Bhagavad Gita - Chapter 10 - Shloka (Verse) 6

व्याख्या --[पीछेके दो श्लोकोंमें भगवान्ने प्राणियोंके भाव-रूपसे बीस विभूतियाँ बतायीं। अब इस श्लोकमें व्यक्ति-रूपसे पचीस विभूतियाँ बता रहे हैं, जो कि प्राणियोंमें विशेष प्रभावशाली और जगत्के कारण हैं।]
'महर्षयः सप्त'-- जो दीर्घ आयुवाले; मन्त्रोंको प्रकट करनेवाले; ऐश्वर्यवान्; दिव्य दृष्टिवाले; गुण, विद्या; आदिसे वृद्ध धर्मका साक्षात् करनेवाले; और गोत्रोंके प्रवर्तक हैं -- ऐसे सातों गुणोंसे युक्त ऋषि सप्तर्षि कहे जाते हैं (टिप्पणी प0 540.1)। मरीचि, अङ्गिरा, अत्रि, पुलस्त्य, पुलह, क्रतु और वसिष्ठ -- ये सातों ऋषि उपर्युक्त सातों ही गुणोंसे युक्त हैं। ये सातों ही वेदवेत्ता हैं, वेदोंके आचार्य माने गये हैं, प्रवृत्ति-धर्मका संचालन करनेवाले हैं और प्रजापतिके कार्यमें नियुक्त किये गये हैं (टिप्पणी प0 540.2)। इन्हीं सात ऋषियोंको यहाँ 'महर्षि' कहा गया है।

तथा --, भृगु आदि सप्त महर्षि और पहले होनेवाले चार मनु जिनका अतीत कालसे सम्बन्ध है और जो सावर्ण इस नामसे पुराणोंमें प्रसिद्ध हैं? ये सभी मुझमें भावनावाले -- ईश्वरीय सामर्थ्यसे युक्त और मेरे द्वारा मनसे उत्पन्न किये हुए हैं? जिस मनु और महर्षियोंकी रची हुई ये चर और अचररूप सब प्रजाएँ लोकमें प्रसिद्ध हैं।

न केवलं भगवतः सर्वप्रकृतित्वमेव किंतु सर्वज्ञत्वसर्वेश्वरत्वरूपमधिष्ठातृत्वमपीत्याह -- किञ्चेति।

आद्या भृग्वादयो वसिष्ठान्ताः सर्वज्ञा विद्यासंप्रदायप्रवर्तकाः।

तथेति मनूनामपि पूर्वत्वेनाद्यत्वमनुकृष्यते। के ते मनवस्तत्राह -- सावर्णा इतीति। प्रसिद्धाः पुराणेषु प्रजानां पालकाः स्वयमीश्वराश्चेति शेषः।

महर्षीणां मनूनां च तुल्यं विशेषणं -- ते चेति।

मयि सर्वज्ञे सर्वेश्वरे गता भावना येषां ते तथा। भावनाफलमाह -- वैष्णवेनेति। वैष्णव्या शक्त्याधिष्ठितत्वेन ज्ञानैश्वर्यवन्त इत्यर्थः।

तेषां जन्मनो वैशिष्ट्यमाचष्टे -- मानसा इति।

मन्वादीनेव विशिनष्टि -- येषामिति। विद्यया जन्मना च संततिभूता मन्वादीनामस्मिंल्लोके सर्वाः प्रजा इत्यर्थः।

The lordship over the worlds of Bhrigu and others, who are endowed with My power and created by Me, is well-known; so what need be said about My status as the Great Lord of the worlds? He states this with 'Maharshayah' etc.

'The seven great sages' are Bhrigu and others; 'Purve' means belonging to the past time; as stated: 'Bhrigu, Marichi, Atri, Pulastya, Pulaha, Kratu, and the great-splendored Vasistha—He created these sons from His mind.' And 'the four Manus'—(according to Vishnu Purana): 'O Maitreya, he who is Savarni Manu will be the next; the ninth will be Daksha-savarni Manu; the eleventh will be Dharma-savarnika Manu; and the son of Rudra, Savarna, will be the twelfth Manu.' Thus, they are famous as the 'Savarnas' in Vishnu Purana etc.

