Description of the Origin of the Cosmic Egg (Brahmāṇḍa) and the Ocean as King of Tīrthas

Verse 1

वसुरुवाच । एवं संपूज्य विधिवद्भक्त्या तं पुरुषोत्तमम् । प्रणम्य शिरसा पश्चात्सागरं च प्रसादयेत् ॥ १ ॥

Vasu said: “Thus, having duly worshiped that Puruṣottama with devotion, one should bow with the head; thereafter, one should also propitiate the Ocean and seek its favor.”

Verse 2

प्राणस्त्वं सर्वभूतानां विश्वस्मिन्सरितां पते । तीर्थराज नमस्तेऽस्तु त्राहि मामच्युतप्रिय ॥ २ ॥

You are the very life-breath of all beings, O lord of the rivers in this world. O Tīrtharāja, king of sacred fords, salutations to you—save me, O beloved of Acyuta (Viṣṇu).

Verse 3

स्नात्वैवं सागरे सम्यक् तस्मिन् क्षेत्रवरे शुभे । तीरे चाभ्यर्च्य विधिवन्नारायणमनामयम् ॥ ३ ॥

Having thus bathed properly in the ocean at that auspicious and excellent sacred site, one should then, on the shore, worship the flawless Nārāyaṇa according to the prescribed rites.

Verse 4

रामं कृष्णं सुभद्रां च प्रणिपत्य च सागरम् । शतानामश्वमेधानां फलं प्राप्नोति मानवः ॥ ४ ॥

Having bowed in reverence to Rāma, Kṛṣṇa, and Subhadrā, and having paid homage at the ocean (Sāgara), a person obtains the merit equal to that of a hundred Aśvamedha sacrifices.

Verse 5

सर्वपापिविनिर्मुक्तः सर्वदुःखविवर्जितः । वृंदारकहरिः श्रीमाचूपयौवनगर्वितः ॥ ५ ॥

He is freed from all sins and untouched by every sorrow—Hari, the delight of the gods, glorious and splendid, proud in unfading youth.

Verse 6

विमानेनार्कवर्णेन दिव्यगंधर्वनादिना । कुलेकविंशतिं धृत्वा विष्णुलोकं च गच्छति ॥ ६ ॥

Carried in a celestial aerial car, radiant like the sun and resounding with divine Gandharva music, he uplifts twenty-one generations of his lineage and then proceeds to the realm of Viṣṇu.

Verse 7

भुक्त्वा तत्र वरान्भोगाक्रीडित्वा च सुरैस्सह । च्युतस्तस्मादिहायातो ब्राह्मणो ब्रह्मवित्तमः ॥ ७ ॥

Having enjoyed there the choicest delights and sported in the company of the gods, that brāhmaṇa—an excellent knower of Brahman—fell from that state and came here to this world.

Verse 8

यशस्वी मतिमाञ्छ्रीमान्सत्यवादी जितेंद्रियः । वेदशास्त्रार्थविद्विप्रो भवेत्पश्चात्तु वैष्णवः ॥ ८ ॥

Thereafter he becomes renowned, intelligent, and prosperous—truth-speaking and a conqueror of the senses. That brāhmaṇa, well-versed in the meanings of the Vedas and the śāstras, then becomes a Vaiṣṇava, a devotee of Viṣṇu.

Verse 9

योगं च वैष्णवं प्राप्य ततो मोक्षमवाप्नुयात् । ग्रहोपरागे संक्रांत्यामयने विषुवे तथा ॥ ९ ॥

Having attained Vaiṣṇava-yoga, one then reaches mokṣa, liberation. (This is especially commended) at the time of an eclipse, at saṅkrānti (solar ingress), at the ayana (solstices), and likewise at the viṣuva (equinoxes).

Verse 10

युगादिषु च मन्वादौ व्यतीपाते दिनक्षये । आषाढ्यां चैव कार्तिक्यां माध्यां वान्यशुभे तिथौ ॥ १० ॥

Also at the beginnings of the Yugas and at the start of the Manus, at Vyatīpāta, at day’s end, in the months of Āṣāḍha and Kārtika, at midday, or on any other auspicious tithi (lunar date—these times are especially commended for acts of dharma).

Verse 11

ये त्वत्र दानं विप्रेभ्यः प्रयच्छंतिसुमेधसः । फलं सहस्रगुणतमन्यतीर्थाल्लभंति ते ॥ ११ ॥

But those wise ones who, here, bestow gifts upon the brāhmaṇas obtain a fruit a thousandfold greater than what is gained at other sacred places.

