Cosmogony in Markandeya Purana
Cosmogony in Markandeya Purana
By
VALERIE FERRETS & ROY W| PERRETT
II
vTI
Vol. 4 m^f
gS *
^^ E ^^ Cosmology (Indian)*' in
P dia *f ReliSion and Ethics
(Edinburgh T. & T. Giark,
:
1918), pp. 155-161.
Cultural Heritage
JULY, 1986] COSMOGONY IN THE M&RKA$n?EYA PURS^A 129
4. Ibid., p. 220.
5. Gf. &g Veda X. 81-82. (A somewhat different view is
presented in J$.g Veda X. 129). On Prajapati see
J. Gonda, "Notes on Prajapati" Purana 23 (1981):
149-160.
6. Gf. Jacobi, p. 156.
7. Cf. P. Hacker, "The Sankhyization of the Emanation
Doctrine Shown in a Critical Analysis of Tests'* Purana 4
(1962) :
298-333.
130 cr<|qw PURS&A [voi.xxvm, NO. 2
At appears that the JMLarkandeya Purana is simply super-
first it
taste. Finally earth arises, which has all the qualities of sound,
touch, form, taste and smell. **
At
this point the Samkhya theory of the
origin of the universe
and constituent properties is discontinued. Rather than conti-
its
Upanisad 10
In the Markandeya Puratia this egg is said to
(III. 19).
have been caused by reason of the puru$a and the
imperceptible
8. For a comparison with the usual Samkhya account see
M. Hiriyanna, Outlines of Indian Philosophy (London :
III
Going back, then, to our question, "Why bother with the first
account at all if it cannot be harmonized with the second ?" We
might look for what it is (over and above the two points already
mentioned) that makes the writer of this Puraiaa record these two
accounts. One thing that stands out is that both accounts are
theistic. This is all the more striking when it is remembered that
the earliest Samkhya philosophy (on which the second account is
modelled) is atheistic. (Theism in Samkhya only becomes esta*
blished around the 14th century A. D.) 14 Hence Markaqdeya Purana
is apparently attempting to maintain a place for God (in this case
.... the god Brahma is born and is contained within the cavity
of the egg, .... At first he is the agitator; as the husband of
Nature, he is the thing to be agitated; and he exists with
contraction and expansion even in the state of Pradhana.
He is born, though he is the birthplace of the universe;
though devoid of qualities, he possesses the quality of passion,
when he assumes the character of Brahma, he engages in
creation. (11-13) 19
^ Iater
concept of Brahma reasserted
P^^ ^
him. Rather than
n these
"t T
t-
is
is
apparently either required or
V
Returning to the narrative of
tins point the
Canto XLVT w
XLV1 *
discussion moves back h
Canto : to outline the central concern of this
time period^ f *R
of the ages of t h^ an<* t ^ie whole topic
world The P l* ri
dissolution W
to be a dav in tK
m between creation and
Y r? !
mthellfeof
22 /iiJ- Brahma, while the
JUL"i 1986] COSMOGONY IN THE MXRKA$L!?EYA PURS^A 137
4,800 divine years; the treta age, 3,600 divine years; the dvapara age,
2,400 divine years; and the kali age, 1,200 divine years (verses 27-
30). A
thousand times this period of 12,000 divine years is one of
Brahma's days i. e. 12,000,000 divine years (verse 31).
:
7
HO <TKFra PURS&A [VOL* xxvm NO. 2
are forever held in a balance of creative tension that alter-
nates from pole but never collapses entirely. 87
Another area in which the yuga myth has had some im-
portance should also be noted. This is in connection with the
doctrine of karma. If over many, many lives one is to reap the
just deserts of one's actions, then it is necessary that time is sucli
that it can provide the requisite arena in which this can take place.
A cyclical view of time which is of infinite duration can guarantee
that the karma, good or bad, will bear fruit.
