The Six Kinds of Creation

Verse 1 (padma.1.3.1)

भीष्म उवाच। निर्गुणस्याप्रमेयस्य शुद्धस्याथ महात्मनः। कथं सर्गादिकर्त्तृत्वं ब्रह्मणो ह्युपपद्यते।

bhīṣma uvāca nirguṇasyāprameyasya śuddhasyātha mahātmanaḥ kathaṁ sargādikarttṛtvaṁ brahmaṇo hyupapadyate

Bhishma said: How can agency in creation and the rest belong to Brahma, the qualityless, immeasurable, pure great soul?

Verse 2 (padma.1.3.2)

पुलस्त्य उवाच। शक्तयः सर्वभावानामचिंत्या ज्ञानगोचराः। यत्ततो ब्रह्मणस्तास्तुसर्गाद्या भावशक्तयः।

pulastya uvāca śaktayaḥ sarvabhāvānāmaciṁtyā jñānagocarāḥ yattato brahmaṇastāstusargādyā bhāvaśaktayaḥ

Pulastya said: The powers of all existence are inconceivable, yet within the range of knowledge; from Brahma come those powers of being, beginning with creation.

Verse 3 (padma.1.3.3)

उत्पन्नः प्रोच्यते विद्वान्नित्य एवोपचारतः। निजेन तस्य मानेन आयुर्वर्षशतं स्मृतम्।

utpannaḥ procyate vidvānnitya evopacārataḥ nijena tasya mānena āyurvarṣaśataṁ smṛtam

The wise call him "arisen" only by figurative usage, for he is eternal; by his own measure, his lifespan is reckoned as a hundred years.

Verse 4 (padma.1.3.4)

तत्पराख्यं परार्द्धं च तदर्द्धं परिकीर्त्तितम्। काष्ठा पंचदशाख्या ता निमेषा नृपसत्तम।

tatparākhyaṁ parārddhaṁ ca tadarddhaṁ parikīrttitam kāṣṭhā paṁcadaśākhyā tā nimeṣā nṛpasattama

That span is called Para, and half of it Parardha. Fifteen nimeshas make one kashtha, O best of kings.

Verse 5 (padma.1.3.5)

काष्ठा स्त्रिंशत्कला त्रिंशत्कला मौहूर्त्तिको विधिः। तावत्संख्यैरहोरात्रं मुहूर्त्तैर्मानुषं स्मृतम्।

kāṣṭhā striṁśatkalā triṁśatkalā mauhūrttiko vidhiḥ tāvatsaṁkhyairahorātraṁ muhūrttairmānuṣaṁ smṛtam

Thirty kashthas make one kala, thirty kalas make one muhurta; by that same number of muhurtas is reckoned a human day-and-night.

Verse 6 (padma.1.3.6)

अहोरात्राणि तावंति मासः पक्षद्वयात्मकः। तैष्षड्भिरयनं वर्षमयने दक्षिणोत्तरे।

ahorātrāṇi tāvaṁti māsaḥ pakṣadvayātmakaḥ taiṣṣaḍbhirayanaṁ varṣamayane dakṣiṇottare

That same number of day-nights makes a month of two fortnights; six such months make an ayana, southern and northern; and the two ayanas together make one year.

Verse 7 (padma.1.3.7)

अयनं दक्षिणं रात्रिर्देवानामुत्तरं दिनम्। दिव्यैर्वर्षसहस्रैस्तु कृतत्रेतादिसंज्ञितम्।

ayanaṁ dakṣiṇaṁ rātrirdevānāmuttaraṁ dinam divyairvarṣasahasraistu kṛtatretādisaṁjñitam

The southern ayana is the gods' night, the northern their day. By a thousand divine years is named the age beginning with Krita, Treta, and the rest.

Verse 8 (padma.1.3.8)

चतुर्युगं द्वादशभिस्तद्विभागं निबोध मे। चत्वारि त्रीणिद्वे चैकं कृतादिषु यथाक्रमम्।

caturyugaṁ dvādaśabhistadvibhāgaṁ nibodha me catvāri trīṇidve caikaṁ kṛtādiṣu yathākramam

Twelve thousand divine years make a Chaturyuga; hear from me its division — four, three, two, and one thousand years for Krita and the rest, in order.

Verse 9 (padma.1.3.9)

दिव्याब्दानां सहस्राणि युगेष्वाहुः पुराविदः। तत्प्रमाणैः शतैः संध्या पूर्वा तत्राभिधीयते।

divyābdānāṁ sahasrāṇi yugeṣvāhuḥ purāvidaḥ tatpramāṇaiḥ śataiḥ saṁdhyā pūrvā tatrābhidhīyate

Knowers of ancient lore declare these thousands of divine years for the ages; and, in the same measure by hundreds, the preceding twilight is also spoken of.

Verse 10 (padma.1.3.10)

संध्यांशकश्च तत्तुल्यो युगस्यानंतरो हि यः। संध्यासंध्यांशयोरंतः कालो यो नृपसत्तम।

saṁdhyāṁśakaśca tattulyo yugasyānaṁtaro hi yaḥ saṁdhyāsaṁdhyāṁśayoraṁtaḥ kālo yo nṛpasattama

And an equal twilight-portion follows immediately after the age. The time that lies between the Sandhya and the Sandhyamsha, O best of kings —

Verse 11 (padma.1.3.11)

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

yugākhyaḥ sa tu vijñeyaḥ kṛtatretādisaṁjñitaḥ kṛtaṁ tretā dvāparaṁ ca kaliścaiva caturyugam

— is to be known as the "age" itself, named Krita, Treta, and so forth. Krita, Treta, Dvapara, and Kali together make the Chaturyuga.

Verse 12 (padma.1.3.12)

प्रोच्यते तत्सहस्रं तु ब्रह्मणो दिवसं नृप। ब्रह्मणो दिवसे राजन्मनवश्च चतुर्दश।

procyate tatsahasraṁ tu brahmaṇo divasaṁ nṛpa brahmaṇo divase rājanmanavaśca caturdaśa

A thousand of these Chaturyugas is declared to be a single day of Brahma, O king. In Brahma's day there are fourteen Manus.

Verse 13 (padma.1.3.13)

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

bhavaṁti parimāṇaṁ ca teṣāṁ kālakṛtaṁ śṛṇu saptarṣayaḥ surāḥ śakro manustatsūnavo nṛpa

Hear now the measure of time allotted to each of them. The Seven Sages, the gods, Indra, Manu, and his sons, O king —

Verse 14 (padma.1.3.14)

एककाले हि सृज्यंते संह्रियंते च पूर्ववत्। चतर्युगानां संख्याता साधिका ह्येकसप्ततिः।

ekakāle hi sṛjyaṁte saṁhriyaṁte ca pūrvavat cataryugānāṁ saṁkhyātā sādhikā hyekasaptatiḥ

— are all created at one time, and dissolved likewise as before. The number of Chaturyugas in one Manvantara is reckoned as seventy-one, and a little more.

Verse 15 (padma.1.3.15)

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

manvaṁtaraṁ manoḥ kālaḥ surādīnāṁ ca pārthiva aṣṭau śatasahasrāṇi divyayā saṁkhyayā smṛtaḥ

A Manvantara is the span of Manu and of the gods and the rest, O king; in divine reckoning it is eight hundred thousand —

Verse 16 (padma.1.3.16)

द्विपंचाशत्तथान्यानि सहस्राण्यधिकानि च। त्रिंशत्कोट्यस्तु संपूर्णाः संख्याताः संख्यया नृप।

dvipaṁcāśattathānyāni sahasrāṇyadhikāni ca triṁśatkoṭyastu saṁpūrṇāḥ saṁkhyātāḥ saṁkhyayā nṛpa

— plus fifty-two thousand years more; and, O king, in human years, it is reckoned in full as thirty crore —

Verse 17 (padma.1.3.17)

सप्तषष्टिस्तथान्यानि नियुतानि महामते। विंशतिश्च सहस्राणि कालोयमधिकं विना।

saptaṣaṣṭistathānyāni niyutāni mahāmate viṁśatiśca sahasrāṇi kāloyamadhikaṁ vinā

— sixty-seven other hundred-thousands, O wise one, and twenty thousand more, without further excess.

Verse 18 (padma.1.3.18)

मन्वंतरस्य संख्येयं मानुषैरिह वत्सरैः। चतुर्द्दशगुणो ह्येष कालो ब्राह्ममहः स्मृतम्।

manvaṁtarasya saṁkhyeyaṁ mānuṣairiha vatsaraiḥ caturddaśaguṇo hyeṣa kālo brāhmamahaḥ smṛtam

This is the reckoning of a Manvantara in human years. This span, taken fourteen times over, is reckoned as a single day of Brahma.

Verse 19 (padma.1.3.19)

ब्राह्मो नैमित्तिको नाम तस्यांते प्रतिसंचरः। तदाहि दह्यते सर्वं त्रैलोक्यं भूर्भुवादिकम्।

brāhmo naimittiko nāma tasyāṁte pratisaṁcaraḥ tadāhi dahyate sarvaṁ trailokyaṁ bhūrbhuvādikam

At the end of Brahma's day comes the dissolution called Naimittika. Then the whole triple world — Bhur, Bhuvah, and the rest — is burnt up.

Verse 20 (padma.1.3.20)

जनं प्रयांति तापार्त्ता महर्लोकनिवासिनः। एकार्णवे तु त्रैलोक्ये ब्रह्मा ब्रह्मविदां वरः।

janaṁ prayāṁti tāpārttā maharlokanivāsinaḥ ekārṇave tu trailokye brahmā brahmavidāṁ varaḥ

Those dwelling in Maharloka, tormented by the heat, flee to Janaloka. And when the triple world has become one ocean, Brahma, foremost among the knowers of Brahman —

Verse 21 (padma.1.3.21)

भोगिशय्यागतः शेते त्रैलोक्यग्रासबृंहितः। जनस्थैर्योगिभिर्द्देवश्चिंत्यमानो जगद्विभुः।

bhogiśayyāgataḥ śete trailokyagrāsabṛṁhitaḥ janasthairyogibhirddevaściṁtyamāno jagadvibhuḥ

— resorting to the serpent-couch, sleeps, swollen from having devoured the triple world; the divine Lord of the world is contemplated by the yogis dwelling in Janaloka.

Verse 22 (padma.1.3.22)

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

tatpramāṇāṁ hi tāṁ rātriṁ tadaṁte sṛjate punaḥ evaṁ tu brahmaṇo varṣamevaṁ varṣaśataṁ ca tat

That night, of equal measure to the day, he sleeps; and at its end he creates once more. Thus passes one year of Brahma; and thus a hundred such years —

Verse 23 (padma.1.3.23)

शतं हि तस्य वर्षाणां परमायुर्महात्मनः। एकमस्य व्यतीतं तु परार्धं ब्रह्मणोनघ।

śataṁ hi tasya varṣāṇāṁ paramāyurmahātmanaḥ ekamasya vyatītaṁ tu parārdhaṁ brahmaṇonagha

— a hundred of these years is the full lifespan of that great soul. One Parardha of Brahma's life, O sinless one, has already passed.

Verse 24 (padma.1.3.24)

तस्यान्तेभून्महाकल्पः पाद्म इत्यभिविश्रुतः। द्वितीयस्य परार्धस्य वर्तमानस्य वै नृप।

tasyāntebhūnmahākalpaḥ pādma ityabhiviśrutaḥ dvitīyasya parārdhasya vartamānasya vai nṛpa

At its end came the great Kalpa renowned as Padma. Now, of the second Parardha, which is presently underway, O king —

Verse 25 (padma.1.3.25)

वाराह इति कल्पोयं प्रथमः परिकल्पितः। ब्रह्मा नारायणाख्योसौ कल्पादौ भगवान्यथा।

vārāha iti kalpoyaṁ prathamaḥ parikalpitaḥ brahmā nārāyaṇākhyosau kalpādau bhagavānyathā

— this present Kalpa, the first of it, is known as Varaha. How, at the beginning of this Kalpa, Brahma, called Narayana, that Lord —

Verse 26 (padma.1.3.26)

ससर्ज सर्वभूतानि तदाचक्ष्व महामुने। पुलस्त्य उवाच। प्रजाः ससर्ज भगवाननादिस्सर्वसंभवः।

sasarja sarvabhūtāni tadācakṣva mahāmune pulastya uvāca prajāḥ sasarja bhagavānanādissarvasaṁbhavaḥ

— created all beings, tell me that, O great sage." Pulastya said: The beginningless Lord, the source of all, created creatures —

Verse 27 (padma.1.3.27)

अतीतकल्पावसाने निशासुप्तोत्थितः प्रभुः। सत्वोद्रिक्तस्तथा ब्रह्मा शून्यं लोकमवैक्षत।

atītakalpāvasāne niśāsuptotthitaḥ prabhuḥ satvodriktastathā brahmā śūnyaṁ lokamavaikṣata

At the close of the past Kalpa's night, the Lord, risen from sleep, Brahma, now predominant in sattva, beheld the world empty.