(Alternatively), the seven sages are Bhrigu etc.; and 'Purve' (earlier ones) refers to the first four great sages, Sanaka etc.; and 'Manus' refers to the fourteen starting with Swayambhuva. Because this (second) view requires the fault of supplying words (adhyahara) like 'Sanaka etc.' and 'fourteen', the Acharyas did not display this view.

They are 'Madbhavah'—meaning 'Mad-gata-bhavana' (those whose thoughts are fixed on Me), whose contemplation is on Me, the Supreme Self; therefore, they are endowed with Vaishnava power. 'Manasah'—created by Me through the mind alone, they were 'Jatah' (born/produced), appropriately either through a womb or without a womb. From which great sages and Manus, these 'Prajah' (creatures/progeny)—characterized as moving and non-moving—exist in the world as offspring through knowledge (disciplic succession) and birth.

The 'Purve' (ancient) Seven Sages are—Marichi, Atri, Angiras, Pulastya, Pulaha, Kratu, and the great-splendored Vasistha—as stated in the Mokshadharma section (of Mahabharata). Indeed, they are mentioned in all Puranas.

The 'Four' (Manus) are the first ones starting with Swayambhuva; for 'these creatures' belong to them. It is not appropriate to say 'these creatures' referring to those (Manus) who are yet to come. Division and primacy arise from being the first. It is also stated in the Gautama-khilas: 'He who knows Swayambhuva, Svarochisha, Raivata, and Uttama is possessed of progeny.' Since later ones are born from the earlier ones, these (first four) have primacy. And seniority applies among those who are not unborn (i.e., existing).

The omission of (the fifth) Tamasa is because he is an incarnation of the Lord (Bhagavad-avatara); this is well-known in the Bhagavata. And the quality of being 'mind-born' (manasatva) for all Manus is stated in the Bhagavata: 'Then, at the end, He created the world-protecting Manus from His mind.'

Being a son of another (like Priyavrata) can happen even without giving up the body. The proof for this lies in the inexplicability of both types of scriptural statements otherwise. This is also established by the adjective 'Purve' (ancient). 'Madbhavah' means those whose 'bhava' (origin/existence) is from Me. The idea is: those who were born as mental sons of Brahma were actually born from Me alone.

He strengthens this very point by demonstrating the conduct of the disciplined—'Maharshayah' etc. The connection is: The 'Seven' (Bhrigu etc.) and the 'Four' (Sanaka etc.) are the famous 'Purve' (ancient) great sages.

And the famous Manus are fourteen. All of them are 'Manasah'—originated from the mind of Me in the form of Hiranyagarbha, born without a womb.

'These creatures'—the fourfold types, and 'this world' which is their support—both are 'Yesham' (theirs), meaning related to them as progeny. Alternatively, the genitive case in 'Yesham' is in the sense of the ablative; meaning 'from whom' these creatures and this world are born.

They too are 'Madbhavah'—those whose 'bhava' (mind/thought) is fixed on Me alone. The purport is: Since even these beings of renowned glory worship Me alone, you too should worship Me.

'Purve sapta maharshayah'—The seven great sages, Bhrigu and others, of the past Manvantara, who were born from Brahma's mind for the purpose of propagating the perpetual creation; and the four Manus named 'Savarnikas' who exist for the purpose of propagating the perpetual preservation; in whose world, filled with their progeny, all these creatures are born; who are the progenitors and protectors of offspring at every moment until the dissolution—

those Bhrigu etc. and the Manus are 'Madbhavah'. 'Madbhavah' means those whose disposition (bhava) is the very same as My disposition; the meaning is that they abide in My will and follow My resolve.

Moreover—'Maharshayah' etc. The 'Seven Great Sages' are Bhrigu and others; as famous in the Puranas: 'The seven Brahmanas beginning with Bhrigu are ascertained in the Puranas.'

Even 'Purve' (earlier) than them are four other Great Sages—Sanaka and others. Also the Manus, Swayambhuva and others. They are 'Madbhavah'—those in whom My 'bhava' (power/influence) exists; born merely from the resolve of the mind of Me, who am the Self of Hiranyagarbha.

He states their power—'Yesham' etc. From whom—from Bhrigu etc. and Sanaka etc.—these creatures (Brahmins etc.) in the world, growing as sons/grandsons and as disciples respectively, are born and exist.

