The Origin of Vishnu

Verse 1 (shiva.rudra.6.1)

ब्रह्मोवाच । भो ब्रह्मन्साधु पृष्टोऽहं त्वया विबुधसत्तम । लोकोपकारिणा नित्यं लोकानां हितकाम्यया

brahmovāca bho brahmansādhu pṛṣṭo'haṁ tvayā vibudhasattama lokopakāriṇā nityaṁ lokānāṁ hitakāmyayā

Brahma said: O brahmin, well have you asked, O foremost among the wise, ever a benefactor of the worlds, out of desire for their welfare.

Verse 2 (shiva.rudra.6.2)

यच्छ्रुत्वा सर्वलोकानां सर्वपापक्षयो भवेत् । तदहं ते प्रवक्ष्यामि शिवतत्त्वमनामयम्

yacchrutvā sarvalokānāṁ sarvapāpakṣayo bhavet tadahaṁ te pravakṣyāmi śivatattvamanāmayam

That which, when heard, brings about the destruction of all sin for all the worlds — that I shall now declare to you: the untainted reality of Shiva.

Verse 3 (shiva.rudra.6.3)

शिवतत्त्वं मया नैव विष्णुनापि यथार्थतः । ज्ञातं च परमं रूपमद्भुतं च परेण न

śivatattvaṁ mayā naiva viṣṇunāpi yathārthataḥ jñātaṁ ca paramaṁ rūpamadbhutaṁ ca pareṇa na

The true reality of Shiva has not been fully known even by me, nor indeed by Vishnu; that supreme and wondrous form is not known even by any other.

Verse 4 (shiva.rudra.6.4)

महाप्रलयकाले च नष्टे स्थावरजङ्गमे । आसीत्तमोमयं सर्वमनर्कग्रहतारकम्

mahāpralayakāle ca naṣṭe sthāvarajaṅgame āsīttamomayaṁ sarvamanarkagrahatārakam

At the time of the great dissolution, when all that moves and moves not had perished, everything was wholly darkness, without sun, planets or stars.

Verse 5 (shiva.rudra.6.5)

अचन्द्रमनहोरात्रमनग्न्यनिलभूजलम् । अप्रधानं वियच्छून्यमन्यतेजोविवर्जितम्

acandramanahorātramanagnyanilabhūjalam apradhānaṁ viyacchūnyamanyatejovivarjitam

Without moon, without day or night, without fire, wind, earth or water; without even Pradhana, empty of space, devoid of any other light.

Verse 6 (shiva.rudra.6.6)

अदृष्टत्वादिरहितं शब्दस्पर्शसमुज्झितम् । अव्यक्तगन्धरूपं च रसत्यक्तमदिङ्मुखम्

adṛṣṭatvādirahitaṁ śabdasparśasamujjhitam avyaktagandharūpaṁ ca rasatyaktamadiṅmukham

Without sight or any such quality, free of sound and touch; its smell and form unmanifest, devoid of taste, without direction.

Verse 7 (shiva.rudra.6.7)

इत्थं सत्यन्धतमसे सूचीभेद्ये निरन्तरे । तत्सद्ब्रह्मेति यच्छ्रुत्वा सदेकं प्रतिपद्यते

itthaṁ satyandhatamase sūcībhedye nirantare tatsadbrahmeti yacchrutvā sadekaṁ pratipadyate

Thus, amid an unbroken blind darkness thick enough to pierce with a needle, there existed That — which, on hearing of it as 'the true Brahman,' one comes to know as the sole Existent.

Verse 8 (shiva.rudra.6.8)

इतीदृशं यदा नासीद्यत्तत्सदसदात्मकम् । योगिनोऽन्तर्हिताकाशे यत्पश्यन्ति निरन्तरम्

itīdṛśaṁ yadā nāsīdyattatsadasadātmakam yogino'ntarhitākāśe yatpaśyanti nirantaram

When even such a state did not exist, there was That which is of the nature both of the existent and the non-existent — which yogis behold unceasingly in the hidden space within.

Verse 9 (shiva.rudra.6.9)

अमनोगोचरं वाचां विषयं न कदाचन । अनामरूपवर्णं च न च स्थूलं न यत्कृशम्

amanogocaraṁ vācāṁ viṣayaṁ na kadācana anāmarūpavarṇaṁ ca na ca sthūlaṁ na yatkṛśam

Beyond the reach of mind, never an object of speech; without name, form or color; neither gross nor subtle.

