The Mind-Born Sons, Rudra's Wrath, and the Four Dissolutions

Verse 1 (vishnu.1.7.1)

श्रीपराशर उवाच । ततोऽभिध्यायतस् तस्य जज्ञिरे मानसाः प्रजाः । तच्छरीरसमुत्पन्नैः कार्यैस् तैः करणैः सह । क्षेत्रज्ञाः समवर्तन्त गात्रेभ्यस् तस्य धीमतः

śrīparāśara uvāca tato 'bhidhyāyatas tasya jajñire mānasāḥ prajāḥ taccharīrasamutpannaiḥ kāryais taiḥ karaṇaiḥ saha kṣetrajñāḥ samavartanta gātrebhyas tasya dhīmataḥ

Shri Parashara said: Then, as he meditated, mind-born creatures were born to him; and, together with the faculties arising from that same body, embodied souls arose from the limbs of that wise one.

Verse 2 (vishnu.1.7.2)

ते सर्वे समवर्तन्त ये मया प्राग् उदाहृताः । देवाद्याः स्थावरान्ताश् च त्रैगुण्यविषये स्थिताः

te sarve samavartanta ye mayā prāg udāhṛtāḥ devādyāḥ sthāvarāntāś ca traiguṇyaviṣaye sthitāḥ

All those whom I have mentioned before came into being in this way — from the gods down to the immobile beings, established within the domain of the three gunas.

Verse 3 (vishnu.1.7.3)

एवं भूतानि सृष्टानि चराणि स्थावराणि च

evaṁ bhūtāni sṛṣṭāni carāṇi sthāvarāṇi ca

Thus were the beings created, moving and unmoving.

Verse 4 (vishnu.1.7.4)

यदास्य ताः प्रजाः सर्वा न व्यवर्धन्त धीमतः । तदान्यान् मानसान् पुत्रान् सदृशान् आत्मनोऽसृजत्

yadāsya tāḥ prajāḥ sarvā na vyavardhanta dhīmataḥ tadānyān mānasān putrān sadṛśān ātmano 'sṛjat

When those creatures of that wise one did not multiply, he then created other mind-born sons, resembling himself.

Verse 5 (vishnu.1.7.5)

भृगुं पुलस्त्यं पुलहं क्रतुम् अङ्गिरसं तथा । मरीचिं दक्षम् अत्रिं च वसिष्ठं चैव मानसान्

bhṛguṁ pulastyaṁ pulahaṁ kratum aṅgirasaṁ tathā marīciṁ dakṣam atriṁ ca vasiṣṭhaṁ caiva mānasān

Bhrigu, Pulastya, Pulaha, Kratu, Angiras, Marichi, Daksha, Atri, and Vasishtha — these mind-born sons —

Verse 6 (vishnu.1.7.6)

नव ब्रह्माण इत्य् एते पुराणे निश्चयं गताः

nava brahmāṇa ity ete purāṇe niścayaṁ gatāḥ

These are established in the Puranas, with certainty, as the 'nine Brahmas.'

Verse 7 (vishnu.1.7.7)

सनन्दनादयो ये च पूर्वं सृष्टास् तु वेधसा । न ते लोकेष्व् असज्जन्त निरपेक्षाः प्रजासु ते

sanandanādayo ye ca pūrvaṁ sṛṣṭās tu vedhasā na te lokeṣv asajjanta nirapekṣāḥ prajāsu te

And Sanandana and the others, who had been created earlier by the Creator, did not attach themselves to the worlds, remaining indifferent to procreation.

Verse 8 (vishnu.1.7.8)

सर्वे तेऽभ्यागतज्ञाना वीतरागा विमत्सराः । तेष्व् एवं निरपेक्षेषु लोकसृष्टौ महात्मनः । ब्रह्मणोऽभून् महान् क्रोधस् त्रैलोक्यदहनक्षमः

sarve te 'bhyāgatajñānā vītarāgā vimatsarāḥ teṣv evaṁ nirapekṣeṣu lokasṛṣṭau mahātmanaḥ brahmaṇo 'bhūn mahān krodhas trailokyadahanakṣamaḥ

All of them, as though possessed of knowledge from a former life, free of passion and free of envy — when these great-souled ones remained thus indifferent to the creation of the worlds, a great anger arose in Brahma, capable of burning the three worlds.

