Descent of the Purana, continued

Verse 1 (padma.1.2.1)

सूत उवाच। नमस्ये सर्वलोकानां विश्वस्य जगतः पतिम्। य इमं कुरुते भावं सृष्टिरूपं प्रधानवित्।

sūta uvāca namasye sarvalokānāṁ viśvasya jagataḥ patim ya imaṁ kurute bhāvaṁ sṛṣṭirūpaṁ pradhānavit

Suta said: I bow to the lord of all worlds, of the universe, of the whole world — he who, knowing the Pradhana, brings about this state of being in the form of creation.

Verse 2 (padma.1.2.2)

लोककृल्लोकतत्वज्ञो योगमास्थाय योगवित्। असृजत्सर्वभूतानि स्थावराणि चराणि च।

lokakṛllokatatvajño yogamāsthāya yogavit asṛjatsarvabhūtāni sthāvarāṇi carāṇi ca

The maker of the worlds, the knower of the truth of the worlds, the knower of yoga, resorting to yoga, created all beings, both moving and unmoving.

Verse 3 (padma.1.2.3)

तमजं विश्वकर्माणं चित्पतिं लोकसाक्षिणम्। पुराणाख्यानजिज्ञासुर्व्रजामि शरणं विभुम्।

tamajaṁ viśvakarmāṇaṁ citpatiṁ lokasākṣiṇam purāṇākhyānajijñāsurvrajāmi śaraṇaṁ vibhum

To him, the unborn, the maker of the universe, lord of consciousness, witness of the worlds, I go for refuge — that Lord — desiring to relate the tale of the Purana.

Verse 4 (padma.1.2.4)

ब्रह्मविष्णुगिरीशेभ्यो नमस्कृत्वा समाहितः। इंद्राय लोकपालेभ्यः सवित्रे च समाधिना।

brahmaviṣṇugirīśebhyo namaskṛtvā samāhitaḥ iṁdrāya lokapālebhyaḥ savitre ca samādhinā

Having, with focused mind, bowed to Brahma, Vishnu, and the Lord of the Mountain, to Indra, to the guardians of the world, and to Savita, with concentration —

Verse 5 (padma.1.2.5)

मुनीनां च वरिष्ठाय वसिष्ठाय महात्मने। तद्वक्त्रेभाततपसे जातूकर्ण्याय चाक्षुषे।

munīnāṁ ca variṣṭhāya vasiṣṭhāya mahātmane tadvaktrebhātatapase jātūkarṇyāya cākṣuṣe

— and to the greatest of sages, the great-souled Vasishtha, and to Jatukarnya of his line, radiant with tapas, of clear vision —

Verse 6 (padma.1.2.6)

तस्मै भगवते नत्वा वेदव्यासाय वेधसे। पुरुषाय पुराणाय भृगुवाक्यानुवर्तिने।

tasmai bhagavate natvā vedavyāsāya vedhase puruṣāya purāṇāya bhṛguvākyānuvartine

— having bowed to that Lord Veda-Vyasa, the ordainer, the ancient Purusha, who follows the words of Bhrigu —

Verse 7 (padma.1.2.7)

तस्मादहमुपाश्रौषं पुराणं ब्रह्मवादिनः। सर्वज्ञात्सर्वलोकेषु पूजिताद्दीप्ततेजसः।

tasmādahamupāśrauṣaṁ purāṇaṁ brahmavādinaḥ sarvajñātsarvalokeṣu pūjitāddīptatejasaḥ

— from him I heard this Purana, from that knower of Brahman, the all-knowing one honored in every world, of blazing splendor.

Verse 8 (padma.1.2.8)

अव्यक्तं कारणं यत्तन्नित्यं सदसदात्मकम्। महदादिविशेषांतं सृजतीति विनिश्चयः।

avyaktaṁ kāraṇaṁ yattannityaṁ sadasadātmakam mahadādiviśeṣāṁtaṁ sṛjatīti viniścayaḥ

The Unmanifest is the eternal Cause, of the nature of both being and non-being; it creates everything from the Mahat down to the particulars — this is the settled conclusion.

Verse 9 (padma.1.2.9)

अण्डे हिरण्मये पूर्वं ब्रह्मणः सूतिरुत्तमा। अंडस्यावरणं चाद्भिरपामपि च तेजसा।

aṇḍe hiraṇmaye pūrvaṁ brahmaṇaḥ sūtiruttamā aṁḍasyāvaraṇaṁ cādbhirapāmapi ca tejasā

In the golden Egg, first, was the supreme birth of Brahma. The Egg's covering is by water, and water's covering, in turn, is by fire —

Verse 10 (padma.1.2.10)

वायुना तस्य वायोः खात्तद्भूतादित आवृतम्। भूतादिर्महता चापि अव्यक्तेनावृतो महान्।

vāyunā tasya vāyoḥ khāttadbhūtādita āvṛtam bhūtādirmahatā cāpi avyaktenāvṛto mahān

— fire's by air, and air's by ether; that ether is covered by the Bhutadi (ego-principle); the Bhutadi by the Mahat; and the Mahat is enveloped by the Unmanifest.

Verse 11 (padma.1.2.11)

प्रादुर्भावश्च लोकानामंड एवोपवर्णितः। नदीनां पर्वतानां च प्रादुर्भावोनुवर्ण्यते।

prādurbhāvaśca lokānāmaṁḍa evopavarṇitaḥ nadīnāṁ parvatānāṁ ca prādurbhāvonuvarṇyate

The appearance of the worlds is described as being within the Egg itself; the appearance of the rivers and mountains is likewise recounted.

Verse 12 (padma.1.2.12)

मन्वंतराणां संक्षेपात्कल्पानां चोपवर्णनम्। ब्रह्मवृक्षलय ब्रह्मप्रजासर्गोपवर्णनम्।

manvaṁtarāṇāṁ saṁkṣepātkalpānāṁ copavarṇanam brahmavṛkṣalaya brahmaprajāsargopavarṇanam

A brief account of the Manvantaras and a description of the Kalpas; the dissolution of the world-tree of Brahma and the account of the creation of Brahma's progeny —

Verse 13 (padma.1.2.13)

कल्पानां संचरश्चैव जगतः स्थापनं तथा। शयनं च हरेरप्सु पृथिव्युद्धरणं पुनः।

kalpānāṁ saṁcaraścaiva jagataḥ sthāpanaṁ tathā śayanaṁ ca harerapsu pṛthivyuddharaṇaṁ punaḥ

— the passing of the Kalpas, and likewise the establishment of the world; Hari's slumber upon the waters, and again the raising up of the earth —

Verse 14 (padma.1.2.14)

दशधा जन्मसंचारो भृगुशापेन केशवे। सन्निवेशो युगादीनां सर्वाश्रमविभाजनम्।

daśadhā janmasaṁcāro bhṛguśāpena keśave sanniveśo yugādīnāṁ sarvāśramavibhājanam

— the tenfold course of births upon Keshava through Bhrigu's curse; the ordering of the beginnings of the ages, and the division of all the ashramas —

Verse 15 (padma.1.2.15)

स्वर्गस्थानविभागश्च मर्त्यानां स्वर्गचारिणां। पशूनां पक्षिणां चैव संभवः परिकीर्त्तितः।

svargasthānavibhāgaśca martyānāṁ svargacāriṇāṁ paśūnāṁ pakṣiṇāṁ caiva saṁbhavaḥ parikīrttitaḥ

— the division of the heavenly abodes for mortals who journey to heaven; and the origin of beasts and birds is declared.

