Adhyaya 3

Verse 1

भीष्म उवाच । निर्गुणस्याप्रमेयस्य शुद्धस्याथ महात्मनः । कथं सर्गादिकर्त्तृत्वं ब्रह्मणो ह्युपपद्यते

Bhīṣma said: How can the office of doing creation and the rest be rightly ascribed to Brahman—who is without qualities, immeasurable, pure, and the Great Self?

Verse 2

पुलस्त्य उवाच । शक्तयः सर्वभावानामचिंत्या ज्ञानगोचराः । यत्ततो ब्रह्मणस्तास्तुसर्गाद्या भावशक्तयः

Pulastya said: The powers (śaktis) of all that exists are inconceivable, yet they fall within the reach of true discernment. From that Supreme Brahman arise those very powers—the essential forces beginning with creation, which constitute the modes of becoming.

Verse 3

उत्पन्नः प्रोच्यते विद्वान्नित्य एवोपचारतः । निजेन तस्य मानेन आयुर्वर्षशतं स्मृतम्

The wise declare him to be called “born” only by convention; in truth he is eternal. By his own measure of time, his lifespan is remembered as a hundred years.

Verse 4

तत्पराख्यं परार्द्धं च तदर्द्धं परिकीर्त्तितम् । काष्ठा पंचदशाख्या ता निमेषा नृपसत्तम

That unit is called a tatpara; it is also termed a parārdha, and its half is likewise spoken of. Fifteen kāṣṭhās constitute a nimeṣa, O best of kings.

Verse 5

काष्ठा स्त्रिंशत्कला त्रिंशत्कला मौहूर्त्तिको विधिः । तावत्संख्यैरहोरात्रं मुहूर्त्तैर्मानुषं स्मृतम्

Thirty kalās make one kāṣṭhā; thirty kalās constitute the measure called a muhūrta. By that same count of muhūrtas, a human day-and-night (ahorātra) is understood.

Verse 6

अहोरात्राणि तावंति मासः पक्षद्वयात्मकः । तैष्षड्भिरयनं वर्षमयने दक्षिणोत्तरे

So many day-and-nights make up a month, which consists of two fortnights. By six such months there is an ayana (half-year); and a year consists of the two ayanas—the southern and the northern.

Verse 7

अयनं दक्षिणं रात्रिर्देवानामुत्तरं दिनम् । दिव्यैर्वर्षसहस्रैस्तु कृतत्रेतादिसंज्ञितम्

For the gods, the southern course of the sun (dakṣiṇa-ayana) is their night, and the northern course (uttara-ayana) is their day. Measured in thousands of divine years, these are known as the Kṛta, Tretā, and the other ages.

Verse 8

चतुर्युगं द्वादशभिस्तद्विभागं निबोध मे । चत्वारि त्रीणिद्वे चैकं कृतादिषु यथाक्रमम्

Understand from me the division of the four-yuga cycle into twelve parts: in the order beginning with the Kṛta (Satya) yuga, they are four, three, two, and one.

Verse 9

दिव्याब्दानां सहस्राणि युगेष्वाहुः पुराविदः । तत्प्रमाणैः शतैः संध्या पूर्वा तत्राभिधीयते

Sages learned in ancient tradition declare that the yugas consist of thousands of divine years; and by that same measure, reckoned in hundreds, the preceding twilight-period (saṃdhyā) is also described there.

Verse 10

संध्यांशकश्च तत्तुल्यो युगस्यानंतरो हि यः । संध्यासंध्यांशयोरंतः कालो यो नृपसत्तम

And the “twilight-fraction” (saṃdhyā-aṃśaka) is of the same measure; it is the interval immediately following the yuga—namely, the time that lies between the saṃdhyā and the saṃdhyāṃśa, O best of kings.

Verse 11

युगाख्यः स तु विज्ञेयः कृतत्रेतादिसंज्ञितः । कृतं त्रेता द्वापरं च कलिश्चैव चतुर्युगम्

This is to be understood as a “yuga”, known by the names Kṛta, Tretā, and so on. Kṛta, Tretā, Dvāpara, and Kali—these indeed constitute the four-yuga cycle (caturyuga).

Verse 12

प्रोच्यते तत्सहस्रं तु ब्रह्मणो दिवसं नृप । ब्रह्मणो दिवसे राजन्मनवश्च चतुर्दश

That set of one thousand is said to constitute a day of Brahmā, O king. And in a single day of Brahmā, O king, there are fourteen Manus.

Verse 13

भवंति परिमाणं च तेषां कालकृतं शृणु । सप्तर्षयः सुराः शक्रो मनुस्तत्सूनवो नृप

Hear, O king, the measure of their time-ordained duration: the Seven Ṛṣis, the gods, Śakra (Indra), Manu, and his sons.

Verse 14

एककाले हि सृज्यंते संह्रियंते च पूर्ववत् । चतर्युगानां संख्याता साधिका ह्येकसप्ततिः

Indeed, they are created and reabsorbed at the very same time, just as before. The number of caturyugas is declared to be seventy-one, and even more besides.

Verse 15

मन्वंतरं मनोः कालः सुरादीनां च पार्थिव । अष्टौ शतसहस्राणि दिव्यया संख्यया स्मृतः

O king, a Manvantara is the period of Manu, and likewise of the devas and other beings; by divine reckoning it is remembered as eight hundred thousand years.

Verse 16

द्विपंचाशत्तथान्यानि सहस्राण्यधिकानि च । त्रिंशत्कोट्यस्तु संपूर्णाः संख्याताः संख्यया नृप

And there are fifty-two thousand more besides; and in total, O king, the complete count comes to thirty crores—thus have they been enumerated by number.

Verse 17

सप्तषष्टिस्तथान्यानि नियुतानि महामते । विंशतिश्च सहस्राणि कालोयमधिकं विना

O great-minded one, this measure of time is sixty-seven niyutas and, in addition, twenty thousand—without any further excess.

Verse 18

मन्वंतरस्य संख्येयं मानुषैरिह वत्सरैः । चतुर्द्दशगुणो ह्येष कालो ब्राह्ममहः स्मृतम्

The duration of a Manvantara is to be reckoned here in human years; and this very span, multiplied fourteenfold, is known as a ‘day of Brahmā’ (Brāhma-mahaḥ).

Verse 19

ब्राह्मो नैमित्तिको नाम तस्यांते प्रतिसंचरः । तदाहि दह्यते सर्वं त्रैलोक्यं भूर्भुवादिकम्

That dissolution is called the Brahmā (type) and the Naimittika (occasional) one; at its end the world is re-absorbed. Then indeed the entire threefold realm—beginning with Bhūḥ and Bhuvaḥ—is burned up.

Verse 20

जनं प्रयांति तापार्त्ता महर्लोकनिवासिनः । एकार्णवे तु त्रैलोक्ये ब्रह्मा ब्रह्मविदां वरः

Afflicted by the scorching heat, the inhabitants of Maharloka go to Janaloka. When the three worlds become a single ocean, Brahmā—the foremost among the knowers of Brahman—remains there.

Verse 21

भोगिशय्यागतः शेते त्रैलोक्यग्रासबृंहितः । जनस्थैर्योगिभिर्द्देवश्चिंत्यमानो जगद्विभुः

He lies upon the serpent-couch, vast as though he had encompassed the three worlds; the Lord, pervader of the universe, is contemplated by steadfast yogins among humankind.

Verse 22

तत्प्रमाणां हि तां रात्रिं तदंते सृजते पुनः । एवं तु ब्रह्मणो वर्षमेवं वर्षशतं च तत्

Indeed, a night of that very measure occurs; and at its end he creates again. Thus is a year of Brahmā reckoned, and thus also his hundred years.

Verse 23

शतं हि तस्य वर्षाणां परमायुर्महात्मनः । एकमस्य व्यतीतं तु परार्धं ब्रह्मणोनघ

Indeed, the supreme lifespan of that great-souled Brahmā is a hundred years. Of those, one half (parārdha) has already elapsed, O sinless one.

Verse 24

तस्यान्तेभून्महाकल्पः पाद्म इत्यभिविश्रुतः । द्वितीयस्य परार्धस्य वर्तमानस्य वै नृप

At the close of that period there arose the great aeon famed as the Pādma Kalpa, O king—this kalpa belonging to the present latter half of the second parārdha.

Verse 25

वाराह इति कल्पोयं प्रथमः परिकल्पितः । ब्रह्मा नारायणाख्योसौ कल्पादौ भगवान्यथा

This aeon is conceived as the first, called the Varāha Kalpa; and at the beginning of the kalpa, Brahmā—known as Nārāyaṇa—manifests as the Lord, Bhagavān.