सृष्टिस्थितिहेतुतया प्रसिद्धेषु महत्स्वपि हेतुभूतेषु स्वतन्त्रत्वशङ्का न कार्या? अन्यसङ्कल्पप्रसूतेष्वपि मत्सङ्कल्पमूलत्वमनुसन्धेयमित्यस्योदाहरणतयामहर्षयः इत्युच्यत इत्यभिप्रायेणाहसर्वस्येति।येषां लोक इमाः प्रजाः इत्येतदभिप्रेतकथनंसर्वस्य भूतजातस्येत्यादि।

सृष्टिस्थित्योरिति महर्षिषु मनुषु च क्रमादन्वेतव्यम्। सप्तर्षीणां पूर्वत्वविशेषणविवक्षितमाहअतीतमन्वन्तर इति।भृग्वादय इति -- महर्षीणां भृगुरहम् [10।25] इति तत्प्रधानत्वं हि वक्ष्यते -- सप्त ब्रह्माण इत्येते पुराणे निश्चयं गताः [म.भा.12।208।5] इत्यादिस्मारणाय सप्तशब्दः।

आर्षेयवरणे वरणीयानां गोत्राणां प्रवर्तयितार इत्यभिप्रायेणाहनित्यसृष्टिप्रवर्तनायेति।ब्रह्मणो मनसः सम्भवा इति। सौबाले [1] -- स मानसान् सप्त पुत्रानसृजत् इत्यादि। नैमित्तिकसृष्ट्यादिव्यवच्छेदाय नित्यशब्दः।

ननु ब्रह्मदिवसे चतुर्दश मनवः क्रमादधिकुर्वन्ति? एकस्मिन् मन्वन्तरे एक एव तत्कथं चत्वार इत्यत्राहये च सावर्णिका नामेति।ब्रह्मसावर्णो? रुद्रसावर्णो? धर्मसावर्णो? दक्षसावर्णः इति दक्षस्य दुहितरि तैश्चतुर्भिर्मानसा जनिताः।मद्भावाः इत्येतावदत्र विधेयम् अन्यत्सर्वं पुराणादिप्रसिद्धमनूद्यते इति ज्ञापनाय यच्छब्दः।

सन्तानमय इति।जनो लोकः प्रोक्तः इति पाठाल्लोकोऽत्र सन्तानः।येषां ৷৷. लोके जाताः -- यत्पुत्रपौत्रादिभ्यो जाता इत्यर्थः।इमाः इति निर्देशः कालान्तरवर्तिनित्यसृष्टेरपि सङ्ग्राहकः? न तु व्युदासकः ईश्वरस्य तत्राप्यापरोक्ष्यादित्यभिप्रायेणाहप्रतिक्षणमाप्रलयादिति।

उत्पादकाः पालकाश्चेति महर्षीणां मनूनां च यथाक्रमं निर्देशः।उत्पादिकाः इत्यादिस्त्रीलिङ्गपाठे तु तत्तत्प्रजाभिर्यथासम्भवमन्वयः।

मम यो भावः स एव येषां भाव इति भावसामानाधिकरण्ये फलितोक्तिरियम्? मध्यमपदलोपी वा समासः। राज्ञो भाव एव किङ्करस्य भाव इतिवदभिप्रायसाम्यापेक्षयाऽयं व्यपदेश इति दर्शयतिमन्मते स्थिता इति। स्वाच्छन्द्यादभिप्रायसाम्यं भृत्यादिवद्बुद्धिपूर्वानुवर्तनमात्रं च व्युदस्यति -- मत्सङ्कल्पानुवर्तिन इति।