Verse 16 (padma.1.2.16)

तथा निर्वचनं कल्पं स्वाध्यायस्य परिग्रहः। प्रतिसर्गाः पुनः प्रोक्ता ब्रह्मणो बुद्धिपूर्वकाः।

tathā nirvacanaṁ kalpaṁ svādhyāyasya parigrahaḥ pratisargāḥ punaḥ proktā brahmaṇo buddhipūrvakāḥ

Likewise the etymology of the word "Kalpa," the taking-up of Vedic study; and again the re-creations of Brahma done with deliberate intent —

Verse 17 (padma.1.2.17)

त्रयोन्येऽबुद्धिपूर्वास्ते तथा लोकानकल्पयत्। ब्रह्मणो वदनेभ्यश्च भृग्वादीनां समुद्भवः।

trayonye'buddhipūrvāste tathā lokānakalpayat brahmaṇo vadanebhyaśca bhṛgvādīnāṁ samudbhavaḥ

— and the other three creations, not deliberate, by which he fashioned the worlds; and the origin of Bhrigu and the other sages from Brahma's mouths.

Verse 18 (padma.1.2.18)

कल्पयोरंतरं प्रोक्तं प्रतिसंधिश्च सर्गयोः। भृग्वादीनामृषीणां च प्रजासर्गोपवर्णनम्।

kalpayoraṁtaraṁ proktaṁ pratisaṁdhiśca sargayoḥ bhṛgvādīnāmṛṣīṇāṁ ca prajāsargopavarṇanam

The interval between two Kalpas is told, and the joining-point of two creations; and the account of the creation of progeny by Bhrigu and the other sages.

Verse 19 (padma.1.2.19)

वसिष्ठस्य च ब्रह्मर्षेर्ब्रह्मत्त्वं परिकीर्त्तितम्। स्वायंभुवस्य च मनोस्ततश्चाप्यनुकीर्तनम्।

vasiṣṭhasya ca brahmarṣerbrahmattvaṁ parikīrttitam svāyaṁbhuvasya ca manostataścāpyanukīrtanam

The Brahman-hood of the Brahmarshi Vasishtha is declared; and thereafter the account of Manu Svayambhuva as well.

Verse 20 (padma.1.2.20)

उक्तो नाभेर्विसर्गश्च रजसश्च महात्मनः। द्वीपानां च समुद्राणां पर्वतानां च कीर्तनम्।

ukto nābhervisargaśca rajasaśca mahātmanaḥ dvīpānāṁ ca samudrāṇāṁ parvatānāṁ ca kīrtanam

The emission from the navel is told, and that of the great soul Rajas; and the recounting of the continents, the oceans, and the mountains —

Verse 21 (padma.1.2.21)

द्वीपभेदसमुद्राणामन्तर्भावश्च सप्तसु। कीर्त्यन्ते योजनाग्रेण ये च तत्र निवासिनः।

dvīpabhedasamudrāṇāmantarbhāvaśca saptasu kīrtyante yojanāgreṇa ye ca tatra nivāsinaḥ

— the distinctions of the continents and their inclusion within the seven oceans are recounted, down to the very yojana-measure, and also who dwells there.

Verse 22 (padma.1.2.22)

तदीयानि च वर्षाणि नदीभिः पर्वतैः सह। जंबूद्वीपादयो द्वीपाः समुद्रैः सप्तभिर्वृताः।

tadīyāni ca varṣāṇi nadībhiḥ parvataiḥ saha jaṁbūdvīpādayo dvīpāḥ samudraiḥ saptabhirvṛtāḥ

Their respective regions, together with the rivers and mountains; Jambudvipa and the other continents, encircled by the seven oceans.

Verse 23 (padma.1.2.23)

अंडस्यांतस्त्विमेलोकाः सप्तद्वीपा च मेदिनी। सूर्याचंद्रमसोश्चारो ग्रहाणां ज्योतिषां तथा।

aṁḍasyāṁtastvimelokāḥ saptadvīpā ca medinī sūryācaṁdramasoścāro grahāṇāṁ jyotiṣāṁ tathā

Within the Egg are these worlds, and the earth of seven continents; the course of the sun and moon, and likewise of the planets and stars.

Verse 24 (padma.1.2.24)

कीर्त्यते ध्रुवसामर्थ्यात्प्रजानां च शुभाशुभम्। ब्रह्मणा निर्मितः सौरः स्यंदनोर्थवशात्स्वयम्।

kīrtyate dhruvasāmarthyātprajānāṁ ca śubhāśubham brahmaṇā nirmitaḥ sauraḥ syaṁdanorthavaśātsvayam

It is told by the power of Dhruva, and also the good and ill fortune of creatures; the solar chariot fashioned by Brahma, of his own will, for its purpose —

Verse 25 (padma.1.2.25)

कल्पितो भगवांस्तेन प्रसर्पति दिवाकरः। सूर्यादीनां स्यंदनानां ध्रुवादेव प्रवर्त्तनं।

kalpito bhagavāṁstena prasarpati divākaraḥ sūryādīnāṁ syaṁdanānāṁ dhruvādeva pravarttanaṁ

— fashioned by him, the divine sun moves on; the motion of the chariots of the sun and the rest proceeds from Dhruva alone.

Verse 26 (padma.1.2.26)

कल्पितः शिंशुमारश्च यस्य पुच्छे ध्रुवः स्थितः। संभवांते च संहारः संहारांते च संभवः।

kalpitaḥ śiṁśumāraśca yasya pucche dhruvaḥ sthitaḥ saṁbhavāṁte ca saṁhāraḥ saṁhārāṁte ca saṁbhavaḥ

The dolphin-shaped constellation is described, at whose tail Dhruva stands; at the end of creation comes dissolution, and at the end of dissolution, creation again —

Verse 27 (padma.1.2.27)

देवतानामृषीणां च मनोः पितृगणस्य च। न शक्यं विस्तराद्वक्तुमित्युक्तं च समासतः।

devatānāmṛṣīṇāṁ ca manoḥ pitṛgaṇasya ca na śakyaṁ vistarādvaktumityuktaṁ ca samāsataḥ

— of the gods, the sages, Manu, and the host of ancestors — since it cannot be told in full, it has been stated in brief.

Verse 28 (padma.1.2.28)

अतीतानागतानां वै समं स्वायंभुवेन तु। मन्वंतरेषु देवानां प्रजेशानां च कीर्तनम्।

atītānāgatānāṁ vai samaṁ svāyaṁbhuvena tu manvaṁtareṣu devānāṁ prajeśānāṁ ca kīrtanam

The past and future Manvantaras, equal to that of Svayambhuva; and the recounting, in the Manvantaras, of the gods and the lords of creatures.

Verse 29 (padma.1.2.29)

नैमित्तिकः प्राकृतिकस्तथैवात्यंतिकः स्मृतः। त्रिविधः सर्वभूतानां कल्पितः प्रतिसंचरः।

naimittikaḥ prākṛtikastathaivātyaṁtikaḥ smṛtaḥ trividhaḥ sarvabhūtānāṁ kalpitaḥ pratisaṁcaraḥ

The occasional, the elemental, and the absolute — threefold is the dissolution ordained for all beings.