Verse 10 (shiva.rudra.6.10)

अह्रस्वदीर्घमलघु गुरुत्वपरिवर्जितम् । न यत्रोपचयः कश्चित्तथा नोपचयोऽपि च

ahrasvadīrghamalaghu gurutvaparivarjitam na yatropacayaḥ kaścittathā nopacayo'pi ca

Neither short nor long, neither light, nor possessing heaviness; in which there is no increase, and likewise no decrease either.

Verse 11 (shiva.rudra.6.11)

अभिधत्ते सचकितं यदस्तीति श्रुतिः पुनः । सत्यं ज्ञानमनन्तं च परानन्दं परं महः

abhidhatte sacakitaṁ yadastīti śrutiḥ punaḥ satyaṁ jñānamanantaṁ ca parānandaṁ paraṁ mahaḥ

Of which the Veda, as if in astonishment, again and again declares only 'It is' — the True, the Consciousness, the Infinite, the Supreme Bliss, the Supreme Splendor.

Verse 12 (shiva.rudra.6.12)

अप्रमेयमनाधारमविकारमनाकृति । निर्गुणं योगिगम्यं च सर्वव्याप्येककारकम्

aprameyamanādhāramavikāramanākṛti nirguṇaṁ yogigamyaṁ ca sarvavyāpyekakārakam

Immeasurable, without support, without change, without form; without qualities, attainable by yogis, all-pervading, the sole cause.

Verse 13 (shiva.rudra.6.13)

निर्विकल्पं निरारम्भं निर्मायं निरुपद्रवम् । अद्वितीयमनाद्यन्तमविकाशं चिदात्मकम्

nirvikalpaṁ nirārambhaṁ nirmāyaṁ nirupadravam advitīyamanādyantamavikāśaṁ cidātmakam

Free of duality, without beginning of action, without maya, free of affliction; without a second, without beginning or end, unmanifest, of the nature of pure consciousness.

Verse 14 (shiva.rudra.6.14)

यस्येत्थं संविकल्पन्ते संज्ञासंज्ञोक्तितः स्म वै । कियता चैव कालेन द्वितीयेच्छाऽभवत्किल

yasyetthaṁ saṁvikalpante saṁjñāsaṁjñoktitaḥ sma vai kiyatā caiva kālena dvitīyecchā'bhavatkila

Of that Reality, such various concepts arise only through terms and their meanings; after some span of time, indeed, there arose in it a wish for a second.

Verse 15 (shiva.rudra.6.15)

अमूर्तेन स्वमूर्तिश्च तेनाकल्पि स्वलीलया । सर्वैश्वर्यगुणोपेता सर्वज्ञानमयी शुभा

amūrtena svamūrtiśca tenākalpi svalīlayā sarvaiśvaryaguṇopetā sarvajñānamayī śubhā

By that formless One, through his own sport, his own form was fashioned — endowed with every majesty and quality, full of all knowledge, auspicious.

Verse 16 (shiva.rudra.6.16)

सर्वगा सर्वरूपा च सर्वदृक्सर्वकारिणी । सर्वैकवन्द्या सर्वाद्या सर्वदा सर्वसंस्कृतिः

sarvagā sarvarūpā ca sarvadṛksarvakāriṇī sarvaikavandyā sarvādyā sarvadā sarvasaṁskṛtiḥ

All-pervading, of every form, all-seeing, the doer of all; alone worthy of worship by all, the first of all, ever the very fashioning-power of all.

Verse 17 (shiva.rudra.6.17)

परिकल्प्येति तां मूर्तिमैश्वरीं शुद्धरूपिणीम् । अद्वितीयमनाद्यन्तं सर्वाभासं चिदात्मकम् । अन्तर्दधे पराख्यं यद् ब्रह्म सर्वगमव्ययम्

parikalpyeti tāṁ mūrtimaiśvarīṁ śuddharūpiṇīm advitīyamanādyantaṁ sarvābhāsaṁ cidātmakam antardadhe parākhyaṁ yad brahma sarvagamavyayam

Having thus fashioned that divine, purely-formed embodiment, that Supreme Brahman — without a second, without beginning or end, the light of all, of the nature of consciousness, all-pervading and imperishable — withdrew from view.