Verse 26

ससर्ज सर्वभूतानि तदाचक्ष्व महामुने । पुलस्त्य उवाच । प्रजाः ससर्ज भगवाननादिस्सर्वसंभवः

“He created all beings—tell me of that, O great sage.” Pulastya said: “The Blessed Lord, beginningless and the source of all, created the creatures, the progeny.”

Verse 27

अतीतकल्पावसाने निशासुप्तोत्थितः प्रभुः । सत्वोद्रिक्तस्तथा ब्रह्मा शून्यं लोकमवैक्षत

At the end of the past kalpa, the Lord—Brahmā—having awakened from the sleep of night and filled with the predominance of sattva, beheld the world as empty.

Verse 28

तोयान्तस्स महीं ज्ञात्वा निमग्नां वारिसंप्लवे । प्रविचिंत्य तदुद्धारं कर्तुकामः प्रजापतिः

Knowing that the Earth had sunk to the very depths of the waters in the great deluge, Prajāpati, desiring to raise her up, reflected on how her rescue might be accomplished.

Verse 29

विष्णुरूपं तदा ज्ञात्वा पृथ्वीं वोढुं स्वतेजसा । मत्स्यकूर्मादिकां चान्यां वाराहीं तनुमाविशत्

Then, knowing that Viṣṇu’s form was required, to raise up the Earth by his own divine power, he entered another body—the boar-form (Varāha)—as he had earlier assumed forms such as the Fish and the Tortoise.

Verse 30

वेदयज्ञमयं रूपमाश्रित्य जगतः स्थितौ । स्थितः स्थिरात्मा सर्वात्मा परमात्मा प्रजापतिः

Assuming a form constituted of the Vedas and sacrifice, for the maintenance of the world, Prajāpati abides—steady-souled, the Soul of all, the Supreme Self.

Verse 31

प्रविवेशे तदा तोयं तोयाधारे धराधरः । निरीक्ष्य तं तदा देवी पातालतलमागतम्

Then the mountain-bearer entered the waters—the watery support itself. Seeing him arrive upon the level of Pātāla, the Goddess looked on.

Verse 32

तुष्टाव प्रणता भूत्वा भक्तिनम्रा वसुंधरा । पृथिव्युवाच । नमस्ते सर्वभूताय नमस्ते परमात्मने

Then Vasundharā (the Earth), bowing down, praised Him, humbled by devotion. Pṛthivī said: “Salutations to You who are the being of all creatures; salutations to You, the Supreme Self.”

Verse 33

मामुद्धरास्मादद्य त्वं त्वत्तोहं पूर्वमुत्थिता । परमात्मन्नमस्तेस्तु पुरुषात्मन्नमोस्तु ते

Rescue me from this today—you from whom I first arose. O Supreme Self, salutations to You; O Self of the Cosmic Person (Puruṣa), salutations to You.

Verse 34

प्रधानव्यक्तरूपाय कालभूताय ते नमः । त्वं कर्त्तासर्वभूतानां त्वं पाता त्वं विनाशकृत्

Salutations to You, whose nature is Pradhāna and the manifest world, and who have become Time itself. You are the creator of all beings; You are their protector; and You are the agent of dissolution.

Verse 35

सर्गादौ यः परोब्रह्मा विष्णुरुद्रात्मरूपधृक् । भक्षयित्वा च सकलं जगत्येकार्णवीकृते

At the beginning of creation, that Supreme Brahman—who assumes the forms of Viṣṇu and Rudra—having consumed everything, made the entire world become a single ocean.

Verse 36

शेषे त्वमेव गोविन्द चिन्त्यमानो मनीषिभिः । भवतो यत्परं रूपं तन्न जानाति कश्चन

O Govinda, You alone remain, contemplated by the wise. No one truly knows that supreme form of Yours.

Verse 37

अवतारेषु यद्रूपं तदर्चन्ति दिवौकसः । त्वामाराध्य परं ब्रह्म याता मुक्तिं मुमुक्षवः

In Your incarnations, the gods worship whatever form You assume. Worshipping You—the Supreme Brahman—those who long for liberation attain mokṣa.

Verse 38

वासुदेवमनाराध्य को हि मोक्षमवाप्स्यति । यद्रूपं मनसा ग्राह्यं यद्ग्राह्यं चक्षुरादिभिः

Without worshipping Vāsudeva, who indeed can attain liberation?—He whose form is apprehended by the mind, and who is also grasped by the eye and the other senses.

Verse 39

बुद्ध्या च यत्परिछेद्यं तद्रूपमखिलं तव । त्वन्मय्यहं त्वदाधारात्वत्सृष्टा त्वामुपाश्रिता

Whatever form the intellect can conceptually delimit—all of it, entirely, is Your form. I am permeated by You; supported by You; created by You; in You I take refuge.

Verse 40

माधवीमिति लोकोयमभिधत्ते ततो हि माम् । एवं संस्तूयमानस्तु पृथिव्या पृथिवीधरः

Therefore this world calls me “Mādhavī.” Thus praised by the Earth, the mountain-bearer remained there.

Verse 41

सामस्वरध्वनिः श्रीमान्जगर्ज परिघर्घरम् । ततः समुत्क्षिप्य धरां स्वदंष्ट्रया महावराहः स्फुटपद्मलोचनः । रसातलादुत्पलपत्रसन्निभः समुत्थितो नील इवाचलो महान्

With a majestic sound like the chanting of the Sāman hymns, he roared with a deep, rumbling resonance. Then the great Boar—clear lotus-eyed—lifted up the Earth upon his own tusk, and rising from Rasātala, dark like a blue lotus petal, he stood forth like a vast blue mountain.

Verse 42

उत्तिष्ठता तेन मुखानिलाहतं तदाप्लवांभो जनलोक संश्रयान् । सनंदनादीनपकल्मषान्मुनींश्चकार भूयोपि पवित्रतास्पदम्

As he rose, the flood-waters were struck by the breath from his mouth; and those sages—Sanandana and the rest—dwelling in Janaloka, already free from sin, were once again made into a seat and source of sanctity.

Verse 43

प्रयांति तोयानि खुराग्रविक्षते रसातलेऽधकृतशब्दसंततिः । बलाहकानां च तति स्तुतस्य श्वासानिलास्ता परितः प्रयाति

The waters flow down to Rasātala, churned by the striking tips of hooves; there arises an unbroken rumbling sound. And the rows of clouds, together with the winds of his breath, move all around that praised one.

Verse 44

उत्तिष्ठतस्तस्य जलार्द्रकुक्षेर्महावराहस्य महीं विदार्य । विधून्वतो वेदमयं शरीरं रोमांतरस्था मुनयो जुषंति

As the great Boar (Varāha) rose up—his belly still wet—having split the earth, and as he shook his Veda-formed body, the sages who dwelt within the pores of his skin rejoiced and paid him homage.

Verse 45

जनेश्वराणां परमेश केशव प्रभुर्गदा शंखदरासिचक्रधृक् । प्रभूति नाश स्थिति हेतुरीश्वरस्त्वमेव नान्यत्परमं च यत्पदम्

O supreme Lord of all rulers, O Keśava—You alone are the Sovereign, bearing the mace, conch, bow, sword, and discus. You are the Īśvara, the cause of creation, destruction, and preservation; You alone are the Highest—there is none other; the supreme refuge is at Your feet.

Verse 46

पादेषु वेदास्तव यूपदंष्ट्रा दंतेषु यज्ञाः श्रुतयश्च वक्त्रे । हुताश जिह्वोसि तनूरुहाणि दर्भाः प्रभो यज्ञपुमांस्त्वमेव

In Your feet are the Vedas; Your tusks are the sacrificial posts. In Your teeth are the sacrifices, and in Your mouth the sacred Śruti. Your tongue is the fire of oblation; the hairs of Your body are darbha-grass. O Lord—truly You alone are the Yajña-Puruṣa, the Person of Sacrifice.

Verse 47

द्यावापृथिव्योरतुलप्रभाव यदंतरं तद्वपुषा तवैव । व्याप्तं जगद्वापि समस्तमेतद्धिताय विश्वस्य विभो भवत्वम्

O Lord of incomparable majesty, the space between heaven and earth is pervaded by Your very form; indeed this entire universe is pervaded by You. O all-pervading One, may Your being be for the welfare of the whole world.

Verse 48

परमात्मा त्वमेवैको नान्योस्ति जगतः पते

You alone are the one Supreme Self (Paramātman); there is none other, O Lord of the universe.

Verse 49

तवैष महिमा येन व्याप्तमेतच्चराचरं । ज्ञानस्वरूपमखिलं जगदेतदबुद्धयः

This indeed is Your glory: by You this entire universe, moving and unmoving, is pervaded. Yet the undiscerning do not recognize that this whole world is, in its essence, of the nature of consciousness (jñāna).

