Sṛṣṭi-khaṇḍa · Chapter 3
Sourceभीष्म उवाच। निर्गुणस्याप्रमेयस्य शुद्धस्याथ महात्मनः। कथं सर्गादिकर्त्तृत्वं ब्रह्मणो ह्युपपद्यते १। पुलस्त्य उवाच। शक्तयः सर्वभावानामचिंत्या ज्ञानगोचराः। यत्ततो ब्रह्मणस्तास्तुसर्गाद्या भावशक्तयः २। उत्पन्नः प्रोच्यते विद्वान्नित्य एवोपचारतः। निजेन तस्य मानेन आयुर्वर्षशतं स्मृतम् ३। तत्पराख्यं परार्द्धं च तदर्द्धं परिकीर्त्तितम्। काष्ठा पंचदशाख्या ता निमेषा नृपसत्तम ४। काष्ठा स्त्रिंशत्कला त्रिंशत्कला मौहूर्त्तिको विधिः। तावत्संख्यैरहोरात्रं मुहूर्त्तैर्मानुषं स्मृतम् ५। अहोरात्राणि तावंति मासः पक्षद्वयात्मकः। तैष्षड्भिरयनं वर्षमयने दक्षिणोत्तरे ६। अयनं दक्षिणं रात्रिर्देवानामुत्तरं दिनम्। दिव्यैर्वर्षसहस्रैस्तु कृतत्रेतादिसंज्ञितम् ७। चतुर्युगं द्वादशभिस्तद्विभागं निबोध मे। चत्वारि त्रीणिद्वे चैकं कृतादिषु यथाक्रमम् ८। दिव्याब्दानां सहस्राणि युगेष्वाहुः पुराविदः। तत्प्रमाणैः शतैः संध्या पूर्वा तत्राभिधीयते ९। संध्यांशकश्च तत्तुल्यो युगस्यानंतरो हि यः। संध्यासंध्यांशयोरंतः कालो यो नृपसत्तम १०। युगाख्यः स तु विज्ञेयः कृतत्रेतादिसंज्ञितः। कृतं त्रेता द्वापरं च कलिश्चैव चतुर्युगम् ११। प्रोच्यते तत्सहस्रं तु ब्रह्मणो दिवसं नृप। ब्रह्मणो दिवसे राजन्मनवश्च चतुर्दश १२। भवंति परिमाणं च तेषां कालकृतं शृणु। सप्तर्षयः सुराः शक्रो मनुस्तत्सूनवो नृप १३। एककाले हि सृज्यंते संह्रियंते च पूर्ववत्। चतर्युगानां संख्याता साधिका ह्येकसप्ततिः १४। मन्वंतरं मनोः कालः सुरादीनां च पार्थिव। अष्टौ शतसहस्राणि दिव्यया संख्यया स्मृतः १५। द्विपंचाशत्तथान्यानि सहस्राण्यधिकानि च। त्रिंशत्कोट्यस्तु संपूर्णाः संख्याताः संख्यया नृप १६। सप्तषष्टिस्तथान्यानि नियुतानि महामते। विंशतिश्च सहस्राणि कालोयमधिकं विना १७। मन्वंतरस्य संख्येयं मानुषैरिह वत्सरैः। चतुर्द्दशगुणो ह्येष कालो ब्राह्ममहः स्मृतम् १८। ब्राह्मो नैमित्तिको नाम तस्यांते प्रतिसंचरः। तदाहि दह्यते सर्वं त्रैलोक्यं भूर्भुवादिकम् १९। जनं प्रयांति तापार्त्ता महर्लोकनिवासिनः। एकार्णवे तु त्रैलोक्ये ब्रह्मा ब्रह्मविदां वरः २०। भोगिशय्यागतः शेते त्रैलोक्यग्रासबृंहितः। जनस्थैर्योगिभिर्द्देवश्चिंत्यमानो जगद्विभुः २१। तत्प्रमाणां हि तां रात्रिं तदंते सृजते पुनः। एवं तु ब्रह्मणो वर्षमेवं वर्षशतं