The Origin of Brahma

Verse 1 (markandeya.45.1)

जैमिनिरुवाच सम्यगेतन्ममाख्यातं भवदिभर्द्विजसत्तमाः । प्रवृत्तं च निवृत्तं च द्विविधं कर्म वैदिकम् ॥ 45.1 ॥

jaiminiruvāca samyagetanmamākhyātaṁ bhavadibhardvijasattamāḥ pravṛttaṁ ca nivṛttaṁ ca dvividhaṁ karma vaidikam

Jaimini said: This has been fully explained to me by you, O best among the twice-born — the two kinds of Vedic action, the active (pravritta) and the cessative (nivritta).

Verse 2 (markandeya.45.2)

अहो पितृप्रसादेन भवतां ज्ञानमीदृशम् । येन तिर्यक्त्वमप्येतत् प्राप्य मोहस्तिरस्कृतः ॥ 45.2 ॥

aho pitṛprasādena bhavatāṁ jñānamīdṛśam yena tiryaktvamapyetat prāpya mohastiraskṛtaḥ

Ah, by your father's grace, such is your knowledge that, even having taken this animal birth as birds, you have cast delusion aside.

Verse 3 (markandeya.45.3)

धन्या भवन्तः संसिद्ध्यै प्रागवस्थास्थितं यतः । भवतां विषयोद्भूतैर्न मोहैश्चाल्यते मनः ॥ 45.3 ॥

dhanyā bhavantaḥ saṁsiddhyai prāgavasthāsthitaṁ yataḥ bhavatāṁ viṣayodbhūtairna mohaiścālyate manaḥ

Blessed are you, worthy of perfection, since you remain established in your former state; your minds are not shaken by the delusions that arise from sense-objects.

Verse 4 (markandeya.45.4)

दिष्ट्या भगवता तेन मार्कण्डेयेन धीमता । भवन्तो वै समाख्याताः सर्वसन्देहहृत्तमाः ॥ 45.4 ॥

diṣṭyā bhagavatā tena mārkaṇḍeyena dhīmatā bhavanto vai samākhyātāḥ sarvasandehahṛttamāḥ

Fortunate indeed that you have been so instructed by that wise and venerable Markandeya, and that you now dispel every doubt.

Verse 5 (markandeya.45.5)

संसारेऽस्मिन् मनुष्याणां भ्रमतामतिसङ्कटे । भवद्विधैः समं सङ्गो जायते नातपस्विनाम् ॥ 45.5 ॥

saṁsāre'smin manuṣyāṇāṁ bhramatāmatisaṅkaṭe bhavadvidhaiḥ samaṁ saṅgo jāyate nātapasvinām

In this human samsara, so perilous and full of wandering, an encounter with ones such as you does not come to those without merit or austerity.

Verse 6 (markandeya.45.6)

यद्यहं सङ्गमासाद्य भवदिभर्ज्ञानदृष्टिभिः । न स्यां कृतार्थस्तन्नूनं न मेऽन्यत्र कृतार्थता ॥ 45.6 ॥

yadyahaṁ saṅgamāsādya bhavadibharjñānadṛṣṭibhiḥ na syāṁ kṛtārthastannūnaṁ na me'nyatra kṛtārthatā

If, having obtained your company and your eyes of knowledge, I should still fail to become fulfilled, then surely I shall find fulfillment nowhere else at all.

Verse 7 (markandeya.45.7)

प्रवृते च निवृत्ते च भवतां ज्ञानकर्मणि । मतिमस्तमलां मन्ये यथा नान्यस्य कस्यचित् ॥ 45.7 ॥

pravṛte ca nivṛtte ca bhavatāṁ jñānakarmaṇi matimastamalāṁ manye yathā nānyasya kasyacit

Through your teaching on active and cessative knowledge and action, I consider my own understanding to have become purified as no other's has.

Verse 8 (markandeya.45.8)

यदि त्वनुग्रहवती मयी बुद्धिर्द्विजोत्तमाः । भवतां तत्समाख्यातुमर्हतेदमशेषतः ॥ 45.8 ॥

yadi tvanugrahavatī mayī buddhirdvijottamāḥ bhavatāṁ tatsamākhyātumarhatedamaśeṣataḥ

If your understanding, O best of the twice-born, is inclined to be gracious toward me, it would be fitting for you to explain all of this to me in full.

Verse 9 (markandeya.45.9)

कथमेतत्समुद्भूतं जगत् स्थावरजङ्गमम् । कथञ्च प्रलयङ्काले पुनर्यास्यति सत्तमाः ॥ 45.9 ॥

kathametatsamudbhūtaṁ jagat sthāvarajaṅgamam kathañca pralayaṅkāle punaryāsyati sattamāḥ

How did this world, moving and unmoving, come into being? And how, again, at the time of dissolution, will it return to its source, O worthy sages?

