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Sṛṣṭi-khaṇḍa · Chapter 2

Chapter 2

Unit 2 of 693Sṛṣṭi-khaṇḍa · Chapter 2Sṛṣṭi-khaṇḍa · Chapter 21 source entries

Sṛṣṭi-khaṇḍa · Chapter 2

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सूत उवाच। नमस्ये सर्वलोकानां विश्वस्य जगतः पतिम्। य इमं कुरुते भावं सृष्टिरूपं प्रधानवित्१। लोककृल्लोकतत्वज्ञो योगमास्थाय योगवित्। असृजत्सर्वभूतानि स्थावराणि चराणि च२। तमजं विश्वकर्माणं चित्पतिं लोकसाक्षिणम्। पुराणाख्यानजिज्ञासुर्व्रजामि शरणं विभुम्३। ब्रह्मविष्णुगिरीशेभ्यो नमस्कृत्वा समाहितः। इंद्राय लोकपालेभ्यः सवित्रे च समाधिना४। मुनीनां च वरिष्ठाय वसिष्ठाय महात्मने। तद्वक्त्रेभाततपसे जातूकर्ण्याय चाक्षुषे५। तस्मै भगवते नत्वा वेदव्यासाय वेधसे। पुरुषाय पुराणाय भृगुवाक्यानुवर्तिने६। तस्मादहमुपाश्रौषं पुराणं ब्रह्मवादिनः। सर्वज्ञात्सर्वलोकेषु पूजिताद्दीप्ततेजसः७। अव्यक्तं कारणं यत्तन्नित्यं सदसदात्मकम्। महदादिविशेषांतं सृजतीति विनिश्चयः८। अण्डे हिरण्मये पूर्वं ब्रह्मणः सूतिरुत्तमा। अंडस्यावरणं चाद्भिरपामपि च तेजसा९। वायुना तस्य वायोः खात्तद्भूतादित आवृतम्। भूतादिर्महता चापि अव्यक्तेनावृतो महान्१०। प्रादुर्भावश्च लोकानामंड एवोपवर्णितः। नदीनां पर्वतानां च प्रादुर्भावोनुवर्ण्यते११। मन्वंतराणां संक्षेपात्कल्पानां चोपवर्णनम्। ब्रह्मवृक्षलय ब्रह्मप्रजासर्गोपवर्णनम्१२। कल्पानां संचरश्चैव जगतः स्थापनं तथा। शयनं च हरेरप्सु पृथिव्युद्धरणं पुनः१३। दशधा जन्मसंचारो भृगुशापेन केशवे। सन्निवेशो युगादीनां सर्वाश्रमविभाजनम्१४। स्वर्गस्थानविभागश्च मर्त्यानां स्वर्गचारिणां। पशूनां पक्षिणां चैव संभवः परिकीर्त्तितः१५। तथा निर्वचनं कल्पं स्वाध्यायस्य परिग्रहः। प्रतिसर्गाः पुनः प्रोक्ता ब्रह्मणो बुद्धिपूर्वकाः१६। त्रयोन्येऽबुद्धिपूर्वास्ते तथा लोकानकल्पयत्। ब्रह्मणो वदनेभ्यश्च भृग्वादीनां समुद्भवः१७। कल्पयोरंतरं प्रोक्तं प्रतिसंधिश्च सर्गयोः। भृग्वादीनामृषीणां च प्रजासर्गोपवर्णनम्१८। वसिष्ठस्य च ब्रह्मर्षेर्ब्रह्मत्त्वं परिकीर्त्तितम्। स्वायंभुवस्य च मनोस्ततश्चाप्यनुकीर्तनम्१९। उक्तो नाभेर्विसर्गश्च रजसश्च महात्मनः। द्वीपानां च समुद्राणां पर्वतानां च कीर्तनम्२०। द्वीपभेदसमुद्राणामन्तर्भावश्च सप्तसु। कीर्त्यन्ते योजनाग्रेण ये च तत्र निवासिनः२१। तदीयानि च वर्षाणि नदीभिः पर्वतैः सह। जंबूद्वीपादयो द्वीपाः समुद्रैः सप्तभिर्वृताः२२। अंडस्यांतस्त्विमेलोकाः सप्तद्वीपा च मेदिनी। सूर्याचंद्रमसोश्चारो ग्रहाणां ज्योतिषां तथा२३। कीर्त्यते ध्रुवसामर्थ्यात्प्रजानां च शुभाशुभम्। ब्रह्मणा निर्मितः सौरः स्यंदनोर्थवशात्स्वयम्२४। कल्पितो भगवांस्तेन प्रसर्पति दिवाकरः। सूर्यादीनां स्यंदनानां ध्रुवादेव प्रवर्त्तनं२५। कल्पितः शिंशुमारश्च यस्य पुच्छे ध्रुवः स्थितः। संभवांते च संहारः संहारांते च संभवः२६। देवतानामृषीणां च मनोः पितृगणस्य च। न शक्यं विस्तराद्वक्तुमित्युक्तं च समासतः२७। अतीतानागतानां वै समं स्वायंभुवेन तु। मन्वंतरेषु देवानां प्रजेशानां च कीर्तनम्२८। नैमित्तिकः प्राकृतिकस्तथैवात्यंतिकः स्मृतः। त्रिविधः सर्वभूतानां कल्पितः प्रतिसंचरः२९। अनावृष्टिर्भास्कराच्च घोरः संवर्त्तकानलः। मेघाश्चैकार्णवा ये तु तथा रात्रिर्महात्मनः३०। संध्यालक्षणमुद्दिष्टं तथा ब्राह्मं विशेषतः। भूतानां चापि लोकानां सप्तानामनुवर्णनम्३१। संकीर्त्यं ते मया चात्र पापानां रौरवादयः। सर्वेषामेव सत्वानां परिणामविनिर्णयः३२। ब्रह्मणः प्रतिसर्गश्च सर्वसंहारवर्णनम्। कल्पेकल्पे च भूतानां महतामपि संक्षयः३३। सुसंख्याय च बुद्ध्वा वै ब्रह्मणश्चाप्यनित्यताम्। दौरात्म्यं चैव भोगानां संसारस्य च कष्टताम्३४। दुर्ल्लभत्वं च मोक्षस्य वैराग्याद्दोषदर्शनम्। व्यक्ताव्यक्तं परित्यज्य सत्वं ब्रह्मणि संस्थितम्३५। नानात्व दर्शनात्सुस्थस्ततस्तदभिवर्त्तते। ततस्तापत्रयातीतो विरूपाख्यो निरंजनः३६। आनंदं ब्रह्मणः प्राप्तो न बिभेति कुतश्चन। इति कृत्य समुद्देशः प्रमाणस्योपवर्णितः३७। कीर्त्यंते जगतो यत्र सर्गप्रलयविक्रियाः। प्रवृत्तिश्चापि भूतानां निवृत्तीनां फलानि च३८। प्रादुर्भावो वसिष्ठस्य शक्तेर्जन्म तथैव