Verse 28 (padma.1.3.28)

तोयान्तस्स महीं ज्ञात्वा निमग्नां वारिसंप्लवे। प्रविचिंत्य तदुद्धारं कर्तुकामः प्रजापतिः।

toyāntassa mahīṁ jñātvā nimagnāṁ vārisaṁplave praviciṁtya taduddhāraṁ kartukāmaḥ prajāpatiḥ

Knowing the earth to be submerged within the water, sunk in the deluge, and reflecting upon it, the Lord of creatures desired to raise her up.

Verse 29 (padma.1.3.29)

विष्णुरूपं तदा ज्ञात्वा पृथ्वीं वोढुं स्वतेजसा। मत्स्यकूर्मादिकां चान्यां वाराहीं तनुमाविशत्।

viṣṇurūpaṁ tadā jñātvā pṛthvīṁ voḍhuṁ svatejasā matsyakūrmādikāṁ cānyāṁ vārāhīṁ tanumāviśat

Then, knowing the form of Vishnu, in order to bear up the earth by his own power, he entered the boar-body, rather than the fish, tortoise, or other forms.

Verse 30 (padma.1.3.30)

वेदयज्ञमयं रूपमाश्रित्य जगतः स्थितौ। स्थितः स्थिरात्मा सर्वात्मा परमात्मा प्रजापतिः।

vedayajñamayaṁ rūpamāśritya jagataḥ sthitau sthitaḥ sthirātmā sarvātmā paramātmā prajāpatiḥ

Resorting to that form made of the Veda and of sacrifice, for the sustaining of the world, the steadfast-souled, all-souled, supreme Lord of creatures stood firm.

Verse 31 (padma.1.3.31)

प्रविवेशे तदा तोयं तोयाधारे धराधरः। निरीक्ष्य तं तदा देवी पातालतलमागतम्।

praviveśe tadā toyaṁ toyādhāre dharādharaḥ nirīkṣya taṁ tadā devī pātālatalamāgatam

Then the Bearer of the Earth entered that reservoir of water. Then the goddess Earth, seeing him arrived at the depths of Patala —

Verse 32 (padma.1.3.32)

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

tuṣṭāva praṇatā bhūtvā bhaktinamrā vasuṁdharā pṛthivyuvāca namaste sarvabhūtāya namaste paramātmane

— praised him, bowing down, humbled with devotion. Prithvi said: "Salutations to you, who are all beings; salutations to you, the Supreme Self."

Verse 33 (padma.1.3.33)

मामुद्धरास्मादद्य त्वं त्वत्तोहं पूर्वमुत्थिता। परमात्मन्नमस्तेस्तु पुरुषात्मन्नमोस्तु ते।

māmuddharāsmādadya tvaṁ tvattohaṁ pūrvamutthitā paramātmannamastestu puruṣātmannamostu te

"Raise me up from this today; for I first arose from you. Salutations to you, Supreme Self; salutations to you, whose self is the Purusha."

Verse 34 (padma.1.3.34)

प्रधानव्यक्तरूपाय कालभूताय ते नमः। त्वं कर्त्तासर्वभूतानां त्वं पाता त्वं विनाशकृत्।

pradhānavyaktarūpāya kālabhūtāya te namaḥ tvaṁ karttāsarvabhūtānāṁ tvaṁ pātā tvaṁ vināśakṛt

"Salutations to you, of the manifest form of Pradhana, who are Time itself. You are the maker of all beings, the protector, and the destroyer."

Verse 35 (padma.1.3.35)

सर्गादौ यः परोब्रह्मा विष्णुरुद्रात्मरूपधृक्। भक्षयित्वा च सकलं जगत्येकार्णवीकृते।

sargādau yaḥ parobrahmā viṣṇurudrātmarūpadhṛk bhakṣayitvā ca sakalaṁ jagatyekārṇavīkṛte

"You who, at the beginning of creation, are the Supreme Brahma bearing the forms of Vishnu and Rudra, and who, having devoured everything when the world became a single ocean —"

Verse 36 (padma.1.3.36)

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

śeṣe tvameva govinda cintyamāno manīṣibhiḥ bhavato yatparaṁ rūpaṁ tanna jānāti kaścana

"— at the end remain, O Govinda, alone, contemplated by the wise. Your supreme form — none can know it."

Verse 37 (padma.1.3.37)

अवतारेषु यद्रूपं तदर्चन्ति दिवौकसः। त्वामाराध्य परं ब्रह्म याता मुक्तिं मुमुक्षवः।

avatāreṣu yadrūpaṁ tadarcanti divaukasaḥ tvāmārādhya paraṁ brahma yātā muktiṁ mumukṣavaḥ

"The form you take in your incarnations — that the dwellers in heaven worship. Worshipping you, the Supreme Brahman, those desiring liberation attain it."

Verse 38 (padma.1.3.38)

वासुदेवमनाराध्य को हि मोक्षमवाप्स्यति। यद्रूपं मनसा ग्राह्यं यद्ग्राह्यं चक्षुरादिभिः।

vāsudevamanārādhya ko hi mokṣamavāpsyati yadrūpaṁ manasā grāhyaṁ yadgrāhyaṁ cakṣurādibhiḥ

"Without worshipping Vasudeva, who indeed shall attain liberation? Whatever form is graspable by the mind, whatever is graspable by the eye and the other senses —"

Verse 39 (padma.1.3.39)

बुद्ध्या च यत्परिछेद्यं तद्रूपमखिलं तव। त्वन्मय्यहं त्वदाधारात्वत्सृष्टा त्वामुपाश्रिता।

buddhyā ca yatparichedyaṁ tadrūpamakhilaṁ tava tvanmayyahaṁ tvadādhārātvatsṛṣṭā tvāmupāśritā

"— and whatever is determined by the intellect, all that form is yours. I am contained in you, I rest upon you, I am created by you, I take refuge in you."

Verse 40 (padma.1.3.40)

माधवीमिति लोकोयमभिधत्ते ततो हि माम्। एवं संस्तूयमानस्तु पृथिव्या पृथिवीधरः।

mādhavīmiti lokoyamabhidhatte tato hi mām evaṁ saṁstūyamānastu pṛthivyā pṛthivīdharaḥ

"Therefore this world calls me 'Madhavi.'" Thus praised by the earth, the Bearer of the Earth —

Verse 41 (padma.1.3.41)

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

sāmasvaradhvaniḥ śrīmānjagarja parighargharam tataḥ samutkṣipya dharāṁ svadaṁṣṭrayā mahāvarāhaḥ sphuṭapadmalocanaḥ rasātalādutpalapatrasannibhaḥ samutthito nīla ivācalo mahān

— glorious, with a voice resounding like the Sama chant, roared with a deep rumble. Then, lifting the earth upon his tusk, the great Boar, with eyes like open lotuses, resembling a blue lotus petal, rose from the netherworld like a great dark mountain.

Verse 42 (padma.1.3.42)

उत्तिष्ठता तेन मुखानिलाहतं तदाप्लवांभो जनलोक संश्रयान्। सनंदनादीनपकल्मषान्मुनींश्चकार भूयोपि पवित्रतास्पदम्।

uttiṣṭhatā tena mukhānilāhataṁ tadāplavāṁbho janaloka saṁśrayān sanaṁdanādīnapakalmaṣānmunīṁścakāra bhūyopi pavitratāspadam

As he rose, the flood-waters struck by the breath of his snout again made pure the already-stainless sages taking refuge in Janaloka, headed by Sanandana.

Verse 43 (padma.1.3.43)

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

prayāṁti toyāni khurāgravikṣate rasātale'dhakṛtaśabdasaṁtatiḥ balāhakānāṁ ca tati stutasya śvāsānilāstā paritaḥ prayāti

The waters flowed away where the netherworld was torn by the tips of his hooves, with a ceaseless roar below; and the masses of clouds, driven by the wind of his breath, scattered on every side.

Verse 44 (padma.1.3.44)

उत्तिष्ठतस्तस्य जलार्द्रकुक्षेर्महावराहस्य महीं विदार्य। विधून्वतो वेदमयं शरीरं रोमांतरस्था मुनयो जुषंति।

uttiṣṭhatastasya jalārdrakukṣermahāvarāhasya mahīṁ vidārya vidhūnvato vedamayaṁ śarīraṁ romāṁtarasthā munayo juṣaṁti

As the great Boar rose, his belly wet with water, tearing through the earth, shaking his Veda-formed body, the sages dwelling amid his hairs delighted in him.

Verse 45 (padma.1.3.45)

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

janeśvarāṇāṁ parameśa keśava prabhurgadā śaṁkhadarāsicakradhṛk prabhūti nāśa sthiti heturīśvarastvameva nānyatparamaṁ ca yatpadam

"O supreme Lord Keshava, ruler of the lords of men, wielder of mace, conch, sword, and discus — you alone are the cause of arising, destruction, and sustenance; there is no state higher than you."

Verse 46 (padma.1.3.46)

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

pādeṣu vedāstava yūpadaṁṣṭrā daṁteṣu yajñāḥ śrutayaśca vaktre hutāśa jihvosi tanūruhāṇi darbhāḥ prabho yajñapumāṁstvameva

"The Vedas are in your feet, the sacrificial post is your tusk, sacrifices are in your teeth, the scriptures in your mouth; your tongue is the sacred fire, your hairs the kusha grass — O Lord, you yourself are the Person of the Sacrifice."

Verse 47 (padma.1.3.47)

द्यावापृथिव्योरतुलप्रभाव यदंतरं तद्वपुषा तवैव। व्याप्तं जगद्वापि समस्तमेतद्धिताय विश्वस्य विभो भवत्वम्।

dyāvāpṛthivyoratulaprabhāva yadaṁtaraṁ tadvapuṣā tavaiva vyāptaṁ jagadvāpi samastametaddhitāya viśvasya vibho bhavatvam

"O you of matchless power, whatever lies between heaven and earth is pervaded by your body alone; may your existence, O Lord, be for the welfare of this whole universe."

Verse 48 (padma.1.3.48)

परमात्मा त्वमेवैको नान्योस्ति जगतः पते।

paramātmā tvamevaiko nānyosti jagataḥ pate

"You alone are the Supreme Self; there is no other, O Lord of the world."

