Adhyaya 2: Cosmogony and the Ninefold Creation: Rudra’s Origin and the Prelude to the Sāvitrī–Veda Narrative

Verse 1

सूत उवाच । ततस्तुष्टो हरिर्भक्त्या धरण्यात्मशरीरगाम् । मायां प्रकाश्य तेनैव स्थितो वाराहमूर्त्तिना ॥ २.१ ॥

Sūta said: Then Hari, being pleased by devotion, revealed his māyā with regard to the Earth—whose very body is his own—and by that very power he remained manifest in the form of Varāha.

Verse 2

जगाद किं ते सुश्रोणि प्रश्नमेनं सुदुर्लभम् । कथयामि पुराणस्य विषयं सर्वशास्त्रतः ॥ २.२ ॥

He said: “What is this exceedingly rare question of yours, O fair-hipped one? I shall explain the subject-matter of the Purāṇa in a manner consistent with all the śāstras.”

Verse 3

पुराणानां हि सर्वेषामयं साधारणः स्मृतः । श्लोकं धराणि निश्चित्य निःशेषं त्वं पुनः श्रृणु ॥ २.३ ॥

For among all the Purāṇas, this is remembered as a general principle. Therefore, O Earth, having ascertained the meaning of the śloka, listen once more—fully, leaving nothing out.

Verse 4

श्रीवराह उवाच । सर्गश्च प्रतिसर्गश्च वंशो मन्वन्तराणि च । वंशानुचरितं चैव पुराणं पञ्चलक्षणम् ॥ २.४ ॥

Śrī Varāha said: “Creation (sarga), re-creation (pratisarga), lineages (vaṃśa), the Manvantara cycles of the Manus, and the accounts that follow those lineages (vaṃśānucarita)—indeed, a Purāṇa is defined by these five marks.”

Verse 5

आदिसर्गमहं तावत् कथयामि वरानने । यस्मादारभ्य देवानां राज्ञां चरितमेव च । ज्ञायते चतुरंशश्च परमात्मा सनातनः ॥ २.५ ॥

“Now I shall recount the primordial creation (ādi-sarga), O fair-faced one—beginning from which the deeds of the gods and the narratives of kings are understood; and thereby the eternal Supreme Self, the Paramātman, is known in fourfold aspects.”

Verse 6

आदावहं व्योम महत् ततोऽणुं—रेकैव मत्तः प्रबभूव बुद्धिः । त्रिधा तु सा सत्त्व-रजस्-तमोभिः पृथक्पृथक्तत्त्व-रूपैरुपेता ॥ २.६ ॥

“In the beginning, I became the vast expanse of space (vyoma); thereafter the Great Principle (mahat), and then the atom (aṇu). From me alone arose a single buddhi (intellect). Yet that buddhi is threefold—endowed with sattva, rajas, and tamas—each assuming distinct forms as principles (tattvas).”

Verse 7

तस्मिंस्त्रिकेऽहं तमसो महान् स सदोच्यते सर्वविदां प्रधानः । उतस्मादपि क्षेत्रविदूर्जितोऽभूद् बभूव बुद्धिस्तु ततो बभूव ॥ २.७ ॥

“Within that triad, I am called the Great One (Mahān) arising from darkness (tamas); I am also termed the Real (sat), the foremost among all knowers. From that, moreover, there arose the knower of the field (kṣetrajña), endowed with energy; and thereafter buddhi (intellect) came into being.”

Verse 8

तस्मात्तु तेभ्यः श्रवणादिहेतवस् ततोऽक्षमाला जगतो व्यवस्थिताः । भूतैर्गतैरेव च पिण्डमूर्तिर् मया भद्रे विहिता त्वात्मनैव ॥ २.८ ॥

Therefore, from those principles arise the causes of hearing and the other faculties; from that, the aggregate of the world is set in due order. And the embodied, composite form—through the elements as they proceed—has been arranged by me, O auspicious one, by your own self as well.