Verse 9 (vishnu.1.7.9)

तस्य क्रोधसमुद्भूतं ज्वालामालाविदीपितम् । ब्रह्मणोऽभूत् तदा सर्वं त्रैलोक्यम् अखिलं मुने

tasya krodhasamudbhūtaṁ jvālāmālāvidīpitam brahmaṇo 'bhūt tadā sarvaṁ trailokyam akhilaṁ mune

O sage, from that anger of his, kindled into a garland of flame, the entire triple world then blazed up.

Verse 10 (vishnu.1.7.10)

भ्रुकुटीकुटिलात् तस्य ललाटात् क्रोधदीपितात् । समुत्पन्नस् तदा रुद्रो मध्याह्नार्कसमप्रभः । अर्धनारीनरवपुः प्रचण्डोऽतिशरीरवान्

bhrukuṭīkuṭilāt tasya lalāṭāt krodhadīpitāt samutpannas tadā rudro madhyāhnārkasamaprabhaḥ ardhanārīnaravapuḥ pracaṇḍo 'tiśarīravān

Then, from his forehead, crooked with a frown, blazing with wrath, there arose Rudra, radiant as the noonday sun, his body half woman and half man, fierce, of immense frame.

Verse 11 (vishnu.1.7.11)

विभजात्मानम् इत्य् उक्त्वा तं ब्रह्मान्तर्दधे ततः

vibhajātmānam ity uktvā taṁ brahmāntardadhe tataḥ

Saying, 'Divide yourself,' Brahma then vanished from before him.

Verse 12 (vishnu.1.7.12)

तथोक्तोऽसौ द्विधा स्त्रीत्वं पुरुषत्वं तथाकरोत् । बिभेद पुरुषत्वं च दशधा चैकधा च सः

tathokto 'sau dvidhā strītvaṁ puruṣatvaṁ tathākarot bibheda puruṣatvaṁ ca daśadhā caikadhā ca saḥ

Thus addressed, he divided himself into two — female and male; and he further divided the male portion into ten, and also into one.

Verse 13 (vishnu.1.7.13)

सौम्यासौम्यैस् तथा शान्ताशान्तैः स्त्रीत्वं च स प्रभुः । बिभेद बहुधा देवः स्वरूपैर् असितैः सितैः

saumyāsaumyais tathā śāntāśāntaiḥ strītvaṁ ca sa prabhuḥ bibheda bahudhā devaḥ svarūpair asitaiḥ sitaiḥ

And that Lord, that god, likewise divided the female portion in many ways, into gentle and fierce, and peaceful and wrathful forms, dark and fair.

Verse 14 (vishnu.1.7.14)

ततो ब्रह्मात्मसंभूतं पूर्वं स्वायम्भुवं प्रभुः । आत्मानम् एव कृतवान् प्राजापत्ये मनुं द्विज

tato brahmātmasaṁbhūtaṁ pūrvaṁ svāyambhuvaṁ prabhuḥ ātmānam eva kṛtavān prājāpatye manuṁ dvija

O twice-born, that Lord then made his own former self, Svayambhuva, born from Brahma himself, into Manu, in his capacity as Prajapati.

Verse 15 (vishnu.1.7.15)

शतरूपां च तां नारीं तपोनिर्धूतकल्मषाम् । स्वायम्भुवो मनुर् देवः पत्नीत्वे जगृहे विभुः

śatarūpāṁ ca tāṁ nārīṁ taponirdhūtakalmaṣām svāyambhuvo manur devaḥ patnītve jagṛhe vibhuḥ

And the illustrious Manu Svayambhuva took as his wife that woman named Shatarupa, whose taints had been dispelled by austerity.

