The Boar Incarnation and the Rescue of the Earth

Verse 1 (vishnu.1.4.1)

श्रीमैत्रेय उवाच । ब्रह्मा नारायणाख्योऽसौ कल्पादौ भगवान् यथा । ससर्ज सर्वभूतानि तद् आचक्ष्व महामुने

śrīmaitreya uvāca brahmā nārāyaṇākhyo 'sau kalpādau bhagavān yathā sasarja sarvabhūtāni tad ācakṣva mahāmune

Shri Maitreya said: O great sage, tell me how, at the beginning of the kalpa, that blessed Brahma named Narayana created all beings.

Verse 2 (vishnu.1.4.2)

श्रीपराशर उवाच । प्रजाः ससर्ज भगवान् ब्रह्मा नारायणात्मकः । प्रजापतिपतिर् देवो यथा तन् मे निशामय

śrīparāśara uvāca prajāḥ sasarja bhagavān brahmā nārāyaṇātmakaḥ prajāpatipatir devo yathā tan me niśāmaya

Shri Parashara said: Hear from me how the blessed Brahma, of the nature of Narayana, the divine lord of the Prajapatis, created the creatures.

Verse 3 (vishnu.1.4.3)

अतीतकल्पावसाने निशासुप्तोत्थितः प्रभुः । सत्त्वोद्रिक्तस् तथा ब्रह्मा शून्यं लोकम् अवैक्षत

atītakalpāvasāne niśāsuptotthitaḥ prabhuḥ sattvodriktas tathā brahmā śūnyaṁ lokam avaikṣata

At the close of the past kalpa, the Lord, having awoken from the sleep of night, and predominant in sattva, that Brahma beheld the world empty.

Verse 4 (vishnu.1.4.4)

नारायणः परोऽचिन्त्यः परेषाम् अपि स प्रभुः । ब्रह्मस्वरूपी भगवान् अनादिः सर्वसंभवः

nārāyaṇaḥ paro 'cintyaḥ pareṣām api sa prabhuḥ brahmasvarūpī bhagavān anādiḥ sarvasaṁbhavaḥ

Narayana is supreme, inconceivable; he is Lord even of those who are supreme; the blessed one, of the nature of Brahman, is without beginning, the source of all.

Verse 5 (vishnu.1.4.5)

इमं चोदाहरन्त्य् अत्र श्लोकं नारायणं प्रति । ब्रह्मस्वरूपिणं देवं जगतः प्रभवाप्ययम्

imaṁ codāharanty atra ślokaṁ nārāyaṇaṁ prati brahmasvarūpiṇaṁ devaṁ jagataḥ prabhavāpyayam

In this regard they cite this verse concerning Narayana, the god of the nature of Brahman, the origin and dissolution of the world —

Verse 6 (vishnu.1.4.6)

आपो नारा इति प्रोक्ता आपो वै नरसूनवः । अयनं तस्य ताः पूर्वं तेन नारायणः स्मृतः

āpo nārā iti proktā āpo vai narasūnavaḥ ayanaṁ tasya tāḥ pūrvaṁ tena nārāyaṇaḥ smṛtaḥ

'The waters are called Nara, for the waters are the offspring of Nara (Purusha); since they were formerly his resting-place (ayana), he is therefore remembered as Narayana.'

Verse 7 (vishnu.1.4.7)

तोयान्तः स महीं ज्ञात्वा जगत्य् एकार्णवे प्रभुः । अनुमानात् तदुद्धारं कर्तुकामः प्रजापतिः

toyāntaḥ sa mahīṁ jñātvā jagaty ekārṇave prabhuḥ anumānāt taduddhāraṁ kartukāmaḥ prajāpatiḥ

That Lord, Prajapati, knowing by inference that the earth lay within the waters when the world had become a single ocean, desired to raise it up.

Verse 8 (vishnu.1.4.8)

अकरोत् स तनूम् अन्यां कल्पादिषु यथा पुरा । मत्स्यकूर्मादिकां तद्वद् वाराहं वपुर् आस्थितः

akarot sa tanūm anyāṁ kalpādiṣu yathā purā matsyakūrmādikāṁ tadvad vārāhaṁ vapur āsthitaḥ

He assumed another body, as he had done before at the beginnings of former kalpas — a fish, a tortoise, and the like — and now took on the form of a boar.