Verse 10 (markandeya.45.10)

कथञ्च वंशाः देवर्षि-पितृभूतादिसम्भवाः । मन्वन्तराणि च कथं वंशानुचरितञ्च यत् ॥ 45.10 ॥

kathañca vaṁśāḥ devarṣi-pitṛbhūtādisambhavāḥ manvantarāṇi ca kathaṁ vaṁśānucaritañca yat

And how did the lineages of gods, sages, ancestors, and other beings arise? What are the Manvantaras, and what is the history of those lineages?

Verse 11 (markandeya.45.11)

यावत्यः सृष्टयश्चैव यावन्तः प्रलयास्तथा । यथा कल्पविभागश्च या च मन्वन्तरस्थितिः ॥ 45.11 ॥

yāvatyaḥ sṛṣṭayaścaiva yāvantaḥ pralayāstathā yathā kalpavibhāgaśca yā ca manvantarasthitiḥ

How many creations are there, and how many dissolutions as well? What is the division of the kalpas, and what is the duration of a Manvantara?

Verse 12 (markandeya.45.12)

यथा च क्षितिसंस्थानं यत् प्रमाणञ्च वै भुवः । यथास्थिति समुद्राद्रि-निम्नगाः काननानि च ॥ 45.12 ॥

yathā ca kṣitisaṁsthānaṁ yat pramāṇañca vai bhuvaḥ yathāsthiti samudrādri-nimnagāḥ kānanāni ca

And what is the arrangement of the earth, and what is its true measure? What is the true situation of the oceans, mountains, rivers, and forests?

Verse 13 (markandeya.45.13)

भूर्लोकादिस्वर्लोकानां गणः पातालसंश्रयः । गतिस्तथार्कसोमादि-ग्रहर्क्षज्योतिषामपि ॥ 45.13 ॥

bhūrlokādisvarlokānāṁ gaṇaḥ pātālasaṁśrayaḥ gatistathārkasomādi-graharkṣajyotiṣāmapi

And the arrangement of Bhurloka and the other worlds up to Svarloka, and the abode of Patala; and the movements of the sun, moon, and other planets, the stars, and the heavenly lights?

Verse 14 (markandeya.45.14)

श्रोतुमिच्छाम्यहं सर्वमेतदाहूतसंप्लवम् । उपसंहृते च यच्छेषं जगत्यस्मिन् भविष्यति ॥ 45.14 ॥

śrotumicchāmyahaṁ sarvametadāhūtasaṁplavam upasaṁhṛte ca yaccheṣaṁ jagatyasmin bhaviṣyati

I wish to hear all of this, together with the coming great deluge, and whatever will remain in this world once it has been drawn back into dissolution.

Verse 15 (markandeya.45.15)

पक्षिण ऊचुः प्रश्नभारोऽयमतुलो यस्त्वया मुनिसत्तम । पृष्टस्तं ते प्रवक्ष्यामस्तत् शृणुष्वेह जैमिने ॥ 45.15 ॥

pakṣiṇa ūcuḥ praśnabhāro'yamatulo yastvayā munisattama pṛṣṭastaṁ te pravakṣyāmastat śṛṇuṣveha jaimine

The birds said: This is an incomparable weight of questions you have asked, O best of sages; we shall now tell you of it — listen here, O Jaimini.

Verse 16 (markandeya.45.16)

मार्कण्डेयेन कथितं पुरा क्रौष्टुकये यथा । द्विजपुत्राय शान्ताय व्रतस्त्राताय धीमते ॥ 45.16 ॥

mārkaṇḍeyena kathitaṁ purā krauṣṭukaye yathā dvijaputrāya śāntāya vratastrātāya dhīmate

As it was told long ago by Markandeya to Kraushtuki — a brahmin's son, peaceful, wise, and steadfast in his vow...

Verse 17 (markandeya.45.17)

मार्कण्डेयं महात्मानमुपासीनं द्विजोत्तमैः । क्रौष्टुकिः परिपप्रच्छ यदेतत् पृष्टवान् प्रभो ॥ 45.17 ॥

mārkaṇḍeyaṁ mahātmānamupāsīnaṁ dvijottamaiḥ krauṣṭukiḥ paripapraccha yadetat pṛṣṭavān prabho

Kraushtuki asked this very question of the great-souled Markandeya, who sat there attended upon by the foremost of the twice-born, O lord.

Verse 18 (markandeya.45.18)

तस्य चाकथयत् प्रीत्या यन्मुनिर्भृगुनन्दनः । तत्ते प्रकथयिष्यामः शृणु त्वं द्विजसत्तम ॥ 45.18 ॥

tasya cākathayat prītyā yanmunirbhṛgunandanaḥ tatte prakathayiṣyāmaḥ śṛṇu tvaṁ dvijasattama

And what that sage, the delight of Bhrigu's line, told him with such affection — that we shall now relate to you; listen, O best of the twice-born.

Verse 19 (markandeya.45.19)

प्रणिपत्य जगन्नाथं पद्मयोनिं पितामहम् । जगद्योनिं स्थितं सृष्टौ स्थितौ विष्णुस्वरूपिणम् । प्रलये चान्तकर्तारं रौद्रं रुद्रस्वरूपिणम् ॥ 45.19 ॥

praṇipatya jagannāthaṁ padmayoniṁ pitāmaham jagadyoniṁ sthitaṁ sṛṣṭau sthitau viṣṇusvarūpiṇam pralaye cāntakartāraṁ raudraṁ rudrasvarūpiṇam

Having bowed to the lord of the world, the lotus-born grandfather — the very womb of the world, present in creation as Vishnu, and, at the time of dissolution, the fierce ender in the form of Rudra...