Verse 49 (padma.1.3.49)

तवैष महिमा येन व्याप्तमेतच्चराचरं। ज्ञानस्वरूपमखिलं जगदेतदबुद्धयः।

tavaiṣa mahimā yena vyāptametaccarācaraṁ jñānasvarūpamakhilaṁ jagadetadabuddhayaḥ

"This is your glory, by which this whole moving and unmoving creation is pervaded. This entire world is, in essence, knowledge itself — though those without understanding —"

Verse 50 (padma.1.3.50)

अर्थस्वरूपं पश्यंतो भ्राम्यंते तमसः प्लवे। ये तु ज्ञानविदश्शुद्धचेतसस्तेऽखिलं जगत्।

arthasvarūpaṁ paśyaṁto bhrāmyaṁte tamasaḥ plave ye tu jñānavidaśśuddhacetasaste'khilaṁ jagat

"— seeing it as mere material objects, wander lost in the flood of darkness. But those who know true knowledge, of purified mind, behold this entire world —"

Verse 51 (padma.1.3.51)

ज्ञानात्मकं प्रपश्यंति त्वद्रूपं परमेश्वर। प्रसीद सर्वभूतात्मन्भवाय जगतस्त्विमाम्।

jñānātmakaṁ prapaśyaṁti tvadrūpaṁ parameśvara prasīda sarvabhūtātmanbhavāya jagatastvimām

"— as of the nature of knowledge, as your very form, O Supreme Lord. Be gracious, O Self of all beings, for the welfare of the world —"

Verse 52 (padma.1.3.52)

उद्धरोर्वीममेयात्मन्निमग्नामब्जलोचन। सत्वोद्रिक्तोसि भगवन्गोविंद पृथिवीमिमाम्।

uddharorvīmameyātmannimagnāmabjalocana satvodriktosi bhagavangoviṁda pṛthivīmimām

"— raise up this earth, submerged as she is, O immeasurable Self, O lotus-eyed one. You are predominant in sattva, O Lord Govinda —"

Verse 53 (padma.1.3.53)

समुद्धर भवायेश कुरु सर्वजगद्धितं। एवं संस्तूयमानश्च परमात्मा महीधरः।

samuddhara bhavāyeśa kuru sarvajagaddhitaṁ evaṁ saṁstūyamānaśca paramātmā mahīdharaḥ

"— raise it up, O Lord, and do good for the whole world." Thus praised, the Supreme Self, the Bearer of the Earth —

Verse 54 (padma.1.3.54)

उज्जहार क्षितिं क्षिप्रं न्यस्तवान्स महार्णवे। तस्योपरि जलौघेस्य महती नौरिवस्थिता।

ujjahāra kṣitiṁ kṣipraṁ nyastavānsa mahārṇave tasyopari jalaughesya mahatī naurivasthitā

— swiftly raised up the earth, and set her down upon the great ocean; and she stood upon that mass of water like a great ship.

Verse 55 (padma.1.3.55)

ततः क्षितिं समां कृत्वा पृथिव्यामचिनोद्गिरीन्। यथाविभागं भगवाननादिः पुरुषोत्तमः।

tataḥ kṣitiṁ samāṁ kṛtvā pṛthivyāmacinodgirīn yathāvibhāgaṁ bhagavānanādiḥ puruṣottamaḥ

Then, having leveled the earth, the beginningless Lord Purushottama set the mountains upon her, each in its proper division.

Verse 56 (padma.1.3.56)

भूविभागं ततः कृत्वा सप्तद्वीपान्यथातथं। भूताद्यांश्चतुरोलोकान्पूर्ववत्समकल्पयत्।

bhūvibhāgaṁ tataḥ kṛtvā saptadvīpānyathātathaṁ bhūtādyāṁścaturolokānpūrvavatsamakalpayat

Then, having divided the earth into the seven continents each as it should be, he fashioned again, as before, the four worlds beginning with Bhuloka.

Verse 57 (padma.1.3.57)

ब्रह्मणे विष्णुना पूर्वमेतदेव प्रदर्शितं। तुष्टेन देवदेवेन त्वं देवः पुरुषोत्तमः।

brahmaṇe viṣṇunā pūrvametadeva pradarśitaṁ tuṣṭena devadevena tvaṁ devaḥ puruṣottamaḥ

This very work had earlier been shown to Brahma by Vishnu, the pleased god of gods, who said: "You are Purushottama, the divine —"

Verse 58 (padma.1.3.58)

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

tvayā mayā jagaccedaṁ dhāryaṁ pālyaṁ ca yatnataḥ yeṣāṁ tvasuramukhyānāṁ varo datto mayādhunā

"— and by you and me together, this world is to be sustained and diligently protected. As for those chief Asuras to whom I have now granted a boon —"

Verse 59 (padma.1.3.59)

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

devānāṁ hitakāmena haṁtavyāste tvayā vibho ahaṁ sṛṣṭiṁ kariṣyāmi sā ca pālyā tvayā vibho

"— they, for the welfare of the gods, are to be slain by you, O Lord. I shall carry out the creation, and it is to be protected by you, O Lord."

Verse 60 (padma.1.3.60)

एवमुक्तो गतो विष्णुर्देवादीनसृजद्विभुः। अबुद्धिपूर्वकस्तस्य प्रादुर्भूतस्तमोमयः।

evamukto gato viṣṇurdevādīnasṛjadvibhuḥ abuddhipūrvakastasya prādurbhūtastamomayaḥ

Thus addressed, Vishnu departed; and the Lord created the gods and the rest. Without deliberate intent, there arose from him a creation made of tamas —

Verse 61 (padma.1.3.61)

तमो मोहो महामोहस्तामिस्रो ह्यन्धसंज्ञकः। पंचधावस्थितः सर्गो ध्यायतस्तु महात्मनः।

tamo moho mahāmohastāmisro hyandhasaṁjñakaḥ paṁcadhāvasthitaḥ sargo dhyāyatastu mahātmanaḥ

— Tamas, Moha, Mahamoha, Tamisra, and that called Andha — fivefold stood the creation of the meditating great soul.

Verse 62 (padma.1.3.62)

बहिरंतश्चाप्रकाशः संवृतात्मा नगात्मकः। मुख्यानागायतश्चोक्ता मुख्यसर्गस्ततस्त्वयं।

bahiraṁtaścāprakāśaḥ saṁvṛtātmā nagātmakaḥ mukhyānāgāyataścoktā mukhyasargastatastvayaṁ

Unlit within and without, self-enclosed, mountain-like in their fixity — these are called "Mukhya," and this is the primary, plant creation.

Verse 63 (padma.1.3.63)

तं दृष्ट्वा साधकं सर्गममन्यदपरं प्रभुः। तस्याभिध्यायतस्सर्गस्तिर्यक्स्रोतोभ्यवर्तत।

taṁ dṛṣṭvā sādhakaṁ sargamamanyadaparaṁ prabhuḥ tasyābhidhyāyatassargastiryaksrotobhyavartata

Seeing that creation unfit, the Lord thought of another; as he meditated, the creation called Tiryaksrotas came about.

Verse 64 (padma.1.3.64)

यस्मात्तिर्यक्प्रवृत्तिः स्यात्तिर्यक्स्रोतस्ततः स्मृतः। पश्वादयस्ते विख्यातास्तमः प्राया ह्यवेदिनः।

yasmāttiryakpravṛttiḥ syāttiryaksrotastataḥ smṛtaḥ paśvādayaste vikhyātāstamaḥ prāyā hyavedinaḥ

Their activity being crooked (tiryak), it is called Tiryaksrotas — beasts and the like are known by this name, mostly tamasic, without knowledge —

Verse 65 (padma.1.3.65)

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

utpathagrāhiṇaścaiva te jñāne jñānamāninaḥ ahaṁkṛtāstvahaṁmānā aṣṭāviṁśadvidhātmakāḥ aṁtaḥprakāśāste sarva āvṛtāste parasparam

— given to wrong paths, conceited in their own knowledge, egotistic, of twenty-eight kinds; lit within, yet closed off from one another.

Verse 66 (padma.1.3.66)

तमप्यसाधकं मत्वा ध्यायतोन्यस्ततोभवत्। ऊर्द्ध्वस्रोतस्तृतीयस्तु सात्विकोर्ध्वमवर्तत।

tamapyasādhakaṁ matvā dhyāyatonyastatobhavat ūrddhvasrotastṛtīyastu sātvikordhvamavartata

Deeming that too unfit, as he meditated another arose; the third, Urdhvasrotas, sattvic, tending upward.

Verse 67 (padma.1.3.67)

ते सुखप्रीतिबहुला बहिरंतरनावृताः। प्रकाशा बहिरंतश्च ऊर्द्ध्वस्रोतास्ततः स्मृताः।

te sukhaprītibahulā bahiraṁtaranāvṛtāḥ prakāśā bahiraṁtaśca ūrddhvasrotāstataḥ smṛtāḥ

Full of joy and delight, unobstructed within and without, lit both within and without — hence they are called Urdhvasrotas.

Verse 68 (padma.1.3.68)

तुष्टात्मनस्तृतीयस्तु देवसर्गस्तु संस्मृतः। तस्मिन्सर्गे भवत्प्रीतिर्निष्पन्ने ब्रह्मणस्तदा।

tuṣṭātmanastṛtīyastu devasargastu saṁsmṛtaḥ tasminsarge bhavatprītirniṣpanne brahmaṇastadā

This third, contented creation is remembered as the creation of the gods. In that creation, once accomplished, Brahma felt delight.

Verse 69 (padma.1.3.69)

ततोन्यं स तदा दध्यौ साधकं सर्गमुत्तमम्। असाधकांस्तुतान्ज्ञात्वा मुख्यसर्गादिसंभवान्।

tatonyaṁ sa tadā dadhyau sādhakaṁ sargamuttamam asādhakāṁstutānjñātvā mukhyasargādisaṁbhavān

Then, knowing those arisen from the Mukhya creation and the rest to be unfit, he meditated on yet another, an excellent, fitting creation.

Verse 70 (padma.1.3.70)

तथाभिध्यायतस्तस्य सत्याभिध्यायिनस्ततः। प्रादुर्भूतस्तदाव्यक्तादर्वाक्स्रोतस्तु साधकः।

tathābhidhyāyatastasya satyābhidhyāyinastataḥ prādurbhūtastadāvyaktādarvāksrotastu sādhakaḥ

As he, true in his meditation, meditated thus, there then arose from the Unmanifest the fitting creation called Arvaksrotas.

Verse 71 (padma.1.3.71)

यस्मादर्वाक्प्रवर्तंते ततोऽवाक्स्रोतसस्तु ते। ते च प्रकाशबहुलास्तमोद्रिक्ता रजोधिकाः।

yasmādarvākpravartaṁte tato'vāksrotasastu te te ca prakāśabahulāstamodriktā rajodhikāḥ

Since these move downward, they are the Avaksrotas; and they are much illumined, predominant in tamas, with rajas in excess —

Verse 72 (padma.1.3.72)

तस्मात्ते दुःखबहुला भूयोभूयश्च कारिणः। प्रकाशा बहिरंतश्च मनुष्याः साधकाश्च ते।

tasmātte duḥkhabahulā bhūyobhūyaśca kāriṇaḥ prakāśā bahiraṁtaśca manuṣyāḥ sādhakāśca te

— hence they abound in sorrow, and act again and again; lit within and without, they are men, and they are fit for liberation.

Verse 73 (padma.1.3.73)

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

paṁcamonugrahaḥ sargaḥ sa caturddhā vyavasthitaḥ viparyayeṇa siddhyā ca śaktyā tuṣṭyā tathaiva ca

The fifth creation is the Anugraha, and it stands fourfold: Viparyaya (error), Siddhi (attainment), Shakti (power), and Tushti (contentment).

Verse 74 (padma.1.3.74)

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

vivṛttaṁ varttamānaṁ ca te na jānaṁti vai punaḥ bhūtādikānāṁ bhūtānāṁ ṣaṣṭhaḥ sargaḥ sa ucyate

They do not know what has ceased or what is present. The sixth creation is said to be that of the elemental beings from their source.

Verse 75 (padma.1.3.75)

ते परिग्राहिणः सर्वे सविभागतरास्तु ते। चोदना जाप्यशीलाश्च ज्ञेया भूतादिकास्तु ते।

te parigrāhiṇaḥ sarve savibhāgatarāstu te codanā jāpyaśīlāśca jñeyā bhūtādikāstu te

They are all acquisitive and given to further division; impelled by instinct, given to habitual muttering — these are to be known as the Bhutadi beings.

Verse 76 (padma.1.3.76)

इत्येते कथिताः सर्गाः षडत्र नृपसत्तम। प्रथमो महतस्सर्गो द्वितीयो ब्रह्मणस्तु यः।

ityete kathitāḥ sargāḥ ṣaḍatra nṛpasattama prathamo mahatassargo dvitīyo brahmaṇastu yaḥ

Thus, O best of kings, these six creations have been told here. The first is the creation of the Mahat; the second is that of Brahma (the ego) —

Verse 77 (padma.1.3.77)

तन्मात्राणां द्वितीयस्तु भूतसर्गोहि स स्मृतः। वैकारिकस्तृतीयस्तु सर्गश्चैंद्रियकः स्मृतः।

tanmātrāṇāṁ dvitīyastu bhūtasargohi sa smṛtaḥ vaikārikastṛtīyastu sargaścaiṁdriyakaḥ smṛtaḥ

— the second, of the subtle elements, is remembered as the creation of the gross elements; the third, the Vaikarika, is that of the senses.