Verse 9

शून्यं त्वासीत् तत्र शब्दस्तु खं च तस्माद् वायुस् तत एवाऽनु तेजः । तस्माद् आपस् तत एवाऽनु देवि मया सृष्टा भवती भूतधात्री ॥ २.९ ॥

There was emptiness; within that, sound and space arose. From that emerged wind, and from that, thereafter, fire. From that came water; and thereafter, O Goddess, you were created by me—you who bear and sustain beings.

Verse 10

योगे पृथिव्या जलवत् ततोऽपि सबुद्बुदं कललं त्वण्डमेव । तस्मिन् प्रवृत्ते द्विगतेऽहमासीदापोमयश्चात्मनात्मानमादौ ॥ २.१० ॥

When the earth was in yogic concentration, it became like water; and then there arose a bubble-filled, viscous mass—indeed, an egg. When that cosmic egg began to develop and became twofold, at the beginning I existed, consisting of waters, establishing myself by my own self.

Verse 11

सृष्ट्वा नारास्ता अथो तत्र चाहं येन स्यान्मे नाम नारायणेतिः । कल्पे कल्पे तत्र संयामि भूयः सुप्तस्य मे नाभिजः स्याद्यथाद्यः ॥ २.११ ॥

Having created the waters (nārāḥ), then there I myself abide so that my name may be “Nārāyaṇa”. In every aeon (kalpa), I again gather and withdraw creation there; and, as at the beginning, the lotus-born Brahmā arises from my navel while I lie in yogic sleep.

Verse 12

एवंभूतस्य मे देवि नाभिपद्मे चतुर्मुखः । उत्तस्थौ स मया प्रोक्तः प्रजाः सृज महामते ॥ २.१२ ॥

O Goddess, when I was in such a state, the four-faced one arose upon the lotus of my navel. I then addressed him: “O great-minded one, create the beings.”

Verse 13

एवमुक्त्वा तिरोभावं गतोऽहं सोऽपि चिन्तयन् । आस्ते यावज्जगद्धात्री नाध्यगच्छत किञ्चन ॥ २.१३ ॥

Having spoken thus, I withdrew and vanished from sight; and he too, absorbed in contemplation, remained there. So long as Jagaddhātrī, the Sustainer of the world, endured, he arrived at no conclusion.

Verse 14

तावत् तस्य महारोषो ब्रह्मणोऽव्यक्तजन्मनः। सम्भूय तेन बालः स्यादङ्के रोषात्मसम्भवः॥ २.१४ ॥

Then the great wrath of Brahmā—whose origin is unmanifest—gathered and assumed form; and from it there arose a child, seated upon his lap, born from the very essence of wrath.

Verse 15

यो रुदन् वारितस्तेन ब्रह्मणाऽव्यक्तमूर्त्तिना । ब्रवीति नाम मे देहि तस्य रुद्रेति सो ददौ ॥ २.१५ ॥

As he was crying, he was restrained by that Brahmā whose form was unmanifest. He said, “Give me a name.” To him Brahmā then gave the name “Rudra.”

Verse 16

सोऽपि तेन सृजस्वेति प्रोक्तो लोकमिमं शुभे । अशक्तः सोऽथ सलिले ममज्ज तपसे धृतः ॥ २.१६ ॥

O auspicious one, even he was told, “Create this world”; yet being unable, he plunged into the waters, steadfast in austerity (tapas).

Verse 17

तस्मिन् सलिलमग्ने तु पुनरन्यं प्रजापतिम् । ब्रह्मा ससर्ज भूतेषु दक्षिणाङ्गुष्ठतो वरम् ॥ वामे चैव तथाङ्गुष्ठे तस्य पत्नीमथासृजत् ॥ २.१७ ॥

When (the world) was submerged in those waters, Brahmā again generated another Prajāpati among living beings: from his right thumb he produced the excellent one; and likewise, from his left thumb he then created his wife.

Verse 18

स तस्यां जनयामास मनुं स्वायम्भुवं प्रभुः । तस्मात् संभाविता सृष्टिः प्रजानां ब्रह्मणा पुरा ॥ २.१८ ॥

Then the Lord caused Svāyambhuva Manu to be born in her; from him, in former times, Brahmā set in motion the generation of all creatures.