Verse 20 (markandeya.45.20)

मार्कण्डेय उवाच उत्पन्नमात्रस्य पुरा ब्रह्मणोऽव्यक्तजन्मनः । पुराणमेतद्वेदाश्च मुखेभ्योऽनुविनिः सृताः ॥ 45.20 ॥

mārkaṇḍeya uvāca utpannamātrasya purā brahmaṇo'vyaktajanmanaḥ purāṇametadvedāśca mukhebhyo'nuviniḥ sṛtāḥ

Markandeya said: Long ago, as soon as Brahma, born of the unmanifest, had come into being, this Purana and the Vedas issued forth from his mouths.

Verse 21 (markandeya.45.21)

पुराणसंहिताश्चक्रुर्बहुलाः परमर्षयः । वेदानां प्रविभागश्च कृतस्तैस्तु सहस्रशः ॥ 45.21 ॥

purāṇasaṁhitāścakrurbahulāḥ paramarṣayaḥ vedānāṁ pravibhāgaśca kṛtastaistu sahasraśaḥ

The great sages composed many collections of the Puranas, and the Vedas too were, by them, divided into their thousands.

Verse 22 (markandeya.45.22)

धर्मज्ञानञ्च वैराग्यमैश्वर्यञ्च महात्मनः । तस्योपदेशेन विना न हि सिद्धं चतुष्टयम् ॥ 45.22 ॥

dharmajñānañca vairāgyamaiśvaryañca mahātmanaḥ tasyopadeśena vinā na hi siddhaṁ catuṣṭayam

Knowledge of dharma, dispassion, and the lordly power of that great soul — without his teaching, this fourfold attainment cannot be accomplished.

Verse 23 (markandeya.45.23)

वेदान् सप्तर्षयस्तस्माज्जगृहुस्तस्य मानसाः । पुराणं जगृहुश्चाद्या मुनयस्तस्य मानसाः ॥ 45.23 ॥

vedān saptarṣayastasmājjagṛhustasya mānasāḥ purāṇaṁ jagṛhuścādyā munayastasya mānasāḥ

From him, therefore, the Seven Sages, his mind-born sons, received the Vedas; and the first sages, likewise his mind-born sons, received the Purana.

Verse 24 (markandeya.45.24)

भृगोः सकाशाच्च्यवनस्तेनोक्तञ्च द्विजन्मनाम् । ऋषिभिश्चापि दक्षाय प्रोक्तमेतन्महात्मभिः ॥ 45.24 ॥

bhṛgoḥ sakāśāccyavanastenoktañca dvijanmanām ṛṣibhiścāpi dakṣāya proktametanmahātmabhiḥ

From Bhrigu it passed to Chyavana, who told it to the twice-born; and the great-souled sages likewise told it to Daksha.

Verse 25 (markandeya.45.25)

दक्षेण चापि कथितमिदमासीत्तदा मम । तत्तुभ्यं कथयाम्यद्य कलिकल्मषनाशनम् ॥ 45.25 ॥

dakṣeṇa cāpi kathitamidamāsīttadā mama tattubhyaṁ kathayāmyadya kalikalmaṣanāśanam

And this was told by Daksha as well, and it came to me then; that very knowledge, which destroys the taint of the Kali age, I now tell to you.

Verse 26 (markandeya.45.26)

सर्वमेतन्महाभग ! श्रूयतां मे समाधिना । यथाश्रुतं मया पूर्वं दक्षस्य गदतो मुने ॥ 45.26 ॥

sarvametanmahābhaga ! śrūyatāṁ me samādhinā yathāśrutaṁ mayā pūrvaṁ dakṣasya gadato mune

O most fortunate one, hear all this from me with a focused mind — just as I once heard it from Daksha's own telling, O sage.

Verse 27 (markandeya.45.27)

प्रणिपत्य जगद्योनिमजमव्ययमाश्रयम् । चराचरस्य जगतोधातारं परमं पदम् ॥ 45.27 ॥

praṇipatya jagadyonimajamavyayamāśrayam carācarasya jagatodhātāraṁ paramaṁ padam

Having bowed to the womb of the world, unborn, imperishable, the refuge of all, the sustainer of this moving and unmoving universe, that supreme state...

Verse 28 (markandeya.45.28)

ब्रह्माणमादिपुरुषमुत्पत्ति-स्थिति-संयमे । यत्कारणमनौपम्यं यत्र सर्वं प्रतिष्ठितम् ॥ 45.28 ॥

brahmāṇamādipuruṣamutpatti-sthiti-saṁyame yatkāraṇamanaupamyaṁ yatra sarvaṁ pratiṣṭhitam

...Brahma, the primal person, the incomparable cause in creation, sustenance, and dissolution, in whom everything finds its ground...

