The Nature of Vishnu and the Emanation of the Universe

Verse 1 (vishnu.1.2.1)

श्रीपराशर उवाच । अविकाराय शुद्धाय नित्याय परमात्मने । सदैकरूपरूपाय विष्णवे सर्वजिष्णवे

śrīparāśara uvāca avikārāya śuddhāya nityāya paramātmane sadaikarūparūpāya viṣṇave sarvajiṣṇave

Shri Parashara said: Salutation to Vishnu — changeless, pure, eternal, the Supreme Self, ever one and the same in form, the conqueror of all.

Verse 2 (vishnu.1.2.2)

नमो हिरण्यगर्भाय हरये शंकराय च । वासुदेवाय ताराय सर्गस्थित्यन्तकारिणे

namo hiraṇyagarbhāya haraye śaṁkarāya ca vāsudevāya tārāya sargasthityantakāriṇe

Salutation to him who is Hiranyagarbha, Hari, and Shankara; to Vasudeva, the deliverer, who brings about creation, preservation, and dissolution.

Verse 3 (vishnu.1.2.3)

एकानेकस्वरूपाय स्थूलसूक्ष्मात्मने नमः । अव्यक्तव्यक्तरूपाय विष्णवे मुक्तिहेतवे

ekānekasvarūpāya sthūlasūkṣmātmane namaḥ avyaktavyaktarūpāya viṣṇave muktihetave

Salutation to him whose form is one and yet many, whose self is both gross and subtle; to Vishnu, whose form is both unmanifest and manifest, the cause of liberation.

Verse 4 (vishnu.1.2.4)

सर्गस्थितिविनाशानां जगतो यो जगन्मयः । मूलभूतो नमस् तस्मै विष्णवे परमात्मने

sargasthitivināśānāṁ jagato yo jaganmayaḥ mūlabhūto namas tasmai viṣṇave paramātmane

Salutation to that Vishnu, the Supreme Self, who is the root-source of the creation, preservation, and destruction of the universe, and who himself consists of the universe.

Verse 5 (vishnu.1.2.5)

आधारभूतं विश्वस्याप्य् अणीयांसम् अणीयसाम् । प्रणम्य सर्वभूतस्थम् अच्युतं पुरुषोत्तमम्

ādhārabhūtaṁ viśvasyāpy aṇīyāṁsam aṇīyasām praṇamya sarvabhūtastham acyutaṁ puruṣottamam

Having bowed to him who is the very support of the universe, subtler than the subtlest, present in all beings, the imperishable Purushottama —

Verse 6 (vishnu.1.2.6)

ज्ञानस्वरूपम् अत्यन्तनिर्मलं परमार्थतः । तम् एवार्थस्वरूपेण भ्रान्तिदर्शनतः स्थितम्

jñānasvarūpam atyantanirmalaṁ paramārthataḥ tam evārthasvarūpeṇa bhrāntidarśanataḥ sthitam

who in ultimate truth is of the nature of knowledge, utterly stainless, yet who, through the vision of delusion, appears in the form of objects —

Verse 7 (vishnu.1.2.7)

विष्णुं ग्रसिष्णुं विश्वस्य स्थितिसर्गे तथा प्रभुम् । प्रणम्य जगताम् ईशम् अजम् अक्षयम् अव्ययम्

viṣṇuṁ grasiṣṇuṁ viśvasya sthitisarge tathā prabhum praṇamya jagatām īśam ajam akṣayam avyayam

having bowed to Vishnu, the devourer of the universe, and likewise its Lord in preservation and creation — the unborn, imperishable, undecaying ruler of the worlds —

Verse 8 (vishnu.1.2.8)

कथयामि यथापूर्वं दक्षाद्यैर् मुनिसत्तमैः । पृष्टः प्रोवाच भगवान् अब्जयोनिः पितामहः

kathayāmi yathāpūrvaṁ dakṣādyair munisattamaiḥ pṛṣṭaḥ provāca bhagavān abjayoniḥ pitāmahaḥ

I shall relate it just as, when questioned formerly by Daksha and the other great sages, the blessed grandfather Brahma, lotus-born, once declared it.

Verse 9 (vishnu.1.2.9)

तैश् चोक्तं पुरुकुत्साय भूभुजे नर्मदातटे । सारस्वताय तेनापि मम सारस्वतेन च

taiś coktaṁ purukutsāya bhūbhuje narmadātaṭe sārasvatāya tenāpi mama sārasvatena ca

And it was told by them to King Purukutsa on the bank of the Narmada; and by him it was told to Sarasvata; and by Sarasvata it was told to me.