इस अध्याय के दूसरे श्लोक में जिस सिद्धांत का संकेत मात्र किया गया है कि किस प्रकार सप्तर्षि? सनकादि चार कुमार और चौदह मनु? परमेश्वर के मन से उत्पन्न हुए हैं। ये सभी मिलकर जगत् के उपादान और निमित्त कारण हैं? क्योंकि यहाँ कहा गया है? इनसे यह सम्पूर्ण प्रजा उत्पन्न हुई है।सप्तर्षि जिन्हें पुराणों में मानवीय रूप में चित्रित किया गया है? वे सप्तर्षि अध्यात्मशास्त्र की दृष्टि से महत् तत्त्व? अहंकार और पंच तन्मात्राएं हैं। इन सब के संयुक्त रूप को ही जगत् कहते हैं।व्यक्तिगत दृष्टि से? सप्तर्षियों के रूपक का आशय समझना बहुत सरल है। हम जानते हैं कि जब हमारे मन में कोई संकल्प उठता है? तब वह स्वयं हमें किसी भी प्रकार से विचलित करने में समर्थ नहीं होता। परन्तु? किसी एक विषय के प्रति जब यह संकल्प केन्द्रीभूत होकर कामना का रूप ले लेता है? तब कामना में परिणित वही संकल्प अत्यन्त शक्तिशाली बनकर हमारी शान्ति और सन्तुलन को नष्ट कर देता है। ये संकल्प ही बाहर प्रक्षेपित होकर पंच विषयों का ग्रहण और उनके प्रति हमारी प्रतिक्रियायें व्यक्त कराते हैं। यह संकल्पधारा और इसका प्रक्षेपण ये दोनों मिलकर हमारे सुखदुख पूर्ण यशअपयश तथा प्रयत्न और प्राप्ति के छोटे से जगत् के निमित्त और उपादान कारण बन जाते हैं।पूर्वकाल के चार (सनकादि) और मनु श्री शंकराचार्य अपने भाष्य में इस प्रकार पदच्छेद करते हैं कि पूर्वकाल सम्बन्धी और चार मनु। यहाँ इसका आध्यात्मिक विश्लेषण करना उचित है जिसके लिए हमें दूसरी पंक्ति में आधार भी मिलता है। भगवान् कहते हैं? ये सब मेरे मन से अर्थात् संकल्प से ही प्रकट हुए हैं।पुराणों में ऐसा वर्णन किया गया है कि सृष्टि के प्रारम्भ में ही सृष्टिकर्ता ब्रह्माजी से चार मानस पुत्र सनत्कुमार? सनक? सनातन और सनन्दन का जन्म हुआ। हममें से प्रत्येक (व्यष्टि) व्यक्ति में निहित सृजन शक्ति अथवा सृजन की प्रवृत्ति के माध्यम से व्यक्त चैतन्य ही व्यष्टि सृष्टि का निर्माता है। यह सृजन की प्रवृत्ति अन्तकरण के चार भागों में व्यक्त होती है तभी किसी प्रकार का निर्माण कार्य होता है। वे चार भाग हैं संकल्प (मन)? निश्चय (बुद्धि)? पूर्वज्ञान का स्मरण (चित्त) और कर्तृत्वाभिमान (अहंकार)। मन? बुद्धि? चित्त और अहंकार इन चारों को उपर्युक्त चार मानस पुत्रों के द्वारा इंगित किया गया है।इस प्रकार एक ही श्लोक में समष्टि और व्यष्टि की सृष्टि के कारण बताए गए हैं। समष्टि सृष्टि की उत्पत्ति एवं स्थिति के लिए महत् तत्त्व? अहंकार और पंच तन्मात्राएं कारण हैं? जबकि व्यष्टि सृष्टि का निर्माण मन? बुद्धि? चित्त और अहंकार की क्रियाओं से होता है।संक्षेप में? सप्तर्षि समष्टि सृष्टि के तथा चार मानस पुत्र व्यष्टि सृष्टि के निमित्त और उपादान कारण हैं।व्यष्टि और समष्टि की दृष्टि से? सृष्टि के अभिप्राय को समझने की क्या आवश्यकता है सुनो --

महर्षय इत्यादि भास्वता इत्यन्तम्। परस्परबोधनया अन्योन्यबोधस्फारसंक्रमणात् सर्व एव हि प्रमातारः एक ईश्वर इति विततव्याप्त्या (S??N वितत्य व्याप्त्या) सुखेनैव सर्वशक्तिकसर्वगतस्वात्मरूपताधिगमेन (S -- ताधिशयनेन अधिगमेन) माहेश्वर्यमेषामिति भावः

(After इति भावः ?N add तेषां सततयुक्तानाम् इत्यतः प्रभृति अध्यायान्ता टीका उट्टङ्किता युगपद्धि वेद्या। तेषामेव अनु च अर्जुनप्रश्नपद्यानि षट् उल्लिखति। श्रीभगवान् अथवा बहुना इति पर्यन्तानि पद्यानि 23 वक्ति।।

These sentences are obviously of some copyist. It is to be noted however,that the Mss. generally contain seven (not six) verses of Arjuna and then 24 (not 23) verses of the hagavan) ।

Shankara says 'Maharshayah' refers to the seven Bhrigu etc. This is incorrect, because with the adjective 'Purve' (ancient), it is appropriate to grasp only those residing in the first Manvantara, and this aligns with the Mokshadharma; with this intent, he says—'Purve'. Even from this, it implies Marichi etc., so he says—'Te hi'. That is, by the word 'Saptarshi' without any prefix (implied Marichi etc.).