Verse 78 (padma.1.3.78)

इत्येष प्राकृतः सर्गः संभूतो बुद्धिपूर्वकः। मुख्यसर्गश्चतुर्थस्तु मुख्या वै स्थावराः स्मृताः।

ityeṣa prākṛtaḥ sargaḥ saṁbhūto buddhipūrvakaḥ mukhyasargaścaturthastu mukhyā vai sthāvarāḥ smṛtāḥ

This, then, is the Prakrita creation, arisen with deliberate purpose. The fourth, the Mukhya creation, comprises the immobile plant beings —

Verse 79 (padma.1.3.79)

तिर्यक्स्रोतश्च यः प्रोक्तस्तिर्यग्योन्यस्स उच्यते। ततोर्ध्वस्रोतसां षष्ठो देवसर्गस्तु स स्मृतः।

tiryaksrotaśca yaḥ proktastiryagyonyassa ucyate tatordhvasrotasāṁ ṣaṣṭho devasargastu sa smṛtaḥ

— and that called Tiryaksrotas is said to be the animal creation; then the sixth, of the Urdhvasrotas, is the creation of the gods.

Verse 80 (padma.1.3.80)

ततोर्वाक्स्रोतसां सर्गः सप्तमः स तु मानुषः। अष्टमोनुग्रहः सर्गः सात्विकस्तामसस्तु सः।

tatorvāksrotasāṁ sargaḥ saptamaḥ sa tu mānuṣaḥ aṣṭamonugrahaḥ sargaḥ sātvikastāmasastu saḥ

Then the seventh, of the Avaksrotas, is the human creation. The eighth is the creation of grace, both sattvic and tamasic.

Verse 81 (padma.1.3.81)

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

paṁcaite vaikṛtāḥ sargāḥ prākṛtāstu trayaḥ smṛtāḥ prākṛto vaikṛtaścaiva kaumāro navamaḥ smṛtaḥ

These five are called the Vaikrita creations; three are remembered as Prakrita. And the ninth is remembered as the Kaumara creation.

Verse 82 (padma.1.3.82)

एते तव समाख्याता नवसर्गाः प्रजापतेः। प्राकृता वैकृताश्चैव जगतो मूलहेतवः।

ete tava samākhyātā navasargāḥ prajāpateḥ prākṛtā vaikṛtāścaiva jagato mūlahetavaḥ

These nine creations of the Lord of creatures have been told to you — the Prakrita and the Vaikrita — the root causes of the world.

Verse 83 (padma.1.3.83)

सृजतो जगदीशस्य किमन्यच्छ्रोतुमर्हसि। भीष्म उवाच। संक्षेपात्कथिताः सर्गा देवादीनां गुरोस्तथा।

sṛjato jagadīśasya kimanyacchrotumarhasi bhīṣma uvāca saṁkṣepātkathitāḥ sargā devādīnāṁ gurostathā

"What else are you fit to hear of the world-lord's creating?" Bhishma said: The creations of the gods and the rest have been told in brief —

Verse 84 (padma.1.3.84)

विस्तराच्छ्रोतुमिच्छामि त्वत्तो मुनिवरोत्तम। पुलस्त्य उवाच। कर्मभिर्भाविताः सर्वेकुशलाकुशलैस्तु ते।

vistarācchrotumicchāmi tvatto munivarottama pulastya uvāca karmabhirbhāvitāḥ sarvekuśalākuśalaistu te

— I wish to hear them from you in detail, O best of sages. Pulastya said: All these are shaped by their good and bad deeds —

Verse 85 (padma.1.3.85)

ख्यात्या तया ह्यनिर्मुक्ताः संहारे ह्युपसंहृताः। स्थावरान्तास्सुराद्यास्तु प्रजा राजंश्चतुर्विधाः।

khyātyā tayā hyanirmuktāḥ saṁhāre hyupasaṁhṛtāḥ sthāvarāntāssurādyāstu prajā rājaṁścaturvidhāḥ

— not freed from that determination, they were gathered up again at the dissolution. Down to the immobile beings, O king, creatures are of four kinds —

Verse 86 (padma.1.3.86)

ब्रह्मणः कुर्वतः सृष्टिं जज्ञिरे मानसाः स्मृताः। ततो देवासुरपितॄन्मानुषांस्तु चतुष्टयं।

brahmaṇaḥ kurvataḥ sṛṣṭiṁ jajñire mānasāḥ smṛtāḥ tato devāsurapitṝnmānuṣāṁstu catuṣṭayaṁ

— born of Brahma as he performed creation, remembered as mind-born. Then the gods, asuras, ancestors, and men — this fourfold group —

Verse 87 (padma.1.3.87)

सिसृक्षुरंभांस्येतानि स्वमात्मानमयूयुजत्। मुक्तात्मनस्ततो जाता दुरात्मानः प्रजापतेः।

sisṛkṣuraṁbhāṁsyetāni svamātmānamayūyujat muktātmanastato jātā durātmānaḥ prajāpateḥ

— desiring to create these, he yoked his own self to the task. Then, from the Lord of creatures' unrestrained body, the wicked-souled ones were born.

Verse 88 (padma.1.3.88)

सिसृक्षोर्जघनात्पूर्वं जज्ञिरे त्वसुरास्ततः। तत्याज तां ततो दुष्टान्तमोमात्रात्मिकां तनुं।

sisṛkṣorjaghanātpūrvaṁ jajñire tvasurāstataḥ tatyāja tāṁ tato duṣṭāntamomātrātmikāṁ tanuṁ

From the loins of him desiring to create, the asuras were first born; then he abandoned that evil body, made purely of tamas.

Verse 89 (padma.1.3.89)

सा तु त्यक्ता तनुस्तेन राजेंद्राभूद्विभावरी। सिसृक्षुरन्यदेहस्थः प्रीतिमापुस्ततः सुराः।

sā tu tyaktā tanustena rājeṁdrābhūdvibhāvarī sisṛkṣuranyadehasthaḥ prītimāpustataḥ surāḥ

That body, abandoned by him, O king of kings, became the Night. Desiring to create further, standing in another body, the gods then arose with delight —

Verse 90 (padma.1.3.90)

सत्वोद्रिक्ताः समुद्भूता मुखतो ब्रह्मणो नृप। त्यक्ता सापि तनुस्तेन सत्वप्रायमभूद्दिनं।

satvodriktāḥ samudbhūtā mukhato brahmaṇo nṛpa tyaktā sāpi tanustena satvaprāyamabhūddinaṁ

— arising, predominant in sattva, from the mouth of Brahma, O king. That body too, abandoned by him, became the Day, mostly sattvic.

Verse 91 (padma.1.3.91)

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

tato hi balino rātrāvasurā devatādi vā satvamātrātmikāṁ caiva tatonyāṁ jagṛhe tanum

Hence the asuras are powerful at night, and the gods by day. Then he took on another body, made purely of sattva —

Verse 92 (padma.1.3.92)

पितृवन्मन्यमानस्य पितरस्तस्य जज्ञिरे। उत्ससर्ज पितॄन्कृत्वा ततस्तामपि स प्रभुः।

pitṛvanmanyamānasya pitarastasya jajñire utsasarja pitṝnkṛtvā tatastāmapi sa prabhuḥ

— and, thinking of himself as a father, the Pitris were born from him. Having produced the Pitris, the Lord then also abandoned that body.

Verse 93 (padma.1.3.93)

सा चोत्सृष्टा भवत्संध्या दिननक्तांतरा स्थितिः। रजोमात्रात्मिकामन्यां जगृहे स तनुं ततः।

sā cotsṛṣṭā bhavatsaṁdhyā dinanaktāṁtarā sthitiḥ rajomātrātmikāmanyāṁ jagṛhe sa tanuṁ tataḥ

That body, cast off, became the Twilight, standing between day and night. Then he took on yet another body, made purely of rajas —

Verse 94 (padma.1.3.94)

रजोमात्रोत्कटा जाता मनुष्याः कुरुसत्तम। तामप्याशु स तत्याज तनुमाद्यां प्रजापतिः।

rajomātrotkaṭā jātā manuṣyāḥ kurusattama tāmapyāśu sa tatyāja tanumādyāṁ prajāpatiḥ

— and from it, intensely rajasic, men were born, O best of the Kurus. That body too the Lord of creatures swiftly abandoned.

Verse 95 (padma.1.3.95)

ज्योत्स्ना समभवच्चापि प्राक्संध्या याभिधीयते। ज्योत्स्नागमे तु बलिनो मनुष्याः पितरस्तथा।

jyotsnā samabhavaccāpi prāksaṁdhyā yābhidhīyate jyotsnāgame tu balino manuṣyāḥ pitarastathā

And it became Moonlight, which is also called the earlier Twilight. At the coming of moonlight, men are strong, and likewise the Pitris —

Verse 96 (padma.1.3.96)

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

rājeṁdra saṁdhyāsamaye tasmātte prabhavaṁti vai jyotsnā rātryahanī sandhyā catvāryetāni vai vibhoḥ

— O king of kings; and they gain strength at twilight too. Moonlight, night, day, and twilight — these four are —

Verse 97 (padma.1.3.97)

ब्रह्मणस्तु शरीराणि त्रिगुणोपाश्रयाणि च। रजोमात्रात्मिकामेव ततोन्यां जगृहे तनुं।

brahmaṇastu śarīrāṇi triguṇopāśrayāṇi ca rajomātrātmikāmeva tatonyāṁ jagṛhe tanuṁ

— Brahma's bodies, resting upon the three gunas. Then he took on yet another body, made purely of rajas.

Verse 98 (padma.1.3.98)

ततः क्षुद्ब्रह्मणोजाता जज्ञे कोपस्तया कृतः। क्षुत्क्षामो ह्यंधकारे तु सोसृजद्भगवांस्ततः।

tataḥ kṣudbrahmaṇojātā jajñe kopastayā kṛtaḥ kṣutkṣāmo hyaṁdhakāre tu sosṛjadbhagavāṁstataḥ

From it, Hunger was born to Brahma, and Anger too. Emaciated by hunger, in the darkness, the Lord then created —

Verse 99 (padma.1.3.99)

विरूपा अत्तुकामास्ते समधावंत तं प्रभुम्। रक्षतामेष यैरुक्तं राक्षसास्ते ततोभवन्।

virūpā attukāmāste samadhāvaṁta taṁ prabhum rakṣatāmeṣa yairuktaṁ rākṣasāste tatobhavan

— misshapen beings, desiring to devour, who rushed at that very Lord. Those who cried, "protect him!" thereby became the Rakshasas.

Verse 100 (padma.1.3.100)

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

ūcuḥ khādāma ityanye ye te yakṣāstu tebhavan atibhītasya tāndṛṣṭvā keśāḥ śīryanti vedhasaḥ

Others who said, "let us eat him!" — they became the Yakshas. Seeing them, the terrified Ordainer's hairs fell out —

Verse 101 (padma.1.3.101)

हीनाश्च शिरसो भूयः समारोहंति ते शिरः। सर्पणात्तेभवन्सर्पा हीनत्वादहयः स्मृताः।

hīnāśca śiraso bhūyaḥ samārohaṁti te śiraḥ sarpaṇāttebhavansarpā hīnatvādahayaḥ smṛtāḥ

— and, shed from his head, they crawled up onto his head again. From their crawling (sarpana) they became serpents; and from their fallen state they are called ahi.

Verse 102 (padma.1.3.102)

ततः क्रुद्धेन वै स्रष्ट्रा क्रोधात्मानो विनिर्मिताः। वर्णेन कपिशेनोग्रा भूतास्ते पिशिताशिनः।

tataḥ kruddhena vai sraṣṭrā krodhātmāno vinirmitāḥ varṇena kapiśenogrā bhūtāste piśitāśinaḥ

Then the angered Creator fashioned beings of an angry nature — fierce, of a tawny color, flesh-eating spirits.