Verse 12

पितॄणां ये प्रयच्छंति पिंडं तत्र विधानतः । अक्षयां पितरस्तेषां तृप्तिं संप्राप्नुवंति वै ॥ १२ ॥

Those who, at that sacred place, offer the piṇḍa to the Pitṛs (ancestors) according to the ordained rite—of them, the Pitṛs indeed attain an inexhaustible, lasting satisfaction.

Verse 13

एवं स्नानफलं सम्यक् सागरस्य मयेरितम् । दानस्य च फलं देवि पिंडदानस्य चैव हि ॥ १३ ॥

Thus have I rightly declared the fruit of bathing in the ocean; and likewise, O Devi, the fruit of charitable giving and also of offering piṇḍas has indeed been set forth.

Verse 14

धर्मार्थमोक्षफलदमायुः कीर्तियशस्करम् । भुक्तिमुक्तिप्रदं नॄणां धन्यं दुःस्वप्ननाशनम् ॥ १४ ॥

It bestows the fruits of dharma, artha, and mokṣa; it increases longevity, fame, and good repute. For people it grants both worldly enjoyment and liberation; it is auspicious and destroys evil dreams.

Verse 15

सर्वपापाहरं पुण्यं सर्वकामफलप्रदम् । नास्तिकाय न वक्तव्यं शठाय कृपणाय च ॥ १५ ॥

This teaching/observance is holy, removes all sins, and grants the fruits of all desired aims. It should not be taught to an unbeliever (nāstika), nor to a deceitful person, nor to a miser.

Verse 16

तावद्गर्ज्जंति तीर्थानि माहात्म्यैः स्वैः पृथक् पृथक् । यावन्न तीर्थराजस्य माहात्म्यं वर्ण्यते द्विजैः ॥ १६ ॥

So long do the sacred tīrthas roar forth—each separately—proclaiming their own greatness, until the twice-born (dvija, brāhmaṇas) describe the greatness of the King of Tīrthas.

Verse 17

पुष्करादीनि तीर्थानि प्रयच्छंति स्वकं फलम् । तीर्थराजः समुद्रस्तु सर्वतीर्थफलप्रदः ॥ १७ ॥

Sacred tīrthas such as Puṣkara bestow their own particular fruits; but the Ocean—the king of tīrthas—grants the fruits of all pilgrimage places.

Verse 18

भूतले यानि तीर्थानि सरितश्च सरांसि च । विशंति सागरे तानि तेन वै श्रेष्ठतां गतः ॥ १८ ॥

All the tīrthas on earth, together with the rivers and lakes, ultimately enter the Ocean; therefore the Ocean has indeed attained pre-eminence.

Verse 19

राजा समस्ततीर्थानां सागरः सरितां पतिः । तस्मात्समस्ततीर्थेभ्यः श्रेष्ठोऽसौ सर्वकामदः ॥ १९ ॥

The Ocean is the king of all tīrthas, the lord of rivers. Therefore, among all tīrthas, it is supreme—bestowing the fulfillment of every desire.

Verse 20

तमो नाशं यथाभ्येति भास्करेऽभ्युदिते सति । कोट्यो नवनवत्यस्तु यत्र तीर्थानि संति वै ॥ २० ॥

Just as darkness is destroyed when the Sun has risen, so too, in that sacred region, there are indeed ninety-nine koṭis of tīrthas.

Verse 21

तस्मात्स्नानं च दानं च होमं जप्यं सुरार्चनम् । यत्किञ्चित्क्रियते तत्र तदक्षयमितीरितम् ॥ २१ ॥

Therefore, bathing, charity, homa (fire-offerings), japa (mantra-recitation), and worship of the devas—whatever is performed there—is declared to yield imperishable merit (akṣaya).

Verse 22

मोहिन्युवाच । सर्वेषु तु समुद्रेषु क्षारोऽयं सरितां पतिः । कथं जातो गुरो ब्रूहि सर्वज्ञोऽसि यतो द्विज ॥ २२ ॥

Mohinī said: “Among all the oceans, this lord of rivers is saline. O teacher, tell me—how did this saltiness arise? For you are omniscient, O twice-born.”

Verse 23

वसुरुवाच । श्रृणु वक्ष्यामि सुभगे क्षारत्वं चास्य वारिधेः । यथा प्राप्तः पुरासीच्च मात्रास्य जगतामपि ॥ २३ ॥

Vasu said: “Listen, O auspicious lady—I shall explain how, in ancient times, this ocean came to possess its salinity, and also the measure of the worlds.”