Verse 16 (vishnu.1.7.16)

तस्माच् च पुरुषाद् देवी शतरूपा व्यजायत । प्रियव्रतोत्तानपादौ प्रसूत्याकूतिसंज्ञितम् । कन्याद्वयं च धर्मज्ञ रूपौदार्यगुणान्वितम्

tasmāc ca puruṣād devī śatarūpā vyajāyata priyavratottānapādau prasūtyākūtisaṁjñitam kanyādvayaṁ ca dharmajña rūpaudāryaguṇānvitam

From that man, the goddess Shatarupa bore Priyavrata and Uttanapada, and, O knower of dharma, two daughters, named Prasuti and Akuti, endowed with beauty, generosity, and virtue.

Verse 17 (vishnu.1.7.17)

ददौ प्रसूतिं दक्षाय आकूतिं रुचये पुरा । प्रजापतिः स जग्राह तयोर् जज्ञे सदक्षिणः । पुत्रो यज्ञो महाभाग दम्पत्योर् मिथुनं ततः

dadau prasūtiṁ dakṣāya ākūtiṁ rucaye purā prajāpatiḥ sa jagrāha tayor jajñe sadakṣiṇaḥ putro yajño mahābhāga dampatyor mithunaṁ tataḥ

That Prajapati formerly gave Prasuti to Daksha, and Akuti to Ruchi; Ruchi took her. O illustrious one, from that couple was born, as twins, a son named Yajna, together with Dakshina.

Verse 18 (vishnu.1.7.18)

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

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

From Dakshina, the wife of Yajna, twelve sons were born, called the Yamas, gods in the time of Svayambhuva Manu.

Verse 19 (vishnu.1.7.19)

प्रसूत्यां च तथा दक्षश् चतस्रो विंशतिं तथा । ससर्ज कन्यास् तासां तु सम्यङ् नामानि मे शृणु

prasūtyāṁ ca tathā dakṣaś catasro viṁśatiṁ tathā sasarja kanyās tāsāṁ tu samyaṅ nāmāni me śṛṇu

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

Verse 20 (vishnu.1.7.20)

श्रद्धा लक्ष्मीर् धृतिस् तुष्टिर् पुष्टिर् मेधा क्रिया तथा । बुद्धिर् लज्जा वपुः शान्तिः सिद्धिः कीर्तिस् त्रयोदशी

śraddhā lakṣmīr dhṛtis tuṣṭir puṣṭir medhā kriyā tathā buddhir lajjā vapuḥ śāntiḥ siddhiḥ kīrtis trayodaśī

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

Verse 21 (vishnu.1.7.21)

पत्न्यर्थं प्रतिजग्राह धर्मो दाक्षायणीः प्रभुः । ताभ्यः शिष्टा यवीयस्य एकादश सुलोचनाः

patnyarthaṁ pratijagrāha dharmo dākṣāyaṇīḥ prabhuḥ tābhyaḥ śiṣṭā yavīyasya ekādaśa sulocanāḥ

These daughters of Daksha, Lord Dharma took as his wives; and there remained, besides these, eleven other fair-eyed younger ones, also given to him.

Verse 22 (vishnu.1.7.22)

ख्यातिः सत्य् अथ संभूतिः स्मृतिः प्रीतिः क्षमा तथा । सन्नतिश् चानसूया च ऊर्जा स्वाहा स्वधा तथा

khyātiḥ saty atha saṁbhūtiḥ smṛtiḥ prītiḥ kṣamā tathā sannatiś cānasūyā ca ūrjā svāhā svadhā tathā

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

Verse 23 (vishnu.1.7.23)

भृगुर् भवो मरीचिश् च तथा चैवाङ्गिरा मुनिः । पुलस्त्यः पुलहश् चैव क्रतुश् चर्षिवरस् तथा

bhṛgur bhavo marīciś ca tathā caivāṅgirā muniḥ pulastyaḥ pulahaś caiva kratuś carṣivaras tathā

Bhrigu, Bhava, Marichi, and likewise the sage Angiras, Pulastya, Pulaha, and Kratu, the best of sages —

Verse 24 (vishnu.1.7.24)

अत्रिर् वसिष्ठो वह्निश् च पितरश् च यथाक्रमम् । ख्यात्याद्या जगृहुः कन्या मुनयो मुनिसत्तम

atrir vasiṣṭho vahniś ca pitaraś ca yathākramam khyātyādyā jagṛhuḥ kanyā munayo munisattama

O best of sages, Atri, Vasishtha, Vahni (Agni), and the Pitrs — these sages took to wife, in due order, Khyati and the others.