Verse 19

धरण्युवाच । विस्तरेण ममाचक्ष्व आदिसर्गं सुरेश्वर । ब्रह्मा नारायणाख्योऽयं कल्पादौ चाभवद् यथा ॥ २.१९ ॥

Dharāṇī (the Earth) said: “Explain to me in detail, O Lord of the gods, the primordial creation—how, at the beginning of a kalpa, this Brahmā came to be known as Nārāyaṇa.”

Verse 20

श्रीभगवानुवाच । ससर्ज सर्वभूतानि यथा नारायणात्मकः । कथ्यमानं मया देवि तदशेषं क्षिते शृणु ॥ २.२० ॥

The Blessed Lord said: “He brought forth all beings in accordance with the principle whose essence is Nārāyaṇa. O Goddess, O Kṣiti (Earth), listen to this in full as I explain it.”

Verse 21

गतकल्पावसाने तु निशि सुप्तोत्थितः शुभे । सत्त्वोद्रिक्तस्तथा ब्रह्मा शून्यं लोकमवैक्षत ॥ २.२१ ॥

At the close of the past kalpa, O auspicious one, Brahmā—awakened from sleep in the night and with sattva predominant—beheld the world as void.

Verse 22

नारायणः परोऽचिन्त्यः पराणामपि पूर्वजः । ब्रह्मस्वरूपी भगवाननादिः सर्वसम्भवः ॥ २.२२ ॥

Nārāyaṇa is supreme and inconceivable, the progenitor even of the exalted; the Blessed Lord, whose very nature is Brahman, without beginning, is the source from which all beings arise.

Verse 23

इदं चोदाहरन्त्यत्र श्लोकं नारायणं प्रति । ब्रह्मस्वरूपिणं देवं जगतः प्रभवाप्ययम् ॥ २.२३ ॥

Here too they cite this verse addressed to Nārāyaṇa: “the Divine whose very nature is Brahman, the source and dissolution of the world.”

Verse 24

आपो नाराः इति प्रोक्ताः आपो वै नरसूनवः । अयनं तस्य ताः पूर्वं तेन नारायणः स्मृतः ॥ २.२४ ॥

“The waters are called ‘nārā’; indeed, the waters are said to be the offspring of Nara. Formerly they were his ‘ayana’ (abode); therefore he is remembered as Nārāyaṇa.”

Verse 25

सृष्टिं चिन्तयतस्तस्य कल्पादिषु यथा पुरा । अबुद्धिपूर्वकस्तस्य प्रादुर्भूतस्तमोमयः ॥ २.२५ ॥

As he contemplated creation—just as of old at the beginnings of the kalpas—before clear discernment arose, there manifested for him a condition made of darkness, dominated by tamas.

Verse 26

तमो मोहो महामोहस्तामिस्त्रो ह्यन्धसंज्ञितः । अविद्या पञ्चपर्वैषा प्रादुर्भूता महात्मनः ॥ २.२६ ॥

Darkness (tamas), delusion (moha), great delusion (mahāmoha), and the state called tāmisra, also termed andhasa—this five-jointed form of ignorance (avidyā) manifested from the great-souled one.

Verse 27

पञ्चधावस्थितः सर्गो ध्यायतोऽप्रतिबोधवान् । बहिरन्तोऽप्रकाशश्च संवृतात्मा नगात्मकोः । स मुख्यसर्गो विज्ञेयः सर्गविद्भिर्विचक्षणैः ॥ २.२७ ॥

Creation is established in a fivefold form: as of one who meditates yet lacks manifest cognition; unillumined outwardly and inwardly; with its own nature veiled; and bearing the character of inertness. Discerning knowers of creation should understand this as the primary, fundamental creation.

Verse 28

पुनरन्यदभूत् तस्य ध्यायतः सर्गमुत्तमम्। तिर्यक्स्रोतस्तु वै यस्मात् तिर्यक्स्रोतस्तु वै स्मृतः॥ २.२८ ॥

Then, as he contemplated the excellent act of creation, another category came into being. Because its current (srotas) flows horizontally, it is remembered as ‘tiryak-srotas’—the horizontally-flowing order of beings.