च तत् २२। शतं हि तस्य वर्षाणां परमायुर्महात्मनः। एकमस्य व्यतीतं तु परार्धं ब्रह्मणोनघ २३। तस्यान्तेभून्महाकल्पः पाद्म इत्यभिविश्रुतः। द्वितीयस्य परार्धस्य वर्तमानस्य वै नृप २४। वाराह इति कल्पोयं प्रथमः परिकल्पितः। ब्रह्मा नारायणाख्योसौ कल्पादौ भगवान्यथा २५। ससर्ज सर्वभूतानि तदाचक्ष्व महामुने। पुलस्त्य उवाच। प्रजाः ससर्ज भगवाननादिस्सर्वसंभवः २६। अतीतकल्पावसाने निशासुप्तोत्थितः प्रभुः। सत्वोद्रिक्तस्तथा ब्रह्मा शून्यं लोकमवैक्षत २७। तोयान्तस्स महीं ज्ञात्वा निमग्नां वारिसंप्लवे। प्रविचिंत्य तदुद्धारं कर्तुकामः प्रजापतिः २८। विष्णुरूपं तदा ज्ञात्वा पृथ्वीं वोढुं स्वतेजसा। मत्स्यकूर्मादिकां चान्यां वाराहीं तनुमाविशत् २९। वेदयज्ञमयं रूपमाश्रित्य जगतः स्थितौ। स्थितः स्थिरात्मा सर्वात्मा परमात्मा प्रजापतिः ३०। प्रविवेशे तदा तोयं तोयाधारे धराधरः। निरीक्ष्य तं तदा देवी पातालतलमागतम् ३१। तुष्टाव प्रणता भूत्वा भक्तिनम्रा वसुंधरा। पृथिव्युवाच। नमस्ते सर्वभूताय नमस्ते परमात्मने ३२। मामुद्धरास्मादद्य त्वं त्वत्तोहं पूर्वमुत्थिता। परमात्मन्नमस्तेस्तु पुरुषात्मन्नमोस्तु ते ३३। प्रधानव्यक्तरूपाय कालभूताय ते नमः। त्वं कर्त्तासर्वभूतानां त्वं पाता त्वं विनाशकृत् ३४। सर्गादौ यः परोब्रह्मा विष्णुरुद्रात्मरूपधृक्। भक्षयित्वा च सकलं जगत्येकार्णवीकृते ३५। शेषे त्वमेव गोविन्द चिन्त्यमानो मनीषिभिः। भवतो यत्परं रूपं तन्न जानाति कश्चन ३६। अवतारेषु यद्रूपं तदर्चन्ति दिवौकसः। त्वामाराध्य परं ब्रह्म याता मुक्तिं मुमुक्षवः ३७। वासुदेवमनाराध्य को हि मोक्षमवाप्स्यति। यद्रूपं मनसा ग्राह्यं यद्ग्राह्यं चक्षुरादिभिः ३८। बुद्ध्या च यत्परिछेद्यं तद्रूपमखिलं तव। त्वन्मय्यहं त्वदाधारात्वत्सृष्टा त्वामुपाश्रिता ३९। माधवीमिति लोकोयमभिधत्ते ततो हि माम्। एवं संस्तूयमानस्तु पृथिव्या पृथिवीधरः ४०। सामस्वरध्वनिः श्रीमान्जगर्ज परिघर्घरम्। ततः समुत्क्षिप्य धरां स्वदंष्ट्रया महावराहः स्फुटपद्मलोचनः। रसातलादुत्पलपत्रसन्निभः समुत्थितो नील इवाचलो महान् ४१। उत्तिष्ठता तेन मुखानिलाहतं तदाप्लवांभो जनलोक संश्रयान्। सनंदनादीनपकल्मषान्मुनींश्चकार भूयोपि पवित्रतास्पदम् ४२। प्रयांति तोयानि खुराग्रविक्षते रसातलेऽधकृतशब्दसंततिः। बलाहकानां च तति स्तुतस्य श्वासानिलास्ता परितः प्रयाति ४३। उत्तिष्ठतस्तस्य जलार्द्रकुक्षेर्महावराहस्य महीं विदार्य। विधून्वतो वेदमयं श(शि?)