Verse 10 (vishnu.1.2.10)

परः पराणां परमः परमात्मात्मसंस्थितः । रूपवर्णादिनिर्देशविशेषणविवर्जितः

paraḥ parāṇāṁ paramaḥ paramātmātmasaṁsthitaḥ rūpavarṇādinirdeśaviśeṣaṇavivarjitaḥ

He is the highest of the high, the supreme, the Supreme Self abiding in himself, devoid of any distinguishing mark of form, colour, or the like —

Verse 11 (vishnu.1.2.11)

अपक्षयविनाशाभ्यां परिणामर्द्धिजन्मभिः । वर्जितः शक्यते वक्तुं यः सदास्तीति केवलम्

apakṣayavināśābhyāṁ pariṇāmarddhijanmabhiḥ varjitaḥ śakyate vaktuṁ yaḥ sadāstīti kevalam

free from decline, destruction, transformation, growth, and birth; of whom nothing can be said except this alone — that he eternally is.

Verse 12 (vishnu.1.2.12)

सर्वत्रासौ समस्तं च वसत्य् अत्रेति वै यतः । ततः स वासुदेवेति विद्वद्भिः परिपठ्यते

sarvatrāsau samastaṁ ca vasaty atreti vai yataḥ tataḥ sa vāsudeveti vidvadbhiḥ paripaṭhyate

Because he dwells everywhere, and all things dwell in him, the wise, for this reason, call him by the name Vasudeva.

Verse 13 (vishnu.1.2.13)

तद् ब्रह्म परमं नित्यम् अजम् अक्षयम् अव्ययम् । एकस्वरूपं च सदा हेयाभावाच् च निर्मलम्

tad brahma paramaṁ nityam ajam akṣayam avyayam ekasvarūpaṁ ca sadā heyābhāvāc ca nirmalam

That is the supreme, eternal Brahman, unborn, imperishable, undecaying; ever one in nature, and stainless, since nothing in it is to be rejected.

Verse 14 (vishnu.1.2.14)

तद् एव सर्वम् एवैतद् व्यक्ताव्यक्तस्वरूपवत् । तथा पुरुषरूपेण कालरूपेण च स्थितम्

tad eva sarvam evaitad vyaktāvyaktasvarūpavat tathā puruṣarūpeṇa kālarūpeṇa ca sthitam

That alone is all this, possessing the nature of both the manifest and the unmanifest, and abiding likewise in the form of Purusha and in the form of Time.

Verse 15 (vishnu.1.2.15)

परस्य ब्रह्मणो रूपं पुरुषः प्रथमं द्विज । व्यक्ताव्यक्ते तथैवान्ये रूपे कालस् तथापरम्

parasya brahmaṇo rūpaṁ puruṣaḥ prathamaṁ dvija vyaktāvyakte tathaivānye rūpe kālas tathāparam

O brahmin, Purusha is the first form of the supreme Brahman; the manifest and the unmanifest are its other two forms; and Time is yet another.

Verse 16 (vishnu.1.2.16)

प्रधानपुरुषव्यक्तकालानां परमं हि यत् । पश्यन्ति सूरयः शुद्धं तद् विष्णोः परमं पदम्

pradhānapuruṣavyaktakālānāṁ paramaṁ hi yat paśyanti sūrayaḥ śuddhaṁ tad viṣṇoḥ paramaṁ padam

That which is supreme beyond Pradhana, Purusha, the manifest, and Time — that pure state the wise see as the supreme abode of Vishnu.

Verse 17 (vishnu.1.2.17)

प्रधानपुरुषव्यक्तकालास् तु प्रविभागशः । रूपाणि स्थितिसर्गान्तव्यक्तिसद्भावहेतवः

pradhānapuruṣavyaktakālās tu pravibhāgaśaḥ rūpāṇi sthitisargāntavyaktisadbhāvahetavaḥ

Pradhana, Purusha, the manifest, and Time, however, viewed distinctly, are the forms that serve as the causes for the manifestation of preservation, creation, and dissolution.

Verse 18 (vishnu.1.2.18)

व्यक्तं विष्णुस् तथाव्यक्तं पुरुषः काल एव च । क्रीडतो बालकस्येव चेष्टां तस्य निशामय

vyaktaṁ viṣṇus tathāvyaktaṁ puruṣaḥ kāla eva ca krīḍato bālakasyeva ceṣṭāṁ tasya niśāmaya

The manifest is Vishnu, and so too the unmanifest, Purusha, and Time itself. Hear now of his activity, like the sport of a child at play.