च। सौदासान्निग्रहस्तस्य विश्वामित्रकृतेन च३९। पराशरस्य चोत्पत्तिरदृश्यन्त्यां यथा विभोः। जज्ञे पितॄणां कन्यायां व्यासश्चापि यथा मुनिः४०। शुकस्य च यथा जन्म पुत्रस्य सह धीमतः। पराशरस्य विद्वेषो विश्वामित्रकृतो यथा४१। वसिष्ठसंभृतश्चाग्निर्विश्वामित्रजिघांसया। संधानहेतोर्विभुना जीर्णः कण्वेन धीमता४२। देवेन विप्रा विप्राणां विश्वामित्रहितैषिणा। एकं वेदं चतुःपादं चतुर्धा पुनरीश्वरः४३। यथा बिभेद भगवान् व्यासः सर्वेष्वनुग्रहात्। तस्य शिष्यप्रशिष्यैश्च शाखाभेदाः पुनः कृताः४४। प्रयागे मुनिवर्यैश्च यथा पृष्टः स्वयं प्रभुः। कृष्णेन चानुशिष्टास्ते मुनयो धर्मकांक्षिणः४५। एतत्सर्वं यथातत्वमाख्यातं द्विजसत्तमाः। मुनीनां धर्मनित्यानां लोकतंत्रमनुत्तमम्४६। ब्रह्मणा यत्पुरा प्रोक्तं पुलस्त्याय महात्मने। पुलस्त्येनाथ भीष्माय गंगाद्वारे प्रभाषितम्४७। धन्यं यशस्यमायुष्यं सर्व्वपापप्रणाशनम्। कीर्तनं श्रवणं चास्य धारणं च विशेषतः४८। सूतेनानुक्रमेणेदं पुराणं संप्रकाशितम्। ब्राह्मणेषु पुरा यच्च ब्रह्मणोक्तं सविस्तरम्४९। पादमस्य विदन्सम्यग्योधीयीत जितेंद्रियः। तेनाधीतं पुराणं स्यात्सर्वं नास्त्यत्र संशयः५० 1.2.50। यो विद्याच्चतुरो वेदान्सांगोपनिषदो द्विजः। पुराणं च विजानाति यः स तस्माद्विचक्षणः५१। इतिहासपुराणाभ्यां वेदं समुपबृंहयेत्। बिभेत्यल्पश्रुताद्वेदो मामयं प्रतरिष्यति५२। अधीत्य चैकमध्यायं स्वयं प्रोक्तं स्वयंभुवा। आपदः प्राप्य मुच्येत यथेष्टां प्राप्नुयाद्गतिम्५३। पुरा परंपरां वक्ति पुराणं तेन वै स्मृतम्। निरुक्तिमस्य यो वेद सर्वपापैः प्रमुच्यते५४। ऋषयोह्यब्रुवन्सूतं कथं भीष्मेण सङ्गतः। ब्रह्मणो मानसः पुत्रः पुलस्त्यो भगवानृषिः५५। दुर्लभं दर्शनं यस्य नरैः पापसमन्वितैः। अत्याश्चर्यमिदं सूत क्षत्रियेण कथं मुनिः५६। आराधितो बृहद्भूतस्तन्नो वद महामते। कीदृशं वा तपस्तेन को वान्यो नियमः कृतः५७। येन तुष्टो मुनिर्ब्राह्मस्तथा तेन प्रभाषितः। पर्वं वाप्यथ पर्वार्धं समग्रं वा प्रभाषितम्५८। यस्मिन्स्थाने यथादृष्टः पुलस्त्यो भगवानृषिः। तन्नो वद महाभाग कल्याः स्म श्रवणे वयम्५९। सूत उवाच। यत्र गंगा महाभागा साधूनां हितकारिणी। विभिद्य पर्वतं वेगान्निःसृता लोकपावनी६०। गंगाद्वारे महातीर्थे भीष्मः पितृपरायणः। शुश्रूषुः सुचिरं कालं महतां नियमे स्थितः६१। यावद्वर्षशतं साग्रं परमेण समाधिना। ध्यायमानः परं ब्रह्म त्रिकालं स्नानमाचरत्६२। पितॄन्देवांस्तर्पयतः स्वाध्यायेन महात्मनः। आत्मानं कर्षतश्चास्य तुष्टो देवः पितामहः६३। उवाच तनयं ब्रह्मा पुलस्त्यमृषिसत्तमम्। स त्वं देवव्रतं भीष्मं वीरं कुरुकुलोद्भवम्६४। तपसः संनिवर्त्तस्व कारणं चास्य कीर्त्तय। पितॄन्भक्त्या महाभागो ध्यायमानस्समास्थितः६५। यो ह्यस्य मनसः कामस्तं संपादयमाचिरम्। पितामहवचः श्रुत्वा पुलस्त्यो मुनिसत्तमः६६। गंगाद्वारमथागत्य भीष्मं वचनमब्रवीत्। वरं वरय भद्रं ते यत्ते मनसि वर्त्तते६७। तुष्टस्ते तपसा वीर साक्षाद्देवः पितामहः। ब्रह्मणा प्रेषितस्तेहं वरान्दास्यामि कांक्षितान्६८। भीष्मोपि तद्वचः श्रुत्वा मनःश्रोत्रसुखावहम्। उन्मील्य नयने दृष्ट्वा पुलस्त्यं पुरतः स्थितम्६९। अष्टांगप्रणिपातेन नत्वा तं मुनिसत्तमम्। उवाच प्रणतो भूत्वा सर्वांगालिंगितावनिः७०। अद्य मे सफलं जन्म दिनं चेदं सुशोभनम्। भवतश्चरणौ दृष्टौ जगद्वंद्यौ मया त्विह७१। तपसश्च फलं प्राप्तं यद्दृष्टोभगवान्मया। वरप्रदो विशेषेण संप्राप्तश्च नदीतटे७२। इयं ब्रसी मया क्लप्ता आस्यतां सुखदा कृता। अर्घ्यपात्रे तु पालाशे दूर्वाक्षतसुमैः कुशैः७३। सर्षपैश्च दधिक्षौद्रैर्यवैश्च पयसा सह। अष्टांगो ह्येष निर्द्दिष्टो ह्यर्घो हि मुनिभिः पुरा७४। श्रुत्वैतद्वचनं तस्य भीष्मस्यामिततेजसः। उपविष्टो ब्रह्मसुतः पुलस्त्यो भगवानृषिः७५। विष्टरं सहपाद्येन अर्घपात्रं मुदान्वितः। जुजोष भगवान्प्रीतः सदाचारेण तेन तु७६। पुलस्त्य उवाच। सत्यवान्दानशीलोसि सत्यसंधिर्नरेश्वरः। ह्रीमान्मैत्रः क्षमाशीलो विक्रांतः शत्रुशासने७७। धर्मज्ञस्त्वं कृतज्ञस्त्वं दयावान्प्रियभाषिता। मान्यमानयिता विज्ञो ब्रह्मण्यः साधुवत्सलः७८। तुष्टस्तेहं सदा वत्स प्रणिपातपरस्य वै। प्रब्रूहि त्वं महाभाग कथनं ते वदाम्यहम्७९। भीष्म