VI
Having thus explained the periods of dissolution
universe's
the Parana now continues towhat takes place after the
outline
occurrence of one of Brahma's nights and the topic of recreation
( is taken up at
pratisarga) length in Canto XL VII. Interestingly
we do not find the recreation stories
having much in common wifh
those concerning creation, even though it would seem that tlie
creation stories could have provided at least the basis for these
recreation myths. Because of this some scholars have noted
just
how useful the belief in recreation is in providing a place for tbie
many creation myths that abounded in Hindu thought. 88
The recreation myth that now begins is set after the last
expired kalpa. Brahma awakes, he gazes upon an empty worl<3
and then, knowing that the earth has and
disappeared in water
desiring to recreate it, he assumes various bodies : those of a fisfe,
a tortoise, a boar, other animals and a
heavenly form (verses 3-8),
Then this "lord of the world" enters the water and raises the eartli
out of the lower regions and sets it free. The earth now floats Hike
an immense boat on an ocean
Having done this, Brahma
(9-10).
levels the earth,, creates the the earth
mountains, divides and
fashions the four worlds
(11-14). Brahma now meditates on His
creation and, while thus
engaged, life on earth is produced. First
vegetation arises (17). Then the animal world comes into
existenee
(18-21). Thirdly, the gods are created; and their existence is saia
to please Brahma
(22-24). Fourthly, mankind comes into
existence;
37. Ibid., p, 22.
38. Gf.H.Jacobi, "Cosmogony and
Cosmology (IndianV*,
*
p. 158.
JULY, 1986] COSMOGONY IN THE MSRKA1$DEYA PURS^A 14:1
39
tinuously engaged in action" (27).
VII
states that at the beginning of each kalpa created beings who were
destroyed are not delivered "from the consequences of their
actions" as each being will be recreated by Brahma according to
his karma (verse 2). 4
a
out of part, of
Br
d
?.
h a'
Brah
r? "" vegetabie
*"* tO haVe been
_i;!;!. body.
40. Hid,, p. ass,
- that
world; Brahma wh r^ v
ma does to rec ^ate trie
medltatin g is also
through probation! recreating
42. The Markandeya
Parana, p. 234.
JULY, 1986] COSMOGONY IN THE MSRKA^EYA PURS^A 143
goats were created out of Brahma's mouth, sheep from his breast,
and plants and fruit-producing trees from the hair of his body
(25-28).
At
this point it is suggested that this third recreation account
is the beginning of the treta age (29). Any problems, then,
set at
with getting this account to cohere with the earlier ones are thus
avoided. However, one might conjecture as to whether the
further acts of creation in this myth, (from the point where Brahma
creates the raksasas), are not part of some independent myth fairly
neatly tacked on to the account of the creation of the four classes
of beings.
VIII
In Canto XLIX the account of the recreation of the human
race at the beginning of the treta age is continued. We find here
an outline of how it came about that men were to be separated
into four classes* A thousand pairs of human beings were created
from Brahma's mouth; these beings were characterized by goodness
(3-4). Another thousand pairs were created from his breast;
these were characterized by passion (5). Again, another thousand
"miserable pairs" were created from his thighs; these were
charaterized by passion and ignorance (5-6). The last thousand
pairs of human beings
were produced from Brahm a's feet; these
were characterized by ignorance and were "unfortunate and little
of understanding" (7). Obviously these four groups correspond
to the brahmaya, ksatriya, vaiiya and ffidra classes. Morever this
is clearly derived from various Vedic
aspect of this recreation myth
ideas, for in the &g Veda (X. 90) the brahmana is said
to be produced
from the mouth of Purusa, the rajanya from his arms, the vaifya
48
from his thighs, and ihe^iidra from his feet.
Recreation myths are* of course, necessary given the Hindu
and every
view of recurring periods of dissolution and creation;
for the Hindu thinker
recreation provides yet another opportunity
either to utilize an old myth or
introduce a new one. But within
this permissive setting some
basic concepts do seem to remain
of the recreation myths. For
standard (if not necessary) features
IX
To sum up. We have examined the teachings of the Marka$~
4*ya Puraya on cosmogony, particularly the accounts it offers
of
creation (sarga) and recreation (pratisarga) , and of the cosmic
time cycles (rnanaantaras) within whith sarga and pratisarga take
place. In addition to many interesting points of detail, we have
seen that the Pwrancfs teachings on these matters incorporate
diverse, and often incongruous, traditions. In order to make
coherent sense of what is happening when we encounter such
conflicting accounts, we have suggested the adoption of a general
hermeneutical principle that Wendy O'Flaherty has fruitfully uti-
lized for Puranic studies. Such a principle will, it has been
argued,
enable us to appreciate prima facie
contradictory accounts as
*f
attempting mythic resolutions'* of internal tensions within the
Hindu tradition. (Hence, for example, tensions between theistic
and atheistic strands within Hinduism are pointed up in the
Pursy*** creation/recreation myths).