Verse 19 (vishnu.1.2.19)

अव्यक्तं कारणं यत् तत् प्रधानम् ऋषिसत्तमैः । प्रोच्यते प्रकृतिः सूक्ष्मा नित्या सदसदात्मिका

avyaktaṁ kāraṇaṁ yat tat pradhānam ṛṣisattamaiḥ procyate prakṛtiḥ sūkṣmā nityā sadasadātmikā

That unmanifest cause is called Pradhana by the greatest of sages — the subtle, eternal Prakriti, whose nature is both being and non-being.

Verse 20 (vishnu.1.2.20)

अक्षयं नान्यदाधारम् अमेयम् अजरं ध्रुवम् । शब्दस्पर्शविहीनं तद् रूपादिभिर् असंहतम्

akṣayaṁ nānyadādhāram ameyam ajaraṁ dhruvam śabdasparśavihīnaṁ tad rūpādibhir asaṁhatam

Imperishable, resting on nothing else, immeasurable, unaging, constant; devoid of sound and touch, and without the combination of form and the other qualities —

Verse 21 (vishnu.1.2.21)

त्रिगुणं तज् जगद्योनिर् अनादिप्रभवाव्ययम् । तेनाग्रे सर्वम् एवासीद् व्याप्तं वै प्रलयाद् अनु

triguṇaṁ taj jagadyonir anādiprabhavāvyayam tenāgre sarvam evāsīd vyāptaṁ vai pralayād anu

Possessing the three gunas, the womb of the universe, without beginning yet the undecaying source of all — by it, in the beginning, after the dissolution, everything remained pervaded.

Verse 22 (vishnu.1.2.22)

वेदवादविदो विद्वन् नियता ब्रह्मवादिनः । पठन्ति चैतम् एवार्थं प्रधानप्रतिपादकम्

vedavādavido vidvan niyatā brahmavādinaḥ paṭhanti caitam evārthaṁ pradhānapratipādakam

O wise one, the disciplined knowers of the Vedic doctrine, the expounders of Brahman, recite this very verse, which sets forth the truth of Pradhana —

Verse 23 (vishnu.1.2.23)

नाहो न रात्रिर् न नभो न भूमिर् नासीत् तमो ज्योतिर् अभून् न चान्यत् । श्रोत्रादिबुद्ध्यानुपलभ्यम् एकं प्राधानिकं ब्रह्म पुमांस् तदासीत्

nāho na rātrir na nabho na bhūmir nāsīt tamo jyotir abhūn na cānyat śrotrādibuddhyānupalabhyam ekaṁ prādhānikaṁ brahma pumāṁs tadāsīt

There was no day, no night, no sky, no earth; there was no darkness, nor was there light, nor anything else. Then there existed alone that primal Brahman, in the nature of Pradhana, together with Purusha — imperceptible by hearing or by any other faculty of cognition.

Verse 24 (vishnu.1.2.24)

विष्णोः स्वरूपात् परतो हि तेऽन्ये रूपे प्रधानं पुरुषश् च विप्र । तस्यैव तेऽन्येन धृते वियुक्ते रूपान्तरं तद् द्विज कालसंज्ञम्

viṣṇoḥ svarūpāt parato hi te 'nye rūpe pradhānaṁ puruṣaś ca vipra tasyaiva te 'nyena dhṛte viyukte rūpāntaraṁ tad dvija kālasaṁjñam

O brahmin, Pradhana and Purusha are two other forms distinct from, yet dependent upon, the essential nature of Vishnu; and when these two are held apart from each other by that same Vishnu, O twice-born, that separating form is called Time.

Verse 25 (vishnu.1.2.25)

प्रकृतौ च स्थितं व्यक्तम् अतीतप्रलये तु यत् । तस्मात् प्राकृतसंज्ञोऽयम् उच्यते प्रतिसंचरः

prakṛtau ca sthitaṁ vyaktam atītapralaye tu yat tasmāt prākṛtasaṁjño 'yam ucyate pratisaṁcaraḥ

And the manifest which, at the close of a former dissolution, remains resting dissolved in Prakriti — that dissolution is therefore called the 'Prakrita' (elemental) dissolution.

Verse 26 (vishnu.1.2.26)

अनादिर् भगवान् कालो नान्तोऽस्य द्विज विद्यते । अव्युच्छिन्नास् ततस् त्व् एते सर्गस्थित्यन्तसंयमाः

anādir bhagavān kālo nānto 'sya dvija vidyate avyucchinnās tatas tv ete sargasthityantasaṁyamāḥ

O brahmin, the divine Time is without beginning, and it has no end either; hence these processes of creation, preservation, and the restraint of dissolution continue without interruption.