Verse 30 (padma.1.2.30)

अनावृष्टिर्भास्कराच्च घोरः संवर्त्तकानलः। मेघाश्चैकार्णवा ये तु तथा रात्रिर्महात्मनः।

anāvṛṣṭirbhāskarācca ghoraḥ saṁvarttakānalaḥ meghāścaikārṇavā ye tu tathā rātrirmahātmanaḥ

The drought caused by the sun, the terrible fire of dissolution, the clouds that turn all into a single ocean, and likewise the night of the great soul —

Verse 31 (padma.1.2.31)

संध्यालक्षणमुद्दिष्टं तथा ब्राह्मं विशेषतः। भूतानां चापि लोकानां सप्तानामनुवर्णनम्।

saṁdhyālakṣaṇamuddiṣṭaṁ tathā brāhmaṁ viśeṣataḥ bhūtānāṁ cāpi lokānāṁ saptānāmanuvarṇanam

— the mark of the twilight is pointed out, and especially Brahma's own; and the account of beings and of the seven worlds.

Verse 32 (padma.1.2.32)

संकीर्त्यं ते मया चात्र पापानां रौरवादयः। सर्वेषामेव सत्वानां परिणामविनिर्णयः।

saṁkīrtyaṁ te mayā cātra pāpānāṁ rauravādayaḥ sarveṣāmeva satvānāṁ pariṇāmavinirṇayaḥ

I shall recount here the hells of the wicked, Raurava and the rest; and the determination of the final outcome of all beings.

Verse 33 (padma.1.2.33)

ब्रह्मणः प्रतिसर्गश्च सर्वसंहारवर्णनम्। कल्पेकल्पे च भूतानां महतामपि संक्षयः।

brahmaṇaḥ pratisargaśca sarvasaṁhāravarṇanam kalpekalpe ca bhūtānāṁ mahatāmapi saṁkṣayaḥ

Brahma's re-creation, and the account of the total dissolution; and, in every Kalpa, the destruction of even the great beings.

Verse 34 (padma.1.2.34)

सुसंख्याय च बुद्ध्वा वै ब्रह्मणश्चाप्यनित्यताम्। दौरात्म्यं चैव भोगानां संसारस्य च कष्टताम्।

susaṁkhyāya ca buddhvā vai brahmaṇaścāpyanityatām daurātmyaṁ caiva bhogānāṁ saṁsārasya ca kaṣṭatām

Having well reckoned and understood the impermanence even of Brahma-hood; the wickedness of worldly enjoyments, and the hardship of samsara —

Verse 35 (padma.1.2.35)

दुर्ल्लभत्वं च मोक्षस्य वैराग्याद्दोषदर्शनम्। व्यक्ताव्यक्तं परित्यज्य सत्वं ब्रह्मणि संस्थितम्।

durllabhatvaṁ ca mokṣasya vairāgyāddoṣadarśanam vyaktāvyaktaṁ parityajya satvaṁ brahmaṇi saṁsthitam

— the rarity of liberation, and the perception of faults through dispassion; abandoning the manifest and the unmanifest, the being fixed in Brahman —

Verse 36 (padma.1.2.36)

नानात्व दर्शनात्सुस्थस्ततस्तदभिवर्त्तते। ततस्तापत्रयातीतो विरूपाख्यो निरंजनः।

nānātva darśanātsusthastatastadabhivarttate tatastāpatrayātīto virūpākhyo niraṁjanaḥ

— turning from the perception of multiplicity, being well-established, one moves toward That; then, beyond the three sufferings, of formless name, unstained —

Verse 37 (padma.1.2.37)

आनंदं ब्रह्मणः प्राप्तो न बिभेति कुतश्चन। इति कृत्य समुद्देशः प्रमाणस्योपवर्णितः।

ānaṁdaṁ brahmaṇaḥ prāpto na bibheti kutaścana iti kṛtya samuddeśaḥ pramāṇasyopavarṇitaḥ

— having attained the bliss of Brahman, one fears nothing from anywhere. Thus has the summary of topics and their proof been described.

Verse 38 (padma.1.2.38)

कीर्त्यंते जगतो यत्र सर्गप्रलयविक्रियाः। प्रवृत्तिश्चापि भूतानां निवृत्तीनां फलानि च।

kīrtyaṁte jagato yatra sargapralayavikriyāḥ pravṛttiścāpi bhūtānāṁ nivṛttīnāṁ phalāni ca

Herein are recounted the world's creation, dissolution, and transformations; the outward activity of beings, and the fruits of renunciation.

Verse 39 (padma.1.2.39)

प्रादुर्भावो वसिष्ठस्य शक्तेर्जन्म तथैव च। सौदासान्निग्रहस्तस्य विश्वामित्रकृतेन च।

prādurbhāvo vasiṣṭhasya śakterjanma tathaiva ca saudāsānnigrahastasya viśvāmitrakṛtena ca

The appearance of Vasishtha, and likewise the birth of Shakti; his destruction brought about, through king Saudasa, by Vishvamitra.

Verse 40 (padma.1.2.40)

पराशरस्य चोत्पत्तिरदृश्यन्त्यां यथा विभोः। जज्ञे पितॄणां कन्यायां व्यासश्चापि यथा मुनिः।

parāśarasya cotpattiradṛśyantyāṁ yathā vibhoḥ jajñe pitṝṇāṁ kanyāyāṁ vyāsaścāpi yathā muniḥ

The origin of the Lord Parashara from Adrishyanti; and how the sage Vyasa was born of a daughter of the Pitris.

Verse 41 (padma.1.2.41)

शुकस्य च यथा जन्म पुत्रस्य सह धीमतः। पराशरस्य विद्वेषो विश्वामित्रकृतो यथा।

śukasya ca yathā janma putrasya saha dhīmataḥ parāśarasya vidveṣo viśvāmitrakṛto yathā

And how the birth of the wise son Shuka came about; and how Parashara's enmity was brought about by Vishvamitra.

Verse 42 (padma.1.2.42)

वसिष्ठसंभृतश्चाग्निर्विश्वामित्रजिघांसया। संधानहेतोर्विभुना जीर्णः कण्वेन धीमता।

vasiṣṭhasaṁbhṛtaścāgnirviśvāmitrajighāṁsayā saṁdhānahetorvibhunā jīrṇaḥ kaṇvena dhīmatā

The fire kindled by Vasishtha out of a wish to slay Vishvamitra, and worn down by the wise Kanva for the sake of reconciliation —

Verse 43 (padma.1.2.43)

देवेन विप्रा विप्राणां विश्वामित्रहितैषिणा। एकं वेदं चतुःपादं चतुर्धा पुनरीश्वरः।

devena viprā viprāṇāṁ viśvāmitrahitaiṣiṇā ekaṁ vedaṁ catuḥpādaṁ caturdhā punarīśvaraḥ

— by the god who wished well for the brahmins, and for Vishvamitra; the single four-footed Veda, which the Lord again divided fourfold —

Verse 44 (padma.1.2.44)

यथा बिभेद भगवान् व्यासः सर्वेष्वनुग्रहात्। तस्य शिष्यप्रशिष्यैश्च शाखाभेदाः पुनः कृताः।

yathā bibheda bhagavān vyāsaḥ sarveṣvanugrahāt tasya śiṣyapraśiṣyaiśca śākhābhedāḥ punaḥ kṛtāḥ

— as the Lord Vyasa divided it, out of grace toward all; and how branch-divisions were again made by his disciples and their disciples.

Verse 45 (padma.1.2.45)

प्रयागे मुनिवर्यैश्च यथा पृष्टः स्वयं प्रभुः। कृष्णेन चानुशिष्टास्ते मुनयो धर्मकांक्षिणः।

prayāge munivaryaiśca yathā pṛṣṭaḥ svayaṁ prabhuḥ kṛṣṇena cānuśiṣṭāste munayo dharmakāṁkṣiṇaḥ

How, at Prayaga, the foremost sages questioned the Lord himself; and how those dharma-seeking sages were instructed by Krishna Dvaipayana.