Verse 29 (markandeya.45.29)

तस्मै हिरण्यगर्भाय लोकतन्त्राय धीमते । प्रणम्य सम्यग्वक्ष्यामि भूतवर्गमनुत्तमम् ॥ 45.29 ॥

tasmai hiraṇyagarbhāya lokatantrāya dhīmate praṇamya samyagvakṣyāmi bhūtavargamanuttamam

Having duly bowed to him, Hiranyagarbha, the wise ruler of the cosmic order, I shall now correctly describe that supreme host of created beings.

Verse 30 (markandeya.45.30)

महदाद्यं विशेषान्तं सवैरुप्यं सलक्षणम् । प्रमाणैः पञ्चभिर्गम्यं स्त्रोतोभिः षड्भिरन्वितम् ॥ 45.30 ॥

mahadādyaṁ viśeṣāntaṁ savairupyaṁ salakṣaṇam pramāṇaiḥ pañcabhirgamyaṁ strotobhiḥ ṣaḍbhiranvitam

Beginning with Mahat and ending in the specific elements, possessed of variety and distinguishing marks, knowable by the five means of valid knowledge, endowed with the six currents of change...

Verse 31 (markandeya.45.31)

पुरुषाधिष्ठितं नित्यमनित्यमिव च स्थितम् । तच्छ्रूयतां महाभाग ! परमेण समाधिना ॥ 45.31 ॥

puruṣādhiṣṭhitaṁ nityamanityamiva ca sthitam tacchrūyatāṁ mahābhāga ! parameṇa samādhinā

...ever presided over by the Purusha, yet abiding as though impermanent — hear of that, O most fortunate one, with the deepest concentration.

Verse 32 (markandeya.45.32)

प्रधानं कारणं यत्तदव्यक्ताख्यं महर्षयः । यदाहुः प्रकृतिं सूक्ष्मां नित्यां सदसदात्मिकाम् ॥ 45.32 ॥

pradhānaṁ kāraṇaṁ yattadavyaktākhyaṁ maharṣayaḥ yadāhuḥ prakṛtiṁ sūkṣmāṁ nityāṁ sadasadātmikām

That cause which is called Pradhana, the Unmanifest — the great sages call it the subtle Prakriti, eternal, and of the nature of both the existent and the non-existent.

Verse 33 (markandeya.45.33)

ध्रुवमक्षय्यमजरममेयं नान्यसंश्रयम् । गन्धरूपरसैर्हेनं शब्दस्पर्शविवर्जितम् ॥ 45.33 ॥

dhruvamakṣayyamajaramameyaṁ nānyasaṁśrayam gandharūparasairhenaṁ śabdasparśavivarjitam

Constant, imperishable, unaging, immeasurable, dependent upon nothing else; devoid of smell, form, taste, sound, and touch...

Verse 34 (markandeya.45.34)

अनाद्यन्तं जगद्योनि त्रिगुणप्रभवाप्ययम् । असाम्प्रतमविज्ञेयं ब्रह्माग्रे समवर्तत ॥ 45.34 ॥

anādyantaṁ jagadyoni triguṇaprabhavāpyayam asāmpratamavijñeyaṁ brahmāgre samavartata

...without beginning or end, the womb of the world, the ground from which the three gunas arise and into which they dissolve; unknowable to direct perception — this existed at the very beginning, prior even to Brahma.

Verse 35 (markandeya.45.35)

प्रलयस्यानु तेनेदं व्याप्तमासीदशेषतः । गुणसाम्यात्ततस्तस्मात् क्षेत्रज्ञाधिष्ठितान्मुने ॥ 45.35 ॥

pralayasyānu tenedaṁ vyāptamāsīdaśeṣataḥ guṇasāmyāttatastasmāt kṣetrajñādhiṣṭhitānmune

After the dissolution, everything remained wholly pervaded by that Prakriti; then from it, through the equilibrium of the gunas, presided over by the Kshetrajna — the conscious Purusha, O sage...

Verse 36 (markandeya.45.36)

गुणभावात् सृज्यमानात् सर्गकाले ततः पुनः । प्रधानं तत्त्वमुद्भूतं महान्तं तत् समावृणोत् ॥ 45.36 ॥

guṇabhāvāt sṛjyamānāt sargakāle tataḥ punaḥ pradhānaṁ tattvamudbhūtaṁ mahāntaṁ tat samāvṛṇot

...as the gunas moved into creation, at the time of creation, the principle called Pradhana once again emerged, and it enveloped that great principle, Mahat.

Verse 37 (markandeya.45.37)

यथा बीजं त्वचा तद्वदव्यक्तेनावृतो महान् । सात्त्विको राजसश्चैव तामसश्च त्रिधोदितः ॥ 45.37 ॥

yathā bījaṁ tvacā tadvadavyaktenāvṛto mahān sāttviko rājasaścaiva tāmasaśca tridhoditaḥ

Just as a seed is covered by its husk, so too is Mahat enveloped by the Unmanifest; and it arose in threefold form — sattvic, rajasic, and tamasic.

