Text 41: The ghosts and hobgoblins took possession of the body thrown off in the form of yawning by Brahmā, the creator of the living entities. This is also known as the sleep which causes drooling. The hobgoblins and ghosts attack men who are impure, and their attack is spoken of as insanity.
Text 42: Recognizing himself to be full of desire and energy, the worshipful Brahmā, the creator of the living entities, evolved from his own invisible form, from his navel, the hosts of Sādhyas and Pitās.
Text 43: The Pitās themselves took possession of the invisible body, the source of their existence. It is through the medium of this invisible body that those well versed in the rituals offer oblations to the Sādhyas and Pitās [in the form of their departed ancestors] on the occasion of śrāddha.
Text 44: Then Lord Brahmā, by his ability to be hidden from vision, created the Siddhas and Vidyādharas and gave them that wonderful form of his known as the Antardhāna.
Text 45: One day, Brahmā, the creator of the living entities, beheld his own reflection in the water, and admiring himself, he evolved Kimpuruṣas as well as Kinnaras out of that reflection.
Text 46: The Kimpuruṣas and Kinnaras took possession of that shadowy form left by Brahmā. That is why they and their spouses sing his praises by recounting his exploits at every daybreak.
Text 47: Once Brahmā lay down with his body stretched at full length. He was very concerned that the work of creation had not proceeded apace, and in a sullen mood he gave up that body too.
Text 48: O dear Vidura, the hair that dropped from that body transformed into snakes, and even while the body crawled along with its hands and feet contracted, there sprang from it ferocious serpents and Nāgas with their hoods expanded.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
They call sleep that which causes a discharge of the senses. By that discharge of the senses, they harass the impure and make them confused. They call that group of bhūtas and others unmāda (madness). Thus the fourfold nature of the bhūtas and others is stated as causing drowsiness, sleep and madness, and the fourfold nature of the bodies as well. (41)
Powerful and invisible. (42)
From which is the creation of the self. With whatever body as the instrument of offering, the wise poets skilled in rituals give oblations through śraddhā etc. to the Sādhyas and Pitṛs in the form of their own ancestors. (43)
Though visible, by the power of concealment. (44)
With an individual body, the reflection of the self by the self, the observer of reflections, like the nodding of the head etc. of a beautiful person. Hence the constant pairing of those created by him through mutual respect. (45)
That in the form of a reflection. By deeds describing his prowess. (46)
Bhoga means expansion, the stretching of feet etc. With a body possessing that, not having attained growth, endowed with that enjoyment, anger etc. (47)
The hairs that fell from that body became snakes (ahi). From that moving by contracting its feet etc. came serpents (sarpa). Hence they are called nāga, meaning very swift. Having bhoga (hood), they have a wide neck with a hood. All these are cruel due to being associated with his anger. Their subdivisions are well-known in the treatise on snakes. (48)
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
From saying unmāda, people possessed by bhūtas, ghosts etc. are called mad. (41)
Sometimes he thought of the strength and invisibility of the Dhātā. From those two arose the Sādhyas and Pitṛs - this is stated in "powerful by two". (42-44)
Hence from self-respect alone. "Those created by him" means those created as reflections. (45)
That very creator himself. Upaṣi means early morning. (46)
"He contemplated much" means: "How will my creation succeed?" - with this thought, in the midst of contemplation, a certain discrimination arose, from which great anger was produced. After the anger, he emitted that body. (47)
Hence from moving by contracting the feet etc. The meaning is: They do not go, so aga; not aga is nāga. This meaning is obtained by the compound formation "supsupo" with the negative particle na. In the text called Sarpasiddhānta. (48)
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
They harass, so that group of bhūtas etc. is called unmāda (madness) due to causing madness. Tandrā etc. means: The fourfold nature of the bhūtas etc. as causing drowsiness etc., and likewise the fourfold nature of the bodies as forms of those states, is stated as an indication. (41)
By giving food and water to the Pitṛs, by their grace it happens, and by that food is given to oneself - with this intention it is explained as "possessing food". Or powerful, intending the production of Sādhyas alone, he states an alternative view. The Sādhyas are powerful, so by giving oblations to them, strength is obtained - this is the idea. With an invisible body he created the group of Pitṛs - this is the connection. (42)
With whatever invisible body as the instrument of being a recipient of offerings. Thus piṇḍas should be given only to invisible Pitṛs, not to visible ones - this is the meaning. Hence when Śantanu extended his hand to receive a piṇḍa from Bhīṣma, Bhīṣma did not give it - this is well-known from other Purāṇas. The same should be understood for the Sādhyas also. (43)