Verse 29

पश्वादयस्ते विख्याता उत्पथग्राहिणस्तु ते। तमप्यसाधकं मत्वा तिर्यक्स्रोतं चतुर्मुखः॥ २.२९ ॥

Those beginning with the animals are well known; they indeed take up deviating paths. Considering that condition also as not conducive to accomplishment, the four-faced Brahmā classified it as ‘tiryak-srotas’—the horizontally-flowing order of beings.

Verse 30

ऊर्ध्वस्रोतस्त्रिधा यस्तु सात्त्विको धर्मवर्तनः । ततोऽर्ध्वचारीणो देवाः सर्वगर्भसमुद्भवाः ॥ २.३० ॥

But the class known as the ‘upward-flowing current’ (ūrdhva-srotas), in a threefold division—sāttvika and proceeding in accordance with dharma—from that arise the gods who move upward, born from every womb, that is, from all modes of gestation.

Verse 31

ते सुखप्रीतिवहुला बहिरन्तस्त्वनावृताः । तस्मिन् सर्गेऽभवत् प्रीतिर्निष्पद्यन्ते प्रजास्तदा ॥ २.३० ॥

They were abundant in comfort and contentment, unobstructed both outwardly and inwardly. In that phase of creation, delight arose, and then the creatures came into manifestation.

Verse 32

तदा सृष्ट्वाऽन्यसर्गं तु तदा दध्यौ प्रजापतिः । असाधकांस्तु तान् मत्वा मुख्यसर्गादिसंभवान् ॥ २.३१ ॥

Then, having produced another (secondary) creation, Prajāpati reflected. Considering those beings—arisen from the primary creation and its initial stages—as ineffective and unsuited to the intended purpose, he deliberated further.

Verse 33

ततः स चिन्तयामास अर्वाक्स्रोतस्तु स प्रभुः । अर्वाक्स्रोतसि चोत्पन्ना मनुष्याः साधका मताः ॥ २.३२ ॥

Then that Lord reflected upon the ‘arvāksrotas’, the downward-flowing current or state. The human beings who arose within the arvāksrotas are regarded as sādhakas (practitioners, strivers).

Verse 34

ते च प्रकाशबहुलास्तमोद्रिक्ता रजोधिकाः । तस्मात् तु दुःखः बहुला भूयोभूयश्च कारिणः ॥ २.३३ ॥

And those conditions are abundant in illumination, yet mixed with darkness and dominated by rajas; therefore they produce suffering in great measure, again and again.

Verse 35

इत्येते कथिताः सर्गाः षडेते सुभगे तव । प्रथमो महतः सर्गस्तन्मात्राणि द्वितीयकः ॥ २.३४ ॥

Thus, O auspicious one, these six emanations (sargas) have been described to you. The first is the emanation beginning with Mahat (the Great Principle), and the second is that of the subtle elements (tanmātras).

Verse 36

वैकारिकस्तृतीयस्तु सर्गश्चैन्द्रियकः स्मृतः । इत्येष प्राकृतः सर्गः सम्भूतो बुद्धिपूर्वकः ॥ २.३५ ॥

The third creation is known as the vaikārika, also remembered as the aindriyaka, the sense-based creation. Thus this primordial (prākṛta) creation comes into manifestation with buddhi (intellect) as its antecedent principle.

Verse 37

मुख्यसर्गश्चतुर्थस्तु मुख्याः वै स्थावराः स्मृताः । तिर्यक्स्रोतश्च यः प्रोक्तस्तैऱ्यक्स्रोतः स उच्यते ॥ २.३६ ॥

The fourth creation is said to be the primary creation; indeed, the immobile beings (plants and fixed life-forms) are remembered as ‘primary’. And the stream of creation described as flowing ‘horizontally’ is called the tairyaksrota (the transverse stream).

Verse 38

तथोर्ध्वस्रोतसां श्रेष्ठः सप्तमः स तु मानवः । अष्टमोऽनुग्रहः सर्गः सात्त्विकस्तामसश्च सः ॥ २.३७ ॥

Thus, among the ‘upward-streaming’ beings (ūrdhva-srotas), the seventh—indeed the foremost—is the human. The eighth creation is the ‘anugraha’ (grace, beneficent favor) creation; it is said to be both sāttvika and tāmasa.