Verse 50

अर्थस्वरूपं पश्यंतो भ्राम्यंते तमसः प्लवे । ये तु ज्ञानविदश्शुद्धचेतसस्तेऽखिलं जगत्

Those who look only upon the outward form of objects wander upon the raft of darkness; but those who know true knowledge and whose minds are purified behold the entire universe as it truly is.

Verse 51

ज्ञानात्मकं प्रपश्यंति त्वद्रूपं परमेश्वर । प्रसीद सर्वभूतात्मन्भवाय जगतस्त्विमाम्

O Supreme Lord, they behold Your form as the very essence of knowledge. O Soul of all beings, be gracious—become the source of welfare for this world.

Verse 52

उद्धरोर्वीममेयात्मन्निमग्नामब्जलोचन । सत्वोद्रिक्तोसि भगवन्गोविंद पृथिवीमिमाम्

O immeasurable Self, lotus-eyed Lord—lift up this earth that has sunk. O blessed Govinda, abundant in sattva, raise up this very Earth.

Verse 53

समुद्धर भवायेश कुरु सर्वजगद्धितं । एवं संस्तूयमानश्च परमात्मा महीधरः

“O Lord, sovereign of existence, lift up (the earth) and bring welfare to the entire world.” Thus praised, the Supreme Self—Mahīdhara, the Bearer of the Earth—responded and acted.

Verse 54

उज्जहार क्षितिं क्षिप्रं न्यस्तवान्स महार्णवे । तस्योपरि जलौघेस्य महती नौरिवस्थिता

He swiftly lifted up the earth and set it down in the great ocean; and upon that mass of waters it stood, like a vast ship afloat.

Verse 55

ततः क्षितिं समां कृत्वा पृथिव्यामचिनोद्गिरीन् । यथाविभागं भगवाननादिः पुरुषोत्तमः

Then, having made the ground level, the Blessed Lord—beginningless, the Supreme Person—piled up mountains upon the earth, distributing them in their proper regions.

Verse 56

भूविभागं ततः कृत्वा सप्तद्वीपान्यथातथं । भूताद्यांश्चतुरोलोकान्पूर्ववत्समकल्पयत्

Then, having apportioned the earth, he arranged the seven continents accordingly, and—just as before—he set in order the four worlds beginning with Bhū (the earthly realm).

Verse 57

ब्रह्मणे विष्णुना पूर्वमेतदेव प्रदर्शितं । तुष्टेन देवदेवेन त्वं देवः पुरुषोत्तमः

Formerly, Viṣṇu revealed this very truth to Brahmā. Pleased, the God of gods declared: “You are the Lord—Puruṣottama.”

Verse 58

त्वया मया जगच्चेदं धार्यं पाल्यं च यत्नतः । येषां त्वसुरमुख्यानां वरो दत्तो मयाधुना

This universe must be upheld and protected with diligence by you and by me—especially since I have now granted a boon to those foremost among the Asuras.

Verse 59

देवानां हितकामेन हंतव्यास्ते त्वया विभो । अहं सृष्टिं करिष्यामि सा च पाल्या त्वया विभो

O Mighty One, for the welfare of the devas you must slay them. I shall accomplish the work of creation, and that creation must be protected by you, O Lord.

Verse 60

एवमुक्तो गतो विष्णुर्देवादीनसृजद्विभुः । अबुद्धिपूर्वकस्तस्य प्रादुर्भूतस्तमोमयः

Thus addressed, Viṣṇu departed; the all-powerful Lord then created the devas and other beings. From Him there also manifested first, without reflection, a darkness-made (tāmasic) principle.

Verse 61

तमो मोहो महामोहस्तामिस्रो ह्यन्धसंज्ञकः । पंचधावस्थितः सर्गो ध्यायतस्तु महात्मनः

Darkness, delusion, great delusion, gloom, and that which is called ‘blindness’—in five divisions the creation took form as the great-souled one meditated.

Verse 62

बहिरंतश्चाप्रकाशः संवृतात्मा नगात्मकः । मुख्यानागायतश्चोक्ता मुख्यसर्गस्ततस्त्वयं

Unmanifest outwardly and inwardly, its essence veiled and its nature like a mountain—this is said to be the principal ‘Nāga-āyata’; therefore you are to be understood as the primary creation.

Verse 63

तं दृष्ट्वा साधकं सर्गममन्यदपरं प्रभुः । तस्याभिध्यायतस्सर्गस्तिर्यक्स्रोतोभ्यवर्तत

Seeing that creation to be effective and successful, the Lord conceived another creation; and as He contemplated, the creation of the beings of the ‘horizontal stream’—the animals—came forth.

Verse 64

यस्मात्तिर्यक्प्रवृत्तिः स्यात्तिर्यक्स्रोतस्ततः स्मृतः । पश्वादयस्ते विख्यातास्तमः प्राया ह्यवेदिनः

Because their activity proceeds in a horizontal manner, they are therefore remembered as the “tiryak-srotas,” those whose current flows sideways. They are famed as beasts and the like—chiefly ruled by darkness (tamas) and lacking discernment.

Verse 65

उत्पथग्राहिणश्चैव ते ज्ञाने ज्ञानमानिनः । अहंकृतास्त्वहंमाना अष्टाविंशद्विधात्मकाः । अंतःप्रकाशास्ते सर्व आवृतास्ते परस्परम्

They take up a wrongful path and, even regarding knowledge, imagine themselves to be wise. Shaped by ego and filled with self-conceit, they are of twenty-eight kinds. Though inwardly luminous, they remain mutually veiled from one another.

Verse 66

तमप्यसाधकं मत्वा ध्यायतोन्यस्ततोभवत् । ऊर्द्ध्वस्रोतस्तृतीयस्तु सात्विकोर्ध्वमवर्तत

Considering even that state to be unaccomplishing, from the one who was meditating another condition then arose. The third—called the “upward-flowing”—was sāttvika in nature and moved upward.

Verse 67

ते सुखप्रीतिबहुला बहिरंतरनावृताः । प्रकाशा बहिरंतश्च ऊर्द्ध्वस्रोतास्ततः स्मृताः

They abound in happiness and delight; they are unobstructed both outwardly and inwardly. Shining within and without, they are therefore remembered as those whose current flows upward.

Verse 68

तुष्टात्मनस्तृतीयस्तु देवसर्गस्तु संस्मृतः । तस्मिन्सर्गे भवत्प्रीतिर्निष्पन्ने ब्रह्मणस्तदा

The third creation is remembered as the creation of the devas, arising from the contented mind of Brahmā. When that creation was brought to completion, delight came to Brahmā at that time.

Verse 69

ततोन्यं स तदा दध्यौ साधकं सर्गमुत्तमम् । असाधकांस्तुतान्ज्ञात्वा मुख्यसर्गादिसंभवान्

Then he contemplated another—an excellent, efficacious mode of creation. Recognizing those earlier beings as ineffectual, born from the primary creation and its first divisions, he resolved upon a different creative process.

Verse 70

तथाभिध्यायतस्तस्य सत्याभिध्यायिनस्ततः । प्रादुर्भूतस्तदाव्यक्तादर्वाक्स्रोतस्तु साधकः

As he thus contemplated—contemplating in accordance with Truth—there then manifested, from that Unmanifest, the Arvāksrotas, the accomplished one.

Verse 71

यस्मादर्वाक्प्रवर्तंते ततोऽवाक्स्रोतसस्तु ते । ते च प्रकाशबहुलास्तमोद्रिक्ता रजोधिकाः

Since they proceed downward in a descending course, they are therefore called avāksrotas, the downward-flowing streams. They are rich in light, with little darkness, and predominated by rajas, the principle of activity.

Verse 72

तस्मात्ते दुःखबहुला भूयोभूयश्च कारिणः । प्रकाशा बहिरंतश्च मनुष्याः साधकाश्च ते

Therefore they are filled with suffering and again and again engage in action; yet they are radiant, outwardly and inwardly, and those people are true sādhakas, practitioners of the sacred discipline.

Verse 73

पंचमोनुग्रहः सर्गः स चतुर्द्धा व्यवस्थितः । विपर्ययेण सिद्ध्या च शक्त्या तुष्ट्या तथैव च

The fifth creation is the creation by anugraha, divine grace. It is arranged in fourfold form: through viparyaya (perversion), through siddhi (accomplishment), through śakti (power), and likewise through tuṣṭi (contentment).