Verse 24

पुरा सृष्टिक्रमे जाताः समुद्राः सप्त मोहिनि । राधिका गर्भसंभूता दिव्यदेहाः पृथग्विधाः ॥ २४ ॥

“O Mohinī, in the ancient sequence of creation there arose seven oceans; and Rādhikā, born from the womb, manifested in diverse forms with divine bodies.”

Verse 25

एकदा राधिकानाथः कांतया सह संगतः । आस्ते वृन्दावने साक्षाद्गोपगोपीगवांपतिः ॥ २५ ॥

“Once, Rādhikā’s Lord—directly the master of the cowherds, the cowherd maidens, and the cows—dwelt in Vṛndāvana, united with his beloved.”

Verse 26

रासमंडलमध्ये तु सुदीप्ते मणिमण्डपे । सुस्निग्धया समायुक्तः श्रृंगारे कांतया तया ॥ २६ ॥

“In the midst of the circle of the rāsa-dance, within a brilliantly shining jeweled pavilion, he was united in loving delight with that radiant beloved, tender with affection.”

Verse 27

ते सप्त सागरा बालाः स्तन्यपानकृतक्षणाः । ततस्ते सर्वतो दृष्ट्वा मातरं तां जगत्प्रसूम् ॥ २७ ॥

Those seven oceans were like infants, having suckled only for a moment. Then, looking in every direction, they beheld that Mother—the bearer of the world, who gives birth to the universe.

Verse 28

क्षुधार्ताश्च रुदंतस्तु आसेदुर्मणिमंडपम् । तत्र जग्मुस्तु ते सर्वे स्तन्यपान कृतेक्षणाः ॥ २८ ॥

Afflicted by hunger and crying, they came to the Maṇimaṇḍapa, the jeweled pavilion. There they all went, their eyes fixed upon drinking milk.

Verse 29

सर्वे निवारिताश्चापि द्वारस्थैर्वल्लवीगणैः । विविशुश्च भृशं क्रुद्धा बालकास्ते स्तनार्थिनः ॥ २९ ॥

All of them were restrained by the groups of cowherd women stationed at the doorway. Yet those infants—seeking milk—entered inside, extremely angered.

Verse 30

उपेक्षिता गोपिकाभिर्मातुरुत्संगवर्तिनः । ततस्तु प्ररुदन्तो वै ते गत्वा मणिमंडपम् ॥ ३० ॥

Neglected by the gopikās, those children who had been sitting in their mothers’ laps began to cry. Then, weeping, they went to the Maṇimaṇḍapa, the jeweled pavilion.

Verse 31

उच्चैः प्रचुक्रुशुद्रेवि मातः क्वासीतिवादिनः । यदा नाह्वयते माता बालकांस्तान्स्तनार्थिनः ॥ ३१ ॥

O Goddess, the children—seeking their mother’s breast-milk—cried aloud, saying, “Mother, where are you?” whenever their mother did not call them.

Verse 32

तदा कनिष्ठः सर्वेषां विवेशायं रतिस्थलम् । तं दृष्ट्वा स्वसुतं राधा मुग्धं श्रृंगारभंगदम् ॥ ३२ ॥

Then the youngest of them all entered this place of love. Seeing her own son there—innocent and bewildered—Rādhā felt that his presence disrupted the decorum of amorous play.

Verse 33

शशाप क्षुभिता भद्रे भूर्लोकं यात मा चिरम् । यतः श्रृंगारभंगं तु मम कर्तुं समुद्यताः ॥ ३३ ॥

Agitated, she cursed them: “O dear one, go quickly to the mortal world, for you have risen with the intent to ruin my adornment and love’s delight.”

Verse 34

ततो यूयं भुवं गत्वा स्थास्यथैकाकिनः सुताः । तच्छ्रुत्वा वचनं मातुर्जगद्धात्र्या विरंचिजे ॥ ३४ ॥

“Then you sons, having gone to the earth, shall dwell there in solitude.” Hearing these words of their mother—the sustainer of the world—they spoke to Virañci (Brahmā).

Verse 35

अत्युच्चै रुरुदुः सर्वे वियोगभयकातराः । ततः प्रसन्नो भगवाञ्छ्रीकृष्णः प्रणतार्तिहा ॥ ३५ ॥

All of them wept aloud, distressed by the fear of separation. Then the Blessed Lord Śrī Kṛṣṇa—who removes the suffering of those who bow to Him—became gracious.