He gave the power called concealment. The meaning is: The power of concealment arose in them. (44)
Hence from being born from the body of one possessing such self-respect. (45)
That very Brahmā himself. (46)
By much contemplation regarding creation. (47)
Hence from being born from a body that moves by creeping, even the falling of hair should be understood as consisting of this nature alone. In the text called Sarpasiddhānta. (48)
Śrīmad Vīrarāghava Vyākhyā
Drowsiness is fourfold: laziness, yawning, sleep and madness. Suggesting that laziness etc. are progressively the causes of the later ones, and describing the nature of sleep and madness, he states the fourfold nature of the bhūtas and piśācas with drowsiness as primary in one and a half verses beginning with "They took". They took up, accepted that body of the Lord Brahmā called yawning which was emitted by him. The mention of "called yawning" is to indicate the fourfold nature of drowsiness by its subdivisions. As discharge of the senses, dullness of the senses, disturbance of the senses is seen in the bhūtas by the state called yawning, they call that sleep - this is to be connected later. By that discharge of the senses they harass, i.e. tolerate (reflexive usage) the impure, that harassment they call unmāda (madness). The bhūtas and piśācas have this fourfold drowsiness as primary - this is the idea. (41)
The Lord, the unborn divine Brahmā, considering himself powerful, created the groups of Sādhyas endowed with qualities (compound in apposition not intending difference between quality and qualified) and the groups of Pitṛs invisibly. (42)
From which is the self-creation, the creation of the selves of the Sādhyas and Pitṛs, the Pitṛs obtained that form of Brahmā as powerful. Pitṛs also indicates the Sādhyas - they became powerful, this is the idea. Hence he says they are worshipped by those desiring strength. The wise skilled in rituals expand, i.e. worship through sacrifices, whatever power to the Sādhyas and Pitṛs. As stated in the 2nd Canto "One should worship the Sādhyas for accomplishing works, and the Pitṛs for progeny", they worship the Sādhyas and Pitṛs for obtaining strength for themselves through priesthood, progeny, increase etc. - this is the meaning. Or, considering them possessing ūrj meaning excellent life, sustained life, he created the Sādhyas etc. Hence they are worshipped by those desiring excellent life here and hereafter through priesthood, progeny etc. - this is the meaning. (43)
Brahmā created the Siddhas and Vidyādharas through his power of tirodhanāna (concealment), giving them the ability to be invisible to others. He gave them a wondrous and marvelous body called antardhāna. This means they became primarily endowed with the power called antardhāna (disappearance). (44)
The Lord Brahmā, looking at the reflection of the self, which is the semblance of the self, created the Kinnaras along with the Kiṃpuruṣas, bringing that self in the form of a reflection as the body through reflection. (45)
Those Kinnaras and others took on the body in the form of reflection that was abandoned by the Parameṣṭhin (Brahmā). Hence, those Kinnaras and Kiṃpuruṣas, pairing with each other, adopting the same pride as in the image and reflection, began singing at dawn to that very Brahmā with actions in the form of praising his deeds. If the reading is "looking at the self-luminous", then it means looking at the self-luminous space, considering that self as inseparable from his own attribute, he created with that reflection of the self. Hence, those created by him, considering themselves as non-different with mutual relation of quality and substance in the action called singing, became singers in pairs. (46)
Lying with a body endowed with pleasure and delicacy, with much thought, when creation was not increased or advanced, he cast off that body form of pleasure, anger, and much thought out of anger. (47)
O Vidura! The hairs fell from the body endowed with pleasure; those hairs became serpents. From his moving feet, etc., serpents were born from that body. Because they were born moving, they are called nāgas - "na gacchanti" (they don't go), meaning they are very swift. Being born from the body cast off in anger, they are cruel. Being born from one endowed with pleasure, they have bodies with pleasant touch and are long. Being born from one lying down, they have long necks. (48)
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
He describes the inherent nature of sleep. With sleep etc. Vikleḍa means distress, by which they harass the contaminated embodied beings, making them perform special activities etc. The knowledgeable call this special activity of madness. The rest is understood. "Brahmā previously abandoned the external body made of impurities, not his own. That deity Brahmā etc. attained the state of being the first among the gods." From this statement, it is known that Brahmā abandons only the external body of Prabhā etc., not his own body. Previously means at the time of creation. (41)
