. Even, so, how they can get over the statement that ‘Ahaṅkāra’ was produced ‘from Manas’ (‘manasaḥ’) it is not easy to see. Similarly, the ‘ātman’ from which Manas is described as being produced, Medhātithi explains as the Sāṅkhya ‘Pradhāna’, and Kullūka as the Vedantic1 Supreme Soul’.

Buhler remarks that according to Medhātithi by the particle ‘ca’ ‘the subtile elements alone are to he understood.’

This does not represent Medhātithi correctly; his words being — ‘caśabdena viṣayāṃśca śabdasparśarūparasagandhān pṛthivyādīni ca’.

In order to escape from the above difficulties, Nandana has recourse to another method of interpretation, — no less forced than the former. He takes ‘manas’ as standing for Mahat, and ‘mahāntam ātmānam’ as the Manas.

Not satisfied with all this, Nandana remarks that the two verses are not meant to provide an accurate account of the precise order of creation; all that is meant to be shown is that all things were produced out of parts of the body of the Creator himself.

VERSE 1.16

Section IX - Creation of the World from ‘Mahat’ downwards

तेषां त्ववयवान् सूक्ष्मान् षण्णामप्यमितौजसाम् ।
संनिवेश्यात्ममात्रासु सर्वभूतानि निर्ममे ॥१६॥

teṣāṃ tvavayavān sūkṣmān ṣaṇṇāmapyamitaujasām |
saṃniveśyātmamātrāsu sarvabhūtāni nirmame ||16||

Having combined the subtile components of the said six principles of illimitable potency with their own evolutes, he created even all beings. — (16)

Medhātithi’s commentary (manubhāṣya):

The said six principles of their own respective evolutes, — to these he joined their subtile components, and thus created all beings.

The number ‘six,’ (mentioned in connection with the Principles) is made up of the five ‘Rudimentary Substances,’ to be described later on, and the ‘Principle of Egoism’ already described.

The ‘own envolutes’ of these Principles, are their respective products; i.e., the elemental substances, which are the products of the‘Rudimentary Substances,’ the Sense-organs which are the products of the ‘Principle of Egoism.’ The Eaṛth and the other Elemental Substances being present, like so many ‘bodies,’ he joined to them the ‘subtile components’; i.e., the Rudimentary Substances and the Principle of Egoism; that is, he placed them in their proper places, and thus ‘created all beings,’ — Gods, men, animals, birds, trees and so forth.

The meaning is as follows: — The six subtile components are productive of one portion of the entire world, the whole of which is evolved out of them; that they are ‘subtile’ is proved by the fact of their being ‘rudimentary’ in their character; — these he ‘combined,’ i.e., brought together, with their own envolutes,’ i.e., their respective products; he produced the material substances and the organs (of action), and through these, the entire material world; these latter being indicated by the word ‘even.’

In place of ‘mātrāsu’ it is better to rend ‘mātrābhiḥ’. — (16)

Explanatory notes:

Six elements — The five Rudimentary Substances and the Principle of Egoism.

Here also, and for reasons similar to the above, there is a difference of opinion among commentators.

Nandana, and Rāghavānanda take the verse as describing the creation of the bodies of things from the body of the Creator, and that of their souls from His Soul.

The ‘six’, Rāghavānanda takes as standing for the six sense-organs, and Nandana as for the six tattvas —

• Mahat,

• Ahaṅkāra,

• Manas,

• Subtile Elements,

• Organs, of Action and

• Organs of Sensation.

Medhātithi takes the verse simply as describing how the Creator created all beings by combining ‘the subtile components of the said six principles’ with ‘their own evolutes.’

Hopkins remarks that ‘ātmamātrā’ stands for ‘the spiritual atom as opposed to the elementary, — not reflexive elements of himself.’

VERSE 1.17

Section IX - Creation of the World from ‘Mahat’ downwards

यन् मूर्त्यवयवाः सूक्ष्मास्तानीमान्याश्रयन्ति षट् ।
तस्माच्छरीरमित्याहुस्तस्य मूर्तिं मनीषिणः ॥१७॥

yan mūrtyavayavāḥ sūkṣmāstānīmānyāśrayanti ṣaṭ |
tasmāccharīramityāhustasya mūrtiṃ manīṣiṇaḥ ||17||

Because the six subtile components of the frame (of primordial matter) enter into (produce) these, therefore the wise ones have described the frame of that (primordial matter) as ‘body.’ — (17)

Medhātithi’s commentary (manubhāṣya):

‘Frame’ — body; the ‘components’ of it are those things that constitute it; these are ‘subtile,’ the ‘six’ already described (viz.,the five Rudimentary Substances and the Principle of Egoism), which are called ‘aviśeṣa,’ the undifferentiated. — Tāni āśrayanti — i.e., the organs and the elemental substances going to be described ‘enter into’ the said components; which means that they are evolved out of them; i.e., the evolution of the organs &c., has for its substratum the six subtile components; this is what has been described in the words ‘the five elemental substances are produced out of the five Rudimentary Substances’ (Sāṅkhya-Kārikā, 22). Because they enter into them, therefore the ‘frame of that,’ i.e., of Primordial Matter, — has been described as ‘Body.’