उवाच। भगवन्भगवान्ब्रह्मा कस्मिन्काले स्थितो विभुः। सृष्टिं चकार वै पूर्वं देवादीनां वदस्व मे८०। स्थितिं वा भगवान्विष्णुः कथं रुद्रस्तु निर्मितः। कथं वा ऋषयो देवास्सृष्टास्तेन महात्मना८१। कथं पृथ्वी कथं व्योम कथं चेमे तु सागराः। कथं द्वीपाः पर्वताश्च ग्रामारण्यपुराणि च८२। मुनीन्प्रजापतींश्चैव सप्तर्षीन्प्रवरानपि। वर्णान्वायुं पुरास्थानं गंधर्वान्यक्षराक्षसान्८३। तीर्थानि सरितो वाथ सूर्यादीन्ग्रहतारकान्। यथा ससर्ज भगवांस्तथा मे त्वं वदस्व ह८४। पुलस्त्य उवाच। परः पराणां परमः परमात्मा पितामहः। रूपवर्णादिरहितो विशेषण विवर्जितः८५। अपक्षयविनाशाभ्यां परिणामर्द्धिजन्मभिः। गुणैर्विवर्जितः सर्वैः स भातीति हि केवलम्८६। सर्वत्रासौ समश्चापि वसन्ननुपमो मतः। भावयन्ब्रह्मरूपेण विद्वद्भिः परिपठ्यते८७। तं गुह्यं परमं नित्यमजमक्षयमव्ययम्। तथा पुरुषरूपेण कालरूपेण संस्थितम्८८। तं नत्वाहं प्रवक्ष्यामि यथा सृष्टिं चकार ह। पूर्वं तु पद्मशयनादुत्थाय जगतःप्रभुः८९। गुणव्यंजनसंभूतः सर्गकाले नराधिप। सात्विको राजसश्चैव तामसश्च त्रिधा महान्९०। प्रधानतत्वेन समं तथा बीजादिभिर्वृतः। वैकारिकस्तैजसश्च भूतादिश्चैव तामसः९१। त्रिविधोयमहंकारो महत्तत्त्वादजायत। भूतेंद्रियाणां पंचानां तथा कर्मेन्द्रियैः सह९२। पृथिव्यापस्तथातेजो वायुराकाशमेव च। एकैकशः स्वरूपेण कथयामि यथोत्तरम्९३। शब्दमात्रमथाकाशं भूतादिः खं समावृणोत्। अथाकाशं विकुर्वाणं स्पर्शमात्रं ससर्ज ह९४। बलवानेष वै वायुस्तस्य स्पर्शो गुणो मतः। आकाशं शब्दमात्रं तु स्पर्शमात्रं समावृणोत्९५। ततो वायुर्विकुर्वाणो रूपमात्रं ससर्ज ह। ज्योतीरूपन्तु तद्वायुस्तद्रूपगुणमुच्यते९६। स्पर्शरूपस्तु वै वायू रूपमात्रं समावृणोत्। ज्योतिश्चापि विकुर्वाणं रसमात्रं ससर्ज ह९७। संभवंति ततोंभांसि रूपमात्रं समावृणोत्। विकुर्वाणानि चांभांसि गंधमात्रं ससर्जिरे९८। संघातो जायते तस्मात्तस्य गंधो मतो गुणः। तैजसानीन्द्रियाण्याहुर्देवा वैकारिका दश९९। एकादशम्मनश्चात्र देवा वैकारिकाः स्मृताः। त्वक्चक्षुर्नासिका जिह्वा श्रोत्रमत्र च पंचमम्१०० 1.2.100। एतेषां तु मतं कृत्यं शब्दादि ग्रहणं पुनः। वाक्पाणिपादपायूनि चोपस्थं तत्र पञ्चमम्१०१। विसर्गशिल्पगत्युक्तिर्गुणा एषां विपर्ययात्। आकाश वायु तेजांसि सलिलं पृथिवी तथा१०२। शब्दादिभिर्गुणैर्वीर युक्तानीत्युत्तरोत्तरैः। शांता घोराश्च मूढाश्च विशेषास्तेन ते स्मृताः१०३। नानावीर्याः पृथग्भूतास्ततस्ते संहतिं विना। नाशक्नुवन्प्रजाः स्रष्टुमसमागम्य कृत्स्नशः१०४। समेत्यान्योन्यसंयोगात्परस्परसमाश्रयात्। एकसंघातलक्षाश्च संप्राप्यैक्यमशेषतः१०५। पुरुषाधिष्ठितत्वाच्च व्यक्तानुग्रहणे तथा। महदादयो विशेषांता ह्यंडमुत्पादयंति वै१०६। तत्क्रमेण विवृत्तं तु जलबुद्बुदवत्समम्। तत्राव्यक्तस्वरूपोसौ व्यक्तरूपी जनार्दनः१०७। ब्रह्माब्रह्मस्वरूपेण स्वयमेव व्यवस्थितः। मेरुरुल्बमभूत्तस्य जरायुश्च महीधराः१०८। गर्भोदकं समुद्राश्च तस्यासंश्च महात्मनः। तत्र द्वीपास्समुद्राश्च सज्योतिर्लोकसंग्रहः१०९। तस्मिन्नंडेऽभवन्वीर सदेवासुरमानुषाः। वारि वह्न्यनिलाकाशैर्वृतैर्भूतादिना बहिः११०। वृतं दशगुणैरंडं भूतादिर्महता तथा। अव्यक्तेनावृतो राजंस्तैः सर्वैः सहितो महान्१११। एभिरावरणैः सर्वैः सर्वभूतैश्च संयुतम्। नारिकेलफलं यद्वद्बीजं बाह्यदलैरिव११२। ब्रह्मा स्वयं च जगतो विसृष्टौ संप्रवर्त्तते। सृष्टिं च पात्यनुयुगं यावत्कल्पविकल्पना११३। स संज्ञां याति भगवानेक एव जनार्दनः। सत्वभुग्गुणवान्देवो ह्यप्रमेय पराक्रमः११४। तमोद्रेकं च कल्पांते रूपं रौद्रं करोति च। राजेंद्राखिलभूतानि भक्षयत्यतिभीषणः११५। भक्षयित्वा च भूतानि जगत्येकार्णवीकृते। नागपर्यंकशयने शेते सर्वस्वरूपधृक्११६। प्रबुद्धश्च पुनः सृष्टिं प्रकरोति च रूपधृक्। सृष्टिस्थित्यंतकरणाद्ब्रह्मविष्णुशिवात्मकः११७। स्रष्टा सृजति चात्मानं विष्णुः पाल्यं च पाति च। उपसंह्रियते चापि संहर्त्ता च स्वयं प्रभुः११८। पृथिव्यापस्तथा तेजो वायुराकाशमेव च। स एव सर्वभूतेशो विश्वरूपो यतोव्ययः११९। सर्गादिकं ततोस्यैव भूतस्थमुपकारकम्। स एव सृज्यः स च सर्गकर्त्ता स एव पाल्यं प्रतिपाल्यते यतः। ब्रह्माद्यवस्थाभिरशेषमूर्त्तिर्ब्रह्मा वरिष्ठो वरदो वरेण्यः१२०।

