B.G 10.06
महर्षयः सप्त पूर्वे चत्वारो मनवस्तथा। मद्भावा मानसा जाता येषां लोक इमाः प्रजाः ॥६॥
maharṣayaḥ sapta pūrve catvāro manavastathā। madbhāvā mānasā jātā yeṣāṁ loka imāḥ prajāḥ ॥6॥
[महर्षयः (maharṣayaḥ) - great sages; सप्त (sapta) - seven; पूर्वे (pūrve) - former; चत्वारः (catvāraḥ) - four; मनवः (manavaḥ) - Manus; तथा (tathā) - likewise. मद्भावाः (mad-bhāvāḥ) - My manifestations; मानसाः (mānasāḥ) - mind-born; जाताः (jātāḥ) - born; येषाम् (yeṣām) - of whom; लोकः (lokaḥ) - the world; इमाः (imāḥ) - these; प्रजाः (prajāḥ) - creatures.]
The seven great sages and the four former Manus, who are My mind-born manifestations, from whom these creatures of the world have arisen.
Gīta Bhāshya 10.06
The seven great sages: Marīci, Atri, Aṅgiras, Pulastya, Pulaha, Kratu, and the greatly resplendent Vasiṣṭha. The four formar Manus: Svāyambhuva, Svārociṣa, Raivata, and Uttama. They are mind-born manifestations and not ordinary corporeal. The term 'madbhāvāḥ' refers to those who manifest from Me. Those who were born from the mind of Brahmā are indeed born from Me only is the intended meaning.
पूर्वे सप्तर्षयः -
pūrve saptarṣayaḥ -
[पूर्वे (pūrve) - former; सप्तर्षयः (saptarṣayaḥ) - the seven sages.]
The former seven sages:
"मरीचिरत्र्यङ्गिरसौ पुलस्त्यः पुलहः क्रतुः। वसिष्ठश्च महातेजाः"
"marīciratryaṅgirasau pulastyaḥ pulahaḥ kratuḥ। vasiṣṭhaśca mahātejāḥ"
[मरीचिः (marīciḥ) - Marīci; अत्रिः (atriḥ) - Atri; अङ्गिरसौ (aṅgirasau) - and Aṅgiras; पुलस्त्यः (pulastyaḥ) - Pulastya; पुलहः (pulahaḥ) - Pulaha; क्रतुः (kratuḥ) - Kratu; वसिष्ठः (vasiṣṭhaḥ) - Vasiṣṭha; च (ca) - and; महातेजाः (mahā-tejāḥ) - of great splendor.]
Marīci, Atri, Aṅgiras, Pulastya, Pulaha, Kratu, and the greatly resplendent Vasiṣṭha.
इति मोक्षधर्मोक्ताः।
iti mokṣadharmoktāḥ।
[इति (iti) - thus; मोक्षधर्मोक्ताः (mokṣa-dharma-uktāḥ) - spoken in the Mokṣa-dharma (section of the Mahābhārata).]
- stated thus in the Mokṣa-dharma.