Verse 36

मा भैष्ट पुत्रास्तिष्ठामि समीपे भवतामहम् । द्रवरूपा भवंतस्तु पृथग्रूपचराः सदा ॥ ३६ ॥

“Do not fear, my sons; I am standing close by you. But you shall become fluid in form, and ever move about, each in a distinct form.”

Verse 37

वर्तध्वं क्षारतां यातु कनिष्ठोऽभ्यंतरे स्थितः । एवमुक्त्वा जगन्नाथो बालकान्विससर्ज ह ॥ ३७ ॥

“Proceed on your way; let the youngest, stationed within, attain the state of ‘kṣāra’ (saline/alkaline).” Having spoken thus, Jagannātha, Lord of the universe, dismissed the boys.

Verse 38

तेषां तु सांत्वनोर्थाय समीपस्थः सदाभवत् । यः प्रविष्टो रतिगृहं स क्षारोदो बभूव ह । अन्ये तु द्रवरूपा वै क्षीरोदाद्याः पृथक् स्थिताः ॥ ३८ ॥

But for their consolation, one remained always close at hand. He who entered the chamber of delight (rati-gṛha) became the Salt Ocean; while the others, assuming liquid forms—beginning with the Milk Ocean—stood separately in their own places.

Verse 39

मोहिन्युवाच । का राधा भवता प्रोक्ता गुरो लोकप्रसूः सती । तस्यास्तत्वं समाख्याहि श्रोतुं कौतूहलं मम ॥ ३९ ॥

Mohinī said: “O Guru, who is that Rādhā of whom you have spoken as the virtuous mother who brings forth the worlds? Explain her true nature to me, for I am eager to hear.”

Verse 40

पुराणेषु रहस्यं तु राधामाधववर्णनम् । यतः सर्वं भवान्वेत्ति याथातथ्येन सुव्रत ॥ ४० ॥

“But the true secret within the Purāṇas is the account of Rādhā and Mādhava; for you, O noble observer of vows, know everything exactly as it truly is.”

Verse 41

वसिष्ठ उवाच । तच्छ्रुत्वा मोहिनीवाक्यं भूपते स वसुर्महान् । अतीव भक्तो गोविंदे निमग्रहृदयोऽभवत् ॥ ४१ ॥

Vasiṣṭha said: “O king, hearing those enchanting words of Mohinī, the great Vasu became intensely devoted to Govinda; his heart became wholly immersed in Him.”

Verse 42

पुलकांकितसर्वांगः प्रहृष्टहृदयो मुदा । उवाच मोहमापन्नो मोहिनीं द्विजसत्तमः ॥ ४२ ॥

His whole body thrilled with horripilation; his heart rejoiced in gladness—yet, having fallen into delusion—the best of the twice-born spoke to Mohinī.

Verse 43

वसुरुवाच । श्रृणु देवि प्रवक्ष्यामि रहस्यातिरहस्यकम् । सुगोप्यं कृष्णचरितं ब्रह्मैकत्वविधायकम् ॥ ४३ ॥

Vasu said: “Listen, O Goddess. I shall proclaim the secret of secrets—the deeply guarded account of Kṛṣṇa’s līlā, which establishes the truth of the oneness of Brahman.”

Verse 44

प्रकृतेः पुरुषस्यापि नियंतारं विधेर्विधिम् । संहर्तारं च संहर्तुर्भगवंतं नतोऽस्म्यहम् ॥ ४४ ॥

I bow to the Blessed Lord—who governs both Prakṛti and Puruṣa, who ordains even Vidhi (Brahmā), and who destroys even the destroyer (Rudra).

Verse 45

देवि सर्वेऽवतारास्तु ब्रह्मणः कृष्णरूपिणः । अवतारी स्वयं कृष्णः सगुणो निर्गुणः स्वयम् ॥ ४५ ॥

O Goddess, all incarnations are manifestations of Brahman appearing in the form of Kṛṣṇa; yet the Source of all incarnations is Kṛṣṇa Himself—He alone is both saguṇa and nirguṇa.

Verse 46

स एव रामः कृष्णश्च वस्तुतो गुणतः पृथक् । सर्वे प्राकृतिका लोका गोलोको निर्गुणः स्वयम् ॥ ४६ ॥

He alone is Rāma and also Kṛṣṇa—one in essence, yet distinguished by manifest qualities. All other worlds are of prakṛti, whereas Goloka, by its very nature, is nirguṇa, beyond the guṇas.