Verse 39

पञ्चैते वैकृताः सर्गाः प्राकृतास्तु त्रयः स्मृताः । प्राकृतो वैकृतश्चैव कौमारो नवमः स्मृतः ॥ २.३८ ॥

These five are remembered as the ‘vaikṛta’ (modified, derivative) creations, while three are remembered as the ‘prākṛta’ (primordial) creations. Moreover, the prākṛta and the vaikṛta (taken together), along with the ‘Kaumāra’ creation, are remembered as the ninth.

Verse 40

इत्येते वै समाख्याता नव सर्गाः प्रजापतेः । प्राकृताः वैकृताश्चैव जगतो मूलहेतवः ॥ इत्येते कथिताः सर्गाः किमन्यच्छ्रोतुमिच्छसि ॥ २.३९ ॥

Thus, these nine creations of Prajāpati have indeed been explained—both the prākṛta and the vaikṛta—as the foundational causes of the world. Thus these creations have been described; what else do you wish to hear?

Verse 41

धरण्युवाच । नवधा सृष्टिरुत्पन्ना ब्रह्मणोऽव्यक्तजन्मनः । कथं सा ववृधे देव एतन्मे कथयाच्युत ॥ २.४० ॥

Dharā (Earth) said: “The ninefold creation has arisen from Brahmā, whose origin is unmanifest. How did that creation grow and expand, O god? Tell me this, O Acyuta.”

Verse 42

श्रीवराह उवाच । प्रथमं ब्रह्मणा सृष्टा रुद्राद्यास्तु तपोधनाः । सनकादयस्ततः सृष्टा मरीच्यादय एव च ॥ २.४१ ॥

Śrī Varāha said: “First, Brahmā created the beings rich in ascetic power (tapo-dhana), beginning with Rudra and the rest. Thereafter he created Sanaka and the others, and likewise Marīci and the others.”

Verse 43

मरीचिरत्रिश्च तथा अङ्गिराः पुलहः क्रतुः । पुलस्त्यश्च महातेजाः प्रचेता भृगुरेव च । नारदो दशमश्चैव वसिष्ठश्च महातपाः ॥ २.४२ ॥

Marīci and Atri, and likewise Aṅgiras, Pulaha, and Kratu; and Pulastya of great radiance; Pracetas and Bhṛgu as well; Nārada as the tenth; and Vasiṣṭha, the great ascetic.

Verse 44

सनकादयो निवृत्त्याख्ये तेन धर्मे प्रयोजिताः । प्रवृत्त्याख्ये मरीच्याद्या मुक्त्वैकं नारदं मुनिम् ॥ २.४३ ॥

Sanaka and the others were engaged by him in the dharma known as “withdrawal” (nivṛtti). Marīci and the other sages were engaged in the dharma known as “worldly activity” (pravṛtti), with the sole exception of the sage Nārada.

Verse 45

योऽसौ प्रजापतिस्त्वाद्यो दक्षिणाङ्गुष्ठसम्भवः । तस्यादौ तत्र वंशेन जगदेतच्चराचरम् ॥ २.४४ ॥

That primordial Prajāpati, born from the right thumb—at the beginning, from him and through that lineage, this entire world of moving and unmoving beings came forth.

Verse 46

देवाश्च दानवाश्चैव गन्धर्वोरगपक्षिणः । सर्वे दक्षस्य कन्यासु जाताः परमधार्मिकाः ॥ २.४५ ॥

The gods and the Dānavas, as well as the Gandharvas, the serpents, and the birds—all of them were born from the daughters of Dakṣa, being described as supremely aligned with dharma.

Verse 47

योऽसौ रुद्रेति विख्यातः पुत्रः क्रोधसमुद्भवः । भ्रुकुटीकुटिलात् तस्य ललाटात् परमेष्ठिनः ॥ २.४६ ॥

That son—renowned by the name “Rudra”—arose from anger; from the forehead of the Parameṣṭhin (the supreme progenitor), from the furrow made by the knitting of his brows.