ते हि सर्वपुराणेषु उच्यन्ते। चत्वारः प्रथमाः स्वायम्भुवाद्याः। तेषां हि इमाः प्रजाः। न हि भविष्यतां "इमाः प्रजाः" इति युक्तम्। विभागः प्राधान्यं च प्राथमिकत्वादेव भवति। गौतमखिलेषु च्चोक्तं -
te hi sarvapurāṇeṣu ucyante। catvāraḥ prathamāḥ svāyambhuvādyāḥ। teṣāṁ hi imāḥ prajāḥ। na hi bhaviṣyatāṁ "imāḥ prajāḥ" iti yuktam। vibhāgaḥ prādhānyaṁ ca prāthamikatvādeva bhavati। gautamakhileṣu ccoktaṁ -
[ते (te) - they; हि (hi) - indeed; सर्वपुराणेषु (sarva-purāṇeṣu) - in all the Purāṇas; उच्यन्ते (ucyante) - are spoken. चत्वारः (catvāraḥ) - four; प्रथमाः (prathamāḥ) - the first; स्वायम्भुवाद्याः (svāyambhuvādyāḥ) - beginning with Svāyambhuva. तेषां (teṣāṁ) - of them; हि (hi) - indeed; इमाः (imāḥ) - these; प्रजाः (prajāḥ) - creatures or beings. न (na) - not; हि (hi) - indeed; भविष्यताम् (bhaviṣyatām) - of those yet to come; "इमाः प्रजाः" (imāḥ prajāḥ) - "these beings"; इति (iti) - thus; युक्तम् (yuktam) - appropriate. विभागः (vibhāgaḥ) - division; प्राधान्यं (prādhānyaṁ) - predominance; च (ca) - and; प्राथमिकत्वात् (prāthamikatvāt) - due to primacy; एव (eva) - alone; भवति (bhavati) - happens. गौतमखिलेषु (gautama-akhileṣu) - in all (texts) associated with Gautama; च (ca) - and; उक्तं (uktaṁ) - it is said.]
They indeed are spoken of in all the Purāṇas. The first four, beginning with Svāyambhuva, are mentioned. Indeed, from them are these beings; it is not appropriate to say "these beings" are yet to come. Division and predominance (for the four Manu's out of fourteen) arise solely from their primacy. And this is stated also in the testimonials from sage Gautama:
"स्वायम्भुवं स्वारोचिषं रैवतं च तथोत्तमम्। वेद यः स प्रजावान्...॥"
"svāyambhuvaṁ svārociṣaṁ raivataṁ ca tathottamam। veda yaḥ sa prajāvān...॥"
[स्वायम्भुवम् (svāyambhuvam) - Svāyambhuva (the first Manu); स्वारोचिषम् (svārociṣam) - Svārociṣa (the second Manu); रैवतं (raivatam) - Raivata (the third Manu); च (ca) - and; तथा (tathā) - likewise; उत्तमम् (uttamam) - Uttama (the fourth Manu). वेद (veda) - knows; यः (yaḥ) - who; सः (saḥ) - he; प्रजावान् (prajāvān) - is possessed of progeny or is fruitful.]
"He who knows Svāyambhuva, Svārociṣa, Raivata, and likewise Uttama, is possessed of progeny."
इति।
iti।
[इति (iti) - thus.]
- stated thus.
पूर्वेभ्यो ह्युत्तरा जायन्ते इत्येषां प्राधान्यम्। अजातेषु ज्यैष्ठ्यम्। तापसस्य भगवदवतारत्वात् अनुक्तिः। तच्च भागवते प्रसिद्धम्। मानसत्वं च सर्वेषां मनूनां उक्तं भागवते -
pūrvebhyo hyuttarā jāyante ityeṣāṁ prādhānyam। ajāteṣu jyaiṣṭhyam। tāpasasya bhagavadavatāratvāt anuktiḥ। tacca bhāgavate prasiddham। mānasatvaṁ ca sarveṣāṁ manūnāṁ uktaṁ bhāgavate -
[पूर्वेभ्यः (pūrvebhyaḥ) - than the former ones; हि (hi) - indeed; उत्तराः (uttarāḥ) - the later ones; जायन्ते (jāyante) - are born; इति (iti) - thus; एषाम् (eṣām) - of these; प्राधान्यम् (prādhānyam) - superiority or predominance. अजातेषु (ajāteṣu) - among the unborn; ज्यैष्ठ्यम् (jyaiṣṭhyam) - seniority. तापसस्य (tāpasasya) - of the sage; भगवत्-अवतारत्वात् (bhagavat-avatāratvāt) - due to being an incarnation of the Lord; अनुक्तिः (anuktiḥ) - non-mention. तत् (tat) - that; च (ca) - and; भागवते (bhāgavate) - in the Bhāgavata Purāṇa; प्रसिद्धम् (prasiddham) - is well known. मानसत्वं (mānasatvaṁ) - being mind-born; च (ca) - and; सर्वेषां (sarveṣāṁ) - of all; मनूनाम् (manūnām) - Manus; उक्तं (uktaṁ) - is said; भागवते (bhāgavate) - in the Bhāgavata (Purāṇa).]