sūta uvāca| namasye sarvalokānāṃ viśvasya jagataḥ patim| ya imaṃ kurute bhāvaṃ sṛṣṭirūpaṃ pradhānavit1| lokakṛllokatatvajño yogamāsthāya yogavit| asṛjatsarvabhūtāni sthāvarāṇi carāṇi ca2| tamajaṃ viśvakarmāṇaṃ citpatiṃ lokasākṣiṇam| purāṇākhyānajijñāsurvrajāmi śaraṇaṃ vibhum3| brahmaviṣṇugirīśebhyo namaskṛtvā samāhitaḥ| iṃdrāya lokapālebhyaḥ savitre ca samādhinā4| munīnāṃ ca variṣṭhāya vasiṣṭhāya mahātmane| tadvaktrebhātatapase jātūkarṇyāya cākṣuṣe5| tasmai bhagavate natvā vedavyāsāya vedhase| puruṣāya purāṇāya bhṛguvākyānuvartine6| tasmādahamupāśrauṣaṃ purāṇaṃ brahmavādinaḥ| sarvajñātsarvalokeṣu pūjitāddīptatejasaḥ7| avyaktaṃ kāraṇaṃ yattannityaṃ sadasadātmakam| mahadādiviśeṣāṃtaṃ sṛjatīti viniścayaḥ8| aṇḍe hiraṇmaye pūrvaṃ brahmaṇaḥ sūtiruttamā| aṃḍasyāvaraṇaṃ cādbhirapāmapi ca tejasā9| vāyunā tasya vāyoḥ khāttadbhūtādita āvṛtam| bhūtādirmahatā cāpi avyaktenāvṛto mahān10| prādurbhāvaśca lokānāmaṃḍa evopavarṇitaḥ| nadīnāṃ parvatānāṃ ca prādurbhāvonuvarṇyate11| manvaṃtarāṇāṃ saṃkṣepātkalpānāṃ copavarṇanam| brahmavṛkṣalaya brahmaprajāsargopavarṇanam12| kalpānāṃ saṃcaraścaiva jagataḥ sthāpanaṃ tathā| śayanaṃ ca harerapsu pṛthivyuddharaṇaṃ punaḥ13| daśadhā janmasaṃcāro bhṛguśāpena keśave| sanniveśo yugādīnāṃ sarvāśramavibhājanam14| svargasthānavibhāgaśca martyānāṃ svargacāriṇāṃ| paśūnāṃ pakṣiṇāṃ caiva saṃbhavaḥ parikīrttitaḥ15| tathā nirvacanaṃ kalpaṃ svādhyāyasya parigrahaḥ| pratisargāḥ punaḥ proktā brahmaṇo buddhipūrvakāḥ16| trayonye'buddhipūrvāste tathā lokānakalpayat| brahmaṇo vadanebhyaśca bhṛgvādīnāṃ samudbhavaḥ17| kalpayoraṃtaraṃ proktaṃ pratisaṃdhiśca sargayoḥ| bhṛgvādīnāmṛṣīṇāṃ ca prajāsargopavarṇanam18| vasiṣṭhasya ca brahmarṣerbrahmattvaṃ parikīrttitam| svāyaṃbhuvasya ca manostataścāpyanukīrtanam19| ukto nābhervisargaśca rajasaśca mahātmanaḥ| dvīpānāṃ ca samudrāṇāṃ parvatānāṃ ca kīrtanam20| dvīpabhedasamudrāṇāmantarbhāvaśca saptasu| kīrtyante yojanāgreṇa ye ca tatra nivāsinaḥ21| tadīyāni ca varṣāṇi nadībhiḥ parvataiḥ saha| jaṃbūdvīpādayo dvīpāḥ samudraiḥ saptabhirvṛtāḥ22| aṃḍasyāṃtastvimelokāḥ saptadvīpā ca medinī| sūryācaṃdramasoścāro grahāṇāṃ jyotiṣāṃ tathā23| kīrtyate dhruvasāmarthyātprajānāṃ ca śubhāśubham| brahmaṇā nirmitaḥ sauraḥ syaṃdanorthavaśātsvayam24| kalpito bhagavāṃstena prasarpati divākaraḥ| sūryādīnāṃ syaṃdanānāṃ dhruvādeva pravarttanaṃ25| kalpitaḥ śiṃśumāraśca yasya pucche dhruvaḥ sthitaḥ| saṃbhavāṃte ca saṃhāraḥ saṃhārāṃte ca saṃbhavaḥ26| devatānāmṛṣīṇāṃ ca manoḥ pitṛgaṇasya ca| na śakyaṃ vistarādvaktumityuktaṃ ca samāsataḥ27| atītānāgatānāṃ vai samaṃ svāyaṃbhuvena tu| manvaṃtareṣu devānāṃ prajeśānāṃ ca kīrtanam28| naimittikaḥ prākṛtikastathaivātyaṃtikaḥ smṛtaḥ| trividhaḥ sarvabhūtānāṃ kalpitaḥ pratisaṃcaraḥ29| anāvṛṣṭirbhāskarācca ghoraḥ saṃvarttakānalaḥ| meghāścaikārṇavā ye tu tathā rātrirmahātmanaḥ30| saṃdhyālakṣaṇamuddiṣṭaṃ tathā brāhmaṃ viśeṣataḥ| bhūtānāṃ cāpi lokānāṃ saptānāmanuvarṇanam31| saṃkīrtyaṃ te mayā cātra pāpānāṃ rauravādayaḥ| sarveṣāmeva satvānāṃ pariṇāmavinirṇayaḥ32| brahmaṇaḥ pratisargaśca sarvasaṃhāravarṇanam| kalpekalpe ca bhūtānāṃ mahatāmapi saṃkṣayaḥ33| susaṃkhyāya ca buddhvā vai brahmaṇaścāpyanityatām| daurātmyaṃ caiva bhogānāṃ saṃsārasya ca kaṣṭatām34| durllabhatvaṃ ca mokṣasya vairāgyāddoṣadarśanam| vyaktāvyaktaṃ parityajya satvaṃ brahmaṇi saṃsthitam35| nānātva darśanātsusthastatastadabhivarttate| tatastāpatrayātīto virūpākhyo niraṃjanaḥ36| ānaṃdaṃ brahmaṇaḥ prāpto na bibheti kutaścana| iti kṛtya samuddeśaḥ pramāṇasyopavarṇitaḥ37| kīrtyaṃte jagato yatra sargapralayavikriyāḥ| pravṛttiścāpi bhūtānāṃ nivṛttīnāṃ phalāni ca38| prādurbhāvo vasiṣṭhasya śakterjanma tathaiva ca| saudāsānnigrahastasya viśvāmitrakṛtena ca39| parāśarasya cotpattiradṛśyantyāṃ yathā vibhoḥ| jajñe pitṝṇāṃ kanyāyāṃ vyāsaścāpi yathā muniḥ40| śukasya ca yathā janma putrasya saha dhīmataḥ| parāśarasya vidveṣo viśvāmitrakṛto yathā41| vasiṣṭhasaṃbhṛtaścāgnirviśvāmitrajighāṃsayā| saṃdhānahetorvibhunā jīrṇaḥ kaṇvena dhīmatā42| devena viprā viprāṇāṃ viśvāmitrahitaiṣiṇā| ekaṃ vedaṃ catuḥpādaṃ caturdhā punarīśvaraḥ43| yathā bibheda bhagavān vyāsaḥ sarveṣvanugrahāt| tasya śiṣyapraśiṣyaiśca śākhābhedāḥ punaḥ kṛtāḥ44| prayāge munivaryaiśca yathā pṛṣṭaḥ svayaṃ prabhuḥ| kṛṣṇena cānuśiṣṭāste munayo dharmakāṃkṣiṇaḥ45| etatsarvaṃ yathātatvamākhyātaṃ dvijasattamāḥ| munīnāṃ dharmanityānāṃ lokataṃtramanuttamam46| brahmaṇā yatpurā proktaṃ pulastyāya mahātmane| pulastyenātha bhīṣmāya gaṃgādvāre prabhāṣitam47| dhanyaṃ yaśasyamāyuṣyaṃ sarvvapāpapraṇāśanam| kīrtanaṃ śravaṇaṃ cāsya dhāraṇaṃ ca viśeṣataḥ48| sūtenānukrameṇedaṃ purāṇaṃ saṃprakāśitam| brāhmaṇeṣu purā yacca brahmaṇoktaṃ savistaram49| pādamasya vidansamyagyodhīyīta jiteṃdriyaḥ| tenādhītaṃ purāṇaṃ syātsarvaṃ nāstyatra saṃśayaḥ50 1.2.50| yo vidyāccaturo vedānsāṃgopaniṣado dvijaḥ| purāṇaṃ ca vijānāti yaḥ sa tasmādvicakṣaṇaḥ51| itihāsapurāṇābhyāṃ vedaṃ samupabṛṃhayet| bibhetyalpaśrutādvedo māmayaṃ pratariṣyati52| adhītya caikamadhyāyaṃ svayaṃ proktaṃ svayaṃbhuvā| āpadaḥ prāpya mucyeta yatheṣṭāṃ prāpnuyādgatim53| purā paraṃparāṃ vakti purāṇaṃ tena vai smṛtam| niruktimasya yo veda sarvapāpaiḥ pramucyate54| ṛṣayohyabruvansūtaṃ kathaṃ bhīṣmeṇa saṅgataḥ| brahmaṇo mānasaḥ putraḥ pulastyo bhagavānṛṣiḥ55| durlabhaṃ darśanaṃ yasya naraiḥ pāpasamanvitaiḥ| atyāścaryamidaṃ sūta kṣatriyeṇa kathaṃ muniḥ56| ārādhito bṛhadbhūtastanno vada mahāmate| kīdṛśaṃ vā tapastena ko vānyo niyamaḥ kṛtaḥ57| yena tuṣṭo munirbrāhmastathā tena prabhāṣitaḥ| parvaṃ vāpyatha parvārdhaṃ samagraṃ vā prabhāṣitam58| yasminsthāne yathādṛṣṭaḥ pulastyo bhagavānṛṣiḥ| tanno vada mahābhāga kalyāḥ sma śravaṇe vayam59| sūta uvāca| yatra gaṃgā mahābhāgā sādhūnāṃ hitakāriṇī| vibhidya parvataṃ vegānniḥsṛtā lokapāvanī60| gaṃgādvāre mahātīrthe bhīṣmaḥ pitṛparāyaṇaḥ| śuśrūṣuḥ suciraṃ kālaṃ mahatāṃ niyame sthitaḥ61| yāvadvarṣaśataṃ sāgraṃ parameṇa samādhinā| dhyāyamānaḥ paraṃ brahma trikālaṃ snānamācarat62| pitṝndevāṃstarpayataḥ svādhyāyena mahātmanaḥ| ātmānaṃ karṣataścāsya tuṣṭo devaḥ pitāmahaḥ63| uvāca tanayaṃ brahmā pulastyamṛṣisattamam| sa tvaṃ devavrataṃ bhīṣmaṃ vīraṃ kurukulodbhavam64| tapasaḥ saṃnivarttasva kāraṇaṃ cāsya kīrttaya| pitṝnbhaktyā mahābhāgo dhyāyamānassamāsthitaḥ65| yo hyasya manasaḥ kāmastaṃ saṃpādayamāciram| pitāmahavacaḥ śrutvā pulastyo munisattamaḥ66| gaṃgādvāramathāgatya bhīṣmaṃ vacanamabravīt| varaṃ varaya bhadraṃ te yatte manasi varttate67| tuṣṭaste tapasā vīra sākṣāddevaḥ pitāmahaḥ| brahmaṇā preṣitastehaṃ varāndāsyāmi kāṃkṣitān68| bhīṣmopi tadvacaḥ śrutvā manaḥśrotrasukhāvaham| unmīlya nayane dṛṣṭvā pulastyaṃ purataḥ sthitam69| aṣṭāṃgapraṇipātena natvā taṃ munisattamam| uvāca praṇato bhūtvā sarvāṃgāliṃgitāvaniḥ70| adya me saphalaṃ janma dinaṃ cedaṃ suśobhanam| bhavataścaraṇau dṛṣṭau jagadvaṃdyau mayā tviha71| tapasaśca phalaṃ prāptaṃ yaddṛṣṭobhagavānmayā| varaprado viśeṣeṇa saṃprāptaśca nadītaṭe72| iyaṃ brasī mayā klaptā āsyatāṃ sukhadā kṛtā| arghyapātre tu pālāśe dūrvākṣatasumaiḥ kuśaiḥ73| sarṣapaiśca dadhikṣaudrairyavaiśca payasā saha| aṣṭāṃgo hyeṣa nirddiṣṭo hyargho hi munibhiḥ purā74| śrutvaitadvacanaṃ tasya bhīṣmasyāmitatejasaḥ| upaviṣṭo brahmasutaḥ pulastyo bhagavānṛṣiḥ75| viṣṭaraṃ sahapādyena arghapātraṃ mudānvitaḥ| jujoṣa bhagavānprītaḥ sadācāreṇa tena tu76| pulastya uvāca| satyavāndānaśīlosi satyasaṃdhirnareśvaraḥ| hrīmānmaitraḥ kṣamāśīlo vikrāṃtaḥ śatruśāsane77| dharmajñastvaṃ kṛtajñastvaṃ dayāvānpriyabhāṣitā| mānyamānayitā vijño brahmaṇyaḥ sādhuvatsalaḥ78| tuṣṭastehaṃ sadā vatsa praṇipātaparasya vai| prabrūhi tvaṃ mahābhāga kathanaṃ te vadāmyaham79| bhīṣma uvāca| bhagavanbhagavānbrahmā kasminkāle sthito vibhuḥ| sṛṣṭiṃ cakāra vai pūrvaṃ devādīnāṃ vadasva me80| sthitiṃ vā bhagavānviṣṇuḥ kathaṃ rudrastu nirmitaḥ| kathaṃ vā ṛṣayo devāssṛṣṭāstena mahātmanā81| kathaṃ pṛthvī kathaṃ vyoma kathaṃ ceme tu sāgarāḥ| kathaṃ dvīpāḥ parvatāśca grāmāraṇyapurāṇi ca82| munīnprajāpatīṃścaiva saptarṣīnpravarānapi| varṇānvāyuṃ purāsthānaṃ gaṃdharvānyakṣarākṣasān83| tīrthāni sarito vātha sūryādīngrahatārakān| yathā sasarja bhagavāṃstathā me tvaṃ vadasva ha84| pulastya uvāca| paraḥ parāṇāṃ paramaḥ paramātmā pitāmahaḥ| rūpavarṇādirahito viśeṣaṇa vivarjitaḥ85| apakṣayavināśābhyāṃ pariṇāmarddhijanmabhiḥ| guṇairvivarjitaḥ sarvaiḥ sa bhātīti hi kevalam86| sarvatrāsau samaścāpi vasannanupamo mataḥ| bhāvayanbrahmarūpeṇa vidvadbhiḥ paripaṭhyate87| taṃ guhyaṃ paramaṃ nityamajamakṣayamavyayam| tathā puruṣarūpeṇa kālarūpeṇa saṃsthitam88| taṃ natvāhaṃ pravakṣyāmi yathā sṛṣṭiṃ cakāra ha| pūrvaṃ tu padmaśayanādutthāya jagataḥprabhuḥ89| guṇavyaṃjanasaṃbhūtaḥ sargakāle narādhipa| sātviko rājasaścaiva tāmasaśca tridhā mahān90| pradhānatatvena samaṃ tathā bījādibhirvṛtaḥ| vaikārikastaijasaśca bhūtādiścaiva tāmasaḥ91| trividhoyamahaṃkāro mahattattvādajāyata| bhūteṃdriyāṇāṃ paṃcānāṃ tathā karmendriyaiḥ saha92| pṛthivyāpastathātejo vāyurākāśameva ca| ekaikaśaḥ svarūpeṇa kathayāmi yathottaram93| śabdamātramathākāśaṃ bhūtādiḥ khaṃ samāvṛṇot| athākāśaṃ vikurvāṇaṃ sparśamātraṃ sasarja ha94| balavāneṣa vai vāyustasya sparśo guṇo mataḥ| ākāśaṃ śabdamātraṃ tu sparśamātraṃ samāvṛṇot95| tato vāyurvikurvāṇo rūpamātraṃ sasarja ha| jyotīrūpantu tadvāyustadrūpaguṇamucyate96| sparśarūpastu vai vāyū rūpamātraṃ samāvṛṇot| jyotiścāpi vikurvāṇaṃ rasamātraṃ sasarja ha97| saṃbhavaṃti tatoṃbhāṃsi rūpamātraṃ samāvṛṇot| vikurvāṇāni cāṃbhāṃsi gaṃdhamātraṃ sasarjire98| saṃghāto jāyate tasmāttasya gaṃdho mato guṇaḥ| taijasānīndriyāṇyāhurdevā vaikārikā daśa99| ekādaśammanaścātra devā vaikārikāḥ smṛtāḥ| tvakcakṣurnāsikā jihvā śrotramatra ca paṃcamam100 1.2.100| eteṣāṃ tu mataṃ kṛtyaṃ śabdādi grahaṇaṃ punaḥ| vākpāṇipādapāyūni copasthaṃ tatra pañcamam101| visargaśilpagatyuktirguṇā eṣāṃ viparyayāt| ākāśa vāyu tejāṃsi salilaṃ pṛthivī tathā102| śabdādibhirguṇairvīra yuktānītyuttarottaraiḥ| śāṃtā ghorāśca mūḍhāśca viśeṣāstena te smṛtāḥ103| nānāvīryāḥ pṛthagbhūtāstataste saṃhatiṃ vinā| nāśaknuvanprajāḥ sraṣṭumasamāgamya kṛtsnaśaḥ104| sametyānyonyasaṃyogātparasparasamāśrayāt| ekasaṃghātalakṣāśca saṃprāpyaikyamaśeṣataḥ105| puruṣādhiṣṭhitatvācca vyaktānugrahaṇe tathā| mahadādayo viśeṣāṃtā hyaṃḍamutpādayaṃti vai106| tatkrameṇa vivṛttaṃ tu jalabudbudavatsamam| tatrāvyaktasvarūposau vyaktarūpī janārdanaḥ107| brahmābrahmasvarūpeṇa svayameva vyavasthitaḥ| merurulbamabhūttasya jarāyuśca mahīdharāḥ108| garbhodakaṃ samudrāśca tasyāsaṃśca mahātmanaḥ| tatra dvīpāssamudrāśca sajyotirlokasaṃgrahaḥ109| tasminnaṃḍe'bhavanvīra sadevāsuramānuṣāḥ| vāri vahnyanilākāśairvṛtairbhūtādinā bahiḥ110| vṛtaṃ daśaguṇairaṃḍaṃ bhūtādirmahatā tathā| avyaktenāvṛto rājaṃstaiḥ sarvaiḥ sahito mahān111| ebhirāvaraṇaiḥ sarvaiḥ sarvabhūtaiśca saṃyutam| nārikelaphalaṃ yadvadbījaṃ bāhyadalairiva112| brahmā svayaṃ ca jagato visṛṣṭau saṃpravarttate| sṛṣṭiṃ ca pātyanuyugaṃ yāvatkalpavikalpanā113| sa saṃjñāṃ yāti bhagavāneka eva janārdanaḥ| satvabhugguṇavāndevo hyaprameya parākramaḥ114| tamodrekaṃ ca kalpāṃte rūpaṃ raudraṃ karoti ca| rājeṃdrākhilabhūtāni bhakṣayatyatibhīṣaṇaḥ115| bhakṣayitvā ca bhūtāni jagatyekārṇavīkṛte| nāgaparyaṃkaśayane śete sarvasvarūpadhṛk116| prabuddhaśca punaḥ sṛṣṭiṃ prakaroti ca rūpadhṛk| sṛṣṭisthityaṃtakaraṇādbrahmaviṣṇuśivātmakaḥ117| sraṣṭā sṛjati cātmānaṃ viṣṇuḥ pālyaṃ ca pāti ca| upasaṃhriyate cāpi saṃharttā ca svayaṃ prabhuḥ118| pṛthivyāpastathā tejo vāyurākāśameva ca| sa eva sarvabhūteśo viśvarūpo yatovyayaḥ119| sargādikaṃ tatosyaiva bhūtasthamupakārakam| sa eva sṛjyaḥ sa ca sargakarttā sa eva pālyaṃ pratipālyate yataḥ| brahmādyavasthābhiraśeṣamūrttirbrahmā variṣṭho varado vareṇyaḥ120|