Verse 46 (padma.1.2.46)

एतत्सर्वं यथातत्वमाख्यातं द्विजसत्तमाः। मुनीनां धर्मनित्यानां लोकतंत्रमनुत्तमम्।

etatsarvaṁ yathātatvamākhyātaṁ dvijasattamāḥ munīnāṁ dharmanityānāṁ lokataṁtramanuttamam

All this, O best of the twice-born, has been truly related — this supreme system of the world, meant for sages ever devoted to dharma —

Verse 47 (padma.1.2.47)

ब्रह्मणा यत्पुरा प्रोक्तं पुलस्त्याय महात्मने। पुलस्त्येनाथ भीष्माय गंगाद्वारे प्रभाषितम्।

brahmaṇā yatpurā proktaṁ pulastyāya mahātmane pulastyenātha bhīṣmāya gaṁgādvāre prabhāṣitam

— which was told of old by Brahma to the great-souled Pulastya, and by Pulastya, in turn, spoken to Bhishma at Gangadvara.

Verse 48 (padma.1.2.48)

धन्यं यशस्यमायुष्यं सर्व्वपापप्रणाशनम्। कीर्तनं श्रवणं चास्य धारणं च विशेषतः।

dhanyaṁ yaśasyamāyuṣyaṁ sarvvapāpapraṇāśanam kīrtanaṁ śravaṇaṁ cāsya dhāraṇaṁ ca viśeṣataḥ

It is conducive to prosperity, fame, and long life, the destroyer of all sins — its recitation, its hearing, and especially its retention in memory.

Verse 49 (padma.1.2.49)

सूतेनानुक्रमेणेदं पुराणं संप्रकाशितम्। ब्राह्मणेषु पुरा यच्च ब्रह्मणोक्तं सविस्तरम्।

sūtenānukrameṇedaṁ purāṇaṁ saṁprakāśitam brāhmaṇeṣu purā yacca brahmaṇoktaṁ savistaram

This Purana has been fully set forth by the Suta in due order, just as it was told at length by Brahma among the brahmins of old.

Verse 50 (padma.1.2.50)

पादमस्य विदन्सम्यग्योधीयीत जितेंद्रियः। तेनाधीतं पुराणं स्यात्सर्वं नास्त्यत्र संशयः।

pādamasya vidansamyagyodhīyīta jiteṁdriyaḥ tenādhītaṁ purāṇaṁ syātsarvaṁ nāstyatra saṁśayaḥ

He who, with senses controlled, rightly studies even a quarter of it — by him the whole Purana is, in effect, studied; of this there is no doubt.

Verse 51 (padma.1.2.51)

यो विद्याच्चतुरो वेदान्सांगोपनिषदो द्विजः। पुराणं च विजानाति यः स तस्माद्विचक्षणः।

yo vidyāccaturo vedānsāṁgopaniṣado dvijaḥ purāṇaṁ ca vijānāti yaḥ sa tasmādvicakṣaṇaḥ

The twice-born who knows the four Vedas with their limbs and Upanishads, and who also knows the Purana — he is wiser even than that Veda-knower.

Verse 52 (padma.1.2.52)

इतिहासपुराणाभ्यां वेदं समुपबृंहयेत्। बिभेत्यल्पश्रुताद्वेदो मामयं प्रतरिष्यति।

itihāsapurāṇābhyāṁ vedaṁ samupabṛṁhayet bibhetyalpaśrutādvedo māmayaṁ pratariṣyati

One should amplify the Veda with the Itihasa and the Purana. The Veda fears one of little learning, thinking, "this one will outstrip me."

Verse 53 (padma.1.2.53)

अधीत्य चैकमध्यायं स्वयं प्रोक्तं स्वयंभुवा। आपदः प्राप्य मुच्येत यथेष्टां प्राप्नुयाद्गतिम्।

adhītya caikamadhyāyaṁ svayaṁ proktaṁ svayaṁbhuvā āpadaḥ prāpya mucyeta yatheṣṭāṁ prāpnuyādgatim

Having studied even a single chapter, spoken by the Self-born himself, one is freed upon meeting misfortune, and attains whatever destination one desires.

Verse 54 (padma.1.2.54)

पुरा परंपरां वक्ति पुराणं तेन वै स्मृतम्। निरुक्तिमस्य यो वेद सर्वपापैः प्रमुच्यते।

purā paraṁparāṁ vakti purāṇaṁ tena vai smṛtam niruktimasya yo veda sarvapāpaiḥ pramucyate

It tells of ancient tradition — hence it is remembered as "Purana." He who knows this etymology is released from all sins.

Verse 55 (padma.1.2.55)

ऋषयोह्यब्रुवन्सूतं कथं भीष्मेण सङ्गतः। ब्रह्मणो मानसः पुत्रः पुलस्त्यो भगवानृषिः।

ṛṣayohyabruvansūtaṁ kathaṁ bhīṣmeṇa saṅgataḥ brahmaṇo mānasaḥ putraḥ pulastyo bhagavānṛṣiḥ

The sages then said to Suta: "How did Bhishma come to meet Pulastya, the mind-born son of Brahma, the divine sage,

Verse 56 (padma.1.2.56)

दुर्लभं दर्शनं यस्य नरैः पापसमन्वितैः। अत्याश्चर्यमिदं सूत क्षत्रियेण कथं मुनिः।

durlabhaṁ darśanaṁ yasya naraiḥ pāpasamanvitaiḥ atyāścaryamidaṁ sūta kṣatriyeṇa kathaṁ muniḥ

he whose sight is hard to obtain for sinful men? This is most wondrous, O Suta — how did a sage come to meet with a Kshatriya —

Verse 57 (padma.1.2.57)

आराधितो बृहद्भूतस्तन्नो वद महामते। कीदृशं वा तपस्तेन को वान्यो नियमः कृतः।

ārādhito bṛhadbhūtastanno vada mahāmate kīdṛśaṁ vā tapastena ko vānyo niyamaḥ kṛtaḥ

and how was that great being propitiated? Tell us this, O wise one; and what kind of austerity did he perform, or what other observance,

Verse 58 (padma.1.2.58)

येन तुष्टो मुनिर्ब्राह्मस्तथा तेन प्रभाषितः। पर्वं वाप्यथ पर्वार्धं समग्रं वा प्रभाषितम्।

yena tuṣṭo munirbrāhmastathā tena prabhāṣitaḥ parvaṁ vāpyatha parvārdhaṁ samagraṁ vā prabhāṣitam

by which the Brahma-born sage was pleased and spoke to him? Did he tell a whole section, or half a section, or the entire Purana?

Verse 59 (padma.1.2.59)

यस्मिन्स्थाने यथादृष्टः पुलस्त्यो भगवानृषिः। तन्नो वद महाभाग कल्याः स्म श्रवणे वयम्।

yasminsthāne yathādṛṣṭaḥ pulastyo bhagavānṛṣiḥ tanno vada mahābhāga kalyāḥ sma śravaṇe vayam

In what place, and how, was the divine sage Pulastya seen? Tell us this, O greatly fortunate one; we are ready to hear it."

Verse 60 (padma.1.2.60)

सूत उवाच। यत्र गंगा महाभागा साधूनां हितकारिणी। विभिद्य पर्वतं वेगान्निःसृता लोकपावनी।

sūta uvāca yatra gaṁgā mahābhāgā sādhūnāṁ hitakāriṇī vibhidya parvataṁ vegānniḥsṛtā lokapāvanī

Suta said: Where the greatly blessed Ganga, benefactress of the good, having split the mountain with her force, issued forth — she who purifies the world —

Verse 61 (padma.1.2.61)

गंगाद्वारे महातीर्थे भीष्मः पितृपरायणः। शुश्रूषुः सुचिरं कालं महतां नियमे स्थितः।

gaṁgādvāre mahātīrthe bhīṣmaḥ pitṛparāyaṇaḥ śuśrūṣuḥ suciraṁ kālaṁ mahatāṁ niyame sthitaḥ

— at Gangadvara, that great tirtha, Bhishma, devoted to his ancestors, desiring to serve them, remained for a very long time, established in the discipline of the great.