Even if 'Purve' connects to the subsequent words, this is established; with this intent, he presents multiple proofs.

Others say the 'Four Manus' are the future ones: Brahma-savarni, Rudra-savarni, Daksha-savarni, and Dharma-savarni. That is incorrect; with this intent, he says—'Chatvarah'. They are Swayambhuva, Svarochisha, Raivata, and Uttama. The idea is that there is no reason to skip the first ones. Moreover, the qualification 'whose creatures are these in the world' is possible only in these (first ones), not in the others; hence also this is so, he says—'Tesham hi'. 'Imah' means the current progeny.

Objection: There are fourteen Manus; for separating four among them, there must be a reason. And there is a similarity of names (Savarni) in those mentioned by others, but not in Swayambhuva etc., so how is this? He answers—'Vibhagah'. Division is due to primacy alone (this is implied); because similarity of names is not a determining factor. Otherwise, Meru-savarni would also have to be included. Let the primacy belong to those mentioned by others (Savarnis); to this he says—'Pradhanyam cha'. Of Swayambhuva etc. (is the primacy).

Moreover, since the Sruti separates Swayambhuva etc., they alone are meant here; he says—'Gautama'. (Implying) there is no fruit in separation otherwise. It was said 'Primacy comes from being first'; how is that? He says—'Purvebhyo hi'. Meaning, in their progeny. The former have primacy over the latter. How can the first have primacy over those unborn in their progeny? He says—'Ajateshu'. This is a locative of subject matter. 'Jyaishthyam' means the primacy of the first ones.

The point is: the relation of principal and subordinate exists when there is a connection. Among these who do not exist simultaneously, the primacy belongs to the first ones, and the subordinate nature of the later ones is possible in the stated manner; not otherwise in any way.

If the first ones are taken, why is the fourth, Tamasa, not explained as intended by the Gita? He says—'Tamasasya'. 'Anukti' means non-explanation (omission); because the qualification 'Madbhavah manasa jatah' (born of My mind, My nature) is not applicable to the Lord (in the form of Tamasa). How is Tamasa an incarnation of the Lord? He says—'Taccha'. (Bhagavata 8.1.27): 'The fourth Manu was the brother of Uttama, named Tamasa... Hari, by whom Gajendra was liberated from the crocodile...'

Objection: If, due to the impossibility of the qualification, the group (excluding Tamasa) is taken by skipping the strictly first order; then, because the qualification 'Manasa jatah' (mind-born) is impossible (for Swayambhuva etc. who had parents), rejecting these, the Brahma-savarnis etc. should be taken as Bhaskara says, because it is possible in them. To this he says—'Manasatvam cha'. If you say: 'The birth of the four in the daughter of Daksha happened simultaneously, such mind-born nature is not in all?' No, because the origination of the taddhita affix in this sense is not recalled (in grammar).

Objection: Let the sons of Brahma be mind-born; but then they are not Manus? But rather, only when they gave up My body (form of sons of Brahma) and became sons of Priyavrata etc.? Therefore, 'mind-born-ness' is impossible in Manus. To this he says—'Anya'. The scheme is: 'Being a son of another' is possible even for those remaining without giving up that mental body. Those who know the tradition say that when the second body is born, it attains unity with the previous body. What is the proof here? He says—'Pramanam cha'. Both types of statements—the statement of Manus being mind-born sons of Brahma and the statement of being sons of Priyavrata etc. Imagining a metaphorical meaning (upachara) is indeed difficult/forced.

Furthermore, does the adjective 'Purve' connect only with the preceding (sages)? Or only with the succeeding (Manus)? Or with both? These are three views. In all three views, it is established that the four Manus are the 'first' ones. In the first view, because of their association with the Seven Sages who are 'first'; in the second and third, by the very word itself. With this intent, he says—'Purva'.