Verse 9 (vishnu.1.4.9)

वेदयज्ञमयं रूपम् अशेषजगतः स्थितौ । स्थितः स्थिरात्मा सर्वात्मा परमात्मा प्रजापतिः

vedayajñamayaṁ rūpam aśeṣajagataḥ sthitau sthitaḥ sthirātmā sarvātmā paramātmā prajāpatiḥ

That form, consisting of the Veda and of sacrifice, exists for the preservation of the entire universe; steadfast in nature, the Self of all, the Supreme Self, Prajapati stood forth.

Verse 10 (vishnu.1.4.10)

जनलोकगतैः सिद्धैः सनकाद्यैर् अभिष्टुतः । प्रविवेश तदा तोयम् आत्माधारो धराधरः

janalokagataiḥ siddhaiḥ sanakādyair abhiṣṭutaḥ praviveśa tadā toyam ātmādhāro dharādharaḥ

Praised by the Siddhas dwelling in Janaloka, headed by Sanaka and the rest, that upholder of the earth, whose own self is his support, then entered the waters.

Verse 11 (vishnu.1.4.11)

निरीक्ष्य तं तदा देवी पातालतलम् आगतम् । तुष्टाव प्रणता भूत्वा भक्तिनम्रा वसुंधरा

nirīkṣya taṁ tadā devī pātālatalam āgatam tuṣṭāva praṇatā bhūtvā bhaktinamrā vasuṁdharā

Beholding him arrived at the depths of Patala, the goddess Vasundhara (Earth), bowing down, humbled by devotion, praised him.

Verse 12 (vishnu.1.4.12)

श्रीपृथिव्य् उवाच । नमस् ते सर्वभूताय तुभ्यं शङ्खगदाधर । माम् उद्धरास्माद् अद्य त्वं त्वत्तोऽहं पूर्वम् उत्थिता

śrīpṛthivy uvāca namas te sarvabhūtāya tubhyaṁ śaṅkhagadādhara mām uddharāsmād adya tvaṁ tvatto 'haṁ pūrvam utthitā

Shri Prithvi said: Salutation to you, who are all beings, O bearer of the conch and mace; deliver me now from this state — for it was from you that I first arose.

Verse 13 (vishnu.1.4.13)

त्वयाहम् उद्धृता पूर्वं त्वन्मयाहं जनार्दन । तथान्यानि च भूतानि गगनादीन्य् अशेषतः

tvayāham uddhṛtā pūrvaṁ tvanmayāhaṁ janārdana tathānyāni ca bhūtāni gaganādīny aśeṣataḥ

By you I was raised up before, O Janardana; I consist of you, and so too do all other beings, entirely, beginning with the sky.

Verse 14 (vishnu.1.4.14)

नमस् ते परमात्मात्मन् पुरुषात्मन् नमोऽस्तु ते । प्रधानव्यक्तभूताय कालभूताय ते नमः

namas te paramātmātman puruṣātman namo 'stu te pradhānavyaktabhūtāya kālabhūtāya te namaḥ

Salutation to you, O Self of the Supreme Self; salutation to you, O Self of Purusha; salutation to you who become manifest as Pradhana and the manifest, and to you who become Time.

Verse 15 (vishnu.1.4.15)

त्वं कर्ता सर्वभूतानां त्वं पाता त्वं विनाशकृत् । सर्गादिषु प्रभो ब्रह्मविष्णुरुद्रात्मरूपधृक्

tvaṁ kartā sarvabhūtānāṁ tvaṁ pātā tvaṁ vināśakṛt sargādiṣu prabho brahmaviṣṇurudrātmarūpadhṛk

You are the maker of all beings, you are their protector, you are their destroyer; O Lord, in creation and the rest you assume the forms of Brahma, Vishnu, and Rudra.

Verse 16 (vishnu.1.4.16)

संभक्षयित्वा सकलं जगत्य् एकार्णवीकृते । शेषे त्वम् एव गोविन्द चिन्त्यमानो मनीषिभिः

saṁbhakṣayitvā sakalaṁ jagaty ekārṇavīkṛte śeṣe tvam eva govinda cintyamāno manīṣibhiḥ

Having devoured the entire world when it becomes a single ocean, you alone remain, O Govinda, meditated upon by the wise.