English translation

Sūta spoke :

1. I salute the Lord of all human beings and of the entire world, of the form of Creation and the Knower of Pradhāna (i.e. Sāṃkhya Prakṛti ). He creates this disposition in me.

2. He, the Creator of the worlds, the Knower of their essential nature , conversant with Yoga (- doctrines ), resorting to the concentration of mind created all immobile and mobile beings.

3. Being desirous of knowing the story of the Purāṇa I submit myself to Him—the unborn , the creator of everything, the Lord of souls , the Observer of the worlds, and the Supreme Ruler.

4-6. Being well-disposed, having saluted with a concentrated mind Brahmā , Viṣṇu , Śiva , Indra , the Guardians of the Quarters of the world and the sun; and also the magnanimous Vasiṣṭha , the greatest among the sages and Jātukarṇya [1] , with penance shining on his face , in the Cāksuṣa ( Manvantara ); and having saluted the revered Vyāsa , the Creator, the ancient Puruṣa who acted according to the words of Bhṛgu (I shall narrate the Purāṇa).

7. From Him, the declarer of the Vedas , the omniscient one, adored in all the worlds and of glowing lustre . I heard the Purāṇa.

8. It is a certainty that Unmanifest Eternal Cause, of the nature of being and non-being, creates all distinctions upto Mahat .

9-10. In the golden egg, the excellent birth of Brahmā (took place) first. The egg was covered by water, and water by light (or heat ). It (i.e. light) was covered by air; air by ether ; that by the source of the elements (i.e. Ahaṃkāra ); that source of elements too was covered by Mahat, and Mahat by the Invisible.

11. And the coming into being (appearance) ofthe worlds in the egg itself is described; then follows the description of the coming into existence of rivers and mountains .

22. Then (follows) the description in brief of the periods of Manus [2] and of the Kalpas , (and also) of the extinction of the Divine Tree and the creation of the beings by Brahmā.

13. The passage of the Kalpas, the fixing of the world, Viṣṇu’s sleeping in the water and the lifting up of the earth again (are also narrated).

14. Viṣṇu’s passing through ten existences (i.e. the ten Incarnations ) due to Bhṛgu’s curse [3] ; the arrangement of the Yugas (ages of the world); the division of (human) life into all the stages (are described).

15. The distinction in the conditions of the mortals moving in heaven (after death ), as well as the origin of beasts and birds is narrated.

16-17. And also etymology and ritual (find a place here) and the inclusion of sacred study (is done); in the same way Brahmā’s wilful dissolutions and creations , and also His three unwilful secondary creations (are recounted); and (how) Brahma conceived the worlds (is told); and the rise of Bhṛgu and others from Brahmā’s mouth (is described in the Purāṇa).

18a. The interval between two Kalpas is narrated and the period of transition between two creations (is described).

18b-19. The description of the origin of the progeny of Bhṛgu and other sages (as given here) and the greatness of the Brahmanical sage Vasiṣṭha is narrated; then follows the glorification of Svāyambhuva Manu .

20. (Account of) the creations of Nābhi and the noble Rajas (is told). The enumeration of the islands [4] , oceans and mountains (is also done).

21. The inclusion among the seven of the various islands and oceans according to their arrangement and the residents thereof are described (in the Purāṇa).

22. Also the regions thereof, along with the rivers and mountains, as well as the islands like Jambū Dvīpa , surrounded by seven seas (are described).

23-25. (The accounts of) these worlds in the egg and the earth with its seven islands (are given); the movement of the sun and the moon and of the planets (and other) luminaries also due to the power of Dhruva is narrated; the good and bad fortune of the beings (is narrated), and (the description of) the sun’s chariot fashioned for a purpose by Brahmā Himself, in which (chariot) regulated by him, the revered sun moves (is given). (It is also told how) the chariots of the sun and others proceed from Dhruva only.

26a. (The Purāṇa narrates how) He created Śiṃśumāra in whose tail Dhruva remains.

