Adhyaya 9: The Sequence of Creation, the Emergence of the Praṇava, and the Fish Incarnation’s Retrieval of the Vedas

Verse 1

धरन्युवाच । आदौ कृतयुगे नाथ किं कृतं विश्वमूर्त्तिना । नारायणेन तत्सर्वं श्रोतुमिच्छामि तत्त्वतः ॥ ९.१ ॥

Dharaṇī said: “O Lord, in the beginning—during the Kṛtayuga—what was done by Nārāyaṇa, whose form is the universe? I wish to hear all of that in accordance with the truth, in its real principles.”

Verse 2

श्रीवराह उवाच । पूर्वं नारायणस्त्वेको नासीत्किञ्चिद्धरेः परम् । सैक एव रतिं लेभे नैव स्वच्छन्दकर्मकृत् ॥ ९.२ ॥

Śrī Varāha said: Formerly, Nārāyaṇa alone existed; there was nothing whatsoever beyond Hari. He alone abided in contentment and did not act out of mere whim.

Verse 3

तस्य द्वितीयमिच्छन्तश्चिन्ता बुद्ध्यात्मिका बभौ । असावित्येव संज्ञाया क्षणं भास्करसन्निभा ॥ ९.३ ॥

As he desired the second (emanation), a thought—constituted of intellect—came into manifestation; and for a moment it shone with the designation “Asau,” resembling the radiance of the Sun.

Verse 4

तस्याऽपि द्विधा भूता चिन्ता । अभूद् ब्रह्मवादिनी । उमेति संज्ञया यत्तत्सदा मर्त्ये व्यवस्थिताः ॥ ९.४ ॥

Even that thought became twofold; she became a proclaimer of brahman. That which is designated by the name “Umā” remains ever established among mortals.

Verse 5

ॐ इत्येकाक्षरीभूता ससर्जेमां महीं तदा । भूः ससर्ज भुवं सोऽपि स्वः ससर्ज ततो महः ॥ ९.५ ॥

Then, having become the single-syllabled sound “Om,” she created this Earth. She created Bhūḥ, and she also created Bhuvaḥ; thereafter she created Svaḥ, and then Mahaḥ.

Verse 6

ततश्च जन इत्येव तपश्चात्मा प्रलीयते । एतदोतम् तथा प्रोतं सूत्रे मणिगणा इव ॥ ९.६ ॥

Then, at the level termed “Jana,” austerity (tapas) and the self (ātman) are said to dissolve. This entire order is woven and strung together—both warp and weft—like clusters of gems upon a thread.

Verse 7

जगत्प्रणवतो भूतं शून्यमेतत्स्थितं तदा । येयं मूर्तिर्भगवतः शंकरः स स्वयं हरिः ॥ ९.७ ॥

At that time, this universe—arisen from the sacred syllable praṇava (Oṁ)—stood as a void. This very form of the Blessed Lord is Śaṅkara; he is Hari himself.

Verse 8

शून्यान् लोकानिमान् दृष्ट्वा सिसृक्षुर्मूर्तिमुत्तमाम् । क्षोभयित्वा मनोधाम तत्राकारः स्वमात्रतः ॥ ९.८ ॥

Having seen these worlds as empty, he—desiring to create an excellent embodied form—stirred the mind’s own domain; thereupon, a form took shape from his own essence alone.

Verse 9

स्थितस्तस्मिन् यदा क्षुब्धे ब्रह्माण्डमभवत्तदा । तस्मिंस्तु शकलिभूते भूर्लोकं च व्यवस्थितम् ॥ ९.९ ॥

When that primordial state, while still present, became agitated, then the cosmic egg (brahmāṇḍa) came into being. And when it was divided into parts, Bhūrloka, the Earth-world, was also set in its ordered place.

Verse 10

अपरं भुवनं प्रायान्मध्ये भास्करसन्निभम् । पुराणपुरुषो व्याप्य पद्मकोशे व्यवस्थितः ॥ ९.१० ॥

Proceeding onward, one beholds another world-region, in the middle radiant like the Sun; there the Primordial Person, pervading all, is established within the lotus-calyx.

Verse 11

स हि नारायणो देवः प्राजापत्येन तेजसा । अकाराद्यं स्वरं नाभ्यां हलं च विससर्ज ह ॥ ९.११ ॥

For that deity Nārāyaṇa, by the procreative radiance akin to Prajāpati, indeed emitted from his navel the vowel beginning with ‘a’—the primordial sound—and also the plough.

Verse 12

अमूर्तसृष्टौ शास्त्राणि उदगायत् तदा दिशः । सुष्ट्वा पुनरमेयात्मा चिन्तयामास धारणम् ॥ ९.१२ ॥

At the time of the formless creation, the śāstras resounded, and then the quarters sang forth. Having again brought forth creation, the immeasurable Self contemplated dhāraṇā, the principle of sustaining and support.