Verse 38 (markandeya.45.38)

ततस्तस्मादहङ्कारस्त्रिविधो वै व्यजायत । वैकारिकस्तैजसश्च भूतादिश्च सतामसः ॥ 45.38 ॥

tatastasmādahaṅkārastrividho vai vyajāyata vaikārikastaijasaśca bhūtādiśca satāmasaḥ

Then, from that Mahat, Ahamkara (the principle of ego) was born, threefold — the Vaikarika, the Taijasa, and the Bhutadi, which is tamasic.

Verse 39 (markandeya.45.39)

महता चावृतः सोऽपि यथाव्यरक्तेन वै महान् । भूतादिस्तु विकुर्वाणः शब्दतन्मात्रकन्ततः ॥ 45.39 ॥

mahatā cāvṛtaḥ so'pi yathāvyaraktena vai mahān bhūtādistu vikurvāṇaḥ śabdatanmātrakantataḥ

That too was enveloped by Mahat, just as Mahat itself had been enveloped by the Unmanifest; then Bhutadi, undergoing transformation, gave rise to the subtle essence of sound...

Verse 40 (markandeya.45.40)

ससर्ज शब्दतन्मात्रादाकाशं शब्दलक्षणम् । आकाशं शब्दमात्रन्तु भूतादिश्चावृणोत्ततः ॥ 45.40 ॥

sasarja śabdatanmātrādākāśaṁ śabdalakṣaṇam ākāśaṁ śabdamātrantu bhūtādiścāvṛṇottataḥ

From the subtle essence of sound, it created Akasha (ether), characterized by sound; and that Akasha, consisting solely of the subtle essence of sound, was then enveloped by Bhutadi.

Verse 41 (markandeya.45.41)

स्पर्शतन्मात्रमेवेह जायते नात्र संशयः । बलवान् जायते वायुस्तस्य स्पर्शगुणो मतः ॥ 45.41 ॥

sparśatanmātrameveha jāyate nātra saṁśayaḥ balavān jāyate vāyustasya sparśaguṇo mataḥ

Here, the subtle essence of touch then arises — of this there is no doubt; the mighty Vayu (wind) is born, and touch is held to be its quality.

Verse 42 (markandeya.45.42)

वायुश्चापि विकुर्वाणो रुपमात्रं ससर्ज ह । ज्योतिरुत्पद्यते वायोस्तद्रूपगुणमुच्यते ॥ 45.42 ॥

vāyuścāpi vikurvāṇo rupamātraṁ sasarja ha jyotirutpadyate vāyostadrūpaguṇamucyate

And Vayu, undergoing transformation, created the subtle essence of form; from Vayu, Jyoti (fire/light) arises, and form is said to be its quality.

Verse 43 (markandeya.45.43)

स्पर्शमात्रस्तु वै वायूरूपमात्रं समावृणोत् । ज्योतिश्चापि विकुर्वाणं रसमात्रं ससर्ज ह ॥ 45.43 ॥

sparśamātrastu vai vāyūrūpamātraṁ samāvṛṇot jyotiścāpi vikurvāṇaṁ rasamātraṁ sasarja ha

Vayu, being of the nature of the subtle essence of touch, enveloped the subtle essence of form; and Jyoti too, undergoing transformation, created the subtle essence of taste.

Verse 44 (markandeya.45.44)

सम्भवन्ति ततो ह्यापश्चासन् वै ता रसात्मिकाः । रसमात्रन्तु ताह्यापो रूपमात्रं समावृणोत् ॥ 45.44 ॥

sambhavanti tato hyāpaścāsan vai tā rasātmikāḥ rasamātrantu tāhyāpo rūpamātraṁ samāvṛṇot

From that, the Waters come into being, which are of the very nature of taste; and those Waters, consisting of the subtle essence of taste, envelop the subtle essence of form.

Verse 45 (markandeya.45.45)

आपश्चापि विकुर्वत्यो गन्धमात्रं ससर्जिरे । सङ्घातो जायते तस्मात्तस्य गन्धो गुणो मतः ॥ 45.45 ॥

āpaścāpi vikurvatyo gandhamātraṁ sasarjire saṅghāto jāyate tasmāttasya gandho guṇo mataḥ

And the Waters too, undergoing transformation, created the subtle essence of smell; from that arises the earthly aggregate, and smell is held to be its quality.

Verse 46 (markandeya.45.46)

तस्मिंस्तस्मिंस्तु तन्मात्रं तेन तन्मात्रता स्मृता । अविशेषवाचकत्वादविशेषास्ततश्च ते ॥ 45.46 ॥

tasmiṁstasmiṁstu tanmātraṁ tena tanmātratā smṛtā aviśeṣavācakatvādaviśeṣāstataśca te

In each of these elements, this same subtle essence resides; hence it is called "tanmatra" — because it denotes only the generic, not the specific, these are termed "non-specific" (aviśeṣa).