26b. Destruction coming at the end of creation and creation at the end of destruction (are described).

27. It is not possible to give in detail the account of gods , sages, Manu and the host of fathers ; so it is narrated in brief.

28. The narration of gods and kings , past and future, in the periods of (various) Manus is similar to that in the (period of) Svāyambhuva (i.e. the first) Manu.

29. The ‘ dissolution -and- recreation ’ of the beings conceived to be of three types is called Naimittika , Prākṛtika , and Ātyantika .

30. Drought and the terrible fire of destruction from the sun, and the clouds causing general inundation, and also the night of the Highest Lord (are described).

31. The characteristic mark of the period intervening between the end of one Yuga and the commencement of another is described and especially that of Brahmā; also the description of the beings and seven worlds (is given in it).

32. I shall describe here (i.e. in the Purāṇa) the hells like Raurava of the Sinners (i.e. where the sinners go); also the consideration of the end of one and all beings.

33. (It contains) the secondary creation of Brahmā and the description of the total destruction; anḍ the destruction of even the great beings in every Kalpa .

34. Having perceived after proper calculation (I shall describe) the evanescence of even Brahmā, and also the depravity of the enjoyments and the painfulness of the worldly existence.

35-36. (The Purāṇa describes) (how) salvation is difficult to attain, and (how) faults are noticed through detachment and (how) Reality, discarding the manifest and unmanifest, remains in Brahman . (The Purāṇa tells) how the untinged one called Virūpa , after realising the diversity, and having gone beyond the three miseries is happy and then, remains in it (ie. Brahman). ‘Experiencing the joy of Brahman he is afraid of nothing’. A full and proper description of the proof for such (statements) is given (here).

[ Note: From here I have increased the verse number with one so that it corresponds with the Sanskrit edition ]

38. In it (lit. in which) the changes pertaining to the world like creation and dissolution are described; also the active worldly life and the fruits of resignation of worldly acts (are described).

39-45. (It describes) The origin of Vasiṣṭha; also the birth of Śakti [4] ; his destruction by Kalmāṣapāda , the son of Sudāsa , through the act of Viśvāmitra ; the birth of Parāśara the Lord from Adṛśyantī ; also how Vyāsa was born of the daughter of the Pitṛs , and how Śuka was born; also of his intelligent son; how Parāśara was very much hated by Viśvāmītra; (how) fire prepared by Vasiṣṭha with a desire to kill Viśvāmitra was destroyed by intelligent Kaṇva —the Lord of the brāhmaṇas and non-brāhmaṇas—desiring the welfare of Visvāmitra , to reconcile (the two sages). How Vyāsa, the Lord, favouring all, divided one Veda of four quarters into four parts; how his pupils and their pupils again divided (the Veda) into (various) branches ; (how) the Lord (i.e. Vyāsa) was asked by the best sages at Prayāga and (how) those sages longing for Dharma , were advised by Kṛṣṇa ( Dvaipāyana Vyāsa).

46a. O best sages, all this is correctly told (in the Purāṇa).

46b-47. So also (is told) the best course of the world of (i.e. as practised by) the sages always practising Dharma, which was in ancient times narrated to the noble Pulastya by Brahmā and by Pulastya to Bhīṣma at Gaṅgādvāra .

48. The narration or the listening to and especially the assimilation of this Purāṇa is blessed, leads to fame, prolongs life and destroys all sins.

49. To the brāhrnaṇas Sūta declared in detail and in due order this Purāṇa which was formerly narrated by Brahmā.

50. There is no doubt that he,who, with his senses subdued, would study with proper understanding (even) a part of this, has studied the entire Purāṇa.

51. He, who knows the four Vedas, along with the Aṅgas (i.e. certain classes of works regarded as auxiliary to the Vedas) and the Upaniṣads and knows the Purāṇa also, is wiser than the one (described above).

52. One should nourish Veda with Itihāsa and Purāṇas . Veda, thinking ‘he would deceive me’, is afraid of a (person) of little learning.

53. And having studied (even) one chapter (of this Purāṇa) narrated by Brahmā himself, one would be free from calamities (even) after having met with them and would get the desired course.

54. It tells about the old tradition; so it is called Purāṇa. He who knows its derivation is absolved of all sins.

The sages said to the Sūta :

55-59. How did the revered sage Pulastya, Brahmā’s mind-born son, whose sight is difficult to be obtained, come in contact with Bhīṣma? It is a a great wonder , O Sūta, O highly intelligent one. Tell us how that great sage was propitiated by that kṣatriya (i.e. Bhīṣma). What kind of penance or what other religious observances did he practise by which that brahmanic sage talked to him in such a way that he explained to him a section or half a section or the entire (Purāṇa)? O fortunate one, tell us, in which place and in what condition the revered one was seen by him? We are ready to listen to it.

Sūta Said :

60-62. Where the Ganges , the benefactress of the good, the purifier of the world, having broken (open) the mountain , flowed forth, there—at the great sacred place—(named) Gaṅgādvāra, Bhīṣma, devoted to the forefathers, desirous of listening to (the Purāṇa), remained, for a very long time in the religious observances of (i.e. practised by) the great, for full hundred years, meditating with great concentration on the Highest Brahman, and bathed thrice (a day).

63. God Brahmā was pleased with the noble one who gratified the forefathers and gods with self- recitation , and who subdued himself.

64-66a. Brahma said to his son Pulastya, the best among the sages: “Such as you are, ward off from penance that brave Devavrata Bhīṣma, a descendant of the Kuru - family , and tell him the reason (for doing so). The blessed one has remained (there) meditating upon his forefathers. What desire his mind has, fulfil it; do not delay.”

66b-67. Having heard the words of Brahmā, Pulastya, the best of the sages, having come to Gaṅgedvāra [Gaṅgādvāra?], said (these) words to Bhīṣma: “Welfare to you; ask for whatever boon is in your mind (i.e. you think of asking).

68. O warrior , god Brahmā himself is pleased with your penance. I, who am sent by Brahmā, will grant you your desired boons.

69-70. Bhīṣma too, having heard those words pleasing to the ears , opening his eyes and seeing Pulastya standing before him, (and) having saluted the best sage with the eight parts of his body and the entire body touching the earth, and thus bending, said:

71. “Today my birth is fruitful; and this day is very auspicious (as) here I have seen your feet adorable for the world.

72. And I have obtained the fruit of my penance since I have seen the venerable one, the granter of the boon, who has especially arrived at the river-bank .

73-74. I have made ready this comfortable seat ; (please) be seated. In the offering-vessel made of Palāśa - leaves is the respectful offering with (i.e. consisting of) sacred dūrvā - grass , rice grains, flowers , barley and milk , for of yore the sages have recommended such an offering consisting of eight articles.”

75. Having heard these words of Bhīṣma, of unlimited lustre the revered sage Pulastya, the son of Brahmā, sat on the seat.

76. Being pleased with him of good behaviour and being delighted the revered one liked the seat with the water offered for washing the feet and the (contents of) the offering-vessel.

Pulastya said :

77. You are a truthful munificent king , true to your word, modest, friendly, of a forgiving nature, (and) powerful in controlling the enemies .

78. O sweet-speaking one, you are conversant with religious law, grateful, kind. (You) honour those who deserve honour. You are intelligent, hospitable to the brāhmaṇas (and) kind towards the good.

79. O child , I am pleased with you who are always intent on obeisance. Tell me, O blessed one, what I (should) tell you.

Bhīṣma said :

80. O revered one, tell me during which time the venerable lord lived and formerly made the creation of gods and others.

81. (When) did revered Viṣṇu (effect) the preservation? How was Rudra creaetd? and how were the sages and gods created by that magnanimous one?