Verse 62 (padma.1.2.62)

यावद्वर्षशतं साग्रं परमेण समाधिना। ध्यायमानः परं ब्रह्म त्रिकालं स्नानमाचरत्।

yāvadvarṣaśataṁ sāgraṁ parameṇa samādhinā dhyāyamānaḥ paraṁ brahma trikālaṁ snānamācarat

For a full hundred years and more, with supreme concentration, meditating on the Supreme Brahman, he performed his bath three times a day.

Verse 63 (padma.1.2.63)

पितॄन्देवांस्तर्पयतः स्वाध्यायेन महात्मनः। आत्मानं कर्षतश्चास्य तुष्टो देवः पितामहः।

pitṝndevāṁstarpayataḥ svādhyāyena mahātmanaḥ ātmānaṁ karṣataścāsya tuṣṭo devaḥ pitāmahaḥ

As that great soul, satisfying the ancestors and gods through Vedic recitation, disciplined himself, the god, the Grandfather, became pleased.

Verse 64 (padma.1.2.64)

उवाच तनयं ब्रह्मा पुलस्त्यमृषिसत्तमम्। स त्वं देवव्रतं भीष्मं वीरं कुरुकुलोद्भवम्।

uvāca tanayaṁ brahmā pulastyamṛṣisattamam sa tvaṁ devavrataṁ bhīṣmaṁ vīraṁ kurukulodbhavam

Brahma said to his son Pulastya, the foremost of sages: "Go to that hero Devavrata Bhishma, born of the Kuru line —

Verse 65 (padma.1.2.65)

तपसः संनिवर्त्तस्व कारणं चास्य कीर्त्तय। पितॄन्भक्त्या महाभागो ध्यायमानस्समास्थितः।

tapasaḥ saṁnivarttasva kāraṇaṁ cāsya kīrttaya pitṝnbhaktyā mahābhāgo dhyāyamānassamāsthitaḥ

— and turn him back from his austerity, telling him its cause; for that greatly blessed one remains fixed in meditation, out of devotion to his ancestors.

Verse 66 (padma.1.2.66)

यो ह्यस्य मनसः कामस्तं संपादयमाचिरम्। पितामहवचः श्रुत्वा पुलस्त्यो मुनिसत्तमः।

yo hyasya manasaḥ kāmastaṁ saṁpādayamāciram pitāmahavacaḥ śrutvā pulastyo munisattamaḥ

Whatever desire is in his heart, fulfill it without delay." Having heard the Grandfather's words, Pulastya, foremost of sages —

Verse 67 (padma.1.2.67)

गंगाद्वारमथागत्य भीष्मं वचनमब्रवीत्। वरं वरय भद्रं ते यत्ते मनसि वर्त्तते।

gaṁgādvāramathāgatya bhīṣmaṁ vacanamabravīt varaṁ varaya bhadraṁ te yatte manasi varttate

— then came to Gangadvara and spoke this word to Bhishma: "Choose a boon — may good befall you — whatever is in your mind.

Verse 68 (padma.1.2.68)

तुष्टस्ते तपसा वीर साक्षाद्देवः पितामहः। ब्रह्मणा प्रेषितस्तेहं वरान्दास्यामि कांक्षितान्।

tuṣṭaste tapasā vīra sākṣāddevaḥ pitāmahaḥ brahmaṇā preṣitastehaṁ varāndāsyāmi kāṁkṣitān

The god, the Grandfather himself, O hero, is pleased with your austerity; sent by Brahma, I shall grant you the boons you desire."

Verse 69 (padma.1.2.69)

भीष्मोपि तद्वचः श्रुत्वा मनःश्रोत्रसुखावहम्। उन्मील्य नयने दृष्ट्वा पुलस्त्यं पुरतः स्थितम्।

bhīṣmopi tadvacaḥ śrutvā manaḥśrotrasukhāvaham unmīlya nayane dṛṣṭvā pulastyaṁ purataḥ sthitam

Bhishma too, hearing that word which brought joy to mind and ear, opened his eyes and saw Pulastya standing before him.

Verse 70 (padma.1.2.70)

अष्टांगप्रणिपातेन नत्वा तं मुनिसत्तमम्। उवाच प्रणतो भूत्वा सर्वांगालिंगितावनिः।

aṣṭāṁgapraṇipātena natvā taṁ munisattamam uvāca praṇato bhūtvā sarvāṁgāliṁgitāvaniḥ

Bowing to that foremost of sages with an eightfold prostration, embracing the earth with his whole body, prostrate, he said —

Verse 71 (padma.1.2.71)

अद्य मे सफलं जन्म दिनं चेदं सुशोभनम्। भवतश्चरणौ दृष्टौ जगद्वंद्यौ मया त्विह।

adya me saphalaṁ janma dinaṁ cedaṁ suśobhanam bhavataścaraṇau dṛṣṭau jagadvaṁdyau mayā tviha

"Today my birth is fruitful, and this day most auspicious, in that I have here beheld your feet, worshipped by the world.

Verse 72 (padma.1.2.72)

तपसश्च फलं प्राप्तं यद्दृष्टोभगवान्मया। वरप्रदो विशेषेण संप्राप्तश्च नदीतटे।

tapasaśca phalaṁ prāptaṁ yaddṛṣṭobhagavānmayā varaprado viśeṣeṇa saṁprāptaśca nadītaṭe

And the fruit of my austerity has been attained, in that I have seen the Lord — the special granter of boons — arrived here on the river-bank.

Verse 73 (padma.1.2.73)

इयं ब्रसी मया क्लप्ता आस्यतां सुखदा कृता। अर्घ्यपात्रे तु पालाशे दूर्वाक्षतसुमैः कुशैः।

iyaṁ brasī mayā klaptā āsyatāṁ sukhadā kṛtā arghyapātre tu pālāśe dūrvākṣatasumaiḥ kuśaiḥ

Here is a seat I have prepared for you, made comfortable — please be seated; and in the vessel of palasha-leaf, the arghya, with durva grass, unbroken rice, flowers, and kusha grass —

Verse 74 (padma.1.2.74)

सर्षपैश्च दधिक्षौद्रैर्यवैश्च पयसा सह। अष्टांगो ह्येष निर्द्दिष्टो ह्यर्घो हि मुनिभिः पुरा।

sarṣapaiśca dadhikṣaudrairyavaiśca payasā saha aṣṭāṁgo hyeṣa nirddiṣṭo hyargho hi munibhiḥ purā

— with mustard seed, curd, honey, barley, and milk — this eightfold arghya has indeed been prescribed by the sages of old."

Verse 75 (padma.1.2.75)

श्रुत्वैतद्वचनं तस्य भीष्मस्यामिततेजसः। उपविष्टो ब्रह्मसुतः पुलस्त्यो भगवानृषिः।

śrutvaitadvacanaṁ tasya bhīṣmasyāmitatejasaḥ upaviṣṭo brahmasutaḥ pulastyo bhagavānṛṣiḥ

Hearing this speech of Bhishma of measureless splendor, the divine sage Pulastya, Brahma's son, sat down there.