Verse 47 (markandeya.45.47)

न शान्ता नापि घोरास्ते न मूढाश्चाविशेषतः । भूततन्मात्रसर्गोऽयमहङ्कारात्तु तामसात् ॥ 45.47 ॥

na śāntā nāpi ghorāste na mūḍhāścāviśeṣataḥ bhūtatanmātrasargo'yamahaṅkārāttu tāmasāt

They are neither peaceful, nor fierce, nor deluded — being undifferentiated; this creation of the subtle elements arose from the tamasic Ahamkara.

Verse 48 (markandeya.45.48)

वैकारिकादहङ्कारात् सत्त्वोद्रिक्तात्तु सात्त्विकात् । वैकारिकः स सर्गस्तु युगपत् सम्प्रवर्तते ॥ 45.48 ॥

vaikārikādahaṅkārāt sattvodriktāttu sāttvikāt vaikārikaḥ sa sargastu yugapat sampravartate

From the Vaikarika Ahamkara, which is predominantly sattvic, the Vaikarika creation proceeds — and this occurs simultaneously with the others.

Verse 49 (markandeya.45.49)

बुद्धीन्द्रियाणि पञ्चैव पञ्च कर्मेन्द्रियाणि च । तैजसानीन्द्रियाण्याहुर्देवा वैकारिका दश ॥ 45.49 ॥

buddhīndriyāṇi pañcaiva pañca karmendriyāṇi ca taijasānīndriyāṇyāhurdevā vaikārikā daśa

The five organs of knowledge and the five organs of action — these organs are said to be Taijasa; while the ten presiding deities over them are said to be Vaikarika.

Verse 50 (markandeya.45.50)

एकादशं मनस्तत्र देवा वैकारिकाः स्मृताः । श्रोतं त्वक्चक्षुषी जिह्वा नासिका चैव पञ्चमी ॥ 45.50 ॥

ekādaśaṁ manastatra devā vaikārikāḥ smṛtāḥ śrotaṁ tvakcakṣuṣī jihvā nāsikā caiva pañcamī

The eleventh is the mind, also there — remembered as a Vaikarika deity; hearing, touch, sight, taste, and smell as the fifth — these are the organs of knowledge.

Verse 51 (markandeya.45.51)

शब्दादीनामवाप्त्यर्थं बुद्धियुक्तानि वक्ष्यते । पादौ पायुरुपस्थश्च हस्तौ वाक् पञ्चमी भवेत् ॥ 45.51 ॥

śabdādīnāmavāptyarthaṁ buddhiyuktāni vakṣyate pādau pāyurupasthaśca hastau vāk pañcamī bhavet

These, joined with the intellect, will be described for the purpose of apprehending sound and the other sense-objects; the feet, the anus, the genitals, the hands, and speech as the fifth — these are the organs of action.

Verse 52 (markandeya.45.52)

गतिर्विसर्गो ह्यानन्दः शिल्पं वाक्यञ्च कर्म तत् । आकाशं शब्दमात्रन्तु स्पर्शमात्रं समाविशत् ॥ 45.52 ॥

gatirvisargo hyānandaḥ śilpaṁ vākyañca karma tat ākāśaṁ śabdamātrantu sparśamātraṁ samāviśat

Movement, excretion, procreative pleasure, craftsmanship, and speech — these are their respective functions. Then Akasha, which consists of the subtle essence of sound, was entered by the subtle essence of touch.

Verse 53 (markandeya.45.53)

द्विगुणो जायते वायुस्तस्य स्पर्शो गुणो मतः । रूपन्तथैवाविशतः शब्दस्पर्शगुणावुभौ ॥ 45.53 ॥

dviguṇo jāyate vāyustasya sparśo guṇo mataḥ rūpantathaivāviśataḥ śabdasparśaguṇāvubhau

Vayu is born possessing two qualities; touch is held to be its own particular quality; and form enters it in the same way, so that sound and touch together remain as its two qualities.

Verse 54 (markandeya.45.54)

द्विगुणस्तु ततश्चाग्निः स शब्दस्पर्शरूपवान् । शब्दः स्पर्शश्च रूपञ्च रसमात्रं समाविशत् ॥ 45.54 ॥

dviguṇastu tataścāgniḥ sa śabdasparśarūpavān śabdaḥ sparśaśca rūpañca rasamātraṁ samāviśat

Then Agni (fire) arises, endowed with sound, touch, and form; and sound, touch, and form together then entered the subtle essence of taste.

Verse 55 (markandeya.45.55)

तस्माच्चतुर्गुणा ह्यापो विज्ञेयास्ता रसात्मिकाः । शब्दः स्पर्शश्च रूपञ्च रसो गन्धं समाविशत् ॥ 45.55 ॥

tasmāccaturguṇā hyāpo vijñeyāstā rasātmikāḥ śabdaḥ sparśaśca rūpañca raso gandhaṁ samāviśat

Hence the Waters are to be known as possessing four qualities, being of the nature of taste; and sound, touch, form, and taste together then entered the subtle essence of smell.