Manasviṇaḥ, ‘maṇīṣā’ is wisdom; those possessed of wisdom are ‘manasvins,’ i.e., the wise ones.

[The above explanation makes ‘tainīmāni,’ the organs and substances, the nominative, and the ‘components’ the objective; — this construction is found to be incompatible with the nominative ending in ‘avayavāḥ,’ ‘components’; hence the Bhāṣya puts forward another construction, which has been adopted in the rendering of the text.] — Or, the relation of the ‘nominative’ and ‘objective’ may be reversed: the ‘subtile components’ being the nominative, and the ‘organs’ the objective (of the verb ‘āśrayanti,’); the meaning of ‘āśrayanti,’ ‘enter into,’ being that the subtile components serve as the substratum — ‘āśraya’ — of the organs; just as in the phrase ‘he has been fed (upon) by many men,’ the man doing the feeding is spoken of as ‘fed.’ — Or, since verbal roots may have several meanings, ‘enter in’ may be explained as ‘produce.’ — (17)

Explanatory notes by Ganganath Jha:

Nandana explains the verse to mean that ‘the body of Hiraṇyagarbha is called Śarīra, body, because it enters all things mentioned in the preceding verses by means of its portions’; according to Medhātithi on the other hand, it means that — the body of Pradhāna is called Śarīra, because its six components enter into these things, — viz., the organs and the elemental substances. Kullūka refers it to the body of Brahman.

The only important points of difference are — (1) while Medhātithi takes it as referring to the body of Pradhāna, others take it as refering to that of Hiraṇyagarbha or Brahmā; and (2) while according to Medhātithi the evolutes entering into that Body are the organs and the gross elemental subtances, according to Nandana, they are only the six principles named in verses 14-15.

The natural construction of the verse appears to be yat (yasmāt kāraṇāṭ) sūr?yacayacāḥ sūkṣmāḥ tāni imāni ṣaṭ āśrayanti tasmāt — as set forth by Medhātithi But if tāni imāni refers to indriyāṇi then there should be an accusative ending in in order to make it the object of āśrayanti. It is in view of this difficulty that the Bhāṣya has put forward another construction by which sūkṣmāḥ is the nominative and tānīmāni the objective of the verb āśrayanti,

VERSE 1.18

Section IX - Creation of the World from ‘Mahat’ downwards

तदाविशन्ति भूतानि महान्ति सह कर्मभिः ।
मनश्चावयवैः सूक्ष्मैः सर्वभूतकृदव्ययम् ॥१८॥

tadāviśanti bhūtāni mahānti saha karmabhiḥ |
manaścāvayavaiḥ sūkṣmaiḥ sarvabhūtakṛdavyayam ||18||

The great elemental substances, along with their functions, as also the mind, along with its subtile components, enter into that which (on that account) is the generator of all things and imperishable. — (18)

Medhātithi’s commentary (manubhāṣya):

‘That,’ ‘Primordial Matter — is ‘the generator of all things’: — it is ‘imperishable,’ i.e., in its original (causal) form it is indestructible.

“In what way does Primordial Matter generate all things?”

Because all these enter into it.

“What are all these that enter into it?”

First of all ‘the Mind along with its subtile components,’ — i.e., along with the Rudimentary Substances, the Principle of Intelligence, the Principle of Egoism and the Sense-organs; — and then, the Great Elemental Substances — called ‘Earth,’ ‘Water,’ ‘Fire,’ ‘Wind,’ and ‘Ākāśa;’ — ‘along with their functions; —

sustaining,

conglutination,

cooking,

configuration

and making room (unobstruction) respectively are the ‘functions’ of Earth, &c.

Of these

‘sustaining’ means upholding, keeping in their places, things that are prone to falling;

‘conglutination’ means bringing together things that are loose and disjointed; e.g., loose and disjointed dust-particles are brought togther, cemented into, a mass by means of water; —

‘Cooking’ is the well-known effect produced by fire upon such tilings as medicine and herbs, &c.;

‘Configuration’ means conformation, shaping; —

‘making room’ means non-obstruction by another body; in a point in space where one body is already present, there can be no room for another body; e.g., no object can find room within a piece of gold.