Verse 18 (shiva.rudra.6.18)

अमूर्ते यत्पराख्यं वै तस्य मूर्तिः सदाशिवः । अर्वाचीनाः पराचीना ईश्वरं तं जगुर्बुधाः

amūrte yatparākhyaṁ vai tasya mūrtiḥ sadāśivaḥ arvācīnāḥ parācīnā īśvaraṁ taṁ jagurbudhāḥ

Of that formless Supreme Reality, Sadashiva is the first embodied form; the wise, both of later and of earlier times, have sung of him as the Lord.

Verse 19 (shiva.rudra.6.19)

शक्तिस्तदैकलेनापि स्वैरं विहरता तनुः । स्वविग्रहात्स्वयं सृष्टा स्वशरीरानपायिनी

śaktistadaikalenāpi svairaṁ viharatā tanuḥ svavigrahātsvayaṁ sṛṣṭā svaśarīrānapāyinī

Then, as that Sole One sported freely, a Shakti, a body, was created by himself from his own form — never separate from his own being.

Verse 20 (shiva.rudra.6.20)

प्रधानं प्रकृतिं तां च मायां गुणवतीं पराम् । बुद्धितत्त्वस्य जननीमाहुर्विकृतिवर्जिताम्

pradhānaṁ prakṛtiṁ tāṁ ca māyāṁ guṇavatīṁ parām buddhitattvasya jananīmāhurvikṛtivarjitām

That Shakti they call Pradhana, Prakriti, and the supreme Maya possessed of the three qualities — the mother of the principle of Buddhi, yet herself free of modification.

Verse 21 (shiva.rudra.6.21)

सा शक्तिरम्बिका प्रोक्ता प्रकृतिः सकलेश्वरी । त्रिदेवजननी नित्या मूलकारणमित्युत

sā śaktirambikā proktā prakṛtiḥ sakaleśvarī tridevajananī nityā mūlakāraṇamityuta

That Shakti is called Ambika, Prakriti, the sovereign mistress of all, the eternal mother of the three gods, and is said to be the root cause.

Verse 22 (shiva.rudra.6.22)

अस्या अष्टौ भुजाश्चासन्विचित्रवदना शुभा । राकाचन्द्रसहस्रस्य वदने भाश्च नित्यशः

asyā aṣṭau bhujāścāsanvicitravadanā śubhā rākācandrasahasrasya vadane bhāśca nityaśaḥ

She had eight arms, her face wondrous and auspicious, ever radiant with the splendor of a thousand full moons upon her countenance.

Verse 23 (shiva.rudra.6.23)

नानाभरणसंयुक्ता नानागतिसमन्विता । नानायुधधरा देवी फुल्लपङ्कजलोचना

nānābharaṇasaṁyuktā nānāgatisamanvitā nānāyudhadharā devī phullapaṅkajalocanā

Adorned with manifold ornaments, possessed of manifold movements, that goddess bore manifold weapons, her eyes like fully blossomed lotuses.

Verse 24 (shiva.rudra.6.24)

अचिन्त्यतेजसा युक्ता सर्वयोनिः समुद्यता । एकाकिनी यदा माया संयोगाच्चाप्यनेकिका

acintyatejasā yuktā sarvayoniḥ samudyatā ekākinī yadā māyā saṁyogāccāpyanekikā

Endowed with inconceivable splendor, the very womb of all, ever active; when alone, she is Maya, yet through union she becomes manifold.

Verse 25 (shiva.rudra.6.25)

परः पुमानीश्वरः स शिवः शम्भुरनीश्वरः । शीर्षे मन्दाकिनीधारी भालचन्द्रस्त्रिलोचनः

paraḥ pumānīśvaraḥ sa śivaḥ śambhuranīśvaraḥ śīrṣe mandākinīdhārī bhālacandrastrilocanaḥ

The Supreme Person, the Lord, is Shiva, Shambhu — subject to no other lord; bearing the Mandakini upon his head, the crescent moon upon his brow, three-eyed.