Verse 103 (padma.1.3.103)

धयतो गां समुद्भूता गंधर्वास्तस्य तत्क्षणात्। पिबंतो जज्ञिरे वाचं गंधर्वास्तेन तेऽभवन्।

dhayato gāṁ samudbhūtā gaṁdharvāstasya tatkṣaṇāt pibaṁto jajñire vācaṁ gaṁdharvāstena te'bhavan

As he was drinking from the cow of speech, the Gandharvas arose from him at that moment; drinking in speech, they were born, and thus became Gandharvas.

Verse 104 (padma.1.3.104)

एतानि सृष्ट्वा भगवान्ब्रह्मा तच्छक्तिचोदितः। ततः स्वच्छंदतोऽन्यानि वयांसि वयसोऽसृजत्।

etāni sṛṣṭvā bhagavānbrahmā tacchakticoditaḥ tataḥ svacchaṁdato'nyāni vayāṁsi vayaso'sṛjat

Having created these, the Lord Brahma, impelled by that power, then freely created the birds, from his own vital vigor.

Verse 105 (padma.1.3.105)

अवयो वक्षसश्चक्रे मुखतोजांश्च सृष्टवान्। सृष्टवानुदराद्गाश्च महिषांश्च प्रजापतिः।

avayo vakṣasaścakre mukhatojāṁśca sṛṣṭavān sṛṣṭavānudarādgāśca mahiṣāṁśca prajāpatiḥ

He made sheep from his chest, and created goats from his mouth; the Lord of creatures created cattle and buffaloes from his belly.

Verse 106 (padma.1.3.106)

पद्भ्यां चाश्वान्स मातंगान्रासभान्गवयान्मृगान्। उष्ट्रानश्वतरांश्चैव न्यंकूनन्याश्च जातयः।

padbhyāṁ cāśvānsa mātaṁgānrāsabhāngavayānmṛgān uṣṭrānaśvatarāṁścaiva nyaṁkūnanyāśca jātayaḥ

And from his feet, horses, elephants, donkeys, wild oxen, deer, camels, mules, antelope, and other species.

Verse 107 (padma.1.3.107)

ओषध्यः फलमूलिन्यो रोमभ्यस्तस्य जज्ञिरे। त्रेतायुगमुखे ब्रह्मा कल्पस्यादौ नृपोत्तम।

oṣadhyaḥ phalamūlinyo romabhyastasya jajñire tretāyugamukhe brahmā kalpasyādau nṛpottama

Herbs bearing fruit and root sprang from his body-hairs. At the outset of the Treta age, at the beginning of the Kalpa, O best of kings, Brahma —

Verse 108 (padma.1.3.108)

सृष्ट्वा पश्वोषधीस्सम्यक्युयोज स तदाध्वरे। गामजं महिषम्मेषमश्वाश्वतरगर्दभान्।

sṛṣṭvā paśvoṣadhīssamyakyuyoja sa tadādhvare gāmajaṁ mahiṣammeṣamaśvāśvataragardabhān

— having duly created the animals and herbs, then yoked them to sacrifice: the cow, goat, buffalo, sheep, horse, mule, and donkey —

Verse 109 (padma.1.3.109)

एतान्ग्राम्यपशूनाहुरारण्यांश्च निबोधमे। श्वापदो द्विखुरो हस्ती वानरः पञ्चमः खगः।

etāngrāmyapaśūnāhurāraṇyāṁśca nibodhame śvāpado dvikhuro hastī vānaraḥ pañcamaḥ khagaḥ

— these are called the village animals; now hear from me of the forest ones: beasts of prey, the cloven-hoofed, the elephant, the monkey as fifth, and birds —

Verse 110 (padma.1.3.110)

उष्ट्रकाः पशवष्षष्ठास्सप्तमास्तु सरीसृपाः। गायत्रं च ऋचश्चैव त्रिवृत्सोमं रथन्तरम्।

uṣṭrakāḥ paśavaṣṣaṣṭhāssaptamāstu sarīsṛpāḥ gāyatraṁ ca ṛcaścaiva trivṛtsomaṁ rathantaram

— camels as sixth among the animals, and creeping things as seventh. The Gayatri meter, the Rig verses, the Trivrit Soma-rite, and the Rathantara Saman —

Verse 111 (padma.1.3.111)

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

agniṣṭomaṁ ca yajñānāṁ nirmame prathamānmukhāt yajūṁṣi traiṣṭubhaṁ chandaḥ stomaṁ pañcadaśaṁ tathā

— and the Agnishtoma among the sacrifices, he fashioned from his eastern mouth. The Yajus verses, the Trishtubh meter, and the fifteenfold Stoma —

Verse 112 (padma.1.3.112)

बृहत्साम तथोक्थं च दक्षिणादसृजन्मुखात्। सामानि जगतीच्छन्दः स्तोमं सप्तदशं तथा।

bṛhatsāma tathokthaṁ ca dakṣiṇādasṛjanmukhāt sāmāni jagatīcchandaḥ stomaṁ saptadaśaṁ tathā

— and the Brihat-Saman and the Uktha, he created from his southern mouth. The Sama verses, the Jagati meter, and the seventeenfold Stoma —

Verse 113 (padma.1.3.113)

वैरूपमतिरात्रं च पश्चिमादसृजन्मुखात्। एकविंशमथर्वाणमप्तोर्यामाणमेव च।

vairūpamatirātraṁ ca paścimādasṛjanmukhāt ekaviṁśamatharvāṇamaptoryāmāṇameva ca

— and the Vairupa and the Atiratra, he created from his western mouth. The twenty-onefold Stoma, the Atharva, and the Aptoryama —

Verse 114 (padma.1.3.114)

आनुष्टुभं सवैराजमुत्तरादसृजन्मुखात्। उच्चावचानि भूतानि गात्रेभ्यस्तस्य जज्ञिरे।

ānuṣṭubhaṁ savairājamuttarādasṛjanmukhāt uccāvacāni bhūtāni gātrebhyastasya jajñire

— and the Anushtubh together with the Vairaja, he created from his northern mouth. The high and low beings were born from his limbs.

Verse 115 (padma.1.3.115)

सुरासुरपितॄन्सृष्ट्वा मनुष्यांश्च प्रजापतिः। ततः पुनः ससर्जासौ स कल्पादौ पितामहः।

surāsurapitṝnsṛṣṭvā manuṣyāṁśca prajāpatiḥ tataḥ punaḥ sasarjāsau sa kalpādau pitāmahaḥ

Having created the gods, asuras, ancestors, and men, then, at the beginning of the Kalpa, the Lord of creatures, the Grandfather, again created —

Verse 116 (padma.1.3.116)

यक्षान्पिशाचान्गंधर्वांस्तथैवाप्सरसां गणान्। सिद्धकिन्नररक्षांसि सिंहान्पक्षिमृगोरगान्।

yakṣānpiśācāngaṁdharvāṁstathaivāpsarasāṁ gaṇān siddhakinnararakṣāṁsi siṁhānpakṣimṛgoragān

— Yakshas, Pishachas, Gandharvas, and the hosts of Apsaras; Siddhas, Kinnaras, Rakshasas, lions, birds, beasts, and serpents —

Verse 117 (padma.1.3.117)

अव्ययं च व्ययं चैव यदिदं स्थाणुजंगमम्। तत्ससर्ज तदा ब्रह्मा भगवानादिकृद्विभुः।

avyayaṁ ca vyayaṁ caiva yadidaṁ sthāṇujaṁgamam tatsasarja tadā brahmā bhagavānādikṛdvibhuḥ

— and whatever, immutable or perishable, moving or unmoving, exists here — all this the Lord Brahma, the first Maker, then created.

Verse 118 (padma.1.3.118)

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

teṣāṁ ye yāni karmāṇi prāksṛṣṭyāṁ pratipedire tānyeva pratipadyaṁte sṛjyamānāḥ punaḥ punaḥ

Whatever deeds each of them had adopted in the previous creation, those same deeds they take up again, being created again and again.

Verse 119 (padma.1.3.119)

हिंस्राहिंस्रे मृदुक्रूरे धर्माधर्मावृतानृते। तद्भाविताः प्रपद्यंते तस्मात्तत्तस्य रोचते।

hiṁsrāhiṁsre mṛdukrūre dharmādharmāvṛtānṛte tadbhāvitāḥ prapadyaṁte tasmāttattasya rocate

Violent or non-violent, gentle or cruel, dharma or adharma, truth or falsehood — shaped by their past nature, they take it up again, and so it is what pleases them.

Verse 120 (padma.1.3.120)

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

iṁdriyārtheṣu bhūteṣu śarīreṣu ca sa prabhuḥ nānāttvaṁ viniyogaṁ ca dhātaiva vyasṛjatsvayaṁ

Among the objects of the senses, among beings, and among bodies, the Ordainer himself alone ordained diversity and function.

Verse 121 (padma.1.3.121)

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

nāmarūpaṁ ca bhūtānāṁ kṛtyānāṁ ca prapaṁcanam vedaśabdebhya evādau devādīnāṁ cakāra saḥ

And the name and form of beings, and the elaboration of their functions, and of the gods and others, he made at the very outset from the words of the Veda.

Verse 122 (padma.1.3.122)

ऋषीणां नामधेयानि यथा वेदे श्रुतानि वै। यथानियोगं योग्यानि अन्येषामपि सोकरोत्।

ṛṣīṇāṁ nāmadheyāni yathā vede śrutāni vai yathāniyogaṁ yogyāni anyeṣāmapi sokarot

The names of the sages, just as they are heard in the Veda; and for the others too, he made names fitting their assigned function.

Verse 123 (padma.1.3.123)

यथर्तावृतुलिंगानि नानारूपाणि पर्यये। दृश्यंते तानितान्येव तथा भावा युगादिषु।

yathartāvṛtuliṁgāni nānārūpāṇi paryaye dṛśyaṁte tānitānyeva tathā bhāvā yugādiṣu

Just as, in each season, its own signs and various forms are seen to recur in each cycle, so too do the same states of being recur at the start of each age.

Verse 124 (padma.1.3.124)

करोत्येवंविधां सृष्टिं कल्पादौ स पुनःपुनः। सिसृक्षुश्शक्तियुक्तोसौ सृज्य शक्तिप्रचोदितः।

karotyevaṁvidhāṁ sṛṣṭiṁ kalpādau sa punaḥpunaḥ sisṛkṣuśśaktiyuktosau sṛjya śaktipracoditaḥ

He makes such a creation again and again at the start of each Kalpa — endowed with the power to create, impelled by the power inherent in what is to be created.

Verse 125 (padma.1.3.125)

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

bhīṣma uvāca arvāksrotāstu kathito bhavatā yastu mānuṣaḥ brahmanvistarato brūhi brahmā tamasṛjadyathā

Bhishma said: That human Avaksrotas which you have told of, O Brahmin — tell me in detail how Brahma created it.

Verse 126 (padma.1.3.126)

यथा सवर्णानसृजद्गुणांश्च स महामुने। यच्च तेषां स्मृतं कर्म विप्रादीनां तदुच्यताम्।

yathā savarṇānasṛjadguṇāṁśca sa mahāmune yacca teṣāṁ smṛtaṁ karma viprādīnāṁ taducyatām

How he created their respective classes and qualities, O great sage; and what deeds are prescribed for the brahmins and the rest — let that be told.

Verse 127 (padma.1.3.127)

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

pulastya uvāca satvābhidhyāyinaḥ pūrvaṁ sisṛkṣorbrahmaṇaḥ prajāḥ ajāyaṁta kuruśreṣṭha satvodriktā mukhātprajāḥ

Pulastya said: From Brahma, first meditating on sattva, desiring to create, creatures were born, O best of the Kurus — creatures predominant in sattva, from his mouth.