Verse 17 (vishnu.1.4.17)

भवतो यत् परं रूपं तन् न जानाति कश्चन । अवतारेषु यद् रूपं तद् अर्चन्ति दिवौकसः

bhavato yat paraṁ rūpaṁ tan na jānāti kaścana avatāreṣu yad rūpaṁ tad arcanti divaukasaḥ

No one knows your supreme form; the gods worship only the form you assume in your incarnations.

Verse 18 (vishnu.1.4.18)

त्वाम् आराध्य परं ब्रह्म याता मुक्तिं मुमुक्षवः । वासुदेवम् अनाराध्य को मोक्षं समवाप्स्यति

tvām ārādhya paraṁ brahma yātā muktiṁ mumukṣavaḥ vāsudevam anārādhya ko mokṣaṁ samavāpsyati

Those who seek liberation, having worshipped you as the supreme Brahman, attain liberation; who, without worshipping Vasudeva, could ever attain moksha?

Verse 19 (vishnu.1.4.19)

यत् किंचिन् मनसा ग्राह्यं यद् ग्राह्यं चक्षुरादिभिः । बुद्ध्या च यत् परिच्छेद्यं तद् रूपम् अखिलं तव

yat kiṁcin manasā grāhyaṁ yad grāhyaṁ cakṣurādibhiḥ buddhyā ca yat paricchedyaṁ tad rūpam akhilaṁ tava

Whatever can be grasped by the mind, whatever can be grasped by the eye and the other senses, and whatever can be determined by the intellect — all of that is your form entirely.

Verse 20 (vishnu.1.4.20)

त्वन्मयाहं त्वदाधारा त्वत्सृष्टा त्वाम् उपाश्रिता । माधवीम् इति लोकोऽयम् अभिधत्ते ततो हि माम्

tvanmayāhaṁ tvadādhārā tvatsṛṣṭā tvām upāśritā mādhavīm iti loko 'yam abhidhatte tato hi mām

I consist of you, I rest upon you, I am created by you, I take refuge in you; therefore this world calls me by the name Madhavi, belonging to Madhava.

Verse 21 (vishnu.1.4.21)

जयाखिलज्ञानमय जय स्थूलमयाव्यय । जयानन्त जयाव्यक्त जय व्यक्तमय प्रभो । परापरात्मन् विश्वात्मञ् जय यज्ञपतेऽनघ

jayākhilajñānamaya jaya sthūlamayāvyaya jayānanta jayāvyakta jaya vyaktamaya prabho parāparātman viśvātmañ jaya yajñapate 'nagha

Victory to you, whose essence is all knowledge; victory to you, whose essence is the gross yet who is undecaying; victory, O Infinite one; victory, O Unmanifest one; victory, O Lord whose essence is the manifest; O Self higher than the highest and lower than the lowest, O Self of the universe, O sinless Lord of sacrifice, victory to you.

Verse 22 (vishnu.1.4.22)

त्वं यज्ञस् त्वं वषट्कारस् त्वम् ओंकारस् त्वम् अग्नयः । त्वं वेदास् त्वं तदङ्गानि त्वं यज्ञपुरुषो हरे

tvaṁ yajñas tvaṁ vaṣaṭkāras tvam oṁkāras tvam agnayaḥ tvaṁ vedās tvaṁ tadaṅgāni tvaṁ yajñapuruṣo hare

You are the sacrifice, you are the exclamation 'vashat,' you are the syllable Om, you are the sacred fires; you are the Vedas and their auxiliary limbs; you are the Person of sacrifice, O Hari.

Verse 23 (vishnu.1.4.23)

सूर्यादयो ग्रहास् तारा नक्षत्राण्य् अखिलानि च । मूर्तामूर्तम् अदृश्यं च दृश्यं च पुरुषोत्तम

sūryādayo grahās tārā nakṣatrāṇy akhilāni ca mūrtāmūrtam adṛśyaṁ ca dṛśyaṁ ca puruṣottama

The sun and the other planets, the stars, and all the constellations, the embodied and the unembodied, the invisible and the visible, O Purushottama —

Verse 24 (vishnu.1.4.24)

यच् चोक्तं यच् च नैवोक्तं मयात्र परमेश्वर । तत् सर्वं त्वं नमस् तुभ्यं भूयो भूयो नमो नमः

yac coktaṁ yac ca naivoktaṁ mayātra parameśvara tat sarvaṁ tvaṁ namas tubhyaṁ bhūyo bhūyo namo namaḥ

Whatever has been spoken of here by me, O supreme Lord, and whatever has not been spoken — all of that is you. Salutation to you; again and again, salutation, salutation.