Verse 26 (shiva.rudra.6.26)

पञ्चवक्त्रः प्रसन्नात्मा दशबाहुस्त्रिशूलधृक् । कर्पूरगौरसुसितो भस्मोद्धूलितविग्रहः

pañcavaktraḥ prasannātmā daśabāhustriśūladhṛk karpūragaurasusito bhasmoddhūlitavigrahaḥ

Five-faced, gracious of soul, ten-armed, bearing the trident; white as camphor, his form smeared with sacred ash.

Verse 27 (shiva.rudra.6.27)

युगपच्च तया शक्त्या साकं कालस्वरूपिणा । शिवलोकाभिधं क्षेत्रं निर्मितं तेन ब्रह्मणा

yugapacca tayā śaktyā sākaṁ kālasvarūpiṇā śivalokābhidhaṁ kṣetraṁ nirmitaṁ tena brahmaṇā

Together with that Shakti, and simultaneously in his own form as Time, by that Brahman was fashioned the sacred place named Shivaloka.

Verse 28 (shiva.rudra.6.28)

तदेव काशिकेत्येतत्प्रोच्यते क्षेत्रमुत्तमम् । परं निर्वाणसङ्ख्यानं सर्वोपरि विराजितम्

tadeva kāśiketyetatprocyate kṣetramuttamam paraṁ nirvāṇasaṅkhyānaṁ sarvopari virājitam

That very place is called Kashika, the supreme sacred field, renowned as the very abode of liberation, resplendent above all others.

Verse 29 (shiva.rudra.6.29)

ताभ्यां च रममाणाभ्यां तस्मिन्क्षेत्रे मनोरमे । परमानन्दरूपाभ्यां परमानन्दरूपिणम्

tābhyāṁ ca ramamāṇābhyāṁ tasminkṣetre manorame paramānandarūpābhyāṁ paramānandarūpiṇam

By those two, themselves of the very nature of supreme bliss, sporting there in that enchanting sacred field, that field itself was made of the nature of supreme bliss.

Verse 30 (shiva.rudra.6.30)

मुने प्रलयकालेऽपि न तत्क्षेत्रं कदाचन । विमुक्तं हि शिवाभ्यां यदविमुक्तं ततो विदुः

mune pralayakāle'pi na tatkṣetraṁ kadācana vimuktaṁ hi śivābhyāṁ yadavimuktaṁ tato viduḥ

O sage, even at the time of dissolution, that sacred place is never at all forsaken by Shiva and Shakti; therefore it is known as Avimukta.

Verse 31 (shiva.rudra.6.31)

अस्यानन्दवनं नाम पुराकारि पिनाकिना । क्षेत्रस्यानन्दहेतुत्वादविमुक्तमनन्तरम्

asyānandavanaṁ nāma purākāri pinākinā kṣetrasyānandahetutvādavimuktamanantaram

Its name Anandavana was given of old by the wielder of the Pinaka bow; and because that place is the very cause of bliss, it is also called Avimukta.

Verse 32 (shiva.rudra.6.32)

अथानन्दवने तस्मिन् शिवयो रममाणयोः । इच्छेत्यभूत्सुरर्षे हि सृज्यः कोऽप्यपरः किल

athānandavane tasmin śivayo ramamāṇayoḥ icchetyabhūtsurarṣe hi sṛjyaḥ ko'pyaparaḥ kila

Then, O divine sage, as Shiva and Shakti sported there in that Anandavana, a wish arose that some other being should be created —

Verse 33 (shiva.rudra.6.33)

यस्मिन् न्यस्य महाभारमावां स्वस्वैरचारिणौ । निर्वाणधारणं कुर्वः केवलं काशिशायिनौ

yasmin nyasya mahābhāramāvāṁ svasvairacāriṇau nirvāṇadhāraṇaṁ kurvaḥ kevalaṁ kāśiśāyinau

'in whom, having placed this great burden, we two, moving freely at our own will, might simply abide in liberation, dwelling here in Kashi;'

Verse 34 (shiva.rudra.6.34)

स एव सर्वं कुरुतां स एव परिपातु च । स एव संवृणोत्वन्ते मदनुग्रहतःसदा

sa eva sarvaṁ kurutāṁ sa eva paripātu ca sa eva saṁvṛṇotvante madanugrahataḥsadā

'let that being alone do everything, let him alone protect it, and let him alone withdraw it at the end — always by my grace.'