Verse 25 (vishnu.1.7.25)

श्रद्धा कामं चला दर्पं नियमं धृतिर् आत्मजम् । संतोषं च तथा तुष्टिर् लोभं पुष्टिर् असूयत

śraddhā kāmaṁ calā darpaṁ niyamaṁ dhṛtir ātmajam saṁtoṣaṁ ca tathā tuṣṭir lobhaṁ puṣṭir asūyata

Shraddha bore Kama (Desire); Chala (Lakshmi) bore Darpa (Pride); Dhriti bore a son, Niyama (Restraint); Tushti bore Santosha (Contentment); and Pushti bore Lobha (Greed).

Verse 26 (vishnu.1.7.26)

मेधा श्रुतं क्रिया दण्डं नयं विनयम् एव च । बोधं बुद्धिस् तथा लज्जा विनयं वपुर् आत्मजम् । व्यवसायं प्रजज्ञे वै क्षेमं शान्तिर् असूयत

medhā śrutaṁ kriyā daṇḍaṁ nayaṁ vinayam eva ca bodhaṁ buddhis tathā lajjā vinayaṁ vapur ātmajam vyavasāyaṁ prajajñe vai kṣemaṁ śāntir asūyata

Medha bore Shruta (Sacred learning); Kriya bore Danda, Naya, and Vinaya (Chastisement, Policy, and Discipline); Buddhi bore Bodha (Understanding); Lajja bore a son, Vinaya (Modesty); Vapu bore Vyavasaya (Industry); and Shanti bore Kshema (Security).

Verse 27 (vishnu.1.7.27)

सुखं सिद्धिर् यशः कीर्तिर् इत्य् एते धर्मसूनवः । कामाद् रतिः सुतं हर्षं धर्मपौत्रम् असूयत

sukhaṁ siddhir yaśaḥ kīrtir ity ete dharmasūnavaḥ kāmād ratiḥ sutaṁ harṣaṁ dharmapautram asūyata

Siddhi bore Sukha (Happiness), and Kirti bore Yashas (Fame) — these are the sons of Dharma. From Kama, his wife Rati bore a son, Harsha (Joy), the grandson of Dharma.

Verse 28 (vishnu.1.7.28)

हिंसा भार्या त्व् अधर्मस्य तयोर् जज्ञे तथानृतम् । कन्या च निकृतिस् ताभ्यां भयं नरकम् एव च

hiṁsā bhāryā tv adharmasya tayor jajñe tathānṛtam kanyā ca nikṛtis tābhyāṁ bhayaṁ narakam eva ca

Himsa (Violence) became the wife of Adharma; from them was born Anrita (Falsehood), and likewise a daughter, Nikriti (Deceit); from these two were born Bhaya (Fear) and Naraka (Ruin).

Verse 29 (vishnu.1.7.29)

माया च वेदना चैव मिथुनं त्व् इदम् एतयोः । तयोर् जज्ञेऽथ वै माया मृत्युं भूतापहारिणम्

māyā ca vedanā caiva mithunaṁ tv idam etayoḥ tayor jajñe 'tha vai māyā mṛtyuṁ bhūtāpahāriṇam

And Maya (Illusion) and Vedana (Suffering) are the pair born of these two; from them Maya bore Mrityu (Death), the remover of beings —

Verse 30 (vishnu.1.7.30)

वेदना स्वसुतं चापि दुःखं जज्ञेऽथ रौरवात् । मृत्योर् व्याधिजराशोकतृष्णाक्रोधाश् च जज्ञिरे

vedanā svasutaṁ cāpi duḥkhaṁ jajñe 'tha rauravāt mṛtyor vyādhijarāśokatṛṣṇākrodhāś ca jajñire

and Vedana bore her own son, Duhkha (Sorrow), from Raurava. From Mrityu were born Vyadhi (Disease), Jara (Old Age), Shoka (Grief), Trishna (Craving), and Krodha (Anger).