Verse 27 (vishnu.1.2.27)

गुणसाम्ये ततस् तस्मिन् पृथक् पुंसि व्यवस्थिते । कालस्वरूपं तद् विष्णोर् मैत्रेय परिवर्तते

guṇasāmye tatas tasmin pṛthak puṁsi vyavasthite kālasvarūpaṁ tad viṣṇor maitreya parivartate

O Maitreya, when the gunas stand in equilibrium and Purusha remains separate from it, that form of Vishnu which is Time then comes into operation.

Verse 28 (vishnu.1.2.28)

ततस् तत् परमं ब्रह्म परमात्मा जगन्मयः । सर्वगः सर्वभूतेशः सर्वात्मा परमेश्वरः

tatas tat paramaṁ brahma paramātmā jaganmayaḥ sarvagaḥ sarvabhūteśaḥ sarvātmā parameśvaraḥ

Then that supreme Brahman, the Supreme Self, consisting of the universe, all-pervading, the lord of all beings, the Self of all, the supreme Lord —

Verse 29 (vishnu.1.2.29)

प्रधानं पुरुषं चापि प्रविश्यात्मेच्छया हरिः । क्षोभयाम् आस संप्राप्ते सर्गकाले व्ययाव्ययौ

pradhānaṁ puruṣaṁ cāpi praviśyātmecchayā hariḥ kṣobhayām āsa saṁprāpte sargakāle vyayāvyayau

Hari, entering by his own will into both Pradhana and Purusha — the perishable and the imperishable — set them into agitation when the time for creation arrived.

Verse 30 (vishnu.1.2.30)

यथा संनिधिमात्रेण गन्धः क्षोभाय जायते । मनसो नोपकर्तृत्वात् तथासौ परमेश्वरः

yathā saṁnidhimātreṇa gandhaḥ kṣobhāya jāyate manaso nopakartṛtvāt tathāsau parameśvaraḥ

Just as fragrance, by mere proximity, causes agitation in the mind, without itself doing anything to produce it, so too does that supreme Lord.

Verse 31 (vishnu.1.2.31)

स एव क्षोभको ब्रह्मन् क्षोभ्यश् च पुरुषोत्तमः । स संकोचविकासाभ्यां प्रधानत्वेऽपि च स्थितः

sa eva kṣobhako brahman kṣobhyaś ca puruṣottamaḥ sa saṁkocavikāsābhyāṁ pradhānatve 'pi ca sthitaḥ

O brahmin, that same Purushottama is both the agitator and that which is agitated; and by contraction and expansion he abides even in the state of Pradhana.

Verse 32 (vishnu.1.2.32)

विकासाणुस्वरूपैश् च ब्रह्मरूपादिभिस् तथा । व्यक्तस्वरूपश् च तथा विष्णुः सर्वेश्वरेश्वरः

vikāsāṇusvarūpaiś ca brahmarūpādibhis tathā vyaktasvarūpaś ca tathā viṣṇuḥ sarveśvareśvaraḥ

And through forms both expanded and atomic-subtle, as Brahma and the rest, and likewise in manifest form, Vishnu, the Lord of all lords, abides.

Verse 33 (vishnu.1.2.33)

गुणसाम्यात् ततस् तस्मात् क्षेत्रज्ञाधिष्ठितान् मुने । गुणव्यञ्जनसंभूतिः सर्गकाले द्विजोत्तम

guṇasāmyāt tatas tasmāt kṣetrajñādhiṣṭhitān mune guṇavyañjanasaṁbhūtiḥ sargakāle dvijottama

O sage, O best of the twice-born, then from that equilibrium of the gunas, presided over by the Kshetrajna (the indwelling soul), arises at the time of creation the manifestation of the gunas.

Verse 34 (vishnu.1.2.34)

प्रधानतत्त्वम् उद्भूतं महान्तं तत् समावृणोत् । सात्त्विको राजसश् चैव तामसश् च त्रिधा महान् । प्रधानतत्त्वेन समं त्वचा बीजम् इवावृतम्

pradhānatattvam udbhūtaṁ mahāntaṁ tat samāvṛṇot sāttviko rājasaś caiva tāmasaś ca tridhā mahān pradhānatattvena samaṁ tvacā bījam ivāvṛtam

From the principle of Pradhana arose Mahat, and Pradhana enveloped it. Mahat itself is threefold — sattvika, rajasa, and tamasa — and it remains enclosed within Pradhana, just as a seed is enclosed within its husk.

Verse 35 (vishnu.1.2.35)

वैकारिकस् तैजसश् च भूतादिश् चैव तामसः । त्रिविधोऽयम् अहंकारो महत्तत्त्वाद् अजायत

vaikārikas taijasaś ca bhūtādiś caiva tāmasaḥ trividho 'yam ahaṁkāro mahattattvād ajāyata

From the principle of Mahat arose Ahamkara, threefold in nature: Vaikarika (sattvika), Taijasa (rajasa), and Bhutadi (tamasa).