Verse 74

विवृत्तं वर्त्तमानं च ते न जानंति वै पुनः । भूतादिकानां भूतानां षष्ठः सर्गः स उच्यते

They do not truly know what unfolded in the past, nor what is occurring in the present. This is called the sixth creation (sarga): the creation of beings beginning with the elements, and of all living entities.

Verse 75

ते परिग्राहिणः सर्वे सविभागतरास्तु ते । चोदना जाप्यशीलाश्च ज्ञेया भूतादिकास्तु ते

All of them are acceptors (of offerings) and possess their allotted shares. They are to be understood as beings beginning with the elemental spirits—impelled by prompting and devoted to japa, the murmured recitation.

Verse 76

इत्येते कथिताः सर्गाः षडत्र नृपसत्तम । प्रथमो महतस्सर्गो द्वितीयो ब्रह्मणस्तु यः

Thus, O best of kings, the six creations have been described here. The first is the creation of Mahat, and the second is that which belongs to Brahmā.

Verse 77

तन्मात्राणां द्वितीयस्तु भूतसर्गोहि स स्मृतः । वैकारिकस्तृतीयस्तु सर्गश्चैंद्रियकः स्मृतः

The second creation is said to be the creation of the subtle elements (tanmātras), remembered as the creation of the gross elements. The third is called the vaikārika creation, and it is also remembered as the creation of the sense-faculties.

Verse 78

इत्येष प्राकृतः सर्गः संभूतो बुद्धिपूर्वकः । मुख्यसर्गश्चतुर्थस्तु मुख्या वै स्थावराः स्मृताः

Thus this primordial (material) creation comes into being, preceded by intellect. The fourth is called the ‘primary creation’; and in it, the immobile beings are remembered as foremost.

Verse 79

तिर्यक्स्रोतश्च यः प्रोक्तस्तिर्यग्योन्यस्स उच्यते । ततोर्ध्वस्रोतसां षष्ठो देवसर्गस्तु स स्मृतः

That creation spoken of as ‘tiryaksrotas’ is called the birth of animals (tiryag-yoni). Thereafter, among the ‘upward-flowing’ beings, the sixth creation is remembered as the creation of the gods (deva-sarga).

Verse 80

ततोर्वाक्स्रोतसां सर्गः सप्तमः स तु मानुषः । अष्टमोनुग्रहः सर्गः सात्विकस्तामसस्तु सः

Then comes the seventh creation, that of the ‘streams of speech’—the human creation. The eighth creation is the creation of grace (anugraha); it is of the nature of sattva, and also of tamas.

Verse 81

पंचैते वैकृताः सर्गाः प्राकृतास्तु त्रयः स्मृताः । प्राकृतो वैकृतश्चैव कौमारो नवमः स्मृतः

Five of these creations are called ‘secondary’ (vaikṛta), while three are remembered as ‘primary’ (prākṛta). The prākṛta and the vaikṛta together are counted, and the Kaumāra creation is remembered as the ninth.

Verse 82

एते तव समाख्याता नवसर्गाः प्रजापतेः । प्राकृता वैकृताश्चैव जगतो मूलहेतवः

Thus have I explained to you, O Prajāpati, the nine creations—both the primordial (from Prakṛti) and the modified (derivative) ones—which are the fundamental causes of the world.

Verse 83

सृजतो जगदीशस्य किमन्यच्छ्रोतुमर्हसि । भीष्म उवाच । संक्षेपात्कथिताः सर्गा देवादीनां गुरोस्तथा

“What more do you wish to hear concerning the Lord of the universe as He creates?” Bhīṣma said: “In brief, the creations have been described—those of the gods and others, and likewise that of their preceptor.”

Verse 84

विस्तराच्छ्रोतुमिच्छामि त्वत्तो मुनिवरोत्तम । पुलस्त्य उवाच । कर्मभिर्भाविताः सर्वेकुशलाकुशलैस्तु ते

“I wish to hear it in full detail from you, O best of sages.” Pulastya said: “All beings are shaped by their karma—by deeds that are wholesome and unwholesome.”

Verse 85

ख्यात्या तया ह्यनिर्मुक्ताः संहारे ह्युपसंहृताः । स्थावरान्तास्सुराद्यास्तु प्रजा राजंश्चतुर्विधाः

O King, not being released from that manifestation, they are gathered back at the time of dissolution (pralaya). Thus the fourfold creation—beginning with the gods and ending with the immobile beings—returns into dissolution.

Verse 86

ब्रह्मणः कुर्वतः सृष्टिं जज्ञिरे मानसाः स्मृताः । ततो देवासुरपितॄन्मानुषांस्तु चतुष्टयं

As Brahmā carried out the act of creation, the so‑called mind-born beings came into existence. From them arose the fourfold groups—gods, asuras, pitṛs (ancestors), and humans.

Verse 87

सिसृक्षुरंभांस्येतानि स्वमात्मानमयूयुजत् । मुक्तात्मनस्ततो जाता दुरात्मानः प्रजापतेः

Wishing to create, he yoked these waters to his own Ātman. From that Prajāpati, whose Self was free, there then arose the evil-souled beings.

Verse 88

सिसृक्षोर्जघनात्पूर्वं जज्ञिरे त्वसुरास्ततः । तत्याज तां ततो दुष्टान्तमोमात्रात्मिकां तनुं

Before the forepart of that Creator was produced, the Asuras were born from his hinder part. Then he cast off that body—wicked in nature and consisting solely of darkness.

Verse 89

सा तु त्यक्ता तनुस्तेन राजेंद्राभूद्विभावरी । सिसृक्षुरन्यदेहस्थः प्रीतिमापुस्ततः सुराः

When he cast off that body, O king, it became the Night. Then, abiding in another body and longing to create anew, the devas were filled with joy.

Verse 90

सत्वोद्रिक्ताः समुद्भूता मुखतो ब्रह्मणो नृप । त्यक्ता सापि तनुस्तेन सत्वप्रायमभूद्दिनं

O king, beings in whom sattva predominated arose from Brahmā’s mouth. When he cast off that body as well, the Day became chiefly of the nature of sattva—purity and clarity.

Verse 91

ततो हि बलिनो रात्रावसुरा देवतादि वा । सत्वमात्रात्मिकां चैव ततोन्यां जगृहे तनुम्

Then, in the night, those powerful beings—whether Asuras or even the devas and the rest—assumed another body, constituted solely of sattva, pure clarity.

Verse 92

पितृवन्मन्यमानस्य पितरस्तस्य जज्ञिरे । उत्ससर्ज पितॄन्कृत्वा ततस्तामपि स प्रभुः

As he regarded them as fathers, the Pitṛs—the ancestral spirits—were born from him. Having brought forth the Pitṛs, that Lord then also emitted her as well.

Verse 93

सा चोत्सृष्टा भवत्संध्या दिननक्तांतरा स्थितिः । रजोमात्रात्मिकामन्यां जगृहे स तनुं ततः

And she, when released, became Twilight, the juncture between day and night. Then he assumed another body, constituted chiefly of rajas—activity and passion.

Verse 94

रजोमात्रोत्कटा जाता मनुष्याः कुरुसत्तम । तामप्याशु स तत्याज तनुमाद्यां प्रजापतिः

O best of the Kurus, humans were born dominated solely by rajas, the force of passion. And Prajāpati swiftly abandoned even that first body of his.

Verse 95

ज्योत्स्ना समभवच्चापि प्राक्संध्या याभिधीयते । ज्योत्स्नागमे तु बलिनो मनुष्याः पितरस्तथा

Moonlight also came into being—what is called the “earlier twilight” (prāk-saṃdhyā). And when moonlight arrives, humans become strong, and so do the Pitṛs, the ancestral spirits.

Verse 96

राजेंद्र संध्यासमये तस्मात्ते प्रभवंति वै । ज्योत्स्ना रात्र्यहनी सन्ध्या चत्वार्येतानि वै विभोः

O king, at the time of twilight, these indeed arise from Him: moonlight, night and day, and twilight. These four belong to the Lord.

Verse 97

ब्रह्मणस्तु शरीराणि त्रिगुणोपाश्रयाणि च । रजोमात्रात्मिकामेव ततोन्यां जगृहे तनुं

Brahmā’s bodies are indeed grounded in the three guṇas. Therefore he assumed another form, a body consisting solely of rajas.

Verse 98

ततः क्षुद्ब्रह्मणोजाता जज्ञे कोपस्तया कृतः । क्षुत्क्षामो ह्यंधकारे तु सोसृजद्भगवांस्ततः

Then Hunger was born of Brahmā, and from her arose the anger she brought forth. Tormented by hunger amid the darkness, the Blessed Lord then brought creation into manifestation.