Verse 31 (vishnu.1.7.31)

दुःखोत्तराः स्मृता ह्य् एते सर्वे चाधर्मलक्षणाः । नैषां भार्यास्ति पुत्रो वा ते सर्वे ह्य् ऊर्ध्वरेतसः

duḥkhottarāḥ smṛtā hy ete sarve cādharmalakṣaṇāḥ naiṣāṁ bhāryāsti putro vā te sarve hy ūrdhvaretasaḥ

All of these are remembered as ending in sorrow, marked by unrighteousness; none of them has a wife or a son — all of them are, so to speak, of upward-flowing seed, born without procreation.

Verse 32 (vishnu.1.7.32)

रौद्राण्य् एतानि रूपाणि विष्णोर् मुनिवरात्मज । नित्यप्रलयहेतुत्वं जगतोऽस्य प्रयान्ति वै

raudrāṇy etāni rūpāṇi viṣṇor munivarātmaja nityapralayahetutvaṁ jagato 'sya prayānti vai

O son of the best of sages, these are the fierce forms of Vishnu; they proceed as the eternal causes of this world's dissolution.

Verse 33 (vishnu.1.7.33)

दक्षो मरीचिर् अत्रिश् च भृग्वाद्याश् च प्रजेश्वराः । जगत्य् अत्र महाभाग नित्यं सर्गस्य हेतवः

dakṣo marīcir atriś ca bhṛgvādyāś ca prajeśvarāḥ jagaty atra mahābhāga nityaṁ sargasya hetavaḥ

Daksha, Marichi, Atri, and Bhrigu and the other lords of creatures are, O illustrious one, in this world, the eternal causes of creation.

Verse 34 (vishnu.1.7.34)

मनवो मनुपुत्राश् च भूपा वीर्यधराश् च ये । सन्मार्गाभिरताः शूरास् ते नित्यं स्थितिकारिणः

manavo manuputrāś ca bhūpā vīryadharāś ca ye sanmārgābhiratāḥ śūrās te nityaṁ sthitikāriṇaḥ

The Manus, the sons of Manu, and those valorous kings, devoted to the good path, heroic — they are the eternal agents of preservation.

Verse 35 (vishnu.1.7.35)

श्रीमैत्रेय उवाच । येयं नित्यस्थितिर् ब्रह्मन् नित्यसर्गस् तथेरितः । नित्याभावश् च तेषां वै स्वरूपं मम कथ्यताम्

śrīmaitreya uvāca yeyaṁ nityasthitir brahman nityasargas tatheritaḥ nityābhāvaś ca teṣāṁ vai svarūpaṁ mama kathyatām

Shri Maitreya said: O brahmin, this eternal preservation and this eternal creation which you have described, and their eternal cessation as well — tell me their true nature.

Verse 36 (vishnu.1.7.36)

श्रीपराशर उवाच । सर्गस्थितिविनाशांश् च भगवान् मधुसूदनः । तैस् तै रूपैर् अचिन्त्यात्मा करोत्य् अव्याहतान् विभुः

śrīparāśara uvāca sargasthitivināśāṁś ca bhagavān madhusūdanaḥ tais tai rūpair acintyātmā karoty avyāhatān vibhuḥ

Shri Parashara said: The blessed Madhusudana, whose self is inconceivable, the all-pervading Lord, brings about creation, preservation, and destruction through these various forms, unimpeded.