Verse 36 (vishnu.1.2.36)

भूतेन्द्रियाणां हेतुः स त्रिगुणत्वान् महामुने । यथा प्रधानेन महान् महता स तथावृतः

bhūtendriyāṇāṁ hetuḥ sa triguṇatvān mahāmune yathā pradhānena mahān mahatā sa tathāvṛtaḥ

O great sage, that Ahamkara, being threefold in nature, is the cause of the elements and the senses; and just as Mahat was enveloped by Pradhana, so was Ahamkara enveloped by Mahat.

Verse 37 (vishnu.1.2.37)

भूतादिस् तु विकुर्वाणः शब्दतन्मात्रकं ततः । ससर्ज शब्दतन्मात्राद् आकाशं शब्दलक्षणम्

bhūtādis tu vikurvāṇaḥ śabdatanmātrakaṁ tataḥ sasarja śabdatanmātrād ākāśaṁ śabdalakṣaṇam

Bhutadi (the tamasa Ahamkara), undergoing transformation, then produced the subtle essence of sound; and from that sound-essence arose Akasha (ether), whose distinguishing quality is sound.

Verse 38 (vishnu.1.2.38)

शब्दमात्रं तथाकाशं भूतादिः स समावृणोत् । आकाशस् तु विकुर्वाणः स्पर्शमात्रं ससर्ज ह

śabdamātraṁ tathākāśaṁ bhūtādiḥ sa samāvṛṇot ākāśas tu vikurvāṇaḥ sparśamātraṁ sasarja ha

That Bhutadi enveloped Akasha along with the sound-essence; and Akasha, undergoing transformation, produced the subtle essence of touch.

Verse 39 (vishnu.1.2.39)

बलवान् अभवद् वायुस् तस्य स्पर्शो गुणो मतः । आकाशं शब्दमात्रं तु स्पर्शमात्रं समावृणोत्

balavān abhavad vāyus tasya sparśo guṇo mataḥ ākāśaṁ śabdamātraṁ tu sparśamātraṁ samāvṛṇot

From that arose the mighty Vayu (air), whose quality is held to be touch; and Akasha, together with the sound-essence, enveloped the touch-essence.

Verse 40 (vishnu.1.2.40)

ततो वायुर् विकुर्वाणो रूपमात्रं ससर्ज ह । ज्योतिर् उत्पद्यते वायोस् तद् रूपगुणम् उच्यते

tato vāyur vikurvāṇo rūpamātraṁ sasarja ha jyotir utpadyate vāyos tad rūpaguṇam ucyate

Then Vayu, undergoing transformation, produced the subtle essence of form; from Vayu arises Jyotis (fire/light), whose quality is said to be form.

Verse 41 (vishnu.1.2.41)

स्पर्शमात्रस् ततो वायू रूपमात्रं समावृणोत् । ज्योतिश् चापि विकुर्वाणं रसमात्रं ससर्ज ह

sparśamātras tato vāyū rūpamātraṁ samāvṛṇot jyotiś cāpi vikurvāṇaṁ rasamātraṁ sasarja ha

Vayu, together with the touch-essence, then enveloped the form-essence; and Jyotis, likewise undergoing transformation, produced the subtle essence of taste.

Verse 42 (vishnu.1.2.42)

संभवन्ति ततोऽम्भांसि रसाधाराणि तानि च । रसमात्राणि चाम्भांसि रूपमात्रं समावृणोत्

saṁbhavanti tato 'mbhāṁsi rasādhārāṇi tāni ca rasamātrāṇi cāmbhāṁsi rūpamātraṁ samāvṛṇot

From that arise the waters, which are the substrata of taste; and the waters, together with the taste-essence, enveloped the form-essence.

Verse 43 (vishnu.1.2.43)

विकुर्वाणानि चाम्भांसि गन्धमात्रं ससर्जिरे । संघातो जायते तस्मात् तस्य गन्धो गुणो मतः

vikurvāṇāni cāmbhāṁsi gandhamātraṁ sasarjire saṁghāto jāyate tasmāt tasya gandho guṇo mataḥ

The waters, undergoing transformation, produced the subtle essence of smell; from that arises the solid mass (earth), whose quality is held to be smell.