Verse 128 (padma.1.3.128)

वक्षसो रजसोद्रिक्तास्तथान्या ब्रह्मणोभवन्। रजसस्तमसश्चैव समुद्रिक्तास्तथोरुतः।

vakṣaso rajasodriktāstathānyā brahmaṇobhavan rajasastamasaścaiva samudriktāstathorutaḥ

Others, predominant in rajas, came from Brahma's chest; and others, predominant equally in rajas and tamas, from his thighs.

Verse 129 (padma.1.3.129)

पद्भ्यामन्याः प्रजा ब्रह्मा ससर्ज कुरुसत्तम। तमःप्रधानास्ताः सर्वाश्चातुर्वर्ण्यमिदं ततः।

padbhyāmanyāḥ prajā brahmā sasarja kurusattama tamaḥpradhānāstāḥ sarvāścāturvarṇyamidaṁ tataḥ

And from his feet, Brahma created other creatures, O best of the Kurus, all predominant in tamas. Thus arose this fourfold class-system —

Verse 130 (padma.1.3.130)

ब्राह्मणाः क्षत्रिया वैश्याः शूद्राश्च नृपसत्तम। पादोरुवक्षस्थलतो मुखतश्च समुद्गताः।

brāhmaṇāḥ kṣatriyā vaiśyāḥ śūdrāśca nṛpasattama pādoruvakṣasthalato mukhataśca samudgatāḥ

— brahmins, kshatriyas, vaishyas, and shudras, O best of kings, arisen from the feet, thighs, chest, and mouth respectively.

Verse 131 (padma.1.3.131)

यज्ञनिष्पत्तये सर्वमेतद्ब्रह्मा चकार ह। चातुर्वर्ण्यं महाराज यज्ञसाधनमुत्तमम्।

yajñaniṣpattaye sarvametadbrahmā cakāra ha cāturvarṇyaṁ mahārāja yajñasādhanamuttamam

All this Brahma made for the accomplishment of sacrifice. The fourfold class-system, O great king, is the supreme means for sacrifice.

Verse 132 (padma.1.3.132)

यज्ञेनाप्यायिता देवा वृष्ट्युत्सर्गेण मानवाः। आप्यायंते धर्मयज्ञा यतः कल्याणहेतवः।

yajñenāpyāyitā devā vṛṣṭyutsargeṇa mānavāḥ āpyāyaṁte dharmayajñā yataḥ kalyāṇahetavaḥ

The gods are nourished by sacrifice, and men by the release of rain; the sacrifices of dharma nourish all, since they are the cause of well-being.

Verse 133 (padma.1.3.133)

निष्पद्यंते नरैस्ते तु सुकर्मनिरतैः सदा। विरुद्धाचरणापेतैः सद्भिः सन्मार्गगामिभिः।

niṣpadyaṁte naraiste tu sukarmanirataiḥ sadā viruddhācaraṇāpetaiḥ sadbhiḥ sanmārgagāmibhiḥ

These are accomplished by men ever devoted to good deeds, free from contrary conduct, virtuous, walking the good path.

Verse 134 (padma.1.3.134)

स्वर्गापवर्गं मानुष्यात्प्राप्नुवंति नरा नृप। यच्चाभिरुचितं स्थानं तद्यांति मनुजा विभो।

svargāpavargaṁ mānuṣyātprāpnuvaṁti narā nṛpa yaccābhirucitaṁ sthānaṁ tadyāṁti manujā vibho

From their human life, men attain heaven or final liberation, O king; and men go to whatever place they truly desire, O Lord.

Verse 135 (padma.1.3.135)

प्रजास्ता ब्रह्मणा सृष्टाश्चातुर्वर्ण्यव्यवस्थितौ। सम्यक्शुद्धाः समाचारा चरणा नृपसत्तम।

prajāstā brahmaṇā sṛṣṭāścāturvarṇyavyavasthitau samyakśuddhāḥ samācārā caraṇā nṛpasattama

Those creatures, created by Brahma, established in the fourfold class-order, were rightly pure, of good conduct and character, O best of kings —

Verse 136 (padma.1.3.136)

यथेच्छावासनिरताः सर्वबाधाविवर्जिताः। शुद्धांतःकरणाः शुद्धा धर्मानुष्ठाननिर्मलाः।

yathecchāvāsaniratāḥ sarvabādhāvivarjitāḥ śuddhāṁtaḥkaraṇāḥ śuddhā dharmānuṣṭhānanirmalāḥ

— dwelling as they wished, free from all affliction, pure of inner faculty, pure, unstained through the practice of dharma.

Verse 137 (padma.1.3.137)

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

śuddhe ca tāsāṁ manasi śuddhāṁtaḥsaṁsthite harau śuddhajñānaṁ prapaśyaṁti brahmākhyaṁ yena tatpadaṁ

With their mind pure, and Hari abiding purely within, they beheld pure knowledge, called Brahman, by which that supreme state is reached.

Verse 138 (padma.1.3.138)

ततः कालात्मको योसौ विरिंचा वा स उच्यते। संसारपातमत्यर्थं घोरमल्पाल्पसारवत्।

tataḥ kālātmako yosau viriṁcā vā sa ucyate saṁsārapātamatyarthaṁ ghoramalpālpasāravat

Then that which is of the nature of Time, called Virinca — the fall into samsara, exceedingly terrible, of ever-diminishing substance —

Verse 139 (padma.1.3.139)

अधर्मबीजभूतं तत्तमोलोभसमुद्गतम्। प्रजासु तासु राजेंद्र रागादिक्रमसाधनम्।

adharmabījabhūtaṁ tattamolobhasamudgatam prajāsu tāsu rājeṁdra rāgādikramasādhanam

— which has become the seed of adharma, arisen from tamas and greed — entered into those creatures, O king of kings, bringing about the sequence of passion and the rest.

Verse 140 (padma.1.3.140)

ततः सा सहजासिद्धिस्तेषां नातीव जायते। राजन्वश्यादयश्चान्याः सिद्धयोष्टौ भवंति याः।

tataḥ sā sahajāsiddhisteṣāṁ nātīva jāyate rājanvaśyādayaścānyāḥ siddhayoṣṭau bhavaṁti yāḥ

Thereafter their innate perfection ceased to arise so readily, O king; and the other eight powers, beginning with Vashya, which exist —

Verse 141 (padma.1.3.141)

तासु क्षीणास्वशेषासु वर्द्धमाने च पातके। द्वंद्वाभिभवदुःखार्तास्ता भवंति ततः प्रजाः।

tāsu kṣīṇāsvaśeṣāsu varddhamāne ca pātake dvaṁdvābhibhavaduḥkhārtāstā bhavaṁti tataḥ prajāḥ

— when these have all entirely waned, and sin increases, those creatures then become afflicted with the suffering of being overcome by the pairs of opposites.

Verse 142 (padma.1.3.142)

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

tato durgāṇi tāścakrurvārkṣaṁ pārvatamaudakam dhānvanaṁ ca tathā durgaṁ puraṁ khārvaṭakādi yat

Then they made fortified refuges — tree-forts, hill-forts, water-forts, and likewise desert-forts, cities, and small towns.

Verse 143 (padma.1.3.143)

गृहाणि च यथान्यायं तेषु चक्रुः पुरादिषु। शीततापादिबाधानां प्रशमाय महामते।

gṛhāṇi ca yathānyāyaṁ teṣu cakruḥ purādiṣu śītatāpādibādhānāṁ praśamāya mahāmate

And, as was proper, they built dwellings in those cities and the rest, O wise one, for warding off the afflictions of cold, heat, and the like.

Verse 144 (padma.1.3.144)

प्रतिहारमिमं कृत्वा शीतादेस्ताः प्रजाः पुनः। वार्तोपायं ततश्चक्रुर्हस्तसिद्धिं च कर्मजाम्।

pratihāramimaṁ kṛtvā śītādestāḥ prajāḥ punaḥ vārtopāyaṁ tataścakrurhastasiddhiṁ ca karmajām

Having made this defense against cold and the rest, those creatures then devised the means of livelihood, and skill of hand born of labor.

Verse 145 (padma.1.3.145)

व्रीहयश्च यवाश्चैव गोधूमा अणवस्तिलाः। प्रियंगुकोविदाराश्च कोरदूषाः सचीनकाः।

vrīhayaśca yavāścaiva godhūmā aṇavastilāḥ priyaṁgukovidārāśca koradūṣāḥ sacīnakāḥ

Rice, barley, wheat, small millet, sesame; priyangu millet, kovidara-beans, koradusha and china millets —

Verse 146 (padma.1.3.146)

माषा मुद्गा मसूराश्च निष्पावाः सकुलत्थकाः। अढकाश्चणकाश्चैव शणास्सप्तदश स्मृताः।

māṣā mudgā masūrāśca niṣpāvāḥ sakulatthakāḥ aḍhakāścaṇakāścaiva śaṇāssaptadaśa smṛtāḥ

— black gram, green gram, lentils, beans, horse-gram; pigeon-pea and chickpea, and hemp — seventeen grains are counted.

Verse 147 (padma.1.3.147)

इत्येता ओषधीनां तु ग्राम्याणां जातयो नृप। ओषध्यो यज्ञियाश्चैव ग्राम्यावन्याश्चतुर्दश।

ityetā oṣadhīnāṁ tu grāmyāṇāṁ jātayo nṛpa oṣadhyo yajñiyāścaiva grāmyāvanyāścaturdaśa

These, O king, are the kinds of cultivated plants. The plants fit for sacrifice, whether cultivated or wild, are fourteen —

Verse 148 (padma.1.3.148)

व्रीहयः सयवा माषा गोधूमा अणवस्तिलाः। प्रियंगुसप्तमा ह्येता अष्टमास्तु कुलुत्थकाः।

vrīhayaḥ sayavā māṣā godhūmā aṇavastilāḥ priyaṁgusaptamā hyetā aṣṭamāstu kulutthakāḥ

— rice with barley, black gram, wheat, small millet, sesame, priyangu as seventh, and horse-gram as eighth.

Verse 149 (padma.1.3.149)

श्यामाकस्त्वथ नीवारो वर्तुलस्स गवेधुकः। अथ वेणुयवाः प्रोक्तास्तद्वन्मर्कटका नृप।

śyāmākastvatha nīvāro vartulassa gavedhukaḥ atha veṇuyavāḥ proktāstadvanmarkaṭakā nṛpa

Then shyamaka millet, wild rice, vartula, and gavedhuka; then bamboo-grain, and O king, markataka —

Verse 150 (padma.1.3.150)

ग्राम्या वन्याः स्मृता ह्येता ओषध्यश्च चतुर्दश। यज्ञनिष्पत्तये तद्वत्तथासां हेतुरुत्तमः।

grāmyā vanyāḥ smṛtā hyetā oṣadhyaśca caturdaśa yajñaniṣpattaye tadvattathāsāṁ heturuttamaḥ

— these fourteen plants, cultivated and wild, are remembered as fit for sacrifice; their supreme purpose is the accomplishment of sacrifice.

Verse 151 (padma.1.3.151)

एताश्च सहयज्ञेन प्रजानां कारणं परम्। परापरविदः प्राज्ञास्ततो यज्ञान्वितन्वते।

etāśca sahayajñena prajānāṁ kāraṇaṁ param parāparavidaḥ prājñāstato yajñānvitanvate

These, together with sacrifice, are the supreme cause of creatures' well-being. Hence the wise, knowers of the higher and lower, extend the sacrifices —

Verse 152 (padma.1.3.152)

अहन्यहन्यनुष्ठानं यज्ञानां पार्थिवोत्तम। उपकारकरं पुंसां क्रियमाणं फलार्थिनाम्।

ahanyahanyanuṣṭhānaṁ yajñānāṁ pārthivottama upakārakaraṁ puṁsāṁ kriyamāṇaṁ phalārthinām

— performing them day after day, O best of kings; when carried out by men desiring their fruit, sacrifice confers benefit.