The explanation 'Madbhavah' means 'those who have feelings for Me' is inconsistent with the context, because the context here is of causality. With this intent, he says—'Mattah'. 'Bhava' means birth. Objection: By saying 'Manasa jatah', the causality of the Lord is stated? Not so, because of the text 'Then the Manus...' existing, it must be interpreted as 'born from the mind of Brahma'. Then how is there no contradiction? He says—'Ye ta'. 'From Me alone'—meaning from the Inner Controller of Brahma. Brahma is merely the door (instrument), this is the idea.

And for this reason also He speaks thus—'Maharshayah', the seers of the Veda and its meaning, omniscient, propagators of the tradition of knowledge, the seven Bhrigu etc., 'Purve' meaning appeared at the beginning of creation. And the Purana says: 'He created Bhrigu, Marichi, Atri, Pulastya, Pulaha, Kratu, and the great-splendored Vasistha from His mind. These seven are ascertained as "Brahmas" in the Purana.' And the 'Four Manus' are famous as the Savarnas.

Alternatively (second view)—The seven great sages are Bhrigu etc.; and 'Purve' (earlier than them) are the first four great sages, Sanaka etc.; and 'Manavah' refers to the fourteen Manus starting with Swayambhuva. 'Madbhavah'—those who have 'bhava' (feeling/contemplation) in Me, the Supreme Lord; those intent on thinking of Me. Meaning, those in whom My knowledge, opulence, and power have appeared due to their contemplation on Me.

'Manasah'—born from mental resolve alone, not born of a womb. Therefore, being superior to all beings due to their pure birth, they were 'Jatah' (born) from Me—in the form of Hiranyagarbha—appeared at the beginning of creation.

Of whom—the seven sages Bhrigu etc., the four Sanaka etc., and the fourteen Manus—these creatures (Brahmins etc.) in this world are the progeny through birth and knowledge.

Objection: States (bhavas) in the form of respective results arise for everyone through the practice of duties employed in agriculture etc.; so how do they arise from You alone? Addressing this query, He says—'Maharshayah' etc.

The 'Seven Great Sages' are Bhrigu etc.; 'Purve' (earlier) to them are four other great sages (Sanaka etc.); and the Manus are Swayambhuva etc.

Born from Me, the Hiranyagarbha, as 'Manasah' (mind-born), and 'Madbhavah'—meaning those in whom My 'anubhava' (dignity/authority) meant for My sport exists.

Whose 'creatures' are these in the world—meaning they act according to what was spoken by them. Therefore, even for this reason, they arise from Me alone; this is the purport.

'Maharshayah' means the seven great sages Bhrigu etc.; 'Purve' means belonging to the past time. And 'the four Manus', famous as Savarnas.

They are 'Madbhavah'—meaning their thoughts are fixed on Me, and they are endowed with Vaishnava power. 'Manasah'—created by Me through the mind alone, they were 'Jatah' (born/produced).

Whose creation—the creation of which Manus and great sages—are these creatures in the world, characterized as moving and non-moving.

एवं जातस्य गुणसर्गस्य हेतुरहमज एक इत्युक्त्वाअहमादिर्हि देवानां [10।2] इति व्याचष्टे -- महर्षय इति। गुणसंसर्गिण एते पूर्वे भृग्वादयःसप्त ब्रह्माण्ड इत्येते पुराणे निश्चयं गताः [म.भा.12।208।5],इत्यादिपुराणप्रसिद्धाः।

मानसाः तथा चतुर्दशसु मनुषु पूर्वे प्रथमाश्चत्वारो मनवः स्वायम्भुवस्वारोचिषोत्तमतामसाख्या इत्येते नित्यसर्गप्रवर्त्तनार्था मद्भावा जाताः? मत्त एवेत्यनुवर्त्तनीयम्। एतेन कारणभूतसर्वर्षिमनुदेवानामादिभूततयाऽनादित्वं स्वस्योक्तम्।

एतेषां तु बुद्ध्यादिवन्न प्राकृतभावत्वमेव? किन्तु मद्भावत्वमिति। तदाह -- मद्भावा इति।