Verse 47

गावस्तेजोंऽशवो भद्रे वेदविद्भिर्निरूपिताः । ब्रह्मविष्णुशिवाद्यास्तु प्राकृता गुणनिर्मिताः ॥ ४७ ॥

O auspicious lady, the Veda-knowing sages have declared that cows are portions of divine radiance (tejas). Yet Brahmā, Viṣṇu, Śiva, and the other deities, in their manifest forms, are products of Prakṛti—fashioned from the guṇas.

Verse 48

तत्तेजः सर्वदा देवि निर्गुणं गुणकृन्मतम् । गुणास्तदंशवो भद्रे सर्वे व्याकृतरूपिणः ॥ ४८ ॥

O Goddess, that supreme Radiance is ever beyond qualities (nirguṇa), yet it is held to be the maker of qualities. O auspicious one, all qualities are portions of It, manifesting as differentiated forms.

Verse 49

व्याकृतोत्पादका ज्ञेया रजः सत्त्वतमोभिधाः । अव्याकृतस्य पुंसो हि गुणा विज्ञापकाः शुभे ॥ ४९ ॥

Know that the qualities called rajas, sattva, and tamas are the producers of the manifest (vyākṛta). For these guṇas, O auspicious one, are indeed the indicators by which the unmanifest Puruṣa (avyākṛta) is understood.

Verse 50

देहभूताः स्मृतास्तस्य तच्छक्तिः प्रकृतिर्मता । प्रधानप्रकृतिं प्राहुः कार्यकारणरूपिणीम् ॥ ५० ॥

They are remembered as forming His body; that power of His is regarded as Prakṛti. It is called the primordial Nature (Pradhāna-Prakṛti), having the form of both cause and effect.

Verse 51

साक्षिणं पुरुषं प्राहुर्निर्गुणं तु सनातनम् । पुरुषो वीर्यमाधत्त प्रकृत्यां च ततो गुणाः ॥ ५१ ॥

They declare the Puruṣa to be the Witness (sākṣin)—eternal and beyond the guṇas. The Puruṣa places His potency into Prakṛti, and from that arise the guṇas.

Verse 52

सत्त्वाद्या ह्यभवंस्तेभ्यो महत्तत्वं समुद्गतम् । पुरुषस्येच्छया तत्तु व्याकृतं समभूदहम् ॥ ५२ ॥

From them indeed arose the qualities beginning with sattva; and from those, the principle of Mahat emerged. Then, by the will of the Puruṣa, that (Mahat) became differentiated—and I came into manifest existence.

Verse 53

तत्त्रिधा समभूद्भद्रे द्रव्यज्ञानक्रियात्मकम् । वैकारिकस्तैजसश्च तामसश्चेत्यहं त्रिधा ॥ ५३ ॥

O auspicious one, that (principle) became threefold—having the nature of substance, knowledge, and action. Thus I too am threefold: as the vaikārika, the taijasa, and the tāmasa.

Verse 54

वैकारिकान्मनो जज्ञे देवा वैकारिका दश ॥ ५४ ॥

From the sāttvika (vaikārika) mind were born ten deities of the same vaikārika class.

Verse 55

दिग्वातार्कप्रचेतोश्विब्रंह्मेंद्रोपेंद्रमित्रकाः । तैजसानींद्रियाण्याहुर्ज्ञानकर्ममयानि च ॥ ५५ ॥

The Deities of the quarters (Dik), Wind (Vāta), the Sun (Arka), Varuṇa (Pracetas), the Aśvins, Brahmā, Indra, Upendra (Viṣṇu), and Mitra are declared to preside over the radiant (taijasa) senses—senses that function both as instruments of knowledge and as instruments of action.

Verse 56

श्रोत्रत्वग्घ्राणदृग्जिह्वाविज्ञानेंद्रियरूपकाः । कर्मेंद्रियाणि सुभगे वाग्वोर्मेढ्रांघ्रिपायवः ॥ ५६ ॥

The sense-organs are constituted as the ear, skin, nose, eye, tongue, and the mind (as the faculty of cognition). O auspicious one, the organs of action are speech, the hands, the generative organ, the feet, and the anus.

Verse 57

शब्दस्तु तामसाज्जज्ञे तस्मादाकाश एव च । आकाशादभवत्स्पर्शस्तस्माद्वायुरभूत्सति ॥ ५७ ॥

From the tāmasa (inertia-dominant) aspect arose sound; from that, indeed, came ether (ākāśa). From ether arose touch, and from that, in due course, air (vāyu) came into being.