Verse 25 (vishnu.1.4.25)

श्रीपराशर उवाच । एवं संस्तूयमानस् तु पृथिव्या पृथिवीधरः । सामस्वरध्वनिः श्रीमाञ् जगर्ज परिघर्घरम्

śrīparāśara uvāca evaṁ saṁstūyamānas tu pṛthivyā pṛthivīdharaḥ sāmasvaradhvaniḥ śrīmāñ jagarja parighargharam

Shri Parashara said: Thus praised by the Earth, the glorious Upholder of the Earth roared, his voice as deep and rumbling as the sound of the Sama-chant.

Verse 26 (vishnu.1.4.26)

ततः समुत्क्षिप्य धरां स्वदंष्ट्रया महावराहः स्फुटपद्मलोचनः । रसातलाद् उत्पलपत्रसंनिभः समुत्थितो नील इवाचलो महान्

tataḥ samutkṣipya dharāṁ svadaṁṣṭrayā mahāvarāhaḥ sphuṭapadmalocanaḥ rasātalād utpalapatrasaṁnibhaḥ samutthito nīla ivācalo mahān

Then the great Boar, lifting up the earth upon his tusk, his eyes like open lotuses, resembling a lotus-leaf, rose up from the nether world, vast and dark like a mountain.

Verse 27 (vishnu.1.4.27)

उत्तिष्ठता तेन मुखानिलाहतं तत्संप्लवाम्भो जनलोकसंश्रयान् । सनन्दनादीन् अपकल्मषान् मुनीन् चकार भूयोऽपि पवित्रतास्पदम्

uttiṣṭhatā tena mukhānilāhataṁ tatsaṁplavāmbho janalokasaṁśrayān sanandanādīn apakalmaṣān munīn cakāra bhūyo 'pi pavitratāspadam

As he rose, the waters stirred by the wind of his breath, together with the flood that had engulfed the abode of Janaloka, once more purified the sages headed by Sanandana, freeing them of all impurity.

Verse 28 (vishnu.1.4.28)

प्रयान्ति तोयानि खुराग्रविक्षते रसातलेऽधः कृतशब्दसंततम् । श्वासानिलार्ताः परितः प्रयान्ति सिद्धा जने ये नियतं वसन्ति

prayānti toyāni khurāgravikṣate rasātale 'dhaḥ kṛtaśabdasaṁtatam śvāsānilārtāḥ paritaḥ prayānti siddhā jane ye niyataṁ vasanti

The waters flow off, driven downward with continuous sound through the nether region wounded by his hoof-tips; and the Siddhas who dwell forever in Janaloka move about on every side, distressed by the wind of his breathing.

Verse 29 (vishnu.1.4.29)

उत्तिष्ठतस् तस्य जलार्द्रकुक्षेर् महावराहस्य महीं विगृह्य । विधुन्वतो वेदमयं शरीरं रोमान्तरस्था मुनयः स्तुवन्ति

uttiṣṭhatas tasya jalārdrakukṣer mahāvarāhasya mahīṁ vigṛhya vidhunvato vedamayaṁ śarīraṁ romāntarasthā munayaḥ stuvanti

As that great Boar rose, his belly wet with water, having seized the earth and shaking his Veda-formed body, the sages dwelling amid his hairs praised him.

Verse 30 (vishnu.1.4.30)

तं तुष्टुवुस् तोषपरीतचेतसो लोके जने ये निवसन्ति योगिनः । सनन्दनाद्या नतिनम्रकन्धरा धराधरं धीरतरोद्धतेक्षणम्

taṁ tuṣṭuvus toṣaparītacetaso loke jane ye nivasanti yoginaḥ sanandanādyā natinamrakandharā dharādharaṁ dhīrataroddhatekṣaṇam

The yogis dwelling in that world, their minds filled with joy, praised him — Sanandana and the others, their necks bowed low in homage — the Upholder of the Earth, whose eyes were fierce yet composed with steadiness.

