e body which are called limbs.[881] In consequence
of the combination of those limbs, the sum total, invested with form and
having six and ten constituent parts, becomes what is called the body.
(When the gross body is thus formed), the subtile Mahat, with the
unexhausted residue of acts, then enters that combination called the
gross body.[882] Then the original Creator of all beings, having by his
Maya divided Himself, enters that subtile form for surveying or
overlooking everything. And inasmuch as he is the original Creator of all
beings he is on that account called the Lord of all beings.[883] It is he
who creates all beings mobile and immobile. After having thus assumed the
form of Brahman he creates the worlds of the gods, the Rishis, the
Pitris, and men; the rivers, the seas, and the oceans, the points of the
horizon, countries and provinces, hills and mountains, and large trees,
human beings, Kinnaras, Rakshasas, birds, animals domestic and wild, and
snakes. Indeed, he creates both kinds of existent things, viz., those
that are mobile and those that are immobile; and those that are
destructible and those that are indestructible. Of these created objects
each obtains those attributes which it had during the previous Creation;
and each, indeed, obtains repeatedly the same attributes at every
subsequent Creation. Determined in respect of character by either
injuriousness or peacefulness, mildness or fierceness, righteousness or
unrighteousness, truthfulness or untruthfulness, each creature, at every
new creation, obtains that particular attribute which it had cherished
before. It is in consequence of this that that particular attribute
attaches to it. It is the Ordainer himself who attaches variety to the
great entities (of Space, Earth, etc.), to the objects of the senses
(such as form, etc.), and to size or bulk of existent matter, and
appoints the relations of creatures with those multiform entities.
Amongst men who have devoted themselves to the science of things, there
are some who say that, in the production of effects, exertion is supreme.
Some learned persons say that Destiny is supreme, and some that it is
Nature which is the agent. Others say that Acts flowing from (personal)
exertion, and Destiny, produce effects, aided by Nature. Instead of
regarding any of these as singly competent for the production of effects,
they say that it is the union of all three that produces all effects. As
regards this subject