Verse 48

अर्द्धनारीनरवपुः प्रचण्डोऽतिभयङ्करः । विभजात्मानमित्युक्तो ब्रह्मणाऽन्तर्दधे पुनः ॥ २.४७ ॥

Bearing a body half woman and half man, fierce and exceedingly terrifying—thus addressed by Brahmā, “divide your own self,” he again vanished from sight.

Verse 49

तथोक्तोऽसौ द्विधा स्त्रीत्वं पुरुषत्वं चकार सः । बिभेद पुरुषत्वं च दशधा चैकधा च सः । ततस्त्वेकादश ख्याता रुद्रा ब्रह्मसमुद्भवाः ॥ २.४८ ॥

Thus instructed, he made himself twofold—as femininity and masculinity. He then divided the masculine principle into ten parts, and also into a single part. From that, eleven Rudras became known, arising from Brahmā.

Verse 50

अयमुद्देशतः प्रोक्तो रुद्रसर्गो मयाऽनघे । इदानीं युगमाहात्म्यं कथयामि समासतः ॥ २.४९ ॥

This Rudra-creation has been stated by me in outline, O blameless one. Now I shall relate, in summary, the greatness of the yugas (world-ages).

Verse 51

कृतं त्रेता द्वापरश्च कलिश्चेति चतुर्युगम् । एतस्मिन्ये महासत्त्वा राजानो भूरिदक्षिणाः । देवासुराश्च यं चक्रुर्धर्मं कर्म च तच्छृणु ॥ २.५० ॥

“Kṛta, Tretā, Dvāpara, and Kali—these constitute the fourfold cycle of ages (caturyuga). In this cycle there were great-souled kings, abundant in gifts (dakṣiṇā). And the dharma and the ritual action (karma) that the gods and the asuras established—listen to that.”

Verse 52

आसीत् प्रथमकल्पे तु मनुः स्वायम्भुवः पुरा । तस्य पुत्रद्वयं जज्ञे अतिमानुषचेष्टितम् । प्रियव्रतोत्तानपादनामानं धर्मवत्सलम् ॥ २.५१ ॥

“In the first aeon, long ago, there was Manu Svāyambhuva. To him were born two sons, distinguished by deeds beyond the ordinary human measure—Priyavrata and Uttānapāda—both devoted to dharma.”

Verse 53

तत्र प्रियव्रतो राजा महायज्वा तपोबलः । स चेष्ट्वा विविधैर्यज्ञैर्विपुलैर्भूरिदक्षिणैः ॥ २.५२ ॥

There, King Priyavrata—mighty through the power of austerity and famed as a great performer of sacrifices—having carried out various yajñas, vast in scope and accompanied by abundant priestly gifts (dakṣiṇā), proceeded in due order.

Verse 54

सप्तद्वीपेषु संस्थाप्य भरतादीन् सुतान् निजान् । स्वयँ विशालां वरदां गत्वा तेपे महत् तपः ॥ २.५३ ॥

Having established his own sons—beginning with Bharata—throughout the seven dvīpas, he himself went to Viśālā, the boon-bestowing place, and performed great austerity.

Verse 55

तस्मिन् स्थितस्य तपसि राज्ञो वै चक्रवर्त्तिनः । उपेयाद् नारदस्तत्र दिदृक्षुर्धर्मचारिणम् ॥ २.५४ ॥

As that cakravartin king remained steadfast in austerity, Nārada came there, wishing to behold the one who was practicing dharma.

Verse 56

स दृष्ट्वा नारदं व्योम्नि ज्वलद्भास्करतेजसम् । अभ्युत्थानेन राजेन्द्र उत्तस्थौ हर्षितस्तदा ॥ २.५५ ॥

Seeing Nārada in the sky, blazing with radiance like the shining sun, the king—O best of kings—rose at once in reverent greeting, delighted in that moment.

Verse 57

तस्यासनं च पाद्यं च सम्यक् तस्य निवेद्य वै । स्वागतातिभिरालापैः परस्परमवोचताम् । कथान्ते नारदं राजा पप्रच्छ ब्रह्मवादिनम् ॥ २.५६ ॥

Having duly offered him a seat and water for washing the feet (pādya), and having exchanged courteous words of welcome, at the close of their conversation the king questioned Nārada, the expounder of sacred knowledge.