Verse 31 (vishnu.1.4.31)

जयेश्वराणां परमेश केशव प्रभो गदाशङ्खधरासिचक्रधृक् । प्रसूतिनाशस्थितिहेतुर् ईश्वरस् त्वम् एव नान्यत् परमं च यत् पदम्

jayeśvarāṇāṁ parameśa keśava prabho gadāśaṅkhadharāsicakradhṛk prasūtināśasthitihetur īśvaras tvam eva nānyat paramaṁ ca yat padam

Victory to you, O supreme Lord of lords, O Keshava, O Lord who bears the mace, the conch, the sword, and the discus; you alone are the Lord who is the cause of birth, destruction, and preservation — there is no other supreme state beyond you.

Verse 32 (vishnu.1.4.32)

पादेषु वेदास् तव यूपदंष्ट्र दन्तेषु यज्ञाश् चितयश् च वक्त्रे । हुताशजिह्वोऽसि तनूरुहाणि दर्भाः प्रभो यज्ञपुमांस् त्वम् एव

pādeṣu vedās tava yūpadaṁṣṭra danteṣu yajñāś citayaś ca vaktre hutāśajihvo 'si tanūruhāṇi darbhāḥ prabho yajñapumāṁs tvam eva

O you whose tusk is the sacrificial post, the Vedas are your feet, the sacrifices are your teeth, the sacrificial altars are in your face; you are the flame-tongued one; your body-hairs are the sacred kusha grass; O Lord, you alone are the Person of sacrifice.

Verse 33 (vishnu.1.4.33)

विलोचने रात्र्यहनी महात्मन् सर्वास्पदं ब्रह्म परं शिरस् ते । सूक्तान्य् अशेषाणि सटाकलापो घ्राणं समस्तानि हवींषि देव

vilocane rātryahanī mahātman sarvāspadaṁ brahma paraṁ śiras te sūktāny aśeṣāṇi saṭākalāpo ghrāṇaṁ samastāni havīṁṣi deva

O great one, night and day are your two eyes; the supreme Brahman, the resting-place of all, is your head; all the sacred hymns are the mane about your neck; your sense of smell, O god, embraces all the oblations.

Verse 34 (vishnu.1.4.34)

स्रुक्तुण्ड सामस्वरधीरनाद प्राग्वंशकायाखिलसत्रसंधे । पूर्तेष्टधर्मश्रवणोऽसि देव सनातनात्मन् भगवन् प्रसीद

sruktuṇḍa sāmasvaradhīranāda prāgvaṁśakāyākhilasatrasaṁdhe pūrteṣṭadharmaśravaṇo 'si deva sanātanātman bhagavan prasīda

O god whose snout is the sacrificial ladle, whose deep sound is the Sama-chant, whose body is the sacrificial hall, the meeting-point of all sacrificial rites, who are the very hearing of righteous acts both optional and obligatory — O eternal Self, O blessed one, be gracious.

Verse 35 (vishnu.1.4.35)

पदक्रमाक्रान्तम् अनन्तम् आदि स्थितं त्वम् एवाक्षर विश्वमूर्ते । विश्वस्य विद्मः परमेश्वरोऽसि प्रसीद नाथोऽसि चराचरस्य

padakramākrāntam anantam ādi sthitaṁ tvam evākṣara viśvamūrte viśvasya vidmaḥ parameśvaro 'si prasīda nātho 'si carācarasya

O Imperishable one, whose form is the universe, you alone, pervading all with your steps, stand as the beginning, boundless; we know you to be the supreme Lord of the universe; be gracious, you who are the protector of all, moving and unmoving.

Verse 36 (vishnu.1.4.36)

दंष्ट्राग्रविन्यस्तम् अशेषम् एतद् भूमण्डलं नाथ विभाव्यते ते । विगाहतः पद्मवनं विलग्नं सरोजिनीपत्रम् इवोढपङ्कम्

daṁṣṭrāgravinyastam aśeṣam etad bhūmaṇḍalaṁ nātha vibhāvyate te vigāhataḥ padmavanaṁ vilagnaṁ sarojinīpatram ivoḍhapaṅkam

O Lord, this entire circle of the earth is seen resting upon the tip of your tusk, clinging there as you plunge into a forest of lotuses, like a lotus-leaf bearing its clump of mud.