Since the later ones are born from the former, their predominance is thus explained. Among the unborn, seniority is recognized. The 'Tapasa-Manu' is not mentioned because he is an incarnation of the Lord. This is well known in the Bhāgavata. The mind-born nature of all the Manus is also declared in the Bhāgavata:
"ततो मनून् ससर्जान्ते मनसा लोकभावनान्।"
"tato manūn sasarjānte manasā lokabhāvanān।"
[ततः (tataḥ) - then; मनून् (manūn) - the Manus; ससर्ज (sasarja) - he created; अन्ते (ante) - afterwards; मनसा (manasā) - by his mind; लोकभावनान् (loka-bhāvanān) - the progenitors or promoters of the worlds.]
"Then, afterwards, He created by His mind the Manus, the progenitors of the worlds."
इति।
iti।
[इति (iti) - thus.]
- stated thus.
अन्यपुत्रत्वं त्वपरित्यज्यापि शरीरं तद् भवति। प्रमाणं च उभयविध - वाक्यान्यथानुपपत्तिरेव। पूर्वे इति विशेणाच्च एतत्सिदि्धः।
anyaputratvaṁ tvaparityajyāpi śarīraṁ tad bhavati। pramāṇaṁ ca ubhayavidha - vākyānyathānupapattireva। pūrve iti viśeṇācca etatsididhaḥ।
[अन्यपुत्रत्वम् (anya-putratvam) - being the son of another; तु (tu) - but; अपरित्यज्य (aparityajya) - without abandoning; अपि (api) - even; शरीरम् (śarīram) - the body; तत् (tat) - that; भवति (bhavati) - happens. प्रमाणम् (pramāṇam) - the authority or proof; च (ca) - and; उभयविध (ubhayavidha) - of both kinds (scriptural statements and reasoning); वाक्य (vākya) - statement; अन्यथा (anyathā) - otherwise; अनुपपत्तिः (anupapattiḥ) - impossibility; एव (eva) - indeed. पूर्वे (pūrve) - the former; इति (iti) - thus; विशेषात् (viśeṣāt) - due to the specificity; च (ca) - and; एतत् (etat) - this; सिद्धिः (siddhiḥ) - establishment or conclusion.]
Though being the son of another, without abandoning even the (original) body, that (transformation) happens. The authority is both kinds — scriptural statements and the impossibility of any other explanation. This is established also by the specificity of the term "former."
मत्तो भावो येषां ते मद्भावाः। ये ते ब्रह्मणो मनसा जाताः मत्त एव जाताः इति भावः ॥६॥
matto bhāvo yeṣāṁ te madbhāvāḥ। ye te brahmaṇo manasā jātāḥ matta eva jātāḥ iti bhāvaḥ ॥6॥
[मत्तः (mattaḥ) - from Me; भावः (bhāvaḥ) - existence or origin; येषाम् (yeṣām) - of whom; ते (te) - they; मद्भावाः (mad-bhāvāḥ) - are My manifestations. ये (ye) - who; ते (te) - they; ब्रह्मणः (brahmaṇaḥ) - of Brahmā; मनसा (manasā) - by the mind; जाताः (jātāḥ) - born; मत्तः (mattaḥ) - from Me; एव (eva) - indeed; जाताः (jātāḥ) - born; इति (iti) - thus; भावः (bhāvaḥ) - is the meaning.]
The term 'madbhāvāḥ' refers to those who manifest from Me. Those who were born from the mind of Brahmā are indeed born from Me only is the intended meaning.