Verse 153 (padma.1.3.153)

येषां चकालसृष्टोसौ पपाबिंदुर्महामते। मर्यादां स्थापयामास यथास्थानं यथागुणम्।

yeṣāṁ cakālasṛṣṭosau papābiṁdurmahāmate maryādāṁ sthāpayāmāsa yathāsthānaṁ yathāguṇam

For those whom Time itself created, that Ordainer, O wise one, established proper limits, according to station and quality —

Verse 154 (padma.1.3.154)

वर्णानामाश्रमाणां च धर्मान्धर्मभृतांवर। लोकांश्च सर्ववर्णानां सम्यग्धर्मानुपालिनाम्।

varṇānāmāśramāṇāṁ ca dharmāndharmabhṛtāṁvara lokāṁśca sarvavarṇānāṁ samyagdharmānupālinām

— the duties of the classes and stages of life, O best upholder of dharma; and the worlds destined for all classes who rightly observe their dharma.

Verse 155 (padma.1.3.155)

प्राजापत्यं ब्राह्मणानां स्मृतं स्थानं तु पार्थिव। स्थानमैंद्रं क्षत्रियाणां सङ्ग्रामेष्वनिवर्तिनाम्।

prājāpatyaṁ brāhmaṇānāṁ smṛtaṁ sthānaṁ tu pārthiva sthānamaiṁdraṁ kṣatriyāṇāṁ saṅgrāmeṣvanivartinām

The world of Prajapati is remembered as the destination of brahmins, O king; the world of Indra, that of kshatriyas who do not turn back in battle.

Verse 156 (padma.1.3.156)

वैश्यानाम्मारुतं स्थानं स्वधर्ममनुवर्तिनाम्। गान्धर्वं शूद्रजातीनां परिचर्या सुवर्तिनाम्।

vaiśyānāmmārutaṁ sthānaṁ svadharmamanuvartinām gāndharvaṁ śūdrajātīnāṁ paricaryā suvartinām

The world of the Maruts, that of vaishyas who follow their own dharma; the world of the Gandharvas, that of shudras of good conduct devoted to service.

Verse 157 (padma.1.3.157)

अष्टाशीतिसहस्राणां यतीनामूर्द्ध्वरेतसाम्। स्मृतं तेषां तु यत्स्थानं तदेव गुरुवासिनाम्।

aṣṭāśītisahasrāṇāṁ yatīnāmūrddhvaretasām smṛtaṁ teṣāṁ tu yatsthānaṁ tadeva guruvāsinām

For the eighty-eight thousand celibate ascetics, the world remembered as theirs is the same for those who dwell with their guru.

Verse 158 (padma.1.3.158)

सप्तर्षीणां च यत्स्थानं स्मृतं तद्वै वनौकसाम्। प्राजापत्यं गृहस्थानां न्यासिनां ब्राह्मसंज्ञितम्।

saptarṣīṇāṁ ca yatsthānaṁ smṛtaṁ tadvai vanaukasām prājāpatyaṁ gṛhasthānāṁ nyāsināṁ brāhmasaṁjñitam

And the world of the Seven Sages is remembered as that of forest-dwellers; the world of Prajapati is that of householders; the world called Brahman is that of renunciants.

Verse 159 (padma.1.3.159)

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

yogināmamṛtaṁ sthānaṁ brahmaṇaḥ paramaṁ padaṁ ekāṁtinaḥ sadodyuktā dhyāyino yogino hi ye

For yogis, the immortal state, the supreme abode of Brahman, is destined. Those single-minded, ever diligent, meditating yogis —

Verse 160 (padma.1.3.160)

तेषां तत्परमं स्थानं यत्तत्पश्यंति सूरयः। गतागतानि वर्त्तंते चंद्रादित्यादयो ग्रहाः।

teṣāṁ tatparamaṁ sthānaṁ yattatpaśyaṁti sūrayaḥ gatāgatāni varttaṁte caṁdrādityādayo grahāḥ

— for them is that supreme abode which the wise behold. The moon, sun, and other planets continue in their comings and goings —

Verse 161 (padma.1.3.161)

अद्यापि न निवर्तंते नारायणपरायणाः। तामिस्रमंधतामिस्रं महारौरव रौरवम्।

adyāpi na nivartaṁte nārāyaṇaparāyaṇāḥ tāmisramaṁdhatāmisraṁ mahāraurava rauravam

— but even today, those devoted to Narayana do not return. Tamisra, Andhatamisra, Maharaurava, and Raurava —

Verse 162 (padma.1.3.162)

असिपत्रवनं घोरं कालसूत्रमवीचिमत्। विनिंदकानां वेदस्य यज्ञव्याघातकारिणाम्।

asipatravanaṁ ghoraṁ kālasūtramavīcimat viniṁdakānāṁ vedasya yajñavyāghātakāriṇām

— the terrible Asipatravana, Kalasutra, and Avichi — these hells are for the reviler of the Veda and for those who obstruct sacrifice.

Verse 163 (padma.1.3.163)

स्थानमेतत्समाख्यातं स्वधर्मत्यागिनश्च ये। ततोभिध्यायतस्तस्य जज्ञिरे मानसाः प्रजाः।

sthānametatsamākhyātaṁ svadharmatyāginaśca ye tatobhidhyāyatastasya jajñire mānasāḥ prajāḥ

This has been declared the destination also for those who abandon their own dharma. Then, as he meditated, mind-born creatures were born to him.

Verse 164 (padma.1.3.164)

तच्छरीरसमुत्पन्नैः कायस्थैः करणैः सह। क्षेत्रज्ञाः समवर्त्तंत गात्रेभ्यस्तस्य धीमतः।

taccharīrasamutpannaiḥ kāyasthaiḥ karaṇaiḥ saha kṣetrajñāḥ samavarttaṁta gātrebhyastasya dhīmataḥ

Together with the bodily organs arisen in that body, the individual souls came into being from the limbs of that wise one.

Verse 165 (padma.1.3.165)

ते सर्वे समवर्तंत ये मया प्रागुदाहृताः। देवाद्याः स्थावरां ताश्च त्रैगुण्यविषयेस्थिताः।

te sarve samavartaṁta ye mayā prāgudāhṛtāḥ devādyāḥ sthāvarāṁ tāśca traiguṇyaviṣayesthitāḥ

All those I have described before — the gods and the rest, down to the unmoving beings — came into being thus, situated in the domain of the three gunas.

Verse 166 (padma.1.3.166)

एवं भूतानि सृष्टानि स्थावराणि चराणि च। यदास्य ताः प्रजाः सर्वानव्यवर्द्धंतधीमतः।

evaṁ bhūtāni sṛṣṭāni sthāvarāṇi carāṇi ca yadāsya tāḥ prajāḥ sarvānavyavarddhaṁtadhīmataḥ

Thus were beings created, both moving and unmoving. When these creatures of that wise one did not sufficiently increase —

Verse 167 (padma.1.3.167)

अथान्यान्मानसान्पुत्रान्सदृशानात्मनोऽसृजत्। भृगुं मां पुलहं चैव क्रतुमंगिरसं तथा।

athānyānmānasānputrānsadṛśānātmano'sṛjat bhṛguṁ māṁ pulahaṁ caiva kratumaṁgirasaṁ tathā

— then he created other mind-born sons, resembling himself: Bhrigu, myself, Pulaha, Kratu, and Angiras —

Verse 168 (padma.1.3.168)

मरीचिं दक्षमत्रिं चवसिष्ठंचैवमानसान्। नवब्रह्माण इत्येतेपुराणे निश्चयं गताः।

marīciṁ dakṣamatriṁ cavasiṣṭhaṁcaivamānasān navabrahmāṇa ityetepurāṇe niścayaṁ gatāḥ

— Marichi, Daksha, Atri, and Vasishtha, mind-born. These are known in the Purana with certainty as the nine Brahmas.

Verse 169 (padma.1.3.169)

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

sanaṁdanādayo ye ca pūrvaṁ sṛṣṭāstu vedhasā na te lokeṣvasajjaṁta nirapekṣāḥ prajāsute

And those beginning with Sanandana, created earlier by the Ordainer, did not attach themselves to the worlds, being indifferent to the begetting of progeny.

Verse 170 (padma.1.3.170)

सर्वे ह्यागतविज्ञाना वीतरागा विमत्सराः। तेष्वेवं निरपेक्षेषु लोकसृष्टौ महात्मनः।

sarve hyāgatavijñānā vītarāgā vimatsarāḥ teṣvevaṁ nirapekṣeṣu lokasṛṣṭau mahātmanaḥ

All of them, having attained wisdom, were free of passion and envy. When they thus remained indifferent to the great soul's creation of the world —

Verse 171 (padma.1.3.171)

ब्रह्मणोभून्महान्क्रोधस्त्रैलोक्यदहन क्षमः। तस्य क्रोधात्समुद्भूतं ज्वालामालावदीपितम्।

brahmaṇobhūnmahānkrodhastrailokyadahana kṣamaḥ tasya krodhātsamudbhūtaṁ jvālāmālāvadīpitam

— a great anger arose in Brahma, capable of burning the three worlds. From his anger there arose a fire, blazing like a garland of flames.

Verse 172 (padma.1.3.172)

ब्रह्मणस्तु तदा ज्योतिस्त्रैलोक्यमखिलं दहत्। भ्रकुटी कुटिलात्तस्य ललाटात्क्रोधदीपितात्।

brahmaṇastu tadā jyotistrailokyamakhilaṁ dahat bhrakuṭī kuṭilāttasya lalāṭātkrodhadīpitāt

That light of Brahma's began to burn the whole triple world. From his forehead, its brow twisted, blazing with anger —

Verse 173 (padma.1.3.173)

समुत्पन्नस्तदा रुद्रो मध्याह्नार्कसमप्रभः। अर्द्धनारीनरवपुः प्रचण्डोति शरीरवान्।

samutpannastadā rudro madhyāhnārkasamaprabhaḥ arddhanārīnaravapuḥ pracaṇḍoti śarīravān

— Rudra then arose, of splendor like the midday sun, of half-female, half-male body, exceedingly fierce, embodied.

Verse 174 (padma.1.3.174)

विभजात्मानमित्युक्त्वा तं ब्रह्मांतर्दधेः ततः। तथोक्तोसौ द्विधा स्त्रीत्वं पुरुषत्वं तथाकरोत्।

vibhajātmānamityuktvā taṁ brahmāṁtardadheḥ tataḥ tathoktosau dvidhā strītvaṁ puruṣatvaṁ tathākarot

Saying to him, "Divide yourself," Brahma then vanished from sight. So addressed, he made himself twofold — femaleness and maleness.

Verse 175 (padma.1.3.175)

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

bibheda puruṣatvaṁ ca daśadhā caikadhā ca saḥ saumyāsaumyaistathā rūpaiḥ śāṁtaiḥ strītvaṁ ca sa prabhuḥ

He divided his male aspect into ten forms, and also kept it as one; and, with gentle and fierce, peaceful forms, that Lord also divided the female aspect —

Verse 176 (padma.1.3.176)

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

bibheda bahudhā caiva svarūpairasitaiḥ sitaiḥ tato brahmā svayaṁbhūtaṁ pūrvaṁ svāyaṁbhuvaṁ prabhum

— dividing it too into many forms, of dark and light hue. Then Brahma, self-existent, made first the Lord Svayambhuva —

Verse 177 (padma.1.3.177)

आत्मानमेव कृतवान्प्रजापत्ये मनुं नृप। शतरूपां च तां नारीं तपोनिर्द्धूतकल्मषाम्।

ātmānameva kṛtavānprajāpatye manuṁ nṛpa śatarūpāṁ ca tāṁ nārīṁ taponirddhūtakalmaṣām

— out of his very self, establishing him as a Manu in the office of Prajapati, O king. And that woman, Shatarupa, whose stain had been washed away by austerity —

Verse 178 (padma.1.3.178)

स्वायंभुवो मनुर्नाम पत्नीत्वे जगृहे प्रभुः। तस्माच्च पुरुषाद्देवी शतरूपा व्यजायत।

svāyaṁbhuvo manurnāma patnītve jagṛhe prabhuḥ tasmācca puruṣāddevī śatarūpā vyajāyata

— the Lord named Manu Svayambhuva took her as his wife. And from that man, the goddess Shatarupa —

Verse 179 (padma.1.3.179)

प्रियव्रतोत्तातनपाद प्रसूत्याकूति संज्ञितम्। ददौ प्रसूतिं दक्षाय आकूतिं रुचये पुरा।

priyavratottātanapāda prasūtyākūti saṁjñitam dadau prasūtiṁ dakṣāya ākūtiṁ rucaye purā

— gave birth to Priyavrata, Uttanapada, and daughters named Prasuti and Akuti. Of old, Manu gave Prasuti to Daksha, and Akuti to Ruchi.