Verse 44 (vishnu.1.2.44)

तस्मिंस् तस्मिंस् तु तन्मात्रा तेन तन्मात्रता स्मृता । तन्मात्राण्य् अविशेषाणि अविशेषास् ततो हि ते

tasmiṁs tasmiṁs tu tanmātrā tena tanmātratā smṛtā tanmātrāṇy aviśeṣāṇi aviśeṣās tato hi te

In each and every one of these, that principle remains but a subtle essence — hence they are called tanmatras. These tanmatras are undifferentiated — hence they too are called 'aviśeṣa' (unspecialized).

Verse 45 (vishnu.1.2.45)

न शान्ता नापि घोरास् ते न मूढाश् चाविशेषिणः । भूततन्मात्रसर्गोऽयम् अहंकारात् तु तामसात्

na śāntā nāpi ghorās te na mūḍhāś cāviśeṣiṇaḥ bhūtatanmātrasargo 'yam ahaṁkārāt tu tāmasāt

They are neither pleasant, nor fierce, nor dull, being undifferentiated. This creation of the elemental tanmatras proceeds from the tamasa Ahamkara.

Verse 46 (vishnu.1.2.46)

तैजसानीन्द्रियाण्य् आहुर् देवा वैकारिका दश । एकादशं मनश् चात्र देवा वैकारिकाः स्मृताः

taijasānīndriyāṇy āhur devā vaikārikā daśa ekādaśaṁ manaś cātra devā vaikārikāḥ smṛtāḥ

The senses, it is said, arise from the taijasa Ahamkara, while the ten presiding deities are held to arise from the vaikarika Ahamkara; and the eleventh, the mind, is likewise reckoned among the vaikarika deities.

Verse 47 (vishnu.1.2.47)

त्वक् चक्षुर् नासिका जिह्वा श्रोत्रम् अत्र च पञ्चमम् । शब्दादीनाम् अवाप्त्यर्थं बुद्धियुक्तानि वै द्विज

tvak cakṣur nāsikā jihvā śrotram atra ca pañcamam śabdādīnām avāptyarthaṁ buddhiyuktāni vai dvija

O twice-born, skin, eye, nose, tongue, and ear as the fifth — these, endowed with cognitive power, exist for the apprehension of sound and the other sense-objects.

Verse 48 (vishnu.1.2.48)

पायूपस्थौ करौ पादौ वाक् च मैत्रेय पञ्चमी । विसर्गशिल्पगत्युक्ति कर्म तेषां च कथ्यते

pāyūpasthau karau pādau vāk ca maitreya pañcamī visargaśilpagatyukti karma teṣāṁ ca kathyate

O Maitreya, the anus, the organ of generation, the two hands, the two feet, and speech as the fifth — their functions are declared to be excretion, craft, movement, and utterance.

Verse 49 (vishnu.1.2.49)

आकाशवायुतेजांसि सलिलं पृथिवी तथा । शब्दादिभिर् गुणैर् ब्रह्मन् संयुक्तान्य् उत्तरोत्तरैः

ākāśavāyutejāṁsi salilaṁ pṛthivī tathā śabdādibhir guṇair brahman saṁyuktāny uttarottaraiḥ

O brahmin, Akasha, Vayu, Tejas (fire), water, and earth are endowed, each in succession, with the qualities of sound and the rest.

Verse 50 (vishnu.1.2.50)

शान्ता घोराश् च मूढाश् च विशेषास् तेन ते स्मृताः

śāntā ghorāś ca mūḍhāś ca viśeṣās tena te smṛtāḥ

For this reason these [gross elements] are pleasant, fierce, or dull, and are therefore known as 'viśeṣa' (specialized, differentiated).

Verse 51 (vishnu.1.2.51)

नानावीर्याः पृथग्भूतास् ततस् ते संहतिं विना । नाशक्नुवन् प्रजाः स्रष्टुम् असमागम्य कृत्स्नशः

nānāvīryāḥ pṛthagbhūtās tatas te saṁhatiṁ vinā nāśaknuvan prajāḥ sraṣṭum asamāgamya kṛtsnaśaḥ

Those elements, possessing diverse powers and existing separately, were unable, without combining together completely, to create beings.

Verse 52 (vishnu.1.2.52)

समेत्यान्योन्यसंयोगं परस्परसमाश्रयाः । एकसंघातलक्ष्याश् च संप्राप्यैक्यम् अशेषतः

sametyānyonyasaṁyogaṁ parasparasamāśrayāḥ ekasaṁghātalakṣyāś ca saṁprāpyaikyam aśeṣataḥ

Having come together in mutual union, relying upon one another, and attaining complete unity marked by a single aggregate —

Verse 53 (vishnu.1.2.53)

पुरुषाधिष्ठितत्वाच् च अव्यक्तानुग्रहेण च । महदाद्या विशेषान्ता ह्य् अण्डम् उत्पादयन्ति ते

puruṣādhiṣṭhitatvāc ca avyaktānugraheṇa ca mahadādyā viśeṣāntā hy aṇḍam utpādayanti te

And through being presided over by Purusha, and by the grace of the Unmanifest, they — from Mahat down to the specialized gross elements — produce the cosmic Egg.