रीरं रोमांतरस्था मुनयो जुषंति ४४। जनेश्वराणां परमेश केशव प्रभुर्गदा शंखदरासिचक्रधृक्। प्रभूति नाश स्थिति हेतुरीश्वरस्त्वमेव नान्यत्परमं च यत्पदम् ४५। पादेषु वेदास्तव यूपदंष्ट्रा दंतेषु यज्ञाः श्रुतयश्च वक्त्रे। हुताश जिह्वोसि तनूरुहाणि दर्भाः प्रभो यज्ञपुमांस्त्वमेव ४६। द्यावापृथिव्योरतुलप्रभाव यदंतरं तद्वपुषा तवैव। व्याप्तं जगद्वापि समस्तमेतद्धिताय विश्वस्य विभो भवत्वम् ४७। परमात्मा त्वमेवैको नान्योस्ति जगतः पते ४८। तवैष महिमा येन व्याप्तमेतच्चराचरं। ज्ञानस्वरूपमखिलं जगदेतदबुद्धयः ४९। अर्थस्वरूपं पश्यंतो भ्राम्यंते तमसः प्लवे। ये तु ज्ञानविदश्शुद्धचेतसस्तेऽखिलं जगत् ५० 1.3.50। ज्ञानात्मकं प्रपश्यंति त्वद्रूपं परमेश्वर। प्रसीद सर्वभूतात्मन्भवाय जगतस्त्विमाम् ५१। उद्धरोर्वीममेयात्मन्निमग्नामब्जलोचन। सत्वोद्रिक्तोसि भगवन्गोविंद पृथिवीमिमाम् ५२। समुद्धर भवायेश कुरु सर्वजगद्धितं। एवं संस्तूयमानश्च परमात्मा महीधरः ५३। उज्जहार क्षितिं क्षिप्रं न्यस्तवान्स महार्णवे। तस्योपरि जलौघेस्य महती नौरिवस्थिता ५४। ततः क्षितिं समां कृत्वा पृथिव्यामचिनोद्गिरीन्। यथाविभागं भगवाननादिः पुरुषोत्तमः ५५। भूविभागं ततः कृत्वा सप्तद्वीपान्यथातथं। भूताद्यांश्चतुरोलोकान्पूर्ववत्समकल्पयत् ५६। ब्रह्मणे विष्णुना पूर्वमेतदेव प्रदर्शितं। तुष्टेन देवदेवेन त्वं देवः पुरुषोत्तमः ५७। त्वया मया जगच्चेदं धार्यं पाल्यं च यत्नतः। येषां त्वसुरमुख्यानां वरो दत्तो मयाधुना ५८। देवानां हितकामेन हंतव्यास्ते त्वया विभो। अहं सृष्टिं करिष्यामि सा च पाल्या त्वया विभो ५९। एवमुक्तो गतो विष्णुर्देवादीनसृजद्विभुः। अबुद्धिपूर्वकस्तस्य प्रादुर्भूतस्तमोमयः ६०। तमो मोहो महामोहस्तामिस्रो ह्यन्धसंज्ञकः। पंचधावस्थितः सर्गो ध्यायतस्तु महात्मनः ६१। बहिरंतश्चाप्रकाशः संवृतात्मा नगात्मकः। मुख्यानागायतश्चोक्ता मुख्यसर्गस्ततस्त्वयं ६२। तं दृष्ट्वा साधकं सर्गममन्यदपरं प्रभुः। तस्याभिध्यायतस्सर्गस्तिर्यक्स्रोतोभ्यवर्तत ६३। यस्मात्तिर्यक्प्रवृत्तिः स्यात्तिर्यक्स्रोतस्ततः स्मृतः। पश्वादयस्ते विख्यातास्तमः प्राया ह्यवेदिनः ६४। उत्पथग्राहिणश्चैव ते ज्ञाने ज्ञानमानिनः। अहंकृतास्त्वहंमाना अष्टाविंशद्विधात्मकाः। अंतःप्रकाशास्ते सर्व आवृतास्ते