Verse 35 (shiva.rudra.6.35)

चेतः समुद्रमाकुञ्च्य चिन्ताकल्लोललोलितम् । सत्त्वरत्नं तमोग्राहं रजोविद्रुमवल्लितम्

cetaḥ samudramākuñcya cintākallolalolitam sattvaratnaṁ tamogrāhaṁ rajovidrumavallitam

Contracting the ocean of mind, agitated by waves of thought, its jewel being sattva, its crocodile tamas, its coral-vine being rajas —

Verse 36 (shiva.rudra.6.36)

यस्य प्रसादात्तिष्ठावः सुखमानन्दकानने । परिक्षिप्तमनोवृत्तौ बहिश्चिन्तातुरे सुखम्

yasya prasādāttiṣṭhāvaḥ sukhamānandakānane parikṣiptamanovṛttau bahiścintāture sukham

'by whose grace we might abide happily in the forest of bliss, our mental faculties withdrawn, at ease even while creation outside is beset with care —'

Verse 37 (shiva.rudra.6.37)

सम्प्रधार्येति स विभुस्तया शक्त्या परेश्वरः । सव्ये व्यापारयाञ्चक्रे दशमेऽङ्गे सुधासवम्

sampradhāryeti sa vibhustayā śaktyā pareśvaraḥ savye vyāpārayāñcakre daśame'ṅge sudhāsavam

Having resolved thus, that all-pervading Supreme Lord, together with that Shakti, set to work the nectar-essence in his tenth limb, on the left.

Verse 38 (shiva.rudra.6.38)

ततः पुमानाविरासीदेकस्त्रैलोक्यसुन्दरः । शान्तःसत्त्वगुणोद्रिक्तो गाम्भीर्यामितसागरः

tataḥ pumānāvirāsīdekastrailokyasundaraḥ śāntaḥsattvaguṇodrikto gāmbhīryāmitasāgaraḥ

Then a single Person appeared, beautiful beyond all three worlds, tranquil, abounding in the quality of sattva, his depth like an immeasurable ocean.

Verse 39 (shiva.rudra.6.39)

तथा च क्षमया युक्तो मुनेऽलब्धोपमोऽभवत् । इन्द्रनीलद्युतिः श्रीमान्पुण्डरीकोत्तमेक्षणः

tathā ca kṣamayā yukto mune'labdhopamo'bhavat indranīladyutiḥ śrīmānpuṇḍarīkottamekṣaṇaḥ

And, O sage, endowed with forbearance, he became one beyond compare — of the radiance of sapphire, glorious, his eyes like the finest lotus.

Verse 40 (shiva.rudra.6.40)

सुवर्णकान्तिभृच्छ्रेष्ठदुकूलयुगलावृतः । लसत्प्रचण्डदोर्दण्डयुगलो ह्यपराजितः

suvarṇakāntibhṛcchreṣṭhadukūlayugalāvṛtaḥ lasatpracaṇḍadordaṇḍayugalo hyaparājitaḥ

Bearing a golden radiance, clad in a pair of the finest silken garments, his two mighty arms gleaming, unconquered.

Verse 41 (shiva.rudra.6.41)

ततः स पुरुषः शम्भुं प्रणम्य परमेश्वरम् । नामानि कुरु मे स्वामिन्वद कर्म जगावति

tataḥ sa puruṣaḥ śambhuṁ praṇamya parameśvaram nāmāni kuru me svāminvada karma jagāvati

Then that Person, bowing to Shambhu, the Supreme Lord, said: 'Give me names, O master, and tell me my task, O ruler of the world.'

Verse 42 (shiva.rudra.6.42)

तच्छ्रुत्वा वचनं प्राह शङ्करः प्रहसन्प्रभुः । पुरुषं तं महेशानो वाचा मेघगभीरया

tacchrutvā vacanaṁ prāha śaṅkaraḥ prahasanprabhuḥ puruṣaṁ taṁ maheśāno vācā meghagabhīrayā

Hearing these words, Lord Shankara, smiling, spoke to that Person, that great Lord, in a voice deep as thunderclouds.