Verse 13

तस्य चिन्तयतो नेत्रात् तेजः समभवन् महत् । दक्षिणं वह्निसङ्काशं वामं तुहिनसन्निभम् ॥ ९.१३ ॥

As he contemplated, a great radiance arose from his eye: the right side like fire, the left like frost or snow.

Verse 14

तं दृष्ट्वा चन्द्रसूर्यौ तु कल्पितौ परमेष्ठिना । ततः प्राणः समुत्तस्थौ वायुश्च परमेष्ठिनः ॥ ९.१४ ॥

Upon seeing that, Parameṣṭhin, the supreme ordainer, fashioned the Moon and the Sun. Thereupon, from Parameṣṭhin arose prāṇa, the vital breath, and also vāyu, the wind.

Verse 15

स एव वायुः भगवान् योऽद्यापि हृदिगो विभुः । तस्माद् वह्निः समुत्तस्थौ तस्मादग्नेर् जलं महत् ॥ ९.१५ ॥

That very Vāyu is the venerable, all-pervading Lord who even now abides within the heart. From him arose Fire, and from Fire came forth the great mass of Water.

Verse 16

य एवाग्निः स वै तेजो ब्राह्मं परमकारणम् । बाहुभ्यामप्यसौ तेजः क्षात्रं तेजः ससर्ज ह ॥ ९.१६ ॥

That very Agni is indeed tejas—the luminous power, the brahmanical potency, the supreme causal principle. From his arms as well, that same tejas produced kṣātra-tejas, the regal and warrior potency.

Verse 17

ऊरुभ्यामपि वैश्यांश्च पद्भ्यां शूद्रांस्तथा विभुः । ततस्तु ससृजे यक्षान् राक्षसांश्च तथा विभुः ॥ ९.१७ ॥

From the thighs as well, the Lord brought forth the Vaiśyas; and from the feet, likewise, the Śūdras. Thereafter, the Lord also created the Yakṣas and the Rākṣasas.

Verse 18

चतुर्विधैस्तु भूरलोकं भुवर्लोकं वियच्छरैः । भूतैः स्वर्मार्गगैरन्यैः स्वर्लोकं समपूरयत् ॥ ९.१८ ॥

But with beings of four kinds he filled the earthly world (Bhūrloka) and the atmospheric world (Bhuvarloka); and with other beings who move along the path to Svarga he completely filled the heavenly world (Svarloka).

Verse 19

महर्लोकं तथा तैस्तैर्भूतैश्च सनकादिभिः । जनोलोकं ततश्चैव वैराजैः समपूरयत् ॥ ९.१९ ॥

Likewise, Maharloka was filled by those various beings, along with Sanaka and the other sages; and then Janoloka, in turn, was fully populated by the Vairājas.

Verse 20

तपोलोकं ततो देवास्तपोनिṣ्ठैरपूरयत् । अपुनर्मारकैर्देवैः सत्यलोकमपूरयत् ॥ ९.२० ॥

Thereafter the gods filled Tapoloka with those steadfast in austerity; and Satyaloka was filled by the gods who are not subject to return, that is, who do not fall back into mortal rebirth.

Verse 21

सृष्टिं सृष्ट्वा तथा देवो भगवान् भूतभावनः । कल्पसंज्ञं स्वकं घस्त्रं जागर्ति परमेश्वरः ॥ ९.२१ ॥

Having thus brought forth creation, the divine Lord—the Bhagavān, sustainer of beings—remains awake as the Supreme Lord, keeping watch over his own instrument (ghastra), known by the designation “kalpa.”

Verse 22

तस्मिन् जगति भूर्लोको भुवर्लोकश्च जायते । स्वर्लोकश्च त्रयोऽप्येते जायन्ते नात्र संशयः ॥ ९.२२ ॥

Within that cosmos arise Bhūrloka and Bhuvarloka; and Svarloka as well—these three worlds indeed come into being; of this there is no doubt.

Verse 23

सुप्ते तु देवे कल्पान्ते तावती रात्रिरिष्यते । त्रैलोक्यमेतत् सुप्तं स्यात् तथोपप्लवतां गतम् ॥ ९.२३ ॥

When the deity is asleep at the end of a kalpa, a night of that same duration is said to ensue. During it, this entire triple world would be as if asleep, and it passes into a state of inundation and dissolution.

Verse 24

ततो रात्र्यां व्यतीतायामुत्थितः कमलेक्षणः । चिन्तयामास तान् वेदान् मातरं च चतुर्ष्वपि । चिन्तयानः स देवेशस्तान् वेदान् नाध्यगच्छत ॥ ९.२४ ॥

Then, when the night had passed, the lotus-eyed lord arose. He reflected upon those Vedas and also upon the (fourfold) Mothers; yet, though he pondered, that lord of the gods did not succeed in apprehending those Vedas.

Verse 25

लोकमार्गस्थितिं कर्त्तुं निद्राज्ञानेन मोहितः । चिन्तयामास देवेशो नात्र वेदा व्यवस्थिताः ॥ ९.२५ ॥

Deluded by sleep and ignorance, the Lord of the gods reflected on how to establish the ordered course of the world: “Here, the Vedas are not yet set in their proper arrangement.”