परस्परम् ६५। तमप्यसाधकं मत्वा ध्यायतोन्यस्ततोभवत्। ऊर्द्ध्वस्रोतस्तृतीयस्तु सात्विकोर्ध्वमवर्तत ६६। ते सुखप्रीतिबहुला बहिरंतरनावृताः। प्रकाशा बहिरंतश्च ऊर्द्ध्वस्रोतास्ततः स्मृताः ६७। तुष्टात्मनस्तृतीयस्तु देवसर्गस्तु संस्मृतः। तस्मिन्सर्गे भवत्प्रीतिर्निष्पन्ने ब्रह्मणस्तदा ६८। ततोन्यं स तदा दध्यौ साधकं सर्गमुत्तमम्। असाधकांस्तुतान्ज्ञात्वा मुख्यसर्गादिसंभवान् ६९। तथाभिध्यायतस्तस्य सत्याभिध्यायिनस्ततः। प्रादुर्भूतस्तदाव्यक्तादर्वाक्स्रोतस्तु साधकः ७०। यस्मादर्वाक्प्रवर्तंते ततोऽवाक्स्रोतसस्तु ते। ते च प्रकाशबहुलास्तमोद्रिक्ता रजोधिकाः ७१। तस्मात्ते दुःखबहुला भूयोभूयश्च कारिणः। प्रकाशा बहिरंतश्च मनुष्याः साधकाश्च ते ७२। पंचमोनुग्रहः सर्गः स चतुर्द्धा व्यवस्थितः। विपर्ययेण सिद्ध्या च शक्त्या तुष्ट्या तथैव च ७३ (तुलनीय - ब्रह्माण्ड पुराणम् [https://sa.wikisource.org/s/89a १.१.५.६१], लिङ्ग पुराणम् [https://sa.wikisource.org/s/4ii १.७०.१५८])। विवृत्तं वर्त्तमानं च ते न जानंति वै पुनः। भूतादिकानां भूतानां षष्ठः सर्गः स उच्यते ७४। ते परिग्राहिणः सर्वे सविभागतरास्तु ते। चोदना जाप्यशीलाश्च ज्ञेया भूतादिकास्तु ते ७५। इत्येते कथिताः सर्गाः षडत्र नृपसत्तम। प्रथमो महतस्सर्गो द्वितीयो ब्रह्मणस्तु यः ७६। तन्मात्राणां द्वितीयस्तु भूतसर्गोहि स स्मृतः। वैकारिकस्तृतीयस्तु सर्गश्चैंद्रियकः स्मृतः ७७। इत्येष प्राकृतः सर्गः संभूतो बुद्धिपूर्वकः। मुख्यसर्गश्चतुर्थस्तु मुख्या वै स्थावराः स्मृताः ७८। तिर्यक्स्रोतश्च यः प्रोक्तस्तिर्यग्योन्यस्स उच्यते। ततोर्ध्वस्रोतसां षष्ठो देवसर्गस्तु स स्मृतः ७९। ततोर्वाक्स्रोतसां सर्गः सप्तमः स तु मानुषः। अष्टमोनुग्रहः सर्गः सात्विकस्तामसस्तु सः ८०। पंचैते वैकृताः सर्गाः प्राकृतास्तु त्रयः स्मृताः। प्राकृतो वैकृतश्चैव कौमारो नवमः स्मृतः ८१। एते तव समाख्याता नवसर्गाः प्रजापतेः। प्राकृता वैकृताश्चैव जगतो मूलहेतवः ८२। सृजतो जगदीशस्य किमन्यच्छ्रोतुमर्हसि। भीष्म उवाच। संक्षेपात्कथिताः सर्गा देवादीनां गुरोस्तथा ८३। विस्तराच्छ्रोतुमिच्छामि त्वत्तो मुनिवरोत्तम। पुलस्त्य उवाच। कर्मभिर्भाविताः सर्वेकुशलाकुशलैस्तु ते ८४। ख्यात्या तया ह्यनिर्मुक्ताः संहारे ह्युपसंहृताः। स्थावरान्तास्सुराद्यास्तु प्रजा राजंश्चतुर्विधाः ८५। ब्रह्मणः कुर्वतः