Verse 76 (padma.1.2.76)

विष्टरं सहपाद्येन अर्घपात्रं मुदान्वितः। जुजोष भगवान्प्रीतः सदाचारेण तेन तु।

viṣṭaraṁ sahapādyena arghapātraṁ mudānvitaḥ jujoṣa bhagavānprītaḥ sadācāreṇa tena tu

With joy, the Lord accepted the seat, together with the water for the feet and the vessel of arghya, pleased by that proper conduct.

Verse 77 (padma.1.2.77)

पुलस्त्य उवाच। सत्यवान्दानशीलोसि सत्यसंधिर्नरेश्वरः। ह्रीमान्मैत्रः क्षमाशीलो विक्रांतः शत्रुशासने।

pulastya uvāca satyavāndānaśīlosi satyasaṁdhirnareśvaraḥ hrīmānmaitraḥ kṣamāśīlo vikrāṁtaḥ śatruśāsane

Pulastya said: "You are truthful, generous by nature, true to your word, O lord of men; modest, friendly, forbearing, and valiant in the chastising of enemies."

Verse 78 (padma.1.2.78)

धर्मज्ञस्त्वं कृतज्ञस्त्वं दयावान्प्रियभाषिता। मान्यमानयिता विज्ञो ब्रह्मण्यः साधुवत्सलः।

dharmajñastvaṁ kṛtajñastvaṁ dayāvānpriyabhāṣitā mānyamānayitā vijño brahmaṇyaḥ sādhuvatsalaḥ

"You know dharma, are grateful, compassionate, gentle-spoken; you honor the honorable, are wise, devoted to brahmins, fond of the virtuous."

Verse 79 (padma.1.2.79)

तुष्टस्तेहं सदा वत्स प्रणिपातपरस्य वै। प्रब्रूहि त्वं महाभाग कथनं ते वदाम्यहम्।

tuṣṭastehaṁ sadā vatsa praṇipātaparasya vai prabrūhi tvaṁ mahābhāga kathanaṁ te vadāmyaham

"I am ever pleased, my child, with one so devoted in reverence. Speak, O greatly fortunate one — I shall answer you."

Verse 80 (padma.1.2.80)

भीष्म उवाच। भगवन्भगवान्ब्रह्मा कस्मिन्काले स्थितो विभुः। सृष्टिं चकार वै पूर्वं देवादीनां वदस्व मे।

bhīṣma uvāca bhagavanbhagavānbrahmā kasminkāle sthito vibhuḥ sṛṣṭiṁ cakāra vai pūrvaṁ devādīnāṁ vadasva me

Bhishma said: "O Lord, at what time did the Lord Brahma, the Pervader, first stand established and create the gods and the rest? Tell me this."

Verse 81 (padma.1.2.81)

स्थितिं वा भगवान्विष्णुः कथं रुद्रस्तु निर्मितः। कथं वा ऋषयो देवास्सृष्टास्तेन महात्मना।

sthitiṁ vā bhagavānviṣṇuḥ kathaṁ rudrastu nirmitaḥ kathaṁ vā ṛṣayo devāssṛṣṭāstena mahātmanā

"And how does Lord Vishnu sustain that state? How was Rudra fashioned? And how were the sages and gods created by that great soul?"

Verse 82 (padma.1.2.82)

कथं पृथ्वी कथं व्योम कथं चेमे तु सागराः। कथं द्वीपाः पर्वताश्च ग्रामारण्यपुराणि च।

kathaṁ pṛthvī kathaṁ vyoma kathaṁ ceme tu sāgarāḥ kathaṁ dvīpāḥ parvatāśca grāmāraṇyapurāṇi ca

"How was the earth made, how the sky, how these oceans? How the continents and mountains, and villages, forests, and cities?"

Verse 83 (padma.1.2.83)

मुनीन्प्रजापतींश्चैव सप्तर्षीन्प्रवरानपि। वर्णान्वायुं पुरास्थानं गंधर्वान्यक्षराक्षसान्।

munīnprajāpatīṁścaiva saptarṣīnpravarānapi varṇānvāyuṁ purāsthānaṁ gaṁdharvānyakṣarākṣasān

"The sages, the Prajapatis, and the seven foremost seers; the social orders, the wind, the abode of the city of the gods, the Gandharvas, Yakshas, and Rakshasas —"

Verse 84 (padma.1.2.84)

तीर्थानि सरितो वाथ सूर्यादीन्ग्रहतारकान्। यथा ससर्ज भगवांस्तथा मे त्वं वदस्व ह।

tīrthāni sarito vātha sūryādīngrahatārakān yathā sasarja bhagavāṁstathā me tvaṁ vadasva ha

"— the sacred fords, the rivers, the sun and the rest, the planets and the stars — just as the Lord created them, so tell me."

Verse 85 (padma.1.2.85)

पुलस्त्य उवाच। परः पराणां परमः परमात्मा पितामहः। रूपवर्णादिरहितो विशेषण विवर्जितः।

pulastya uvāca paraḥ parāṇāṁ paramaḥ paramātmā pitāmahaḥ rūpavarṇādirahito viśeṣaṇa vivarjitaḥ

Pulastya said: "The Grandfather is the highest of the high, the Supreme Self, devoid of form, color, and the like, free of every distinguishing attribute."

Verse 86 (padma.1.2.86)

अपक्षयविनाशाभ्यां परिणामर्द्धिजन्मभिः। गुणैर्विवर्जितः सर्वैः स भातीति हि केवलम्।

apakṣayavināśābhyāṁ pariṇāmarddhijanmabhiḥ guṇairvivarjitaḥ sarvaiḥ sa bhātīti hi kevalam

"He is free from decay and destruction, from transformation, growth, and birth, and from every material quality; he alone simply shines forth."

Verse 87 (padma.1.2.87)

सर्वत्रासौ समश्चापि वसन्ननुपमो मतः। भावयन्ब्रह्मरूपेण विद्वद्भिः परिपठ्यते।

sarvatrāsau samaścāpi vasannanupamo mataḥ bhāvayanbrahmarūpeṇa vidvadbhiḥ paripaṭhyate

"Equally present everywhere, dwelling in all, he is held to be without compare; contemplating him in the form of Brahman, the wise recite him."

Verse 88 (padma.1.2.88)

तं गुह्यं परमं नित्यमजमक्षयमव्ययम्। तथा पुरुषरूपेण कालरूपेण संस्थितम्।

taṁ guhyaṁ paramaṁ nityamajamakṣayamavyayam tathā puruṣarūpeṇa kālarūpeṇa saṁsthitam

"That secret, supreme, eternal, unborn, imperishable, unchanging one — likewise established in the form of the Purusha and in the form of Time —"

Verse 89 (padma.1.2.89)

तं नत्वाहं प्रवक्ष्यामि यथा सृष्टिं चकार ह। पूर्वं तु पद्मशयनादुत्थाय जगतःप्रभुः।

taṁ natvāhaṁ pravakṣyāmi yathā sṛṣṭiṁ cakāra ha pūrvaṁ tu padmaśayanādutthāya jagataḥprabhuḥ

— having bowed to him, I shall tell how he made the creation. Of old, rising from his lotus-couch, the Lord of the world —

Verse 90 (padma.1.2.90)

गुणव्यंजनसंभूतः सर्गकाले नराधिप। सात्विको राजसश्चैव तामसश्च त्रिधा महान्।

guṇavyaṁjanasaṁbhūtaḥ sargakāle narādhipa sātviko rājasaścaiva tāmasaśca tridhā mahān

— arisen with the manifestation of the three gunas at the time of creation, O king of men — the Mahat, threefold: sattvic, rajasic, and tamasic —

Verse 91 (padma.1.2.91)

प्रधानतत्वेन समं तथा बीजादिभिर्वृतः। वैकारिकस्तैजसश्च भूतादिश्चैव तामसः।

pradhānatatvena samaṁ tathā bījādibhirvṛtaḥ vaikārikastaijasaśca bhūtādiścaiva tāmasaḥ

— together with the principle of Pradhana, and endowed with the seeds of the elements; the modifying, the fiery, and the elemental, tamasic ego —

Verse 92 (padma.1.2.92)

त्रिविधोयमहंकारो महत्तत्त्वादजायत। भूतेंद्रियाणां पंचानां तथा कर्मेन्द्रियैः सह।

trividhoyamahaṁkāro mahattattvādajāyata bhūteṁdriyāṇāṁ paṁcānāṁ tathā karmendriyaiḥ saha

— this threefold ego-principle was born from the Mahat-tattva; from it arose the five subtle elements and senses, together with the organs of action.