Satisfied by giving their suitable selves, the groups of Sādhyas etc. ward off the faults of ancestral spirits etc., so after their creation he speaks of the creation of the groups of Sādhyas etc. With ūrjasvantam. This shows that this is the main treatment for ghosts etc. Ūrjasvantam means full of essence and food. It is said: "Ūrj means essence-food, that alone is food for the ancestors." By name means indirectly, by body. That is why even now they offer piṇḍa etc. to ancestors etc. who are invisible to the eye, for their satisfaction. (42)
From whom there is creation of the self, that is ātmasarga, they spread that essence-food by distributing it through bali offerings etc. (43)
Because the Siddhas etc. are inferior to the Sādhyas etc., he speaks of their creation afterwards. With siddhān. By name means by concealment, by body means the self or body called antardhāna, which is another synonym for antardhāna. Because of being the cause of invisibility to others through boons etc., the specialty is that for these it is natural, due to the inconceivability of Hari's power. This is the idea. (44)
To mock his own awakening and to generate an idea of excellence in the creation of inferior persons near himself, he speaks of the creation of semblances of persons. With sakinnarān. As it is said: "Kim is used in questions, reproach, contempt, and the domain of false reasoning", so kinnarābhāsa means kimpuruṣa or semblances of persons. He created them with himself as the form, with body - this is the connection. The mood with which Brahmā creates objects, that mood characterized by activities etc. remains in them innately as long as their bodies last, so he shows that mood, saying: māneyan. Honoring himself, his own body, with mind etc., with fragrant flowers etc., looking at his own reflection in a mirror etc., he created - this connects with the previous. This principle should be applied before and after as well. (45)
Those Kinnaras accepted that form, nature and characteristic appearance abandoned by the supreme being - this is the connection. The lexicon states: "Rūpa means sound, animal, verse, text, meter, benefit etc., beauty, and inherent nature." He states their action: Becoming couples. They praise him, Brahmā, with deeds, with composed verses etc. By this the creation of birds is also explained, since only the faces of Kinnaras etc. have human form, there being no difference in being egg-born. (46)
He speaks of the manner of creating serpents etc. With dehena. Brahmā lying with a body possessing enjoyment, i.e. having the form of a serpent's body, when creation of offspring was incomplete, i.e. without adequate disposition, due to much anxiety, from the anger born from that, he emitted that body. The word hi indicates the reason. Because he created from anger, therefore slightly troubled and angry, they trouble all worlds. (47)
He speaks of the subdivisions among those born from one body. With ye. From that, from that body, the hairs that fell off, they became serpents - this is the connection. The finite verb has a case ending as in the Veda "from which horse, that horse". Because of varied creeping, properly creeping, they are serpents. He states their nature. Cruel because of quick anger. They do not go, so they are aga. They are not aga, so they are nāga, because of moving quickly. He states their characteristics. With bhogoru-kandhara. Those whose necks are large like enjoyment, they are thus. By the maxim of wall and lamp, the word uru should be connected to both. Having large enjoyment and large necks, they have large enjoyment and large necks. As it is said in the Jāṅgalika-tantra: "May we know the one of large enjoyment, may we meditate on the one of great neck. May that serpent inspire us." (48)
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
With jagṛhur etc. Therefore he speaks of non-difference. And sleep called yawning. Due to intending the predominance of dharma itself, the possessive suffix is not used here. That stupefaction of the senses which they call madness, madness also occurs there, so by non-difference with that, they indicate that also - this is the meaning. (41)
Ūrjasvantam means possessing enthusiasm etc. characterized by sattva through granting boons. (42)
Te iti. Knowing that to be suitable for them, they give to them, by which characteristic body itself as the cause. (43-47)
Ye iti. The falling of hair should also be understood as consisting of this mood only. (48)
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
By which sleep, in beings like humans etc., there is moistening of the senses like the mouth etc., by which non-moistening as the cause they harass those who are contaminated, they call that harassment madness. Therefore people harassed by bhūtas, pretas etc. are called mad. (41)
Sometimes he contemplated his own strength indirectly, and from those two the Sādhyas and ancestors were born, and they became receivers of havi and kavya offerings - he says this in two verses. Ūrjasvantam means full of sattva, by that sattva the groups of Sādhyas, and indirectly the groups of ancestors. (42)