सृष्टिं जज्ञिरे मानसाः स्मृताः। ततो देवासुरपितॄन्मानुषांस्तु चतुष्टयं ८६। सिसृक्षुरंभांस्येतानि स्वमात्मानमयूयुजत्। मुक्तात्मनस्ततो जाता दुरात्मानः प्रजापतेः ८७। सिसृक्षोर्जघनात्पूर्वं जज्ञिरे त्वसुरास्ततः। तत्याज तां ततो दुष्टान्तमोमात्रात्मिकां तनुं ८८। सा तु त्यक्ता तनुस्तेन राजेंद्राभूद्विभावरी। सिसृक्षुरन्यदेहस्थः प्रीतिमापुस्ततः सुराः ८९। सत्वोद्रिक्ताः समुद्भूता मुखतो ब्रह्मणो नृप। त्यक्ता सापि तनुस्तेन सत्वप्रायमभूद्दिनं ९०। ततो हि बलिनो रात्रावसुरा देवतादि वा। सत्वमात्रात्मिकां चैव ततोन्यां जगृहे तनुम् ९१। पितृवन्मन्यमानस्य पितरस्तस्य जज्ञिरे। उत्ससर्ज पितॄन्कृत्वा ततस्तामपि स प्रभुः ९२। सा चोत्सृष्टा भवत्संध्या दिननक्तांतरा स्थितिः। रजोमात्रात्मिकामन्यां जगृहे स तनुं ततः ९३। रजोमात्रोत्कटा जाता मनुष्याः कुरुसत्तम। तामप्याशु स तत्याज तनुमाद्यां प्रजापतिः ९४। ज्योत्स्ना समभवच्चापि प्राक्संध्या याभिधीयते। ज्योत्स्नागमे तु बलिनो मनुष्याः पितरस्तथा ९५। राजेंद्र संध्यासमये तस्मात्ते प्रभवंति वै। ज्योत्स्ना रात्र्यहनी सन्ध्या चत्वार्येतानि वै विभोः ९६। ब्रह्मणस्तु शरीराणि त्रिगुणोपाश्रयाणि च। रजोमात्रात्मिकामेव ततोन्यां जगृहे तनुं ९७। ततः क्षुद्ब्रह्मणोजाता जज्ञे कोपस्तया कृतः। क्षुत्क्षामो ह्यंधकारे तु सोसृजद्भगवांस्ततः ९८। विरूपा अत्तुकामास्ते समधावंत तं प्रभुम्। रक्षतामेष यैरुक्तं राक्षसास्ते ततोभवन् ९९। ऊचुः खादाम इत्यन्ये ये ते यक्षास्तु तेभवन्। अतिभीतस्य तान्दृष्ट्वा केशाः शीर्यन्ति वेधसः १०० 1.3.100। हीनाश्च शिरसो भूयः समारोहंति ते शिरः। सर्पणात्तेभवन्सर्पा हीनत्वादहयः स्मृताः १०१। ततः क्रुद्धेन वै स्रष्ट्रा क्रोधात्मानो विनिर्मिताः। वर्णेन कपिशेनोग्रा भूतास्ते पिशिताशिनः १०२। धयतो गां समुद्भूता गंधर्वास्तस्य तत्क्षणात्। पिबंतो जज्ञिरे वाचं गंधर्वास्तेन तेऽभवन् १०३। एतानि सृष्ट्वा भगवान्ब्रह्मा तच्छक्तिचोदितः। ततः स्वच्छंदतोऽन्यानि वयांसि वयसोऽसृजत् १०४। अवयो वक्षसश्चक्रे मुखतोजांश्च सृष्टवान्। सृष्टवानुदराद्गाश्च महिषांश्च प्रजापतिः १०५। पद्भ्यां चाश्वान्स मातंगान्रासभान्गवयान्मृगान्। उष्ट्रानश्वतरांश्चैव न्यंकूनन्याश्च जातयः १०६। ओषध्यः फलमूलिन्यो रोमभ्यस्तस्य जज्ञिरे। त्रेतायुगमुखे ब्रह्मा कल्पस्यादौ नृपोत्तम १०७। सृष्ट्वा