Verse 93 (padma.1.2.93)

पृथिव्यापस्तथातेजो वायुराकाशमेव च। एकैकशः स्वरूपेण कथयामि यथोत्तरम्।

pṛthivyāpastathātejo vāyurākāśameva ca ekaikaśaḥ svarūpeṇa kathayāmi yathottaram

Earth, water, fire, air, and ether — I shall tell of each, one by one, in its own nature, in due order.

Verse 94 (padma.1.2.94)

शब्दमात्रमथाकाशं भूतादिः खं समावृणोत्। अथाकाशं विकुर्वाणं स्पर्शमात्रं ससर्ज ह।

śabdamātramathākāśaṁ bhūtādiḥ khaṁ samāvṛṇot athākāśaṁ vikurvāṇaṁ sparśamātraṁ sasarja ha

Ether, pure sound alone, was enveloped by the Bhutadi; then ether, undergoing transformation, produced touch alone.

Verse 95 (padma.1.2.95)

बलवानेष वै वायुस्तस्य स्पर्शो गुणो मतः। आकाशं शब्दमात्रं तु स्पर्शमात्रं समावृणोत्।

balavāneṣa vai vāyustasya sparśo guṇo mataḥ ākāśaṁ śabdamātraṁ tu sparśamātraṁ samāvṛṇot

This is the mighty air, whose quality is held to be touch; ether, of pure sound, enveloped that pure touch.

Verse 96 (padma.1.2.96)

ततो वायुर्विकुर्वाणो रूपमात्रं ससर्ज ह। ज्योतीरूपन्तु तद्वायुस्तद्रूपगुणमुच्यते।

tato vāyurvikurvāṇo rūpamātraṁ sasarja ha jyotīrūpantu tadvāyustadrūpaguṇamucyate

Then air, undergoing transformation, produced form alone; that air became of the nature of light, and its quality is said to be form.

Verse 97 (padma.1.2.97)

स्पर्शरूपस्तु वै वायू रूपमात्रं समावृणोत्। ज्योतिश्चापि विकुर्वाणं रसमात्रं ससर्ज ह।

sparśarūpastu vai vāyū rūpamātraṁ samāvṛṇot jyotiścāpi vikurvāṇaṁ rasamātraṁ sasarja ha

Air, of the nature of touch, enveloped that pure form; and light too, undergoing transformation, produced taste alone.

Verse 98 (padma.1.2.98)

संभवंति ततोंभांसि रूपमात्रं समावृणोत्। विकुर्वाणानि चांभांसि गंधमात्रं ससर्जिरे।

saṁbhavaṁti tatoṁbhāṁsi rūpamātraṁ samāvṛṇot vikurvāṇāni cāṁbhāṁsi gaṁdhamātraṁ sasarjire

From this, waters came into being, and enveloped that pure form; and the waters, undergoing transformation, produced smell alone.

Verse 99 (padma.1.2.99)

संघातो जायते तस्मात्तस्य गंधो मतो गुणः। तैजसानीन्द्रियाण्याहुर्देवा वैकारिका दश।

saṁghāto jāyate tasmāttasya gaṁdho mato guṇaḥ taijasānīndriyāṇyāhurdevā vaikārikā daśa

From that arises solidity (earth), whose quality is held to be smell. The sense-organs are said to be fiery in origin; the ten presiding deities are sattvic.

Verse 100 (padma.1.2.100)

एकादशम्मनश्चात्र देवा वैकारिकाः स्मृताः। त्वक्चक्षुर्नासिका जिह्वा श्रोत्रमत्र च पंचमम्।

ekādaśammanaścātra devā vaikārikāḥ smṛtāḥ tvakcakṣurnāsikā jihvā śrotramatra ca paṁcamam

And here the mind is the eleventh, whose deity too is held to be sattvic; skin, eye, nose, tongue, and ear as the fifth —

Verse 101 (padma.1.2.101)

एतेषां तु मतं कृत्यं शब्दादि ग्रहणं पुनः। वाक्पाणिपादपायूनि चोपस्थं तत्र पञ्चमम्।

eteṣāṁ tu mataṁ kṛtyaṁ śabdādi grahaṇaṁ punaḥ vākpāṇipādapāyūni copasthaṁ tatra pañcamam

— the function held proper to these is the grasping of sound and the rest; speech, hands, feet, the anus, and the organ of generation as the fifth —

Verse 102 (padma.1.2.102)

विसर्गशिल्पगत्युक्तिर्गुणा एषां विपर्ययात्। आकाश वायु तेजांसि सलिलं पृथिवी तथा।

visargaśilpagatyuktirguṇā eṣāṁ viparyayāt ākāśa vāyu tejāṁsi salilaṁ pṛthivī tathā

— excretion, craftsmanship, movement, and speech: their functions, in reverse order. Ether, air, fire, water, and earth —

Verse 103 (padma.1.2.103)

शब्दादिभिर्गुणैर्वीर युक्तानीत्युत्तरोत्तरैः। शांता घोराश्च मूढाश्च विशेषास्तेन ते स्मृताः।

śabdādibhirguṇairvīra yuktānītyuttarottaraiḥ śāṁtā ghorāśca mūḍhāśca viśeṣāstena te smṛtāḥ

— are joined, O hero, with the qualities of sound and the rest, each successively more. Peaceful, fierce, and dull — by these distinctions they are known.

Verse 104 (padma.1.2.104)

नानावीर्याः पृथग्भूतास्ततस्ते संहतिं विना। नाशक्नुवन्प्रजाः स्रष्टुमसमागम्य कृत्स्नशः।

nānāvīryāḥ pṛthagbhūtāstataste saṁhatiṁ vinā nāśaknuvanprajāḥ sraṣṭumasamāgamya kṛtsnaśaḥ

Of various powers, existing separately, those elements, without combining, without coming together completely, were unable to create beings.

Verse 105 (padma.1.2.105)

समेत्यान्योन्यसंयोगात्परस्परसमाश्रयात्। एकसंघातलक्षाश्च संप्राप्यैक्यमशेषतः।

sametyānyonyasaṁyogātparasparasamāśrayāt ekasaṁghātalakṣāśca saṁprāpyaikyamaśeṣataḥ

Coming together through mutual union, through reliance on one another, marked by a single combination, having attained complete oneness —

Verse 106 (padma.1.2.106)

पुरुषाधिष्ठितत्वाच्च व्यक्तानुग्रहणे तथा। महदादयो विशेषांता ह्यंडमुत्पादयंति वै।

puruṣādhiṣṭhitatvācca vyaktānugrahaṇe tathā mahadādayo viśeṣāṁtā hyaṁḍamutpādayaṁti vai

— and, being presided over by the Purusha, and through the grasping of the manifest, the Mahat and the rest, down to the particulars, together produce the cosmic Egg.