Verse 43 (shiva.rudra.6.43)

शिव उवाच । विष्ण्विति व्यापकत्वात्ते नाम ख्यातं भविष्यति । बहून्यन्यानि नामानि भक्तसौख्यकराणि ह

śiva uvāca viṣṇviti vyāpakatvātte nāma khyātaṁ bhaviṣyati bahūnyanyāni nāmāni bhaktasaukhyakarāṇi ha

Shiva said: 'Because of your all-pervading nature, the name "Vishnu" shall become renowned as yours; and many other names besides, bringing happiness to your devotees.'

Verse 44 (shiva.rudra.6.44)

तपः कुरु दृढो भूत्वा परमं कार्यसाधनम् । इत्युक्त्वा श्वासमार्गेण ददौ च निगमं ततः

tapaḥ kuru dṛḍho bhūtvā paramaṁ kāryasādhanam ityuktvā śvāsamārgeṇa dadau ca nigamaṁ tataḥ

'Perform austerity, becoming steadfast, as the supreme means to accomplish your task.' Having said this, he then imparted the Vedas to him through the pathway of breath.

Verse 45 (shiva.rudra.6.45)

ततोऽच्युतः शिवं नत्वा चकार विपुलं तपः । अन्तर्धानं गतः शक्त्या सलोकः परमेश्वरः

tato'cyutaḥ śivaṁ natvā cakāra vipulaṁ tapaḥ antardhānaṁ gataḥ śaktyā salokaḥ parameśvaraḥ

Then Achyuta, bowing to Shiva, undertook vast austerity; and the Supreme Lord, together with his Shakti and his abode, vanished from sight.

Verse 46 (shiva.rudra.6.46)

दिव्यं द्वादशसाहस्रं वर्षं तप्त्वापि चाच्युतः । न प्राप स्वाभिलषितं सर्वदं शम्भुदर्शनम्

divyaṁ dvādaśasāhasraṁ varṣaṁ taptvāpi cācyutaḥ na prāpa svābhilaṣitaṁ sarvadaṁ śambhudarśanam

Though Achyuta performed austerity for twelve thousand divine years, he did not obtain what he desired — the sight of Shambhu, the giver of all.

Verse 47 (shiva.rudra.6.47)

ततः संशयमापन्नश्चिन्तितं हृदि सादरम् । मयाद्य किं प्रकर्तव्यमिति विष्णुः शिवं स्मरन्

tataḥ saṁśayamāpannaścintitaṁ hṛdi sādaram mayādya kiṁ prakartavyamiti viṣṇuḥ śivaṁ smaran

Then, falling into doubt, Vishnu, reverently pondering in his heart, calling Shiva to mind, thought: 'What should I now do?'

Verse 48 (shiva.rudra.6.48)

एतस्मिन्नन्तरे वाणी समुत्पन्ना शिवाच्छुभा । तपः पुनः प्रकर्तव्यं संशयस्यापनुत्तये

etasminnantare vāṇī samutpannā śivācchubhā tapaḥ punaḥ prakartavyaṁ saṁśayasyāpanuttaye

Meanwhile, an auspicious voice arose from Shiva: 'Austerity should be performed once more, for the removal of your doubt.'

Verse 49 (shiva.rudra.6.49)

ततस्तेन च तच्छ्रुत्वा तपस्तप्तं सुदारुणम् । बहुकालं तदा ब्रह्मध्यानमार्गपरेण हि

tatastena ca tacchrutvā tapastaptaṁ sudāruṇam bahukālaṁ tadā brahmadhyānamārgapareṇa hi

Then, hearing this, he performed a most severe austerity, for a long time, wholly intent upon the path of meditation on Brahman.

Verse 50 (shiva.rudra.6.50)

ततः स पुरुषो विष्णुः प्रबुद्धो ध्यानमार्गतः । सुप्रीतो विस्मयं प्राप्तः किं यत्तत्तवमहो इति

tataḥ sa puruṣo viṣṇuḥ prabuddho dhyānamārgataḥ suprīto vismayaṁ prāptaḥ kiṁ yattattavamaho iti

Then that Person, Vishnu, awakened through the path of meditation, greatly delighted, filled with wonder, exclaimed: 'Oh, what is this that is truly Thine!'

Verse 51 (shiva.rudra.6.51)

परिश्रमवतस्तस्य विष्णोः स्वाङ्गेभ्य एव च । जलधारा हि संयाता विविधाः शिवमायया

pariśramavatastasya viṣṇoḥ svāṅgebhya eva ca jaladhārā hi saṁyātā vividhāḥ śivamāyayā

From the very limbs of that wearied Vishnu there flowed forth manifold streams of water, by Shiva's own maya.