Verse 37 (vishnu.1.4.37)

द्यावापृथिव्योर् अतुलप्रभाव यद् अन्तरं तद् वपुषा तवैव । व्याप्तं जगद् व्याप्तिसमर्थदीप्ते हिताय विश्वस्य विभो भव त्वम्

dyāvāpṛthivyor atulaprabhāva yad antaraṁ tad vapuṣā tavaiva vyāptaṁ jagad vyāptisamarthadīpte hitāya viśvasya vibho bhava tvam

O you of matchless glory, whatever space lies between heaven and earth is pervaded by your body alone; O radiant one, capable of such pervasion, become present for the welfare of the universe.

Verse 38 (vishnu.1.4.38)

परमार्थस् त्वम् एवैको नान्योऽस्ति जगतः पते । तवैष महिमा येन व्याप्तम् एतच् चराचरम्

paramārthas tvam evaiko nānyo 'sti jagataḥ pate tavaiṣa mahimā yena vyāptam etac carācaram

You alone are the ultimate reality, O Lord of the world; there is no other; this is your glory, by which this moving and unmoving universe is pervaded.

Verse 39 (vishnu.1.4.39)

यद् एतद् दृश्यते मूर्तम् एतज् ज्ञानात्मनस् तव । भ्रान्तिज्ञानेन पश्यन्ति जगद्रूपम् अयोगिनः

yad etad dṛśyate mūrtam etaj jñānātmanas tava bhrāntijñānena paśyanti jagadrūpam ayoginaḥ

Whatever is seen here as having form is a manifestation of your very nature as knowledge; those without yogic insight, through deluded understanding, perceive it as the form of the world.

Verse 40 (vishnu.1.4.40)

ज्ञानस्वरूपम् अखिलं जगद् एतद् अबुद्धयः । अर्थस्वरूपं पश्यन्तो भ्राम्यन्ते मोहसंप्लवे

jñānasvarūpam akhilaṁ jagad etad abuddhayaḥ arthasvarūpaṁ paśyanto bhrāmyante mohasaṁplave

This entire world is, in truth, of the nature of knowledge; but those lacking understanding, seeing it as though it had the nature of separate objects, wander confused in the flood of delusion.

Verse 41 (vishnu.1.4.41)

ये तु ज्ञानविदः शुद्धचेतसस् तेऽखिलं जगत् । ज्ञानात्मकं प्रपश्यन्ति त्वद्रूपं परमेश्वर

ye tu jñānavidaḥ śuddhacetasas te 'khilaṁ jagat jñānātmakaṁ prapaśyanti tvadrūpaṁ parameśvara

But those who know true knowledge, whose minds are pure, perceive this entire world as being of the nature of knowledge — as your very form, O supreme Lord.

Verse 42 (vishnu.1.4.42)

प्रसीद सर्वसर्वात्मन् भवाय जगताम् इमाम् । उद्धरोर्वीम् अमेयात्मञ् शं नो देह्य् अब्जलोचन

prasīda sarvasarvātman bhavāya jagatām imām uddharorvīm ameyātmañ śaṁ no dehy abjalocana

Be gracious, O Self of all, for the welfare of these worlds; O immeasurable Self, raise up the earth; grant us peace, O lotus-eyed one.

Verse 43 (vishnu.1.4.43)

सत्त्वोद्रिक्तोऽसि भगवन् गोविन्द पृथिवीम् इमाम् । समुद्धर भवायेश शं नो देह्य् अब्जलोचन

sattvodrikto 'si bhagavan govinda pṛthivīm imām samuddhara bhavāyeśa śaṁ no dehy abjalocana

You are predominant in sattva, O blessed Govinda; raise up this earth for the sake of its welfare, O Lord; grant us peace, O lotus-eyed one.

Verse 44 (vishnu.1.4.44)

सर्गप्रवृत्तिर् भवतो जगताम् उपकारिणी । भवत्व् एषा नमस् तेऽस्तु शं नो देह्य् अब्जलोचन

sargapravṛttir bhavato jagatām upakāriṇī bhavatv eṣā namas te 'stu śaṁ no dehy abjalocana

May this creative activity of yours be beneficial to the worlds; let it come to pass; salutation to you; grant us peace, O lotus-eyed one.