Verse 58

प्रियव्रत उवाच । भगवन् किञ्चिदाश्चर्यमेतस्मिन् कृतसंज्ञिते । युगे दृष्टं श्रुतं वापि तन्मे कथय नारद ॥ २.५७ ॥

Priyavrata said: “O Blessed One, in this age known as the Kṛta (Satya) Yuga—if anything wondrous has been seen, or even heard—tell it to me, O Nārada.”

Verse 59

नारद उवाच । आश्चर्यमेकं दृष्टं मे तच्छृणुष्व प्रियव्रत । ह्यस्तनेऽहनि राजेन्द्र श्वेताख्यं गतवानहम् । द्वीपं तत्र सरो दृष्टं फुल्लपङ्कजमालिनम् ॥ २.५८ ॥

Nārada said: “I have seen something wondrous—listen, O Priyavrata. Yesterday, O best of kings, I went to the island called Śveta. There I saw a lake adorned with garlands of fully bloomed lotuses.”

Verse 60

सरसस्तस्य तीरे तु कुमारिं पृथुलोचनाम् । दृष्ट्वाहं विस्मयापन्नस्तां कन्यामायतॆक्षणाम् ॥ २.५९ ॥

Then, on the shore of that lake, seeing a maiden with broad eyes—an unmarried girl with long, extended glances—I was filled with astonishment.

Verse 61

पृच्छितवानस्मि राजेन्द्र तदा मधुरभाषिणीम् । का असि भद्रे कथं वा असि किं वा कार्यमिह त्वया । कर्तव्यं चारुसर्वाङ्गि तन्ममाचक्ष्व शोभने ॥ २.६० ॥

O best of kings, I then questioned that sweet-speaking lady: “Who are you, auspicious one? How are you? And what task is to be done here by you? O beautiful one of lovely limbs—tell me what is to be done.”

Verse 62

एवमुक्ता मया सा हि मां दृष्ट्वाऽनिमिषेक्षणा । स्मृत्वा तूष्णीं स्थिता यावत् तावन्मे ज्ञानमुत्तमम् ॥ २.६१ ॥

Thus addressed by me, she—having seen me with an unblinking gaze—recollected (what was to be recalled) and stood silent for as long as it lasted; during that time, my highest knowledge remained present.

Verse 63

विस्मृतं सर्ववेदाश्च सर्वशास्त्राणि चैव ह । योगशास्त्राणि शिक्षाश्च वेदानां स्मृतयस्तथा ॥ २.६२ ॥

All the Vedas have been forgotten, and likewise all the śāstras; the yoga treatises and the discipline of Śikṣā (phonetics) as well, and so too the smṛtis connected with the Vedas.

Verse 64

सर्वं दृष्ट्वैव मे राजन् कुमार्यापहृतं क्षणात् । ततोऽहं विस्मयार्विष्टश्चिन्ताशोकसमन्वितः ॥ २.६३ ॥

O King, having seen everything, I found that the maiden had been abducted in an instant. Thereupon I was overwhelmed with astonishment, accompanied by anxiety and grief.

Verse 65

तामेव शरणं गत्वा यावत् पश्यामि पार्थिव । तावद् दिव्यः पुमांस्तस्याः शरीरे समदृश्यत ॥ २.६४ ॥

Having approached her alone as a refuge, I watched, O king; and for just so long, a radiant man was seen manifest within her body.

Verse 66

तस्यापि पांसो हृदये त्वपरस्तस्य चोरसि । अन्यो रक्तेक्षणः श्रीमान् द्वादशादित्यसन्निभः ॥ २.६५ ॥

Even within his very heart—and again upon his chest—there appeared another illustrious figure, red-eyed, resplendent like the twelve Ādityas (solar deities).

Verse 67

एवं दृष्ट्वा पुमांसोऽत्र त्रयः कन्याशरीरगाः । क्षणेन तत्र कन्यैका न तान् पश्यामि सुव्रते ॥ २.६६ ॥

Having thus seen, I perceived that three men here had entered (or were embodied in) the bodies of maidens. Then, in a moment, one maiden remained there; O woman of good vows, I do not see those three anymore.