मम भावः सामर्थ्यं तेजोभावो वा येषु ते तथा? एते मानसा भावाश्चेतनाः मत् मत्तो जाता इति वा? अथवा बुद्ध्यादयो येषां लोक इमाः प्रजास्ते महर्षिमन्वादयश्चेत्येते सर्वे भावा मत् मत्तो मानसा जाताःइच्छामात्रेण मनसा प्रवाहं सृष्टवान् हरिः इति भगवन्मुखोक्तेः

सोऽकामयत बहु स्यां प्रजायेय [तै.उ.2।6।1] इति असतोऽधिमनो यस्य मनः प्रजापतिमसृजत? प्रजापतिः प्रजा असृजत? तद्वा इदं मय्येव परमं प्रतिष्ठितम्। मनसो ह्येव खल्विमानि भूतानि जायन्ते? मनसो वशे सर्वमिदं बभूव? कामस्तदग्रे समवर्त्तताधीः इत्यादिश्रुतेश्च।

महर्षयः the great Rishis? सप्त seven? पूर्वे ancient? चत्वारः four? मनवः Manus? तथा also? मद्भावाः possessed of powers like Me? मानसाः from mind? जाताः born? येषाम् from whom? लोके in world? इमाः these? प्रजाः creatures. Commentary In the beginning I was alone and from Me came the mind and from the mind were produced the seven sages (such as Bhrigu? Vasishtha and others)? the ancient four Kumaras (Sanaka? Sanandana? Sanatkumara and Sanatsujata)? as well as the four Manus of the past ages known as Savarnis? all of whom directed their thoughts to Me exclusively and were therefore endowed with divine powers and supreme wisdom.The four Kumaras (chaste? ascetic youths) declined to marry and create offspring. They preferred to remain perpetual celibates and to practise BrahmaVichara or profound meditation on Brahman or the Absolute.They were all created by Me? by mind alone. They were all mindborn sons of Brahma. They were not born from the womb like ordinary mortals. Manavah? men? the present inhabitants of this world? are the sons of Manu. The Manus are the mindborn sons of God. These creatures which consist of the moving and the unmoving beings are born of the seven great sages and the four Manus. The great sages were original teaches of BrahmaVidya or the ancient wisdom of the Upanishads. The Manus were the rulers of men. They framed the code or rules of conduct or the laws of Dharma for the guidance and uplift of humanity.The seven great sages represent the seven planes also. In the macrocosm? Mahat or cosmic Buddhi? Ahamkara or the cosmic egoism and the five Tanmatras or the five rootelements of which the five great elements? viz.? earth? water? fire? air and ether are the gross forms? represent the seven great sages. This gross universe with the moving and the unmoving beings and the subtle inner world have come out of the above seven principles. In mythology or the Puranic terminology these seven principles have been symbolised and give human names. Bhrigu? Marichi? Atri? Pulastya? Pulaha? Kratu and Vasishtha are the seven great sages.In the microcosm? Manas (mind)? Buddhi (intellect)? Chitta (subconsciousness) and Ahamkara (egoism) have been symbolised as the four Manus and given human names. The first group forms the base of the macrocosm. The second group forms the base of the microcosm (individuals). These two groups constitute this vast universe of sentient life.Madbhava with their being in Me? of My nature.

Sapta, the seven; maharsayah, great sages-Bhrgu and others; tatha, as also; catvarah, the four; manavah, Manus [Savarni, Dharma-savarini, Daksa-savarni, and Savarna.-Tr.]- well known as Savarnas; purve, of ancient days; yesam, of whom, of which Manus and the great sages; imah, these; prajah, creatures, moving and non-moving; loke in the world, are the creation; madbhavah, had their thoughts fixed on Me-they had their minds fixed on Me, (and hence) they were endowed with the power of Visnu; and they jatah, were born; manasa; from My mind-they were created by Me through My mind itself.

'The seven great Rsis of yore', namely, those seven great Rsis like Bhrgu etc., were from the mind of Brahma in the cycle of the past Manu to perpetuate the creation permanently; and the four Manas called the sons of Savarna existed for the work of eternal sustentation. All creatures in the world are their progeny. So they are the generators of this progeny as also their sustainers till the time of Pralaya. These Bhrgu etc., and the Manus, derive their mental condition from Me. Their disposition is My disposition - they subsist on My disposition. The meaning is they follow My will.