Those Sādhyas and ancestors, that body means suitable - this is the meaning. Because they spread, they offer havi food to the Sādhyas and kavya food to the ancestors through śrāddha etc. - this is the meaning. (43)
Sometimes he contemplated disappearance, and from that the Siddhas and Vidyādharas were born - he says this with siddhān. (44)
He contemplated his own reflection, and from that the Kinnaras and Kiṃpuruṣas were born - he says this with sakim. By reflection means by image, honoring himself with himself thinking "I am beautiful", ātmābhāsam means beautiful. (45)
That reflection became mutual seeing between male and female, so they also accepted that - he says this with te tu. (46)
He abandoned the body lying with the mind alone, and that became snakes etc. - he says this with dehena. Possessing bhoga means possessing expansion, i.e. with limbs spread out. By much anxiety when creation was incomplete, thinking "How will my creation be successful?" Then in the midst of anxiety some lack of discrimination occurred, from which great anger arose. After the anger, he emitted that body. (47)
From that, from that body, the hairs that fell off became serpents. From that body moving by contracting limbs etc., the hands, feet etc. that fell off became snakes. And those that were bald-necked etc. became nāgas. What kind? Because of being born with enjoyment, having large, expansive hoods and necks. And all are cruel due to connection with anger. Their subdivisions of species are well-known in the science of snakes. (48)
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
That tandrā (drowsiness) released by the Lord was seized by those bhūtas (spirits) and others. They call that drowsiness which causes the senses to become slack and discharge fluids in humans and others jṛmbhaṇā (yawning). Due to that slackening of the senses, those bhūtas and others harass and confuse humans who are impure. They call that slackening of senses unmāda (madness) or the group of bhūtas and others. (41)
Ūrjasvantam (full of vigor), producing invisibility, powerful. Indirectly, in an invisible form. (42)
Ātmasarga (self-creation), their own progenitor. That by which body as the recipient, sages perform and offer oblations in śrāddha rituals etc. (43)
By tirodhāna (concealment), the power of disappearance. (44)
By pratyātmya (reflection), by reflection. Ātmābhāsa (semblance of self), reflection. (45)
That form consisting of reflection. Him, the supreme being. By karmas, descriptions of His prowess. (46)
When creation was not yet advanced, with much anxiety, with a body prone to sleep due to enjoyment, lying down He angrily cast off that body suited for that purpose. (47)
O Aṅga! Vidura, the hairs that fell from that body full of anxiety and prone to sleep became serpents. The snakes were born from the quickly moving body at the time of emission. The immobile nāgas (serpents) were born from the cast off immobile body. Being born from the body of enjoyment, they were born with long bodies and thick, elongated necks. Those born from the portion of anger were especially cruel. (48)
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
He states the application of one of them - jagrhuḥ iti. The bhūtas and piśācas took her. By the connection of viśeṣeṇa sṛṣṭā visṛṣṭā, the previous division is also indicated. Visṛṣṭā means abandoned. To differentiate between the two, he states the name of the first - nṛmbhaṇākhyām iti. Indeed, when laziness and sleep arrive together, yawning occurs. The reason for accepting even the improper one is prabhoḥ iti. He now describes the second, previously uncertain one - nidrām iti. Sleep itself is the second body, while the first is called yawning. He defines the characteristic of that divine sleep through its effect - indriyavikledo yayā bhūteṣu dṛśyate iti. Indeed, by sleep all the senses become dormant and flow due to sleep. By that very divine (sleep), effects like eye discharge also occur. Therefore, the threefold effect is expressed by the word indriyavikleda. He states those who took her - yenocchiṣṭān iti. That group is characterized by madness, by which she was taken, as is understood from the context. Otherwise, there would be pointlessness in the description. How did they get the name of madness? He explains - yena kāraṇena ucchiṣṭān. They become defiled by eating, excretion, etc. They violate them. For that reason, they call that group unmāda. One whose intoxication is elevated. Indeed, only the mad violate the inattentive. Therefore they call that group unmāda. Or, the bhūtas and piśācas themselves took the sleep called yawning and (the other) sleep. And they took the group produced by the second body of sleep as an instrument for violation. In that case, that group should be understood as included among the piśācas themselves. The piśācas violate - the knowers declare. (41)