Verse 68

ततः पृष्टा मया देवी सा कुमारी कथं मम । वेदाः नष्टा ममाचक्ष्व भद्रे तन्नाशकारणम् ॥ २.६७ ॥

Then I asked the Goddess: “How is it that you, O maiden, are connected with me? Tell me, dear and auspicious one—why have my Vedas been lost, and what is the cause of their destruction?”

Verse 69

कन्योवाच । माता अहं सर्ववेदानां सावित्री नाम नामतः । मां न जानासि येन त्वं ततो वेदा हृतास्तव ॥ २.६८ ॥

The maiden said: “I am the mother of all the Vedas; by designation my name is Sāvitrī. Because you do not recognize me, therefore your Vedas have been taken away.”

Verse 70

एवमुक्ते तया राजन् विस्मयेन तपोधन । पृष्टा का एते पुरुषा एतत्कथय शोभने ॥ ६९ ॥

When she had spoken thus, O King—O ascetic rich in austerity—she, filled with wonder, asked: “Who are these men? Tell me this, O beautiful one.”

Verse 71

कन्योवाच य एष मच्छरीरस्थः सर्वाङ्गैश्चारुलोचनः । एष ऋग्वेदनामा तु देवो नारायणः स्वयम् । वह्निभूतो दहत्याशु पापान्युच्चारणादनु ॥ २.७० ॥

The maiden said: “He who abides within my body—beautiful-eyed and lovely in all his limbs—is the deity Nārāyaṇa himself, bearing the name ‘Ṛgveda’. Having become like fire, he swiftly burns away sins that follow as a consequence of recitation.”

Verse 72

एतस्य हृदये योऽयं दृष्ट आसीत् त्वयात्मजः । स यजुर्वेदरूपेण स्थितो ब्रह्मा महाबलः ॥ २.७१ ॥

That son whom you saw within his heart is Brahmā of great power, abiding in the form of the Yajurveda.

Verse 73

तस्याप्युरसि संविष्टो य एष शुचिरुज्ज्वलः । स सामवेदनामा तु रुद्ररूपी व्यवस्थितः । एष आदित्यवत् पापान्याशु नाशयते स्मृतः ॥ २.७२ ॥

He who is seated upon his chest—pure and radiant—abides established in the form of Rudra, bearing the name “Sāmaveda.” When remembered, he swiftly destroys sins, like the Sun.

Verse 74

एते त्रयो महावेदाः ब्रह्मन् देवास्त्रयः स्मृताः । एते वर्णा अकाराद्याः सवनान्यत्र वै द्विज ॥ २.७३ ॥

O Brahman, these are remembered as the three great Vedas and the three deities; and here, O twice-born one, these are the phonemic classes beginning with ‘a’, along with the ritual pressings (savana-s).

Verse 75

एतत्सर्वं समासेन कथितं ते द्विजोत्तम । गृहीणा वेदान् शास्त्राणि सर्वज्ञत्वं च नारद ॥ २.७४ ॥

All of this has been explained to you in summary, O best of the twice-born. Receive the Vedas and the śāstras, and also omniscience, O Nārada.

Verse 76

एतस्मिन् वेदसरसि स्नानं कुरु महाव्रत । क्रीते स्नानेऽन्यजन्मीयं येन स्मरसि सत्तम ॥ २.७५ ॥

“In this Vedasāra lake, O observer of the great vow, perform a sacred bath. When the bath has been completed, by its power, O best of the good, you will recall what belongs to another birth—memories from a previous life.”

Verse 77

एवमुक्त्वा तिरोभावं गता कन्या नराधिप । अहं तत्र कृतस्नानस् त्वां दिदृक्षुरिहागतः ॥ २.७६ ॥

Having spoken thus, the maiden disappeared, O lord of men. Having bathed there, I came here, wishing to see you.

Verse 78

एवमुक्ते तया राजन् विस्मयेन तपोधन । पृष्टा का एते पुरुषा एतत्कथय शोभने ॥

When she had spoken thus, O King, the ascetic rich in austerity, astonished, asked: “Who are these persons? Explain this, O fair one.”