Verse 107 (padma.1.2.107)

तत्क्रमेण विवृत्तं तु जलबुद्बुदवत्समम्। तत्राव्यक्तस्वरूपोसौ व्यक्तरूपी जनार्दनः।

tatkrameṇa vivṛttaṁ tu jalabudbudavatsamam tatrāvyaktasvarūposau vyaktarūpī janārdanaḥ

That, unfolding in due order, appeared like a bubble of water. Therein, he whose own form is unmanifest, Janardana, became manifest in form —

Verse 108 (padma.1.2.108)

ब्रह्माब्रह्मस्वरूपेण स्वयमेव व्यवस्थितः। मेरुरुल्बमभूत्तस्य जरायुश्च महीधराः।

brahmābrahmasvarūpeṇa svayameva vyavasthitaḥ merurulbamabhūttasya jarāyuśca mahīdharāḥ

— establishing himself, by his own Brahman-nature, as Brahma. Meru became its amniotic membrane, and the mountains its caul.

Verse 109 (padma.1.2.109)

गर्भोदकं समुद्राश्च तस्यासंश्च महात्मनः। तत्र द्वीपास्समुद्राश्च सज्योतिर्लोकसंग्रहः।

garbhodakaṁ samudrāśca tasyāsaṁśca mahātmanaḥ tatra dvīpāssamudrāśca sajyotirlokasaṁgrahaḥ

The oceans were the womb-waters of that great soul; therein were the continents and oceans, and the whole collection of worlds together with the luminaries.

Verse 110 (padma.1.2.110)

तस्मिन्नंडेऽभवन्वीर सदेवासुरमानुषाः। वारि वह्न्यनिलाकाशैर्वृतैर्भूतादिना बहिः।

tasminnaṁḍe'bhavanvīra sadevāsuramānuṣāḥ vāri vahnyanilākāśairvṛtairbhūtādinā bahiḥ

In that Egg, O hero, came to be all beings together with gods, asuras, and men — it was enveloped without by water, fire, air, ether, and the Bhutadi.

Verse 111 (padma.1.2.111)

वृतं दशगुणैरंडं भूतादिर्महता तथा। अव्यक्तेनावृतो राजंस्तैः सर्वैः सहितो महान्।

vṛtaṁ daśaguṇairaṁḍaṁ bhūtādirmahatā tathā avyaktenāvṛto rājaṁstaiḥ sarvaiḥ sahito mahān

The Egg is enveloped by these tenfold qualities; the Bhutadi, in turn, by the Mahat; and, O king, the Mahat, together with all of these, is enveloped by the Unmanifest.

Verse 112 (padma.1.2.112)

एभिरावरणैः सर्वैः सर्वभूतैश्च संयुतम्। नारिकेलफलं यद्वद्बीजं बाह्यदलैरिव।

ebhirāvaraṇaiḥ sarvaiḥ sarvabhūtaiśca saṁyutam nārikelaphalaṁ yadvadbījaṁ bāhyadalairiva

Joined with all these coverings and with all beings, it is just as a coconut's kernel is enveloped by its outer husks.

Verse 113 (padma.1.2.113)

ब्रह्मा स्वयं च जगतो विसृष्टौ संप्रवर्त्तते। सृष्टिं च पात्यनुयुगं यावत्कल्पविकल्पना।

brahmā svayaṁ ca jagato visṛṣṭau saṁpravarttate sṛṣṭiṁ ca pātyanuyugaṁ yāvatkalpavikalpanā

And Brahma himself engages in the emission of the world, and sustains creation age after age, for as long as the division of the Kalpa lasts.

Verse 114 (padma.1.2.114)

स संज्ञां याति भगवानेक एव जनार्दनः। सत्वभुग्गुणवान्देवो ह्यप्रमेय पराक्रमः।

sa saṁjñāṁ yāti bhagavāneka eva janārdanaḥ satvabhugguṇavāndevo hyaprameya parākramaḥ

That same, one, single Lord Janardana takes on various names — the sattva-partaking, virtuous god, of immeasurable might.

Verse 115 (padma.1.2.115)

तमोद्रेकं च कल्पांते रूपं रौद्रं करोति च। राजेंद्राखिलभूतानि भक्षयत्यतिभीषणः।

tamodrekaṁ ca kalpāṁte rūpaṁ raudraṁ karoti ca rājeṁdrākhilabhūtāni bhakṣayatyatibhīṣaṇaḥ

At the end of the Kalpa, with the predominance of tamas, he assumes a terrible Raudra form; O king of kings, most fearsome, he devours all beings.

Verse 116 (padma.1.2.116)

भक्षयित्वा च भूतानि जगत्येकार्णवीकृते। नागपर्यंकशयने शेते सर्वस्वरूपधृक्।

bhakṣayitvā ca bhūtāni jagatyekārṇavīkṛte nāgaparyaṁkaśayane śete sarvasvarūpadhṛk

And having devoured all beings, the world having become a single ocean, he, bearing the form of all things, sleeps upon the couch of the serpent.

Verse 117 (padma.1.2.117)

प्रबुद्धश्च पुनः सृष्टिं प्रकरोति च रूपधृक्। सृष्टिस्थित्यंतकरणाद्ब्रह्मविष्णुशिवात्मकः।

prabuddhaśca punaḥ sṛṣṭiṁ prakaroti ca rūpadhṛk sṛṣṭisthityaṁtakaraṇādbrahmaviṣṇuśivātmakaḥ

And, awakening, bearing form again, he brings about creation; through effecting creation, sustenance, and dissolution, he is of the nature of Brahma, Vishnu, and Shiva.

Verse 118 (padma.1.2.118)

स्रष्टा सृजति चात्मानं विष्णुः पाल्यं च पाति च। उपसंह्रियते चापि संहर्त्ता च स्वयं प्रभुः।

sraṣṭā sṛjati cātmānaṁ viṣṇuḥ pālyaṁ ca pāti ca upasaṁhriyate cāpi saṁharttā ca svayaṁ prabhuḥ

As Creator, he creates himself; as Vishnu, he both protects and is that which is protected; and he himself, the Lord, is both dissolved and the one who dissolves.

Verse 119 (padma.1.2.119)

पृथिव्यापस्तथा तेजो वायुराकाशमेव च। स एव सर्वभूतेशो विश्वरूपो यतोव्ययः।

pṛthivyāpastathā tejo vāyurākāśameva ca sa eva sarvabhūteśo viśvarūpo yatovyayaḥ

Earth, water, fire, air, and ether — he himself is the lord of all beings, of universal form, since he is imperishable.

Verse 120 (padma.1.2.120)

सर्गादिकं ततोस्यैव भूतस्थमुपकारकम्। स एव सृज्यः स च सर्गकर्त्ता स एव पाल्यं प्रतिपाल्यते यतः। ब्रह्माद्यवस्थाभिरशेषमूर्त्तिर्ब्रह्मा वरिष्ठो वरदो वरेण्यः।

sargādikaṁ tatosyaiva bhūtasthamupakārakam sa eva sṛjyaḥ sa ca sargakarttā sa eva pālyaṁ pratipālyate yataḥ brahmādyavasthābhiraśeṣamūrttirbrahmā variṣṭho varado vareṇyaḥ

Creation and all that follows, resting within beings, is his own beneficent work; he alone is the created and he the creator of creation; he alone is that which is protected, since it is he who protects. Through the states beginning with Brahma-hood, he of infinite form — Brahma — is the greatest, the granter of boons, the most excellent.