Verse 37 (vishnu.1.7.37)

नैमित्तिकः प्राकृतिकस् तथैवात्यन्तिको द्विज । नित्यश् च सर्वभूतानां प्रलयोऽयं चतुर्विधः

naimittikaḥ prākṛtikas tathaivātyantiko dvija nityaś ca sarvabhūtānāṁ pralayo 'yaṁ caturvidhaḥ

O twice-born, this dissolution of all beings is fourfold: the incidental (naimittika), the elemental (prakritika), the absolute (atyantika), and the perpetual (nitya).

Verse 38 (vishnu.1.7.38)

ब्राह्मो नैमित्तिकस् तत्र यच् छेते जगतः पतिः । प्रयाति प्राकृते चैव ब्रह्माण्डं प्रकृतौ लयम्

brāhmo naimittikas tatra yac chete jagataḥ patiḥ prayāti prākṛte caiva brahmāṇḍaṁ prakṛtau layam

Among these, the incidental is that Brahma-dissolution in which the Lord of the world sleeps; and the elemental is when the cosmic egg itself passes into dissolution within Prakriti.

Verse 39 (vishnu.1.7.39)

ज्ञानाद् आत्यन्तिकः प्रोक्तो योगिनः परमात्मनि । नित्यः सदैव जातानां यो विनाशो दिवानिशम्

jñānād ātyantikaḥ prokto yoginaḥ paramātmani nityaḥ sadaiva jātānāṁ yo vināśo divāniśam

The absolute dissolution is said to be, through knowledge, the yogi's merging into the Supreme Self; the perpetual is the destruction, occurring day and night, always, of things that have been born.

Verse 40 (vishnu.1.7.40)

प्रसूतिः प्रकृतेर् या तु सा सृष्टिः प्राकृता स्मृता । दैनंदिनी तथा प्रोक्ता यान्तरप्रलयाद् अनु

prasūtiḥ prakṛter yā tu sā sṛṣṭiḥ prākṛtā smṛtā dainaṁdinī tathā proktā yāntarapralayād anu

That birth which is Prakriti's own production is remembered as the elemental creation; that which follows after the intermediate dissolution is called the 'daily' creation.

Verse 41 (vishnu.1.7.41)

भूतान्य् अनुदिनं यत्र जायन्ते मुनिसत्तम । नित्यसर्गो हि स प्रोक्तः पुराणार्थविचक्षणैः

bhūtāny anudinaṁ yatra jāyante munisattama nityasargo hi sa proktaḥ purāṇārthavicakṣaṇaiḥ

O best of sages, where beings are born day after day — that, those skilled in the meaning of the Puranas declare, is called the eternal (nitya) creation.

Verse 42 (vishnu.1.7.42)

एवं सर्वशरीरेषु भगवान् भूतभावनः । संस्थितः कुरुते विष्णुर् उत्पत्तिस्थितिसंयमान्

evaṁ sarvaśarīreṣu bhagavān bhūtabhāvanaḥ saṁsthitaḥ kurute viṣṇur utpattisthitisaṁyamān

Thus, abiding within all bodies, the blessed Vishnu, the nourisher of beings, brings about origination, preservation, and restraint.

Verse 43 (vishnu.1.7.43)

सृष्टिस्थितिविनाशानां शक्तयः सर्वदेहिषु । वैष्णव्यः परिवर्तन्ते मैत्रेयाहर्निशं सदा

sṛṣṭisthitivināśānāṁ śaktayaḥ sarvadehiṣu vaiṣṇavyaḥ parivartante maitreyāharniśaṁ sadā

O Maitreya, the Vaishnava powers of creation, preservation, and destruction revolve constantly, day and night, within all embodied beings.

Verse 44 (vishnu.1.7.44)

गुणत्रयमयं ह्य् एतद् ब्रह्मञ् छक्तित्रयं महत् । योऽतियाति स यात्य् एव परं नावर्तते पुनः

guṇatrayamayaṁ hy etad brahmañ chaktitrayaṁ mahat yo 'tiyāti sa yāty eva paraṁ nāvartate punaḥ

O brahmin, this great triad of powers consists of the three gunas; whoever transcends it attains the Supreme indeed, and does not return again.