Verse 26

ततः स्वमूर्तौ तोयाख्ये लीनान् दृष्त्वा सुरेश्वरः । जिघृक्षुश्चिन्तयामास मत्स्यो भूत्वाविशज्जलम् ॥ ९.२६ ॥

Then, having seen them merged within his own form called ‘water’, the Lord of the gods, intending to seize (them), reflected and, becoming a fish, entered the waters.

Verse 27

एवं ध्यात्वा महामत्स्यस्तत्क्षणात् समजायत । विवेश च जलं देवः समन्तात् क्षोभयन्निव ॥ ९.२७ ॥

Thus having contemplated, the Great Fish manifested at that very moment. And the God entered the waters, as if stirring them on all sides.

Verse 28

तस्मिन् प्रविष्टे सहसा जलं तु महामहीधृग्वपुषि प्रकाशम् । मात्स्यं गते देववरे महोदधिं हरिं स्तवैस्तुष्टुवुरुद्धृतक्षितिम ॥ ९.२८ ॥

When he entered, the waters at once shone forth around that vast form, the bearer of the Earth. When the supreme Deva had passed beyond the fish-form, they praised Hari—raiser of the Earth—with hymns amid the great ocean.

Verse 29

नमोऽस्तु वेदान्तरगाप्रतर्क्य नमोऽस्तु नारायण मत्स्यरूप । नमोऽस्तु ते सुस्वर विश्वमूर्त्ते नमोऽस्तु विद्याद्वयरूपधारिन् ॥ ९.२९ ॥

Homage to you, beyond the reach of speculation yet present within the current of Vedānta. Homage to you, Nārāyaṇa, who assume the form of the Fish. Homage to you, whose utterance is auspicious and well-toned, whose form is the universe. Homage to you, bearer of the twofold form of knowledge.

Verse 30

नमोऽस्तु चन्द्रार्कमरुत्स्वरूप जलान्तविश्वस्थित चारुनेत्र । नमोऽस्तु विष्णोः शरणं व्रजामः प्रपाहि नो मत्स्यतनुं विहाय ॥ ९.३० ॥

Homage to you whose form is the moon, the sun, and the winds; O beautiful-eyed one in whom the universe abides within the waters. Homage to Viṣṇu—into your refuge we go; protect us, having set aside the form of the Fish.

Verse 31

त्वया ततं विश्वमनन्तमूर्ते पृथग्गते किञ्चिदिहास्टि देव । भवान् न चास्य व्यतिरिक्तमूर्तिस्त्वत्तो वयं ते शरणं प्रपन्नाः ॥ ९.३१ ॥

O Deva of infinite forms: by you this entire universe is pervaded. Though it appears differentiated, nothing whatsoever exists here apart from you. Nor is there any form of this universe that is separate from you; therefore we have sought refuge in you.

Verse 32

खात्मेन्दुवह्निश्च मनश्च रूपं पुराणमूर्त्तेस्तव चाब्जनेत्र । क्षमस्व शम्भो यदि भक्तिहीनं त्वया जगद्भासति देवदेव ॥ ९.३२ ॥

O lotus-eyed one, space, the inner Self, the moon, fire, and also the mind are forms of your primordial embodiment. Forgive me, O Śambhu, if my praise is lacking in devotion; by you, O God of gods, the universe shines forth.

Verse 33

विरुद्धमेतत् तव देवरूपं सुभीषणं सुस्वनमद्रितुल्यम् । पुराण देवेश जगन्निवास शमं प्रयाह्यच्युत तीव्रभानो ॥ ९.३३ ॥

This seems at odds with your divine form—so fearsome, thunderous in sound, and vast like a mountain. O Ancient One, Lord of the gods, abode of the world—O Acyuta, blazing with intense radiance—please subside and return to calm.

Verse 34

वयं हि सर्वे शरणं प्रपन्ना भयाच्च ते रूपमिदं प्रपश्य । लोके समस्तं भवता विना तु न विद्यते देहगतं पुराणम् ॥ ९.३४ ॥

For we all have sought refuge in you; and out of fear, beholding this form of yours—without you, indeed, nothing whatsoever exists in the entire world, nor does any embodied ancient principle exist.

Verse 35

एवं स्तुतस्तदा देवो जलस्थान् जगृहे च सः । वेदान् सोपनिषच्छास्त्रानन्तःस्थं रूपमास्थितः ॥ ९.३५ ॥

Thus praised at that time, the god then took hold of what was situated in the waters. Assuming an inner, indwelling form, he encompassed the Vedas together with the Upaniṣads and the śāstras.

Verse 36

यावत्स्वमूर्तिर्भगवांस्तावदेव जगत् त्विदम् । कूटस्थे तल्लयं याति विकृतिस्थे विवर्द्धते ॥ ९.३६ ॥

So long as the Blessed Lord remains in his own manifest form, so long indeed does this world exist. When the immutable principle (kūṭastha) is present, it moves toward dissolution; when the principle of modification (vikṛti) is present, it expands.