82. How (were) the earth, the sky, these oceans, the islands, the mountains, the villages , the forests and the cities created (by him)?

83-84. Tell me how (i.e. in the order in which) the lord created the ascetics, the (ten) lords of created beings, and the seven distinguished sages, the castes , wind , old places, Gandharvas ; Yakṣas and demons , holy places, rivers, planets like the sun and stars .

Pulastya said :

85-86. He, the best among the best, the greatest, the supreme spirit —Brahmā—without any form or complexion, destitute of any attribute, decay or destruction, change, increase or birth, (and also) void of all qualities, alone shines .

87. He is regarded to be living equally everywhere, and is said to be matchless. The learned declare him to manifest himself in the form of Brahmā.

88-89. Having saluted him, the mysterious, supreme, eternal, unborn, inexhaustible, immutable one, that has remained in the form of time, I shall tell you, how having first risen from the lotus -bed, the lord of the world brought the creation.

90-92. O king, at the time of creation, Mahān , of three types, viz. Sāttvika , Rājasa and Tāmasa also, came out, endowed with the marks of the three constituents.

This Ahaṃkāra—resembling the principle of Pradhāna, and enveloped by seeds etc. of three types (viz. Vaikārika or Sāttvika, Taijasa or Rājasa and Bhutādi or Tāmasa) arose from the principle of Mahat. (From it arose) the five elements and organs of sense, along with the organs of action.

93. I shall narrate the nature of each one (of the five elements, viz.) earth, water, and fire, air and Ākāśa in succession.

94. Ākāśa has the quality of sound ; Bhūtadi [5] covered the sky; Ākāśa, being effected, created the quality of touch.

95. This Vāyu is indeed powerful; touch is regarded to be its quality. Ākāśa, having sound as its quality, covered the quality of touch.

96. From that Vāyu being effected, created the quality of form: that (arising from Vāyu) is of the form of lustre; it is said to be having form as its quality.

97. Vāyu, of the nature of touch, covered (lustre having) the quality of form; lustre too, being effected created the quality of water.

98. The quality of form covered the water arising out of it. The water being effected, created the quality of odour.

99. From it comes into being the aggregate (i.e. the earth). Odour is regarded as its quality; the sense-organs are said to be (arising from) Tejas . The ten of sense and action organs are products of the Sāttvika ( Vaikārika Ahaṃkāra ).

100. Here (i.e. of the organs) mind is the eleventh. The sense-organs are said to be Vaikārika. (They are:) Skin , eye, nose , tongue , and ear is the fifth of these.

101-103. The function of these is said to be the apprehension of sound etc. (The other are:) speech , hands, feet, anus , and the fifth of these is the sex-organ. The characteristics of these in reverse order are: discharge, manual work , movement and speech. Ākāsa , air, fire, water and earth are, O brave one, endowed with the successive qualities of sound etc.; therefore, the specific objects (or particularities) are said to be tranquil, violent and stupid.

104. Then being of diverse strength, and separated , they were unable to procreate without wholly coming together.

105-106. Having come together, by mutual contact and inter-dependence, having the target of one aggregate, completely being united, by being controlled by the Puruṣa, and by the favour of the invisible (Prakṛti) (when favoured by the Avyakta ), (they) beginning with the Mahān etc. and ending with the specific objects effect the egg.

107-111. That (egg) gradually manifested is like a water-bubble. In it, Brahmā himself, whose form is invisible, (who is) Janārdana of a visible form, re mains in the form of Brahman. Of him, the great-souled one, Meru was the foetus, the (other) mountains were the outer skin of the embryo and oceans were the (foetus-) fluid. In that egg, O warrior, there were the islands, seas, and and the whole universe with the luminaries, with gods, demons and human beings. The egg has water, fire, air and ether (Ākāśa) concealed within and is, from outside, covered by Ahaṃkāra and by the ten powers [6] (i.e. ten organs) and Ahaṃkāra (is covered) by Mahān. O prince, Mahān, with all these, is covered by Avyakta.

112. The egg is endowed with all these covers and all beings as the coconut seed is covered by external scabbards.

113. Brahma himself proceeds towards the creation of the world, and protects the creation yuga after yuga, as long as the kalpa is regulated.

114. That god Janārdana, all alone, enjoying pleasure , possessing virtues, of unlimited valour (now) gets an appelation.

115-116. At the end of the kalpa, O best of princes, he increases darkness and takes up a terrible form, and being very ferocious, eats up all beings; and, when the world becomes but one ocean , he, having eaten up all beings, and having assumed his own full form, sleeps on the bed of the serpent .

117. Being awake, he, taking up the form (of Brahmā) effects the creation. For creating, maintaining and destroying (the world he takes up) respectively the forms of Brahmā, Viṣṇu and Śiva.

118. The creator creates himself, and Viṣṇu protects (the world) that is to be protected, and the lord himself, the with-drawer, is withdrawn (into himself).

119. Since he, the immutable one of a universal form , is the lord of (all these) elements—earth, water, and also fire, air and ether, therefore beneficial creation etc. proceed from him only.

120. He—having the entire (world) as his form through such states as Brahman etc., the Supreme Being, the best one, the giver of boons and the worthiest—alone is the creation and the creator; he is the one that protects what is to be protected.

[1]: [1] : Jātukarṇya: “The Jātukarṇyas were a Vasiṣṭha gotra ( Matsya 200.19; Vāyu 1.9-10; but see Bhāgavata IX.2.21). This name is a patronymic, and so there were several of the name. Jātukaraṇya or Jatukarṇa is said to have taught Vyāsa the Veda (Vāyu 1.44; Harivaṃśa 42, 2364), and the Purāṇa ( Brahmāṇḍa 1.1.11)” (Ancient Indian Historical Tradition, p. 217). The Manu is called Cāksuṣa because he was born from the mouth of the Highest Lord (Markaṇḍeya Purāṇa 76.2).

[2]: [2] : A manvantara is said to be the period of a Manu and the gods ( Padma , Sṛṣṭi - khaṇḍa 3.12ff.).

[3]: [3] : The curse pronounced by Bhṛgu on Viṣṇu is attributed to different causes in Devī Bhāgavata (4.11.12) and Padma, Bhūmikhaṇḍa 121.

[4]: [4] : The seven islands are: Jambū , Plakṣa , Sālmala, Kuśa , Krauñca , Śāka and Puṣkara .

[5]: [5] : Śakti: Eldest son of Vasiṣṭha and Arundhati . Adṛśyantī was his wife (Bhāgavata 4.1.41; Mbh. Adi 192.11). He defeated Viśvāmitra in a sacrifice at the house of Saudāsa . Jamadagni again endowed Viśvāmitra with power. Then Viśvāmitra burnt him with the help of Saudāsa. At the time of his death Adṛśyantī was carrying. She gave birth to the celebrated Parāśara. In the present Manvantara the name ofthe 26th Vyāsa is Śakti. (Matsya iii. 2.12-18).

[6]: [6] : Bhūtādi is the Tāmasa Ahaṃkāra . Ahaṃkāra is said to be of three types: (i) Vaikārika or Sāttvika, (ii) Taijasa or Rājasa, and (iii) Bhūtādi or Tāmasa.

[7]: [7] : Guṇa : the five subtle organs of perception , five subtle organs of action and the mind are the eleven śaktis or guṇas of Ahaṃkāra.

Complete chapter-aligned witnesses. Sanskrit Wikisource page 24098, revision 333414 (2022-03-06T08:22:44Z). English is N. A. Deshpande’s complete translation, controlled against its chapter page at https://www.wisdomlib.org/hinduism/book/the-padma-purana/d/doc364122.html and the ten-volume archival witness. The witnesses are aligned at chapter level; no unsupported verse-by-verse equivalence is asserted.