‘Mind’ — is meant to indicate all the organs of sensation; and the term ‘Karma’ may be taken as referring to the organs of action; or again, in the first line of the text, the term ‘Karma’ may be taken to mean the ‘products’ of the elementary substances; the sense of the passage being that ‘subsequently the products of the elemental substances, along with the subtile components, enter into the great elemental substances’ — ‘as also do the organs of sensation,’ this latter being indicated by the word ‘Mind.’ — (18)

Explanatory notes by Ganganath Jha:

Buhler supplies the translation of the verse according to the five interpretations offered by the commentators.

The text here represents the explanation given by Medhātithi: —

According to Govinda and Kullūka the verse means — ‘From Brahman are produced the gross elements, together with their functions, and the Mind, which is the producer of all beings through its minute portions, and imperishable’. —

According to Rāghavānanda — ‘That gross body the gross elements enter, and the Mind, which is the producer of all beings and imperishable, together with the actions and with the limbs.’ —

According to Nandana — ‘As that body of Hiraṇyagarbha, though through its small portions it produces all beings, ye tis imperishable, — even thus the Great Beings and the Mind, with the actions enter it.’ —

According to Nārāyana — ‘That subtile body the gross elements enter, together with the Karma and the Mind, the producer of all beings and imperishable, together with its minute portions.’

Dr. Buhler’s rendering of this verse is not approved by Hopkins. The construction of the sentence is the same in all cases — mahānti bhūtāni karmabhiḥ saha — manaśca sūkṣmaiḥ avayavaiḥ.

Medhātithi himself offers a second explanation.

Comparative notes by various authors:

Mahābhārata, 12.232.12. — (First half is the same as Manu.)

VERSE 1.19

Section IX - Creation of the World from ‘Mahat’ downwards

तेषामिदं तु सप्तानां पुरुषाणां महौजसाम् ।
सूक्ष्माभ्यो मूर्तिमात्राभ्यः सम्भवत्यव्ययाद् व्ययम् ॥१९॥

teṣāmidaṃ tu saptānāṃ puruṣāṇāṃ mahaujasām |
sūkṣmābhyo mūrtimātrābhyaḥ sambhavatyavyayād vyayam ||19||

From out of the Subtile constituents of the frames of the said exceedingly potent principles is produced this (Gross Body) — the perishable proceeding from the imperishable. — (19)

Medhātithi’s commentary (manubhāṣya):

All that is meant by saying that ‘the perishable proceeds from the imperishable’ is that the Gross is produced out of the Subtile; and it is not meant to emphasise whether it is produced out of the particles of six or seven Principles; in fact there are twenty-four Principles, all of which form the cause of the origin of all things. Or, the meaning may be that in the production of the gross oḥjeot only seven Principles form the principal cause, e.g., the six non-differentiated Principles (the live Rudimentary Substances and the principle of Egoism) and the seventh, the Great Principle of Intelligence. Out of these (seven) are produced the Elemental Substances and the Organs; and when these latter have been produced, the gross body becomes formed.

[It has been said that] from out of the imperishable Primordial Matter, — which in its unified form, contains within itself the possibilities of all its evolutes, — is produced this world, which is multifarious in its character and appears in all possible forms.

Now the question arises — Docs the Primordial Matter become modified into all its gross evolutes at one and the same time? And the answer to this is ‘No;’ what really happens is described in the present verse — ‘From out of the subtile, &c., &c.,’ The order in which the things are produced is the same as that which has been described before: that is, from out of Primordial Matter is produced the Great Principle of Intelligence; — from this latter the Principle of Egoism; and from this latter again the ‘group of sixteen’ (kārikā, 22).

The term ‘Puruṣa’ has been used in the sense of the Principles, on the ground that these latter subserve the purposes of the Puruṣa (Soul).

‘Exceedingly potent’ — capable of producing their effects; it is because they are the cause of innumerable products that they have been called ‘exceedingly.’

The said principles have certain ‘subtile constituents of their frames’; — ‘mūrti’ is frame; the constituents that go to form that frame are called ‘constituents of the frame’; from out of these is born ‘this’ (the gross Body). It is in reference to this that it is added — ‘the perishable proceeding out of the imperishable.’

Question — “What are the ‘subtile constituents’ of the said Principles? Certainly the Rudimentary Substances have no other ‘constituents’ (save those that are subtile), in reference to (for the exclusion of) which such specification could be possible (as that intended by the epithet ‘subtile’).”

Answer — The qualification ‘subtile' is not in relation to the constituents of any single Principle itself; what is meant is that (one principle is ‘subtile’ in relation to, in comparison to, another, i.e.) the Great Principle of Intelligence is subtile as compared to the Rudimentary Substances, and the Root Evolvent (Primordial Matter) is ‘subtile’ as compared to the Great Principle.

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