Verse 54 (vishnu.1.2.54)

तत् क्रमेण विवृद्धं तु जलबुद्बुदवत् समम् । भूतेभ्योऽण्डं महाबुद्धे बृहत् तद् उदकेशयम् । प्राकृतं ब्रह्मरूपस्य विष्णोः स्थानम् अनुत्तमम्

tat krameṇa vivṛddhaṁ tu jalabudbudavat samam bhūtebhyo 'ṇḍaṁ mahābuddhe bṛhat tad udakeśayam prākṛtaṁ brahmarūpasya viṣṇoḥ sthānam anuttamam

That, O sage of great understanding, gradually expanded, even as a bubble upon water — a vast egg formed from the elements, resting upon the waters. This is the elemental abode, unsurpassed, of Vishnu in the form of Brahma.

Verse 55 (vishnu.1.2.55)

तत्राव्यक्तस्वरूपोऽसौ व्यक्तरूपी जगत्पतिः । विष्णुर् ब्रह्मस्वरूपेण स्वयम् एव व्यवस्थितः

tatrāvyaktasvarūpo 'sau vyaktarūpī jagatpatiḥ viṣṇur brahmasvarūpeṇa svayam eva vyavasthitaḥ

There, he whose true form is unmanifest, the Lord of the world in manifest form, Vishnu, established himself in person in the form of Brahma.

Verse 56 (vishnu.1.2.56)

मेरुर् उल्बम् अभूत् तस्य जरायुश् च महीधराः । गर्भोदकं समुद्राश् च तस्यासन् सुमहात्मनः

merur ulbam abhūt tasya jarāyuś ca mahīdharāḥ garbhodakaṁ samudrāś ca tasyāsan sumahātmanaḥ

For that great-souled one, Mount Meru became the amnion, the mountains became the caul, and the oceans became the fluid of the womb.

Verse 57 (vishnu.1.2.57)

साद्रिद्वीपसमुद्राश् च सज्योतिर् लोकसंग्रहः । तस्मिन्न् अण्डेऽभवद् विप्र सदेवासुरमानुषः

sādridvīpasamudrāś ca sajyotir lokasaṁgrahaḥ tasminn aṇḍe 'bhavad vipra sadevāsuramānuṣaḥ

O brahmin, within that egg came into being the whole assemblage of worlds, together with their mountains, continents, oceans, and luminaries, and together with the gods, asuras, and men.

Verse 58 (vishnu.1.2.58)

वारिवह्न्यनिलाकाशैस् ततो भूतादिना बहिः । वृतं दशगुणैर् अण्डं भूतादिर् महता तथा

vārivahnyanilākāśais tato bhūtādinā bahiḥ vṛtaṁ daśaguṇair aṇḍaṁ bhūtādir mahatā tathā

That egg was enveloped, on the outside, by water, fire, wind, and Akasha, and by Bhutadi (the elemental Ahamkara), each ten times greater than the one before; and Bhutadi in turn was enveloped by Mahat.

Verse 59 (vishnu.1.2.59)

अव्यक्तेनावृतो ब्रह्मंस् तैः सर्वैः सहितो महान् । एभिर् आवरणैर् अण्डं सप्तभिः प्राकृतैर् वृतम् । नालिकेरफलस्यान्तर् बीजं बाह्यदलैर् इव

avyaktenāvṛto brahmaṁs taiḥ sarvaiḥ sahito mahān ebhir āvaraṇair aṇḍaṁ saptabhiḥ prākṛtair vṛtam nālikeraphalasyāntar bījaṁ bāhyadalair iva

And Mahat, together with all of these, O brahmin, was enveloped by the Unmanifest. By these seven elemental coverings the Egg was enveloped, just as the seed within a coconut is enveloped by its outer husks.

Verse 60 (vishnu.1.2.60)

जुषन् रजोगुणं तत्र स्वयं विश्वेश्वरो हरिः । ब्रह्मा भूत्वास्य जगतो विसृष्टौ संप्रवर्तते

juṣan rajoguṇaṁ tatra svayaṁ viśveśvaro hariḥ brahmā bhūtvāsya jagato visṛṣṭau saṁpravartate

There, Hari, the Lord of the universe, himself assuming the guna of rajas, becomes Brahma and engages in the emission of this world.