He states the rajasic creation - ūrjasvantam iti. The words iḍa and ūrja denote particular powers. The power residing in the self that gives the senses special ability to grasp objects and is the cause of deliberation is expressed by the word ūrja. But the power that increases hunger and thirst is expressed by the word iḍ. Therefore the branch (says) "In cutting, these two desired" - "iṣe tvā ūrje tvā". These two powers belong to the Lord alone, established in the living being, herbs and plants. "Ūrjā food-eating curds", "Ūrg or udumbara", and "Iṣe for prāṇa, ūrje for apāna". One who is endowed with ūr is ūrjasvān. When such pride of Brahmā arose. The word bhagavān indicates the connection to the root. Aja is the reason for the pride, otherwise the omniform Lord does not consider himself thus. Then he created the Sādhyas and groups of Pitṛs with an indirect nature. All that is unseen is indirect. Therefore the Sādhyas became partakers of the extra portion, and the Pitṛs partakers of the inverted portion, as per the śruti "The gods are partakers of the indirect". Thus the creation of both was done through the unseen alone. Prabhuḥ indicates the capability in such creation. (42)
He abandoned that body too - tam tv ātmeti. Therefore both of them, considering it their own creation, primarily the Pitṛs, obtained that body which was the effect of Brahmā. The Pitṛs are extremely well-known in the world. He states the application of both through that body - sādhyebhyaḥ pitṛbhyaś ceti. And by which body the worlds are sustained, and by the extra śrāddha. (43)
Again he states the third creation of the three guṇas - siddhān iti. These are sāttvika. The Siddhas are those accomplished in knowledge, the Vidyādharas those accomplished in action. He created both of these together without opposition. He created them with that state which is in the form of the knowledge of concealment. And he did not abandon that body as before, but gave it to them, as he says - tebhya iti. He did not give himself as the body. To remove doubt, he states its name - antardhānam ity ākhyā yasya. Adbhutam iti is the reason for giving it himself. (44)
He states the rajasic - sa kinnarān iti. The Kinnaras and Kimpuruṣas are divine singers. He created them through his own reflection. Prabhuḥ iti as before. Their creation was not by mere reflection, but with honor, as he says - mānayann iti. He created them honoring himself in reflected form with his original form. People also consider themselves highly when seeing their face in a mirror. Moreover, not just with mere honor, but looking at the semblance of himself. He created them with that reflection accompanied by the vision and honor. (45)
He states that thereby a threefold nature arose in the effect - te tv iti. This form was indeed abandoned by Brahmā, since he is Parameṣṭhin, having attained the highest state, as per the śruti "Thereby he went to the highest state". Then he states what was born from that - mithunībhūyeti. Both of them were born in male and female form. This is the nature of honoring. And in the morning, having become couples through the karma-s done by Brahmā which are the cause of excellence, for the sake of manifesting rasa, they sang to that very Brahmā. The singing was done with vision. (46)
He states the tamasic creation - dehena iti. With a gross body endowed with enjoyment. Enjoyment is sensory enjoyment; one possessing that certainly becomes gross. This is well-known in the world, so vai (indeed) is stated emphatically. Due to much anxiety he became recumbent, meaning he fell and remained. The reason for the anxiety - sarge 'nupacita iti. When desire was unfulfilled, anger arose. And from anger he emitted serpents. (47)
He states that creation occurred from the abandoned body - pe 'hīyanta iti. The hairs that fell from that body. By this it is understood that he even pulled out his own hair due to anger. Those very hairs became serpents. Ahayaḥ means all types of serpents, nāgas etc. are subtypes. "Some are active without hoods, others have hoods. Nāgas and ajgaras are said to be the middle ones with poison." Since they fell (ahīyanta), they are called ahayaḥ (serpents). The ones that were emitted from anger became sarpas (crawlers). The ones born from the fallen, actionless (body) became nāgas. Since they were born from the gross, actionless body, they have large hoods and bodies. They have a large body (bhoga) and wide neck (uru kandhara). Kandhara means the place of the hood. Due to the use of uru in the middle, it relates to both. Or uru-kandhara for the sake of enjoyment (bhoga), or in relation to the body. (48)
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
On ūrjasvantam. Therefore, etc. By providing strength to the senses and increasing it, sānnāyya is considered as the vigor of the senses. Thus, in that tantra, for purification, the branch cutting prescribed by "ipetvetiśākhāmācchinatti" is meant. For being established in both, they cite as evidence: agrkheti etc. (42)
On siddhān. Third means: divided into rājasa-rājasa, rājasa-sāttvika, and rājasa-tāmasa types. (44)
On te tv. This means: (1) Taking form through femininity and masculinity. Darśana-kṛtam means darśana-dharma. The reflection-dharmas are kinnaras. Kimpuruṣas and the state of coupling are indicated as the effects of the three honors of one's own reflection. (46)
Thus ends the explanation of the twentieth chapter in the Subodhinīprakāśa of the Third Canto.