पश्वोषधीस्सम्यक्युयोज स तदाध्वरे। गामजं महिषम्मेषमश्वाश्वतरगर्दभान् १०८। एतान्ग्राम्यपशूनाहुरारण्यांश्च निबोधमे। श्वापदो द्विखुरो हस्ती वानरः पञ्चमः खगः १०९। उष्ट्रकाः पशवष्षष्ठास्सप्तमास्तु सरीसृपाः। गायत्रं च ऋचश्चैव त्रिवृत्सोमं रथन्तरम् ११०। अग्निष्टोमं च यज्ञानां निर्ममे प्रथमान्मुखात्। यजूंषि त्रैष्टुभं छन्दः स्तोमं पञ्चदशं तथा १११। बृहत्साम तथोक्थं च दक्षिणादसृजन्मुखात्। सामानि जगतीच्छन्दः स्तोमं सप्तदशं तथा ११२। वैरूपमतिरात्रं च पश्चिमादसृजन्मुखात्। एकविंशमथर्वाणमप्तोर्यामाणमेव च ११३। आनुष्टुभं सवैराजमुत्तरादसृजन्मुखात्। उच्चावचानि भूतानि गात्रेभ्यस्तस्य जज्ञिरे ११४। सुरासुरपितॄन्सृष्ट्वा मनुष्यांश्च प्रजापतिः। ततः पुनः ससर्जासौ स कल्पादौ पितामहः ११५। यक्षान्पिशाचान्गंधर्वांस्तथैवाप्सरसां गणान्। सिद्धकिन्नररक्षांसि सिंहान्पक्षिमृगोरगान् ११६। अव्ययं च व्ययं चैव यदिदं स्थाणुजंगमम्। तत्ससर्ज तदा ब्रह्मा भगवानादिकृद्विभुः ११७। तेषां ये यानि कर्माणि प्राक्सृष्ट्यां प्रतिपेदिरे। तान्येव प्रतिपद्यंते सृज्यमानाः पुनः पुनः ११८। हिंस्राहिंस्रे मृदुक्रूरे धर्माधर्मावृतानृते। तद्भाविताः प्रपद्यंते तस्मात्तत्तस्य रोचते ११९। इंद्रियार्थेषु भूतेषु शरीरेषु च स प्रभुः। नानात्त्वं विनियोगं च धातैव व्यसृजत्स्वयं १२०। नामरूपं च भूतानां कृत्यानां च प्रपंचनम्। वेदशब्देभ्य एवादौ देवादीनां चकार सः १२१। ऋषीणां नामधेयानि यथा वेदे श्रुतानि वै। यथानियोगं योग्यानि अन्येषामपि सोकरोत् १२२। यथर्तावृतुलिंगानि नानारूपाणि पर्यये। दृश्यंते तानितान्येव तथा भावा युगादिषु १२३। करोत्येवंविधां सृष्टिं कल्पादौ स पुनःपुनः। सिसृक्षुश्शक्तियुक्तोसौ सृज्य शक्तिप्रचोदितः १२४। भीष्म उवाच। अर्वाक्स्रोतास्तु कथितो भवता यस्तु मानुषः। ब्रह्मन्विस्तरतो ब्रूहि ब्रह्मा तमसृजद्यथा १२५। यथा सवर्णानसृजद्गुणांश्च स महामुने। यच्च तेषां स्मृतं कर्म विप्रादीनां तदुच्यताम् १२६। पुलस्त्य उवाच। सत्वाभिध्यायिनः पूर्वं सिसृक्षोर्ब्रह्मणः प्रजाः। अजायंत कुरुश्रेष्ठ सत्वोद्रिक्ता मुखात्प्रजाः १२७। वक्षसो रजसोद्रिक्तास्तथान्या ब्रह्मणोभवन्। रजसस्तमसश्चैव समुद्रिक्तास्तथोरुतः १२८। पद्भ्यामन्याः प्रजा ब्रह्मा ससर्ज कुरुसत्तम। तमःप्रधानास्ताः सर्वाश्चातुर्वर्ण्यमिदं ततः १२९। ब्राह्मणाः क्षत्रिया