Verse 99

विरूपा अत्तुकामास्ते समधावंत तं प्रभुम् । रक्षतामेष यैरुक्तं राक्षसास्ते ततोभवन्

Those misshapen beings, eager to devour, rushed toward that Lord. When He said to them, “Protect!”, they thereupon became Rākṣasas.

Verse 100

ऊचुः खादाम इत्यन्ये ये ते यक्षास्तु तेभवन् । अतिभीतस्य तान्दृष्ट्वा केशाः शीर्यन्ति वेधसः

Some of them said, “Let us eat him!”—those became Yakṣas. Seeing them, Brahmā the Creator, overwhelmed with fear, began to lose his hair.

Verse 101

हीनाश्च शिरसो भूयः समारोहंति ते शिरः । सर्पणात्तेभवन्सर्पा हीनत्वादहयः स्मृताः

And those who had been deprived of their heads grew heads again. Because they crawled, they became known as “serpents”; and because of their diminished state, they are remembered as “ahayaḥ” (snakes).

Verse 102

ततः क्रुद्धेन वै स्रष्ट्रा क्रोधात्मानो विनिर्मिताः । वर्णेन कपिशेनोग्रा भूतास्ते पिशिताशिनः

Then, when the Creator became enraged, beings whose very nature was anger were produced. Fierce in form and tawny in color, those spirits were flesh-eaters.

Verse 103

धयतो गां समुद्भूता गंधर्वास्तस्य तत्क्षणात् । पिबंतो जज्ञिरे वाचं गंधर्वास्तेन तेऽभवन्

From him, as he was drinking the cow’s milk, the Gandharvas sprang forth instantly. And because they were born while drinking the sacred Vāc (Speech), they therefore came to be known as “Gandharvas.”

Verse 104

एतानि सृष्ट्वा भगवान्ब्रह्मा तच्छक्तिचोदितः । ततः स्वच्छंदतोऽन्यानि वयांसि वयसोऽसृजत्

Having created these, the blessed Brahmā—impelled by his own śakti—then, of his own free will, created other birds of many kinds.

Verse 105

अवयो वक्षसश्चक्रे मुखतोजांश्च सृष्टवान् । सृष्टवानुदराद्गाश्च महिषांश्च प्रजापतिः

Prajāpati created sheep from his chest and goats from his mouth; from his belly he created cows and also buffaloes.

Verse 106

पद्भ्यां चाश्वान्स मातंगान्रासभान्गवयान्मृगान् । उष्ट्रानश्वतरांश्चैव न्यंकूनन्याश्च जातयः

And from the feet were produced horses, together with elephants, donkeys, gaura (wild cattle), deer, camels, mules, the nilgai, and other kinds of creatures as well.

Verse 107

ओषध्यः फलमूलिन्यो रोमभ्यस्तस्य जज्ञिरे । त्रेतायुगमुखे ब्रह्मा कल्पस्यादौ नृपोत्तम

From the hairs of that being were born medicinal herbs and plants bearing fruits and roots. At the beginning of the Tretā Yuga, at the start of the kalpa, O best of kings, Brahmā commenced creation.

Verse 108

सृष्ट्वा पश्वोषधीस्सम्यक्युयोज स तदाध्वरे । गामजं महिषम्मेषमश्वाश्वतरगर्दभान्

Having properly created the animals and the medicinal plants, he then employed them in that sacrifice—cows, goats, buffaloes, rams, horses, mules, and donkeys.

Verse 109

एतान्ग्राम्यपशूनाहुरारण्यांश्च निबोधमे । श्वापदो द्विखुरो हस्ती वानरः पञ्चमः खगः

These are declared to be the domestic creatures; now learn from me the wild ones: the beast of prey, the cloven-hoofed animal, the elephant, the monkey, and fifth, the bird.

Verse 110

उष्ट्रकाः पशवष्षष्ठास्सप्तमास्तु सरीसृपाः । गायत्रं च ऋचश्चैव त्रिवृत्सोमं रथन्तरम्

Camels are the sixth among the beasts, and reptiles the seventh; likewise (there are) the Gāyatra Sāman, the Ṛc-verses, the Trivṛt Soma stotra, and the Rathantara Sāman.

Verse 111

अग्निष्टोमं च यज्ञानां निर्ममे प्रथमान्मुखात् । यजूंषि त्रैष्टुभं छन्दः स्तोमं पञ्चदशं तथा

From his foremost mouth he fashioned the Agniṣṭoma among sacrifices; likewise the Yajus formulas, the Triṣṭubh metre, and the fifteenfold stoma.

Verse 112

बृहत्साम तथोक्थं च दक्षिणादसृजन्मुखात् । सामानि जगतीच्छन्दः स्तोमं सप्तदशं तथा

From his southern mouth he brought forth the Bṛhat-sāman and the Uktha; the Sāman-chants, the Jagatī metre, and likewise the seventeenfold stoma.

Verse 113

वैरूपमतिरात्रं च पश्चिमादसृजन्मुखात् । एकविंशमथर्वाणमप्तोर्यामाणमेव च

From his western mouth he created the Vairūpa Atirātra rite, and also the Ekaviṃśa—the twenty-onefold Atharva rite—indeed, the Aptoryāma rite as well.

Verse 114

आनुष्टुभं सवैराजमुत्तरादसृजन्मुखात् । उच्चावचानि भूतानि गात्रेभ्यस्तस्य जज्ञिरे

From his northern mouth he brought forth the Anuṣṭubh meter together with the Vairāja; and from his limbs were born beings of many kinds—higher and lower.

Verse 115

सुरासुरपितॄन्सृष्ट्वा मनुष्यांश्च प्रजापतिः । ततः पुनः ससर्जासौ स कल्पादौ पितामहः

Having created the gods, the asuras, the ancestral fathers (Pitṛs), and also humankind, Prajāpati—that Pitāmaha at the beginning of the kalpa—again brought forth further creation.

Verse 116

यक्षान्पिशाचान्गंधर्वांस्तथैवाप्सरसां गणान् । सिद्धकिन्नररक्षांसि सिंहान्पक्षिमृगोरगान्

He created Yakṣas, Piśācas, Gandharvas, and likewise the hosts of Apsarases; Siddhas, Kinnaras, and Rākṣasas; lions, birds, beasts, and serpents.

Verse 117

अव्ययं च व्ययं चैव यदिदं स्थाणुजंगमम् । तत्ससर्ज तदा ब्रह्मा भगवानादिकृद्विभुः

Then Brahmā—the Blessed Lord, the all-pervading primal creator—brought forth this entire world of the imperishable and the perishable, of the immobile and the mobile.

Verse 118

तेषां ये यानि कर्माणि प्राक्सृष्ट्यां प्रतिपेदिरे । तान्येव प्रतिपद्यंते सृज्यमानाः पुनः पुनः

Whatever actions they had taken up in the previous creation, those very same actions they take up again, as they are created time after time.

Verse 119

हिंस्राहिंस्रे मृदुक्रूरे धर्माधर्मावृतानृते । तद्भाविताः प्रपद्यंते तस्मात्तत्तस्य रोचते

In violence and non-violence, in gentleness and cruelty, in dharma and adharma, in truth and falsehood—beings turn toward what their own disposition has cultivated; therefore that very thing becomes pleasing to them.

Verse 120

इंद्रियार्थेषु भूतेषु शरीरेषु च स प्रभुः । नानात्त्वं विनियोगं च धातैव व्यसृजत्स्वयं

That Lord Himself, as Dhātṛ the Sustainer, Himself brought forth diversity and distinct allotments of function—among the objects of the senses, among the elements, and within embodied bodies.

Verse 121

नामरूपं च भूतानां कृत्यानां च प्रपंचनम् । वेदशब्देभ्य एवादौ देवादीनां चकार सः

In the beginning, from the very words of the Veda, he fashioned the names and forms of beings and the detailed ordering of their functions and rites; thus he brought forth the devas and the rest.

Verse 122

ऋषीणां नामधेयानि यथा वेदे श्रुतानि वै । यथानियोगं योग्यानि अन्येषामपि सोकरोत्

He assigned to the rishis their names exactly as they are heard in the Veda; and according to their respective appointments, he likewise arranged what was fitting for the others as well.

Verse 123

यथर्तावृतुलिंगानि नानारूपाणि पर्यये । दृश्यंते तानितान्येव तथा भावा युगादिषु

Just as the signs of the seasons appear in manifold forms as the cycle turns—those very signs recurring—so too do states of existence recur through the ages, beginning with the yugas.

Verse 124

करोत्येवंविधां सृष्टिं कल्पादौ स पुनःपुनः । सिसृक्षुश्शक्तियुक्तोसौ सृज्य शक्तिप्रचोदितः

At the beginning of each kalpa, again and again he brings forth creation of this very kind. Intent on creating, he is endowed with power; as the creator, he is impelled by that power.