Verse 56 (markandeya.45.56)

संहता गन्धमात्रेण आवृण्वंस्ते महीमिमाम् । तस्मात् पञ्चगुणा भूमिः स्थूला भूतेषु दृश्यते ॥ 45.56 ॥

saṁhatā gandhamātreṇa āvṛṇvaṁste mahīmimām tasmāt pañcaguṇā bhūmiḥ sthūlā bhūteṣu dṛśyate

Combined with the subtle essence of smell, they enveloped this earth; hence the earth, possessing five qualities, is seen as the grossest among all the elements.

Verse 57 (markandeya.45.57)

शान्ता घोराश्च मूढाश्च विशेषास्तेन ते स्मृताः । परस्परानुप्रवेशाद्धारयन्ति परस्परम् ॥ 45.57 ॥

śāntā ghorāśca mūḍhāśca viśeṣāstena te smṛtāḥ parasparānupraveśāddhārayanti parasparam

These specific elements are therefore remembered as peaceful, fierce, and deluded; through mutual interpenetration, they sustain one another.

Verse 58 (markandeya.45.58)

भूमेरन्तस्त्विदं सर्वं लोकालोकं घनावृतम् । विशेषाश्चेन्द्रियग्राह्या नियतत्वाच्च ते स्मृताः ॥ 45.58 ॥

bhūmerantastvidaṁ sarvaṁ lokālokaṁ ghanāvṛtam viśeṣāścendriyagrāhyā niyatatvācca te smṛtāḥ

Within the earth lies all this — the visible and invisible worlds — densely enveloped; and these distinctions, being perceptible to the senses and fixed in nature, are called "specific" (viśeṣa).

Verse 59 (markandeya.45.59)

गुणं पूर्वस्य पूर्वस्य प्राप्नुवन्त्युत्तरोत्तरम् । नानावीर्याः पृथग्भूताः सप्तैते संहतिं विना ॥ 45.59 ॥

guṇaṁ pūrvasya pūrvasya prāpnuvantyuttarottaram nānāvīryāḥ pṛthagbhūtāḥ saptaite saṁhatiṁ vinā

Each successive element acquires the quality of the one before it; possessed of manifold powers, existing separately, these seven, without any combination...

Verse 60 (markandeya.45.60)

नाशक्नुवन् प्रजाः स्त्रष्टुमसमागम्य कृत्स्नशः । समेत्यान्योन्यसंयोगमन्योन्याश्रयिणश्च ते ॥ 45.60 ॥

nāśaknuvan prajāḥ straṣṭumasamāgamya kṛtsnaśaḥ sametyānyonyasaṁyogamanyonyāśrayiṇaśca te

...were unable, without coming fully together, to create living beings at all; having then united with one another, mutually interdependent...

Verse 61 (markandeya.45.61)

एकसङ्घातचिह्नाश्च संप्राप्यैक्यमशेषतः । पुरुषाधिष्ठितत्वाच्च अव्यक्तानुग्रहेण च ॥ 45.61 ॥

ekasaṅghātacihnāśca saṁprāpyaikyamaśeṣataḥ puruṣādhiṣṭhitatvācca avyaktānugraheṇa ca

...bearing the mark of a single aggregate, attaining complete unity, and being presided over by the Purusha, and by the grace of the Unmanifest...

Verse 62 (markandeya.45.62)

महदाद्या विशेषान्ता ह्यण्डमुत्पादयन्ति ते । जलबुद्बुदवत्तत्र क्रमाद्वै वृद्धिमागतम् ॥ 45.62 ॥

mahadādyā viśeṣāntā hyaṇḍamutpādayanti te jalabudbudavattatra kramādvai vṛddhimāgatam

...these, ranging from Mahat down to the specific elements, produce the cosmic Egg; there, growing gradually like a bubble in water, it increased in size.

Verse 63 (markandeya.45.63)

भूतेभ्योऽण्डं महाबुद्धे ! वृहत्तदुदकेशयम् । प्राकृतेऽण्डे विवृद्धः सन् क्षेत्रज्ञो ब्रह्मसंज्ञितः ॥ 45.63 ॥

bhūtebhyo'ṇḍaṁ mahābuddhe ! vṛhattadudakeśayam prākṛte'ṇḍe vivṛddhaḥ san kṣetrajño brahmasaṁjñitaḥ

O one of great understanding, from the elements arose that vast Egg, resting upon the waters; growing within that natural Egg, the Kshetrajna, known as Brahma, came into being.

Verse 64 (markandeya.45.64)

स वै शरीरी प्रथमः स वै पुरुष उच्यते । आदिकर्ता च भूतानां ब्रह्माग्रे समवर्तत ॥ 45.64 ॥

sa vai śarīrī prathamaḥ sa vai puruṣa ucyate ādikartā ca bhūtānāṁ brahmāgre samavartata

He indeed is called the first embodied being, he is called the Purusha; Brahma, the first agent among created beings, existed at the very beginning.

Verse 65 (markandeya.45.65)

तेन सर्वमिदं व्याप्तं त्रैलोक्यं सचराचरम् । मेरुस्तस्यानुसम्भूतो जरायुश्चापि पर्वताः ॥ 45.65 ॥

tena sarvamidaṁ vyāptaṁ trailokyaṁ sacarācaram merustasyānusambhūto jarāyuścāpi parvatāḥ

By him all this — the three worlds, together with all that moves and all that does not — is pervaded; Mount Meru arose from him like an afterbirth, and the other mountains likewise.