Śrī Giridhara-kṛtā Bāla Prabodhinī
The body that was abandoned by the Lord, who is capable of renouncing and accepting, was then seized by bhūtas, pretas, etc. Its fourfold division should be understood as: drowsiness, yawning, sleep, and insanity. Among these, drowsiness is laziness. Yawning is well-known. That by which the senses become slack and powerless in beings is called sleep. That particular defect by which bhūtas etc. overwhelm and confuse beings who have eaten leftovers mixed with excreta and urine, the wise call insanity. (41)
Then the glorious Lord, possessed of sovereignty etc., and thus the capable and unborn Brahmā, considering himself powerful, invisibly created the Sādhya groups and the groups of Pitṛs. (42)
Those Sādhyas and Pitṛs accepted that body created by Brahmā for their own creation. It is that body through which wise men skilled in rituals offer oblations (havya and kavya) to the Sādhyas and Pitṛs through śrāddha etc. (43)
Then that Brahmā, though visible, created the Siddhas and Vidyādharas, special types of gods, with a concealed form. To those Siddhas etc. he gave the miraculous body called antardhāna (disappearance). (44)
The Lord Brahmā, seeing his own reflection and honoring himself through that reflection, admiring his own beauty, created the Kinnaras along with the Kimpuruṣas through that reflection. (45)
That reflected form abandoned by the supreme Brahmā was seized by those Kinnaras. Therefore, they sing about his exploits in the morning, coupling as male and female. (46)
When creation was not increasing, wondering how it could grow, he lay down with a gross body full of desires. Out of anger at unfulfilled wishes, he abandoned that angry form. (47)
O Aṅga, the hairs that fell from that body became serpents. From that body moving by contracting its feet etc., snakes were born. Nāgas are those who do not move, extremely fast. Being born from one with a hood, they have a wide neck with a hood. Being born from anger, they are cruel. Their sub-divisions are well-known in the doctrine of serpents. (48)
Hindī Anuvāda
The bhūta-piśācas (demons and goblins) took possession of that yawning body abandoned by Brahmā. This is also called nidrā (sleep), which is seen to bring laxity to the senses of living beings. If a person sleeps with an unclean mouth, bhūta-piśācas and others attack him; this is called unmāda (madness). (41)
Then Lord Brahmā contemplated that he was full of tejas (radiance) and created the Sādhyas and Pitṛs (ancestors) from his invisible form. (42)
The Pitṛs took possession of that invisible body which was the place of their origin. Keeping this in mind, learned people offer kavya (piṇḍa) and havya to the Pitṛs and Sādhyas respectively through śrāddha and other rituals. (43)
Through his power of concealment, Brahmā created the Siddhas and Vidyādharas and gave them his wondrous body called antardhāna (disappearance). (44)
Once, Brahmā saw his own reflection. Considering himself very beautiful, he created Kinnaras and Kimpuruṣas from that reflection. (45)
They took possession of that reflection-body when Brahmā abandoned it. That is why they all sing about Brahmā's qualities and deeds together with their wives at dawn. (46)
Once, Brahmā became very worried due to the lack of growth in creation. He lay down with his limbs spread out, and in anger, the hair that fell from him became ahis (snakes). The cruel-natured serpents and nāgas were created from the contraction and movement of his hands and feet, whose bodies are greatly expanded near the shoulder in the form of a hood. (48)
SB 3.20.41-48