Verse 125

भीष्म उवाच । अर्वाक्स्रोतास्तु कथितो भवता यस्तु मानुषः । ब्रह्मन्विस्तरतो ब्रूहि ब्रह्मा तमसृजद्यथा

Bhīṣma said: You have described the human being as ‘arvāk-srotas’—one whose current flows downward. O Brahman, explain in detail how Brahmā created him.

Verse 126

यथा सवर्णानसृजद्गुणांश्च स महामुने । यच्च तेषां स्मृतं कर्म विप्रादीनां तदुच्यताम्

O great sage, please explain how he created the varṇas together with their guṇas, and also declare the duties traditionally remembered for them—beginning with the Brāhmaṇas.

Verse 127

पुलस्त्य उवाच । सत्वाभिध्यायिनः पूर्वं सिसृक्षोर्ब्रह्मणः प्रजाः । अजायंत कुरुश्रेष्ठ सत्वोद्रिक्ता मुखात्प्रजाः

Pulastya said: O best of the Kurus, when Brahmā first desired to create, the beings he brought forth were those inclined toward sattva; the sattva-dominant progeny were born from his mouth.

Verse 128

वक्षसो रजसोद्रिक्तास्तथान्या ब्रह्मणोभवन् । रजसस्तमसश्चैव समुद्रिक्तास्तथोरुतः

From Brahmā’s chest arose others in whom rajas predominated; and from his thighs arose those in whom both rajas and tamas were strongly mixed.

Verse 129

पद्भ्यामन्याः प्रजा ब्रह्मा ससर्ज कुरुसत्तम । तमःप्रधानास्ताः सर्वाश्चातुर्वर्ण्यमिदं ततः

From his feet Brahmā created other beings, O best of the Kurus. All of them were predominantly of tamas; from them arose this fourfold order of the varṇas.

Verse 130

ब्राह्मणाः क्षत्रिया वैश्याः शूद्राश्च नृपसत्तम । पादोरुवक्षस्थलतो मुखतश्च समुद्गताः

O best of kings, the Brāhmaṇas, Kṣatriyas, Vaiśyas, and Śūdras arose respectively from the mouth, chest, thighs, and feet.

Verse 131

यज्ञनिष्पत्तये सर्वमेतद्ब्रह्मा चकार ह । चातुर्वर्ण्यं महाराज यज्ञसाधनमुत्तमम्

For the successful completion of yajña, Brahmā indeed established all this. O great king, the fourfold order of the varṇas is the finest means for accomplishing sacrificial rites.

Verse 132

यज्ञेनाप्यायिता देवा वृष्ट्युत्सर्गेण मानवाः । आप्यायंते धर्मयज्ञा यतः कल्याणहेतवः

By yajña the devas are nourished, and by the sending forth of rain human beings are sustained. Therefore righteous yajñas are fostered, for they are the cause of welfare and auspicious good.

Verse 133

निष्पद्यंते नरैस्ते तु सुकर्मनिरतैः सदा । विरुद्धाचरणापेतैः सद्भिः सन्मार्गगामिभिः

These results are attained by men who are ever devoted to good deeds—by the virtuous who have abandoned improper conduct and who walk the true path.

Verse 134

स्वर्गापवर्गं मानुष्यात्प्राप्नुवंति नरा नृप । यच्चाभिरुचितं स्थानं तद्यांति मनुजा विभो

O king, through human life men attain heaven or liberation; and, O Lord, people go to that realm which they themselves most desire.

Verse 135

प्रजास्ता ब्रह्मणा सृष्टाश्चातुर्वर्ण्यव्यवस्थितौ । सम्यक्शुद्धाः समाचारा चरणा नृपसत्तम

Those beings were created by Brahmā and duly arranged within the fourfold order of varṇa; they were wholly pure, of good conduct, and established in right practice, O best of kings.

Verse 136

यथेच्छावासनिरताः सर्वबाधाविवर्जिताः । शुद्धांतःकरणाः शुद्धा धर्मानुष्ठाननिर्मलाः

Absorbed in desires as they pleased, yet free from all afflictions—pure in their inner being, themselves purified, and made spotless through the practice of dharma.

Verse 137

शुद्धे च तासां मनसि शुद्धांतःसंस्थिते हरौ । शुद्धज्ञानं प्रपश्यंति ब्रह्माख्यं येन तत्पदं

And when their minds are purified, with Hari dwelling within their purified inner being, they behold pure knowledge—called Brahman—by which that supreme state is attained.

Verse 138

ततः कालात्मको योसौ विरिंचा वा स उच्यते । संसारपातमत्यर्थं घोरमल्पाल्पसारवत्

Thereafter, the one whose very nature is Time is also called Viriñca (Brahmā). The plunge into saṃsāra is exceedingly dreadful, like something that contains only a little, little essence.

Verse 139

अधर्मबीजभूतं तत्तमोलोभसमुद्गतम् । प्रजासु तासु राजेंद्र रागादिक्रमसाधनम्

That impulse, which becomes the seed of adharma, arises from darkness and greed; and among those subjects, O king, it becomes the means by which attachment and the passions that follow proceed in due sequence.

Verse 140

ततः सा सहजासिद्धिस्तेषां नातीव जायते । राजन्वश्यादयश्चान्याः सिद्धयोष्टौ भवंति याः

Therefore that innate perfection does not arise strongly in them. O King, there are also other perfections—such as vaśya—namely the eight siddhis that are spoken of.

Verse 141

तासु क्षीणास्वशेषासु वर्द्धमाने च पातके । द्वंद्वाभिभवदुःखार्तास्ता भवंति ततः प्रजाः

When those virtuous conditions are wholly exhausted and sin increases, then creatures are born, afflicted by the suffering that comes from being overpowered by the pairs of opposites.

Verse 142

ततो दुर्गाणि ताश्चक्रुर्वार्क्षं पार्वतमौदकम् । धान्वनं च तथा दुर्गं पुरं खार्वटकादि यत्

Then they constructed fortified strongholds—one in the forests, one in the mountains, one amid waters, and one in the desert; and also cities such as Khārvaṭaka and others.

Verse 143

गृहाणि च यथान्यायं तेषु चक्रुः पुरादिषु । शीततापादिबाधानां प्रशमाय महामते

And, in due accordance, they built houses there in cities and other settlements, O great-minded one, in order to relieve afflictions such as cold and heat.

Verse 144

प्रतिहारमिमं कृत्वा शीतादेस्ताः प्रजाः पुनः । वार्तोपायं ततश्चक्रुर्हस्तसिद्धिं च कर्मजाम्

Having thus established this safeguard against cold and the like, those beings again devised means of livelihood, and also acquired manual skills born of labor.

Verse 145

व्रीहयश्च यवाश्चैव गोधूमा अणवस्तिलाः । प्रियंगुकोविदाराश्च कोरदूषाः सचीनकाः

Rice and barley, as well as wheat, millet, and sesame; also the priyaṅgu grain, and kovidāra, koradūṣa, and sacīnaka—these varieties of grains are spoken of.

Verse 146

माषा मुद्गा मसूराश्च निष्पावाः सकुलत्थकाः । अढकाश्चणकाश्चैव शणास्सप्तदश स्मृताः

Black gram, green gram, lentils, flat beans, and horse-gram; likewise adhakā, chickpeas, and hemp-seeds—these are remembered as the seventeen kinds.

Verse 147

इत्येता ओषधीनां तु ग्राम्याणां जातयो नृप । ओषध्यो यज्ञियाश्चैव ग्राम्यावन्याश्चतुर्दश

Thus, O king, these are the classes of cultivated medicinal plants. The sacrificial herbs, together with the cultivated and the wild varieties, are fourteen in number.

Verse 148

व्रीहयः सयवा माषा गोधूमा अणवस्तिलाः । प्रियंगुसप्तमा ह्येता अष्टमास्तु कुलुत्थकाः

Rice, barley, black gram, wheat, millet, and sesame—these, with priyaṅgu as the seventh, are the grains listed; and the eighth is kuluttha (horse-gram).

Verse 149

श्यामाकस्त्वथ नीवारो वर्तुलस्स गवेधुकः । अथ वेणुयवाः प्रोक्तास्तद्वन्मर्कटका नृप

“Śyāmāka, then nīvāra; vartula and gavedhuka; and then veṇuyava—these have been declared; likewise there are markaṭaka grains, O king.”