Verse 58

वायोरभूत्ततो रूपं तस्मात्तेजो व्यजायत । तेजसस्तु रसस्तस्मादापः समभवन्सति ॥ ५८ ॥

From wind (vāyu) arose form; from that, fire (tejas) was produced. From fire, essence/sap (rasa) arose, and from that, the waters (āpaḥ) came into being.

Verse 59

अद्भ्यो गंधः समुत्पन्नो गंधात्क्षितिरजायत । चराचरस्य निष्ठा तु भूमावेव प्रदृश्यते ॥ ५९ ॥

From the waters, the quality of fragrance arose; from fragrance, the earth came into being. Indeed, the final resting ground of all that moves and does not move is seen to be in the earth alone.

Verse 60

आकाशादिषु तत्वेषु एकद्वित्रिचतुर्गुणाः । भूमौ पंच गुणाः प्रोक्ता विशेषस्तु ततः क्षितेः ॥ ६० ॥

Among the principles beginning with space (ākāśa) there are, respectively, one, two, three, and four qualities; but in earth (bhūmi) five qualities are declared—hence the distinctiveness of the earth-element.

Verse 61

कालमायांशलिंगेभ्य एतेभ्योंऽडमचेतनम् । समभूच्चेतनं जातं दरेण विशता सति ॥ ६१ ॥

From these principles—Kāla (Time), Māyā (cosmic illusion), and the portions of the liṅga-principle—the insentient cosmic egg arose; and when the indwelling Lord entered it, it became sentient and living.

Verse 62

तस्मादंडाद्विराड् जज्ञे सोऽशयिष्ट जलांतरे । मुखादीन्यस्य जातानि विराजोऽवयवा अपि ॥ ६२ ॥

Therefore, from that cosmic egg Virāṭ was born. He lay within the waters, and from him the very limbs of Virāṭ—beginning with the mouth—came into manifestation.

Verse 63

वचनादेश्च सिद्ध्यर्थं सलिलस्थस्य भामिनि । तस्य नाभ्यामभूत्पद्मं सहस्रार्कोरुदीधितिः ॥ ६३ ॥

And, O fair lady, for the fulfillment of that command and sacred word, as he lay upon the waters, a lotus arose from his navel, radiant like a thousand suns.

Verse 64

तस्मिन्स्वयंभूः समभूल्लोकानां प्रपितामहः । तेन तप्त्वा तपस्तीव्रं पुंसोऽनुज्ञामवाप्य च ॥ ६४ ॥

From him arose Svayambhū (Brahmā), the great-grandfather of the worlds. Having performed severe austerity, he also obtained the sanction of the Supreme Person (Puruṣa).

Verse 65

लोकाश्च लोकपालाश्च कल्पिता ब्रह्मणा सति । कट्यादिभिरधः सप्त सप्तोर्द्धं जघनादिभिः ॥ ६५ ॥

In that creation, Brahmā fashioned both the worlds and their guardians (Lokapālas): seven worlds below, from the hips downward, and seven worlds above, from the loins upward.

Verse 66

चतुर्दशभिरेभिस्तु लोकैर्ब्रह्मांडमीरितम् । तस्मिन्ससर्ज भूतानि स्थावराणि चराणि च ॥ ६६ ॥

This Brahmāṇḍa (cosmic egg) is described as consisting of these fourteen worlds; within it, the Creator brought forth beings—both the immovable and the moving.

Verse 67

ब्रह्मणो मनसो जाताश्वत्वारः सनकादयः । देहाद्भावादयो देवि यैरिदं वर्द्धितं जगत् ॥ ६७ ॥

O Goddess, from Brahmā’s mind were born Aśvatvāra and the sages beginning with Sanaka; from his body arose Bhāva and others—by whom this world has been expanded and sustained.

Verse 68

इति श्रीबृहन्नारदीयपुराणोत्तरभागे मोहिनीवसुसंवादे पुरुषोत्तममाहात्म्ये ब्रह्माण्डोत्पत्तिवर्णनं नामाष्टपञ्चाशत्तमोऽध्यायाः ॥ ५८ ॥

Thus ends the fifty-eighth chapter, entitled “Description of the Origin of the Cosmic Egg (Brahmāṇḍa),” in the Uttara-bhāga of the Śrī Bṛhannāradīya Purāṇa, within the dialogue between Mohinī and Vasu, in the section glorifying Puruṣottama.