Verse 52 (shiva.rudra.6.52)

अभिव्याप्तं च सकलं शून्यं यत्तन्महामुने । ब्रह्मरूपं जलमभूत्स्पर्शनात्पापनाशनम्

abhivyāptaṁ ca sakalaṁ śūnyaṁ yattanmahāmune brahmarūpaṁ jalamabhūtsparśanātpāpanāśanam

O great sage, that entire void was pervaded, and it became water of the very nature of Brahman, destroying sin by its mere touch.

Verse 53 (shiva.rudra.6.53)

तदा श्रान्तश्च पुरुषो विष्णुस्तस्मिञ्जले स्वयम् । सुष्वाप परमप्रीतो बहुकालं विमोहितः

tadā śrāntaśca puruṣo viṣṇustasmiñjale svayam suṣvāpa paramaprīto bahukālaṁ vimohitaḥ

Then that wearied Person, Vishnu, himself lay down to sleep upon that water, greatly delighted, and remained lost in that state for a very long time.

Verse 54 (shiva.rudra.6.54)

नारायणेति नामापि तस्यासीच्छ्रुतिसम्मतम् । नान्यत्किञ्चित्तदा ह्यासीत्प्राकृतं पुरुषं विना

nārāyaṇeti nāmāpi tasyāsīcchrutisammatam nānyatkiñcittadā hyāsītprākṛtaṁ puruṣaṁ vinā

His name 'Narayana' too then arose, sanctioned by the Vedas; for at that time nothing else at all existed, save that primal Person.

Verse 55 (shiva.rudra.6.55)

एतस्मिन्नन्तरे काले तत्त्वान्यासन्महात्मनः । तत्प्रकारं शृणु प्राज्ञ गदतो मे महामते

etasminnantare kāle tattvānyāsanmahātmanaḥ tatprakāraṁ śṛṇu prājña gadato me mahāmate

Meanwhile, during that time, the tattvas came into being from that great soul; hear their manner, O wise and great-minded one, as I relate them.

Verse 56 (shiva.rudra.6.56)

प्रकृतेश्च महानासीन्महतश्च गुणास्त्रयः । अहङ्कारस्ततो जातस्त्रिविधो गुणभेदतः

prakṛteśca mahānāsīnmahataśca guṇāstrayaḥ ahaṅkārastato jātastrividho guṇabhedataḥ

From Prakriti arose Mahat, the Great Principle; from Mahat, the three qualities; from that arose Ahamkara, threefold according to the distinction of qualities.

Verse 57 (shiva.rudra.6.57)

तन्मात्रश्च ततो जाताः पञ्च भूतानि वै ततः । तदैव तानीन्द्रियाणि ज्ञानकर्ममयानि च

tanmātraśca tato jātāḥ pañca bhūtāni vai tataḥ tadaiva tānīndriyāṇi jñānakarmamayāni ca

From that arose the tanmatras, and from these the five gross elements; and at that very time the sense organs too, both of knowledge and of action.

Verse 58 (shiva.rudra.6.58)

तत्त्वानामिति सङ्ख्यानमुक्तं ते ऋषिसत्तम । जडात्मकं च तत्सर्वं प्रकृतेः पुरुषं विना

tattvānāmiti saṅkhyānamuktaṁ te ṛṣisattama jaḍātmakaṁ ca tatsarvaṁ prakṛteḥ puruṣaṁ vinā

Thus, O foremost of sages, has the reckoning of the tattvas been declared to you; all of that, apart from the Purusha, is of the nature of Prakriti, inert matter.

Verse 59 (shiva.rudra.6.59)

तत्तदैकीकृतं तत्त्वं चतुर्विंशतिसङ्ख्यकम् । शिवेच्छया गृहीत्वा स सुष्वाप ब्रह्मरूपके

tattadaikīkṛtaṁ tattvaṁ caturviṁśatisaṅkhyakam śivecchayā gṛhītvā sa suṣvāpa brahmarūpake

All those tattvas, twenty-four in number, brought together as one, he took hold of by Shiva's will, and slept on, in that Brahman-formed water.