Verse 150

ग्राम्या वन्याः स्मृता ह्येता ओषध्यश्च चतुर्दश । यज्ञनिष्पत्तये तद्वत्तथासां हेतुरुत्तमः

These (plants) are remembered as both cultivated and wild—fourteen medicinal herbs in all. Likewise, they are the excellent cause for the successful completion of the yajña (sacrifice).

Verse 151

एताश्च सहयज्ञेन प्रजानां कारणं परम् । परापरविदः प्राज्ञास्ततो यज्ञान्वितन्वते

These (powers), together with the yajña, are the supreme cause of progeny. Therefore the wise—knowers of the higher and the lower realities—perform and extend the sacrificial rites.

Verse 152

अहन्यहन्यनुष्ठानं यज्ञानां पार्थिवोत्तम । उपकारकरं पुंसां क्रियमाणं फलार्थिनाम्

O best of kings, the daily observance of the yajñas is beneficial to people, when it is undertaken by those who seek the fruits (of action).

Verse 153

येषां चकालसृष्टोसौ पपाबिंदुर्महामते । मर्यादां स्थापयामास यथास्थानं यथागुणम्

O great-minded one, for those beings whom he created in due course, that venerable Progenitor established proper boundaries and order—according to each one’s place and according to each one’s qualities.

Verse 154

वर्णानामाश्रमाणां च धर्मान्धर्मभृतांवर । लोकांश्च सर्ववर्णानां सम्यग्धर्मानुपालिनाम्

O best among the upholders of dharma, I shall set forth the duties of the varṇas and the āśramas, and also the worlds attained by people of every class who duly observe their righteous duties.

Verse 155

प्राजापत्यं ब्राह्मणानां स्मृतं स्थानं तु पार्थिव । स्थानमैंद्रं क्षत्रियाणां सङ्ग्रामेष्वनिवर्तिनाम्

O king, the Prajāpatya station is declared for the Brāhmaṇas; and the Aindra station, Indra’s own, is for those Kṣatriyas who do not turn back in battle.

Verse 156

वैश्यानाम्मारुतं स्थानं स्वधर्ममनुवर्तिनाम् । गान्धर्वं शूद्रजातीनां परिचर्या सुवर्तिनाम्

For the Vaiśyas who follow their prescribed dharma, the realm of Vāyu, the Wind-god, is their destined abode; and for the Śūdra communities of proper conduct, through service the Gandharva realm is attained.

Verse 157

अष्टाशीतिसहस्राणां यतीनामूर्द्ध्वरेतसाम् । स्मृतं तेषां तु यत्स्थानं तदेव गुरुवासिनाम्

The abode remembered for those eighty-eight thousand ascetics of uplifted continence is indeed the very same abode of those who dwell with and serve their spiritual teacher.

Verse 158

सप्तर्षीणां च यत्स्थानं स्मृतं तद्वै वनौकसाम् । प्राजापत्यं गृहस्थानां न्यासिनां ब्राह्मसंज्ञितम्

The realm remembered as belonging to the Seven Sages is indeed that of the forest-dwellers; for householders it is called Prajāpatya, and for renunciants it is known as Brāhma.

Verse 159

योगिनाममृतं स्थानं ब्रह्मणः परमं पदं । एकांतिनः सदोद्युक्ता ध्यायिनो योगिनो हि ये

This is the deathless abode of yogins—the supreme station of Brahman—attained by the single-minded, ever intent: the meditators, indeed, the yogins.

Verse 160

तेषां तत्परमं स्थानं यत्तत्पश्यंति सूरयः । गतागतानि वर्त्तंते चंद्रादित्यादयो ग्रहाः

That is their supreme abode—the realm the wise behold. There the celestial bodies, such as the Moon and the Sun, continue their courses, moving in their comings and goings.

Verse 161

अद्यापि न निवर्तंते नारायणपरायणाः । तामिस्रमंधतामिस्रं महारौरव रौरवम्

Even now, those devoted exclusively to Nārāyaṇa do not return to those states—to Tāmisra, Andhatāmisra, Mahāraurava, or Raurava.

Verse 162

असिपत्रवनं घोरं कालसूत्रमवीचिमत् । विनिंदकानां वेदस्य यज्ञव्याघातकारिणाम्

For those who revile the Veda and obstruct the yajñas, there are the dreadful hells: Asipatravana, Kālasūtra, and Avīci.

Verse 163

स्थानमेतत्समाख्यातं स्वधर्मत्यागिनश्च ये । ततोभिध्यायतस्तस्य जज्ञिरे मानसाः प्रजाः

This place has been declared as the destination for those who abandon their own prescribed dharma. Thereafter, as he meditated, mind-born creatures were brought forth from him.

Verse 164

तच्छरीरसमुत्पन्नैः कायस्थैः करणैः सह । क्षेत्रज्ञाः समवर्त्तंत गात्रेभ्यस्तस्य धीमतः

Along with the bodily faculties born of his body and abiding within it, there arose from the limbs of that wise one the kṣetrajñas—the conscious knower-souls, knowers of the field.

Verse 165

ते सर्वे समवर्तंत ये मया प्रागुदाहृताः । देवाद्याः स्थावरां ताश्च त्रैगुण्यविषयेस्थिताः

All those whom I previously declared came forth into manifestation—beginning with the gods, and also the immobile beings—abiding within the sphere of the three guṇas.

Verse 166

एवं भूतानि सृष्टानि स्थावराणि चराणि च । यदास्य ताः प्रजाः सर्वानव्यवर्द्धंतधीमतः

Thus were beings created—both the immovable and the movable. Then all the progeny of that wise one did not increase or multiply.

Verse 167

अथान्यान्मानसान्पुत्रान्सदृशानात्मनोऽसृजत् । भृगुं मां पुलहं चैव क्रतुमंगिरसं तथा

Then he created other mind-born sons, resembling himself—Bhṛgu, Marīci, Pulaha, Kratu, and Aṅgiras as well.

Verse 168

मरीचिं दक्षमत्रिं चवसिष्ठंचैवमानसान् । नवब्रह्माण इत्येतेपुराणे निश्चयं गताः

Marīci, Dakṣa, Atri, Vasiṣṭha, and the Mānasas—these, indeed, are known with certainty in the Purāṇas as the nine Brahmās, the primeval progenitors.

Verse 169

सनंदनादयो ये च पूर्वं सृष्टास्तु वेधसा । न ते लोकेष्वसज्जंत निरपेक्षाः प्रजासुते

O son of the Lord of creatures, those beginning with Sanandana, created earlier by Brahmā, did not cling to the worlds; free from dependence, they remained detached.

Verse 170

सर्वे ह्यागतविज्ञाना वीतरागा विमत्सराः । तेष्वेवं निरपेक्षेषु लोकसृष्टौ महात्मनः

All of them had attained true knowledge; they were free from passion and devoid of envy. With such detached beings present, the great-souled one proceeded with the creation of the worlds.

Verse 171

ब्रह्मणोभून्महान्क्रोधस्त्रैलोक्यदहन क्षमः । तस्य क्रोधात्समुद्भूतं ज्वालामालावदीपितम्

From Brahmā arose a mighty wrath, able to burn the three worlds; from that wrath there sprang forth something blazing, as though wreathed in garlands of flame.

Verse 172

ब्रह्मणस्तु तदा ज्योतिस्त्रैलोक्यमखिलं दहत् । भ्रकुटी कुटिलात्तस्य ललाटात्क्रोधदीपितात्

Then Brahmā’s radiance blazed forth, burning the entire three worlds—kindled by anger from his forehead, as his brow knit into a crooked frown.

Verse 173

समुत्पन्नस्तदा रुद्रो मध्याह्नार्कसमप्रभः । अर्द्धनारीनरवपुः प्रचण्डोति शरीरवान्

Then Rudra arose, radiant like the midday sun—his form half woman and half man, fierce, and of a mighty body.

Verse 174

विभजात्मानमित्युक्त्वा तं ब्रह्मांतर्दधेः ततः । तथोक्तोसौ द्विधा स्त्रीत्वं पुरुषत्वं तथाकरोत्

Having said, “Divide yourself,” Brahmā then vanished. Thus instructed, he became twofold, assuming the forms of womanhood and manhood.

Verse 175

बिभेद पुरुषत्वं च दशधा चैकधा च सः । सौम्यासौम्यैस्तथा रूपैः शांतैः स्त्रीत्वं च स प्रभुः

That Lord differentiated masculinity—into tenfold and also into a single form; and likewise, by gentle and non-gentle, yet tranquil forms, He also differentiated femininity.

Verse 176

बिभेद बहुधा चैव स्वरूपैरसितैः सितैः । ततो ब्रह्मा स्वयंभूतं पूर्वं स्वायंभुवं प्रभुम्

He diversified creation in many ways, assuming forms both dark and bright; then Brahmā brought forth the Self-born Lord—first, the Svāyambhuva Manu, the primordial sovereign.