Verse 180 (padma.1.3.180)

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

prajāpatiḥ sa jagrāha tayorjajñe sa dakṣiṇaḥ putro yajño mahābhāga daṁpatyormithunaṁ tataḥ

That Prajapati took her; from that couple was born Yajna as a son, and Dakshina — O greatly fortunate one, a twin pair.

Verse 181 (padma.1.3.181)

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

yajñasya dakṣiṇāyāṁ tu putrā dvādaśa jajñire yāmā iti samākhyātā devāḥ svāyaṁbhuve manau

To Yajna, by Dakshina, twelve sons were born, known as the Yama gods, in the Manvantara of Svayambhuva.

Verse 182 (padma.1.3.182)

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

prasūtyāṁ ca tathā dakṣaścatasro viṁśatiṁ tathā sasarja kanyāstāsāṁ tu samyaṅnāmāni me śṛṇu

And from Prasuti, Daksha begot twenty-four daughters; hear from me their proper names.

Verse 183 (padma.1.3.183)

श्रद्धा लक्ष्सीर्धृतिः पुष्टिस्तुष्टिर्मेधा क्रिया तथा। बुद्धिर्लज्जावपुः शांतिर्ऋद्धिः कीर्तिस्त्रयोदशी।

śraddhā lakṣsīrdhṛtiḥ puṣṭistuṣṭirmedhā kriyā tathā buddhirlajjāvapuḥ śāṁtirṛddhiḥ kīrtistrayodaśī

Shraddha, Lakshmi, Dhriti, Pushti, Tushti, Medha, and Kriya; Buddhi, Lajja, Vapu, Shanti, Riddhi, and Kirti as the thirteenth —

Verse 184 (padma.1.3.184)

पत्न्यर्थं प्रतिजग्राह धर्मो दाक्षायिणीः प्रभुः। ताभ्यः शिष्टा यवीयस्य एकादश सुलोचनाः।

patnyarthaṁ pratijagrāha dharmo dākṣāyiṇīḥ prabhuḥ tābhyaḥ śiṣṭā yavīyasya ekādaśa sulocanāḥ

— these daughters of Daksha the Lord Dharma took as wives. Besides them, eleven younger, fair-eyed daughters remained —

Verse 185 (padma.1.3.185)

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

khyātiḥ satyatha saṁbhūtiḥ smṛtiḥ prītiḥ kṣamā tathā sannatiścānasūyā ca ūrjjā svāhā svadhā tathā

Khyati, Sati, and Sambhuti, Smriti, Priti, and Kshama; Sannati and Anasuya, Urja, Svaha, and Svadha —

Verse 186 (padma.1.3.186)

भृगुर्भवो मरीचिश्च तथा चैवांगिरा मुनिः। अहं च पुलहश्चैव क्रतुर्मुनिवरस्तथा।

bhṛgurbhavo marīciśca tathā caivāṁgirā muniḥ ahaṁ ca pulahaścaiva kraturmunivarastathā

— these were taken by Bhrigu, Bhava, Marichi, the sage Angiras, myself, Pulaha, the excellent sage Kratu —

Verse 187 (padma.1.3.187)

अत्रिर्वसिष्ठो वह्निश्च पितरश्च यथाक्रमम्। ख्यात्याद्या जगृहुः कन्या मुनयो राजसत्तम।

atrirvasiṣṭho vahniśca pitaraśca yathākramam khyātyādyā jagṛhuḥ kanyā munayo rājasattama

— Atri, Vasishtha, Agni, and the Pitris, in due order. Khyati and the rest of these daughters were taken as wives by these sages, O best of kings.

Verse 188 (padma.1.3.188)

श्रद्धा कामं बलं लक्ष्मीर्नियमं धृतिरात्मजम्। संतोषं च तथा तुष्टिर्लोभं पुष्टिरसूयत।

śraddhā kāmaṁ balaṁ lakṣmīrniyamaṁ dhṛtirātmajam saṁtoṣaṁ ca tathā tuṣṭirlobhaṁ puṣṭirasūyata

Shraddha bore Kama; Lakshmi bore Bala; Dhriti bore Niyama as her son; Tushti bore Santosha; and Pushti bore Lobha.

Verse 189 (padma.1.3.189)

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

medhā śrutaṁ kriyā daṇḍaṁ nayaṁ vinayamave ca bodhaṁ buddhistathā lajjā vinayaṁ vapurātmajam

Medha bore Shruta; Kriya bore Danda, Naya, and Vinaya; Buddhi bore Bodha; Lajja bore Vinaya as her son.

Verse 190 (padma.1.3.190)

व्यवसायं प्रजज्ञे वै क्षेमं शान्तिरसूयत। सुखमृद्धिर्यशः कीर्तिरित्येते धर्मसूनवः।

vyavasāyaṁ prajajñe vai kṣemaṁ śāntirasūyata sukhamṛddhiryaśaḥ kīrtirityete dharmasūnavaḥ

Vapu bore Vyavasaya; Shanti bore Kshema; Riddhi bore Sukha; and Kirti bore Yasha — these are the sons of Dharma.

Verse 191 (padma.1.3.191)

कामान्नंदी सुतं हर्षं धर्मपौत्रमसूयत। हिंसा भार्यात्वधर्मस्य तस्य जज्ञे तदानृतं।

kāmānnaṁdī sutaṁ harṣaṁ dharmapautramasūyata hiṁsā bhāryātvadharmasya tasya jajñe tadānṛtaṁ

From Kama, his wife Nandi bore a son, Harsha, grandson of Dharma. Himsa was the wife of Adharma; from her Anrita was born —

Verse 192 (padma.1.3.192)

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

kanyā ca nikṛtistābhyāṁ bhayaṁ naraka eva ca māyā ca vedanā caiva mithunaṁ dvaṁdvameva ca

— and a daughter, Nikriti; and from them came Bhaya and Naraka; and Maya and Vedana — a twin pair.

Verse 193 (padma.1.3.193)

तयोर्जज्ञेथ वै माया मृत्युं भूतापहारिणम्। वेदनायास्ततश्चापि दुःखं जज्ञेथ रौरवात्।

tayorjajñetha vai māyā mṛtyuṁ bhūtāpahāriṇam vedanāyāstataścāpi duḥkhaṁ jajñetha rauravāt

Of these two, Maya gave birth to Mrityu, the destroyer of beings; and from Vedana, likewise, Duhkha was born through Raurava.

Verse 194 (padma.1.3.194)

मृत्योर्व्याधिजराशोक तृष्णाक्रोधाश्च जज्ञिरे। दुःखोत्तराः स्मृता ह्येते सर्वे चाधर्मलक्षणाः।

mṛtyorvyādhijarāśoka tṛṣṇākrodhāśca jajñire duḥkhottarāḥ smṛtā hyete sarve cādharmalakṣaṇāḥ

From Mrityu were born Vyadhi, Jara, Shoka, Trishna, and Krodha. These are all remembered as followers of Duhkha, marked by adharma.

Verse 195 (padma.1.3.195)

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

naiṣāṁ bhāryāsti putro vā te sarve hyūrddhvaretasaḥ raudrāṇyetāni rūpāṇi brahmaṇo nṛvarātmaja

None of these has a wife or son; all of them are celibate. These, O son of the best of men, are Brahma's terrible forms —

Verse 196 (padma.1.3.196)

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

nityaṁ pralayahetutvaṁ jagatosya prayāṁti vai rudrasargaṁ pravakṣyāmi yathā brahmā cakāra hā

— they ever bring about the cause of dissolution for this world. Now I shall tell of the creation of Rudra, how Brahma brought it about —

Verse 197 (padma.1.3.197)

कल्पादावात्मनस्तुल्यं सुतं प्रध्यायतस्ततः। प्रादुरासीत्प्रभोरंके कुमारो नीललोहितः।

kalpādāvātmanastulyaṁ sutaṁ pradhyāyatastataḥ prādurāsītprabhoraṁke kumāro nīlalohitaḥ

— at the beginning of the Kalpa, as he meditated on a son equal to himself, there appeared on the Lord's lap a youth, dark-red in color.

Verse 198 (padma.1.3.198)

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

rudanvai susvaraṁ sotha dravaṁśca nṛpasattama kiṁ rodiṣīti taṁ devo rudaṁtaṁ pratyuvāca ha

He wept aloud in a fine voice and ran about, O best of kings. To him, weeping, the god said: "Why do you weep?"

Verse 199 (padma.1.3.199)

नामधेहीति तं सोथ प्रत्युवाच प्रजापतिम्। रोदनाद्रुद्रनामासि मा रोदीर्धैर्यमावह।

nāmadhehīti taṁ sotha pratyuvāca prajāpatim rodanādrudranāmāsi mā rodīrdhairyamāvaha

He then said to the Lord of creatures, "Give me a name." [Brahma replied:] "From your weeping (rodana), your name is Rudra. Weep no more; bring forth courage."

Verse 200 (padma.1.3.200)

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

evamuktaḥ punassotha saptakṛtvo ruroda ha tatonyāni dadau tasmai saptanāmāni vai prabhuḥ

Thus addressed, he then wept again, seven times over. Then the Lord gave him seven other names.

Verse 201 (padma.1.3.201)

मूर्त्तीनां चैवमष्टानां स्थानान्यष्टौ चकार ह। भवं शर्वमथेशानं तथा पशुपतिं नृप।

mūrttīnāṁ caivamaṣṭānāṁ sthānānyaṣṭau cakāra ha bhavaṁ śarvamatheśānaṁ tathā paśupatiṁ nṛpa

And thus he made eight abodes for his eight forms: Bhava, Sharva, and Ishana, and likewise Pashupati, O king —

Verse 202 (padma.1.3.202)

भीममुग्रं महादेवमुवाच स पितामहः। सूर्यो जलं मही वह्निर्वायुराकाशमेव च।

bhīmamugraṁ mahādevamuvāca sa pitāmahaḥ sūryo jalaṁ mahī vahnirvāyurākāśameva ca

— Bhima, Ugra, and Mahadeva — thus the Grandfather named them. The Sun, water, earth, fire, air, and ether —

Verse 203 (padma.1.3.203)

दीक्षितो ब्राह्मणः सोम इत्येते तनवः कमात्। एवं प्रकारो रुद्रोसौ सतीं भार्यामविंदत।

dīkṣito brāhmaṇaḥ soma ityete tanavaḥ kamāt evaṁ prakāro rudrosau satīṁ bhāryāmaviṁdata

— and the initiated brahmin, and the moon — these, in order, are his eight bodies. Rudra, of this kind, took Sati as his wife.

Verse 204 (padma.1.3.204)

दक्षकोपाच्च तत्याज सा सती स्वं कलेवरम्। हिमवद्दुहिता साभून्मेनायां नृपसत्तम।

dakṣakopācca tatyāja sā satī svaṁ kalevaram himavadduhitā sābhūnmenāyāṁ nṛpasattama

Through anger at Daksha, that Sati gave up her body. She then became the daughter of Himavat, born of Mena, O best of kings.

Verse 205 (padma.1.3.205)

उपयेमे पुनश्चैव याचित्वा भगवान्भवः। दाक्षी धातृविधातारौ भृगोः ख्यातिरसूयत।

upayeme punaścaiva yācitvā bhagavānbhavaḥ dākṣī dhātṛvidhātārau bhṛgoḥ khyātirasūyata

And Lord Bhava again wooed and won her. Daksha's daughter Khyati, wife of Bhrigu, bore Dhatri and Vidhatri —

Verse 206 (padma.1.3.206)

श्रियं च देवदेवस्य पत्नी नारायणस्य या।

śriyaṁ ca devadevasya patnī nārāyaṇasya yā

— and Shri, who became the wife of the God of gods, Narayana.