Verse 45 (vishnu.1.4.45)

श्रीपराशर उवाच । एवं संस्तूयमानस् तु परमात्मा महीधरः । उज्जहार क्षितिं क्षिप्रं न्यस्तवांश् च महार्णवे

śrīparāśara uvāca evaṁ saṁstūyamānas tu paramātmā mahīdharaḥ ujjahāra kṣitiṁ kṣipraṁ nyastavāṁś ca mahārṇave

Shri Parashara said: Thus praised, that Supreme Self, the Upholder of the Earth, swiftly lifted up the earth and set it upon the great ocean.

Verse 46 (vishnu.1.4.46)

तस्योपरि जलौघस्य महती नौर् इव स्थिता । विततत्वात् तु देहस्य न मही याति संप्लवम्

tasyopari jalaughasya mahatī naur iva sthitā vitatatvāt tu dehasya na mahī yāti saṁplavam

Resting upon the surface of that flood like a great ship, the earth, because of the vastness of his body, does not sink.

Verse 47 (vishnu.1.4.47)

ततः क्षितिं समां कृत्वा पृथिव्यां सोऽचिनोद् गिरीन् । यथाविभागं भगवान् अनादिः सर्वसंभवः

tataḥ kṣitiṁ samāṁ kṛtvā pṛthivyāṁ so 'cinod girīn yathāvibhāgaṁ bhagavān anādiḥ sarvasaṁbhavaḥ

Then, having made the earth level, that blessed one, beginningless, the source of all, arranged the mountains upon it, each in its proper place.

Verse 48 (vishnu.1.4.48)

प्राक्सर्गदग्धान् अखिलान् पर्वतान् पृथिवीतले । अमोघेन प्रभावेन ससर्जामोघवाञ्छितः

prāksargadagdhān akhilān parvatān pṛthivītale amoghena prabhāvena sasarjāmoghavāñchitaḥ

All the mountains that had been burnt up in the previous creation, he created anew upon the surface of the earth, by his unfailing power, he whose desires never fail.

Verse 49 (vishnu.1.4.49)

भूविभागं ततः कृत्वा सप्तद्वीपं यथातथम् । भूराद्यांश् चतुरो लोकान् पूर्ववत् समकल्पयत्

bhūvibhāgaṁ tataḥ kṛtvā saptadvīpaṁ yathātatham bhūrādyāṁś caturo lokān pūrvavat samakalpayat

Then, having divided the earth exactly as before into the seven continents, he fashioned the four worlds beginning with Bhurloka, just as of old.

Verse 50 (vishnu.1.4.50)

ब्रह्मरूपधरो देवस् ततोऽसौ रजसा वृतः । चकार सृष्टिं भगवांश् चतुर्वक्त्रधरो हरिः

brahmarūpadharo devas tato 'sau rajasā vṛtaḥ cakāra sṛṣṭiṁ bhagavāṁś caturvaktradharo hariḥ

Then that god, assuming the form of Brahma, enveloped by rajas, the blessed Hari, bearing four faces, engaged in creation.

Verse 51 (vishnu.1.4.51)

निमित्तमात्रम् एवासौ सृज्यानां सर्गकर्मणि । प्रधानकारणीभूता यतो वै सृज्यशक्तयः

nimittamātram evāsau sṛjyānāṁ sargakarmaṇi pradhānakāraṇībhūtā yato vai sṛjyaśaktayaḥ

He is but the instrumental cause in the act of creating the created things; it is Pradhana that becomes the principal cause from which the powers of creation arise.

Verse 52 (vishnu.1.4.52)

निमित्तमात्रं मुक्त्वैकं नान्यत् किंचिद् अपेक्ष्यते । नीयते तपतां श्रेष्ठ स्वशक्त्या वस्तु वस्तुताम्

nimittamātraṁ muktvaikaṁ nānyat kiṁcid apekṣyate nīyate tapatāṁ śreṣṭha svaśaktyā vastu vastutām

Apart from the mere instrumental cause, nothing else is required; a thing, O best of ascetics, is brought to its own true nature by its own inherent power.