Verse 177

आत्मानमेव कृतवान्प्रजापत्ये मनुं नृप । शतरूपां च तां नारीं तपोनिर्द्धूतकल्मषाम्

O king, the Creator fashioned from himself the Prajāpati Manu, and also that woman Śatarūpā, whose impurities had been burnt away by austerity.

Verse 178

स्वायंभुवो मनुर्नाम पत्नीत्वे जगृहे प्रभुः । तस्माच्च पुरुषाद्देवी शतरूपा व्यजायत

The Lord, named Svāyambhuva Manu, took her as his wife; and from that male, the goddess Śatarūpā was born.

Verse 179

प्रियव्रतोत्तातनपाद प्रसूत्याकूति संज्ञितम् । ददौ प्रसूतिं दक्षाय आकूतिं रुचये पुरा

He had two daughters named Prasūti and Ākūti, born of the line of Priyavrata and Uttānapāda; in ancient times he gave Prasūti to Dakṣa and Ākūti to Ruci.

Verse 180

प्रजापतिः स जग्राह तयोर्जज्ञे स दक्षिणः । पुत्रो यज्ञो महाभाग दंपत्योर्मिथुनं ततः

That Prajāpati took her as his wife; from the two of them Dakṣiṇā was born. O greatly fortunate one, thereafter the couple also produced a son—Yajña.

Verse 181

यज्ञस्य दक्षिणायां तु पुत्रा द्वादश जज्ञिरे । यामा इति समाख्याता देवाः स्वायंभुवे मनौ

From Dakṣiṇā, the consort of Yajña, twelve sons were born. In the age of Svāyambhuva Manu they were known as the gods called the Yāmas.

Verse 182

प्रसूत्यां च तथा दक्षश्चतस्रो विंशतिं तथा । ससर्ज कन्यास्तासां तु सम्यङ्नामानि मे शृणु

And likewise, through Prasūti, Dakṣa brought forth twenty-four daughters. Now hear from me their names in proper order.

Verse 183

श्रद्धा लक्ष्सीर्धृतिः पुष्टिस्तुष्टिर्मेधा क्रिया तथा । बुद्धिर्लज्जावपुः शांतिरृद्धिः कीर्तिस्त्रयोदशी

Śraddhā (Faith), Lakṣmī (Prosperity), Dhṛti (Steadfastness), Puṣṭi (Nourishment), Tuṣṭi (Contentment), Medhā (Intelligence), and Kriyā (Right Action); Buddhi (Discernment), Lajjā (Modesty), Vapuḥ (Comely Form), Śānti (Peace), Ṛddhi (Abundance), and Kīrti (Fame)—these are the thirteen.

Verse 184

पत्न्यर्थं प्रतिजग्राह धर्मो दाक्षायिणीः प्रभुः । ताभ्यः शिष्टा यवीयस्य एकादश सुलोचनाः

For the sake of taking wives, the Lord Dharma accepted the daughters of Dakṣa; from them were born the remaining eleven—fair-eyed maidens—daughters of the younger sister.

Verse 185

ख्यातिः सत्यथ संभूतिः स्मृतिः प्रीतिः क्षमा तथा । सन्नतिश्चानसूया च ऊर्ज्जा स्वाहा स्वधा तथा

They were Khyāti, Satya, Sambhūti, Smṛti, Prīti, and Kṣamā; also Sannati and Anasūyā; and likewise Ūrjā, Svāhā, and Svadhā.

Verse 186

भृगुर्भवो मरीचिश्च तथा चैवांगिरा मुनिः । अहं च पुलहश्चैव क्रतुर्मुनिवरस्तथा

Bhṛgu, Bhava, Marīci, and the sage Aṅgirā—along with me, Pulaha, and the excellent sage Kratu as well—were thus enumerated.

Verse 187

अत्रिर्वसिष्ठो वह्निश्च पितरश्च यथाक्रमम् । ख्यात्याद्या जगृहुः कन्या मुनयो राजसत्तम

Atri, Vasiṣṭha, Agni, and the Pitṛs, in due order, took as wives the maidens beginning with Khyāti, O best of kings.

Verse 188

श्रद्धा कामं बलं लक्ष्मीर्नियमं धृतिरात्मजम् । संतोषं च तथा तुष्टिर्लोभं पुष्टिरसूयत

She bore as her children Śraddhā (Faith), Kāma (Desire), Bala (Strength), Lakṣmī (Prosperity), Niyama (Self-restraint), and Dhṛti (Fortitude); and likewise Santoṣa (Contentment), Tuṣṭi (Satisfaction), Lobha (Greed), and Puṣṭi (Nourishment).

Verse 189

मेधा श्रुतं क्रिया दण्डं नयं विनयमवे च । बोधं बुद्धिस्तथा लज्जा विनयं वपुरात्मजम्

Intelligence, learning, righteous action, discipline, sound policy, and humility; likewise understanding, discernment, modesty, and good conduct—these are the true offspring born of one’s own character and person.

Verse 190

व्यवसायं प्रजज्ञे वै क्षेमं शान्तिरसूयत । सुखमृद्धिर्यशः कीर्तिरित्येते धर्मसूनवः

Indeed, from Dharma there arose enterprise; from Śānti was born security. Happiness, prosperity, fame, and renown—these are said to be the sons of Dharma.

Verse 191

कामान्नंदी सुतं हर्षं धर्मपौत्रमसूयत । हिंसा भार्यात्वधर्मस्य तस्य जज्ञे तदानृतं

From Kāma, Nandī gave birth to a son named Harṣa, the grandson of Dharma. And Hiṃsā, the wife of Adharma, then gave birth to Anṛta (Falsehood).

Verse 192

कन्या च निकृतिस्ताभ्यां भयं नरक एव च । माया च वेदना चैव मिथुनं द्वंद्वमेव च

And there arose the Maiden and Deceit; from those, Fear and indeed Hell; and also Illusion (Māyā) and Pain—together with Pairing and the very principle of Duality.

Verse 193

तयोर्जज्ञेथ वै माया मृत्युं भूतापहारिणम् । वेदनायास्ततश्चापि दुःखं जज्ञेथ रौरवात्

From those two indeed, Māyā and Death—who takes away living beings—were born; and from Pain (Vedanā) again, Sorrow (Duḥkha) was born, arising from Raurava.

Verse 194

मृत्योर्व्याधिजराशोक तृष्णाक्रोधाश्च जज्ञिरे । दुःखोत्तराः स्मृता ह्येते सर्वे चाधर्मलक्षणाः

From Death were born disease, old age, and grief; and also craving and anger. All these are remembered as culminating in suffering, and all are marks of adharma (unrighteousness).

Verse 195

नैषां भार्यास्ति पुत्रो वा ते सर्वे ह्यूर्द्ध्वरेतसः । रौद्राण्येतानि रूपाणि ब्रह्मणो नृवरात्मज

They have no wives and no sons; for all of them are celibate, with their vital seed turned upward. These, O son of the best of men, are the fierce (raudra) forms of Brahmā.

Verse 196

नित्यं प्रलयहेतुत्वं जगतोस्य प्रयांति वै । रुद्रसर्गं प्रवक्ष्यामि यथा ब्रह्मा चकार हा

Indeed, they declare that this world is ever tending toward the cause of dissolution. Now I shall describe the creation (lineage) of Rudra, just as Brahmā brought it about.

Verse 197

कल्पादावात्मनस्तुल्यं सुतं प्रध्यायतस्ततः । प्रादुरासीत्प्रभोरंके कुमारो नीललोहितः

At the beginning of the kalpa, as the Lord meditated upon a son equal to himself, there then appeared on the Lord’s lap a youthful son—Nīlalohita.

Verse 198

रुदन्वै सुस्वरं सोथ द्रवंश्च नृपसत्तम । किं रोदिषीति तं देवो रुदंतं प्रत्युवाच ह

Then, O best of kings, he wept aloud with a clear voice, and also trembled; and the god addressed him as he wept: “Why do you cry?”

Verse 199

नामधेहीति तं सोथ प्रत्युवाच प्रजापतिम् । रोदनाद्रुद्रनामासि मा रोदीर्धैर्यमावह

When he said, “Grant me a name,” Prajāpati replied to him: “Because of your weeping you are named Rudra; do not weep—gather steadiness (courage).”

Verse 200

एवमुक्तः पुनस्सोथ सप्तकृत्वो रुरोद ह । ततोन्यानि ददौ तस्मै सप्तनामानि वै प्रभुः

Thus addressed, he wept again seven times; thereafter the Lord bestowed upon him seven other names.