Verse 61 (vishnu.1.2.61)

सृष्टं च पात्य् अनुयुगं यावत् कल्पविकल्पना । सत्त्वभृद् भगवान् विष्णुर् अप्रमेयपराक्रमः

sṛṣṭaṁ ca pāty anuyugaṁ yāvat kalpavikalpanā sattvabhṛd bhagavān viṣṇur aprameyaparākramaḥ

And, bearing sattva, the blessed Vishnu of immeasurable prowess protects what has been created, age after age, for as long as the reckoning of the kalpa lasts.

Verse 62 (vishnu.1.2.62)

तमोउद्रेकी च कल्पान्ते रुद्ररूपी जनार्दनः । मैत्रेयाखिलभूतानि भक्षयत्य् अतिभीषणः

tamoudrekī ca kalpānte rudrarūpī janārdanaḥ maitreyākhilabhūtāni bhakṣayaty atibhīṣaṇaḥ

And at the end of the kalpa, Janardana, predominant in tamas, assumes the form of Rudra, and, most terrible, O Maitreya, devours all beings.

Verse 63 (vishnu.1.2.63)

संभक्षयित्वा भूतानि जगत्य् एकार्णवीकृते । नागपर्यङ्कशयने शेतेऽसौ परमेश्वरः

saṁbhakṣayitvā bhūtāni jagaty ekārṇavīkṛte nāgaparyaṅkaśayane śete 'sau parameśvaraḥ

Having devoured all beings, when the world has become a single ocean, that supreme Lord lies upon the couch formed by the serpent Shesha.

Verse 64 (vishnu.1.2.64)

प्रबुद्धश् च पुनः सृष्टिं करोति ब्रह्मरूपधृक्

prabuddhaś ca punaḥ sṛṣṭiṁ karoti brahmarūpadhṛk

And, awakening again, assuming the form of Brahma, he brings about creation once more.

Verse 65 (vishnu.1.2.65)

सृष्टिस्थित्यन्तकरणाद् ब्रह्मविष्णुशिवात्मिकाम् । स संज्ञां याति भगवान् एक एव जनार्दनः

sṛṣṭisthityantakaraṇād brahmaviṣṇuśivātmikāṁ sa saṁjñāṁ yāti bhagavān eka eva janārdanaḥ

By virtue of performing creation, preservation, and dissolution, that same blessed Janardana, though one alone, comes to bear the names Brahma, Vishnu, and Shiva.

Verse 66 (vishnu.1.2.66)

स्रष्टा सृजति चात्मानं विष्णुः पाल्यं च पाति च । उपसंहरते चान्ते संहर्ता च स्वयं प्रभुः

sraṣṭā sṛjati cātmānaṁ viṣṇuḥ pālyaṁ ca pāti ca upasaṁharate cānte saṁhartā ca svayaṁ prabhuḥ

As Creator, he creates even his own self; as Vishnu, he protects what is to be protected; and at the end, as Destroyer, that Lord himself withdraws the universe.

Verse 67 (vishnu.1.2.67)

पृथिव्य् आपस् तथा तेजो वायुर् आकाशम् एव च । सर्वेन्द्रियान्तःकरणं पुरुषाख्यं हि यज् जगत्

pṛthivy āpas tathā tejo vāyur ākāśam eva ca sarvendriyāntaḥkaraṇaṁ puruṣākhyaṁ hi yaj jagat

Earth, water, fire, air, and ether, together with all the senses and the inner faculty of mind — this universe indeed is called 'Purusha'.

Verse 68 (vishnu.1.2.68)

स एव सर्वभूतेशो विश्वरूपो यतोऽव्ययः । सर्गादिकं ततोऽस्यैव भूतस्थम् उपकारकम्

sa eva sarvabhūteśo viśvarūpo yato 'vyayaḥ sargādikaṁ tato 'syaiva bhūtastham upakārakam

He alone, the imperishable, is the Lord of all beings, whose form is the universe; hence creation and the rest are but his own activities, performed for the benefit of the beings that dwell within him.

Verse 69 (vishnu.1.2.69)

स एव सृज्यः स च सर्गकर्ता स एव पात्य् अत्ति च पाल्यते च । ब्रह्माद्यवस्थाभिर् अशेषमूर्तिर् विष्णुर् वरिष्ठो वरदो वरेण्यः

sa eva sṛjyaḥ sa ca sargakartā sa eva pāty atti ca pālyate ca brahmādyavasthābhir aśeṣamūrtir viṣṇur variṣṭho varado vareṇyaḥ

He alone is that which is created, and he is the creator of creation; he alone protects, and he devours, and he himself is protected. Through the states beginning with Brahma, his form embraces all — Vishnu, the most excellent, the bestower of boons, the most worthy of all to be chosen.