Verse 66 (markandeya.45.66)

समुदा गर्भसलिलं तस्याण्डस्य महात्मनः । तस्मिन्नण्डे जगत् सर्वं सदेवासुरमानुषम् ॥ 45.66 ॥

samudā garbhasalilaṁ tasyāṇḍasya mahātmanaḥ tasminnaṇḍe jagat sarvaṁ sadevāsuramānuṣam

The oceans are the amniotic waters of that great-souled one's Egg; within that Egg lies this entire world, with its gods, demons, and men.

Verse 67 (markandeya.45.67)

दीपाद्यद्रिसमुद्राश्च राज्योतिर्लोकसंग्रहः । जलानिलानलाकाशैस्ततो भूतादिना बहिः ॥ 45.67 ॥

dīpādyadrisamudrāśca rājyotirlokasaṁgrahaḥ jalānilānalākāśaistato bhūtādinā bahiḥ

The islands, mountains, and oceans; the kingdoms, the luminaries, the assemblage of worlds; and beyond all that, by water, air, fire, and space — and, beyond even that, by Bhutadi...

Verse 68 (markandeya.45.68)

वृतमण्डं दशगुणैरेकेकैकत्वेन तैः पुनः । महता तत्प्रमाणेन सहैवानेन वेष्टितः ॥ 45.68 ॥

vṛtamaṇḍaṁ daśaguṇairekekaikatvena taiḥ punaḥ mahatā tatpramāṇena sahaivānena veṣṭitaḥ

...the Egg is enveloped, each layer ten times greater than the one before it, one after another; and, in that same measure, it is likewise enveloped by Mahat, together with all the rest.

Verse 69 (markandeya.45.69)

महांस्तैः सहितः सर्वैरव्यक्तेन समावृतः । एभिरावरणैरण्डं सप्तभैः प्राकृतैर्वृतम् ॥ 45.69 ॥

mahāṁstaiḥ sahitaḥ sarvairavyaktena samāvṛtaḥ ebhirāvaraṇairaṇḍaṁ saptabhaiḥ prākṛtairvṛtam

Mahat, together with all these, is in turn enveloped by the Unmanifest; by these seven natural coverings, the Egg is thus enveloped.

Verse 70 (markandeya.45.70)

अन्योन्यमावृत्य च ता अष्टौ प्रकृतयः स्थिताः । एषा सा प्रकृतिर्नित्या यदन्तः पुरुषश्च सः ॥ 45.70 ॥

anyonyamāvṛtya ca tā aṣṭau prakṛtayaḥ sthitāḥ eṣā sā prakṛtirnityā yadantaḥ puruṣaśca saḥ

These eight fundamental principles stand, each enveloping the other in succession; this same Prakriti is eternal, and within it dwells the Purusha.

Verse 71 (markandeya.45.71)

ब्रह्माख्यः कथितो यस्ते समासात् श्रू यतां पुनः । यथा मग्नो जले कश्चिदुन्मज्जन् जलसम्भवः ॥ 45.71 ॥

brahmākhyaḥ kathito yaste samāsāt śrū yatāṁ punaḥ yathā magno jale kaścidunmajjan jalasambhavaḥ

This one, called Brahma, has been told to you in brief; now hear it once more: just as someone submerged in water, rising up again, appears born of that very water...

Verse 72 (markandeya.45.72)

जलञ्च क्षिपति ब्रह्मा स तथा प्रकृतिर्विभु । अव्यक्तं क्षेत्रमुदिष्टं ब्रह्मा क्षेत्रज्ञ उच्यते ॥ 45.72 ॥

jalañca kṣipati brahmā sa tathā prakṛtirvibhu avyaktaṁ kṣetramudiṣṭaṁ brahmā kṣetrajña ucyate

...and, rising up, shakes off the water — such is that all-pervading Prakriti; the Unmanifest is called the "Field" (Kshetra), and Brahma is called the "Knower of the Field" (Kshetrajna).

Verse 73 (markandeya.45.73)

एतत्समस्तं जानीयात् क्षेत्रक्षेत्रज्ञलक्षणम् । इत्येष प्राकृतः सर्गः क्षेत्रज्ञाधिष्ठितस्तु सः । अबुद्धिपूर्वः प्रथमः प्रादुर्भूतस्तडिद्यथा ॥ 45.73 ॥

etatsamastaṁ jānīyāt kṣetrakṣetrajñalakṣaṇam ityeṣa prākṛtaḥ sargaḥ kṣetrajñādhiṣṭhitastu saḥ abuddhipūrvaḥ prathamaḥ prādurbhūtastaḍidyathā

All this should be understood as defining the nature of the Field and the Knower of the Field; this, then, is the primal natural creation, presided over by the Kshetrajna — arising first, without prior deliberation, appearing suddenly, like a flash of lightning.