वैश्याः शूद्राश्च नृपसत्तम। पादोरुवक्षस्थलतो मुखतश्च समुद्गताः १३०। यज्ञनिष्पत्तये सर्वमेतद्ब्रह्मा चकार ह। चातुर्वर्ण्यं महाराज यज्ञसाधनमुत्तमम् १३१। यज्ञेनाप्यायिता देवा वृष्ट्युत्सर्गेण मानवाः। आप्यायंते धर्मयज्ञा यतः कल्याणहेतवः १३२। निष्पद्यंते नरैस्ते तु सुकर्मनिरतैः सदा। विरुद्धाचरणापेतैः सद्भिः सन्मार्गगामिभिः १३३। स्वर्गापवर्गं मानुष्यात्प्राप्नुवंति नरा नृप। यच्चाभिरुचितं स्थानं तद्यांति मनुजा विभो १३४। प्रजास्ता ब्रह्मणा सृष्टाश्चातुर्वर्ण्यव्यवस्थितौ। सम्यक्शुद्धाः समाचारा चरणा नृपसत्तम १३५। यथेच्छावासनिरताः सर्वबाधाविवर्जिताः। शुद्धांतःकरणाः शुद्धा धर्मानुष्ठाननिर्मलाः १३६। शुद्धे च तासां मनसि शुद्धांतःसंस्थिते हरौ। शुद्धज्ञानं प्रपश्यंति ब्रह्माख्यं येन तत्पदं १३७। ततः कालात्मको योसौ विरिंचा वा स उच्यते। संसारपातमत्यर्थं घोरमल्पाल्पसारवत् १३८। अधर्मबीजभूतं तत्तमोलोभसमुद्गतम्। प्रजासु तासु राजेंद्र रागादिक्रमसाधनम् १३९। ततः सा सहजासिद्धिस्तेषां नातीव जायते। राजन्वश्यादयश्चान्याः सिद्धयोष्टौ भवंति याः १४०। तासु क्षीणास्वशेषासु वर्द्धमाने च पातके। द्वंद्वाभिभवदुःखार्तास्ता भवंति ततः प्रजाः १४१। ततो दुर्गाणि ताश्चक्रुर्वार्क्षं पार्वतमौदकम्। धान्वनं च तथा दुर्गं पुरं खार्वटकादि यत् १४२। गृहाणि च यथान्यायं तेषु चक्रुः पुरादिषु। शीततापादिबाधानां प्रशमाय महामते १४३। प्रतिहारमिमं कृत्वा शीतादेस्ताः प्रजाः पुनः। वार्तोपायं ततश्चक्रुर्हस्तसिद्धिं च कर्मजाम् १४४। व्रीहयश्च यवाश्चैव गोधूमा अणवस्तिलाः। प्रियंगुकोविदाराश्च कोरदूषाः सचीनकाः १४५। माषा मुद्गा मसूराश्च निष्पावाः सकुलत्थकाः। अढकाश्चणकाश्चैव शणास्सप्तदश स्मृताः १४६। इत्येता ओषधीनां तु ग्राम्याणां जातयो नृप। ओषध्यो यज्ञियाश्चैव ग्राम्यावन्याश्चतुर्दश १४७। व्रीहयः सयवा माषा गोधूमा अणवस्तिलाः। प्रियंगुसप्तमा ह्येता अष्टमास्तु कुलुत्थकाः १४८। श्यामाकस्त्वथ नीवारो वर्तुलस्स गवेधुकः। अथ वेणुयवाः प्रोक्तास्तद्वन्मर्कटका नृप १४९। ग्राम्या वन्याः स्मृता ह्येता ओषध्यश्च चतुर्दश। यज्ञनिष्पत्तये तद्वत्तथासां हेतुरुत्तमः १५० 1.3.150। एताश्च सहयज्ञेन प्रजानां कारणं परम्। परापरविदः प्राज्ञास्ततो यज्ञान्वितन्वते १५१। अहन्यहन्यनुष्ठानं यज्ञानां पार्थिवोत्तम। उपकारकरं पुंसां क्रियमाणं फलार्थिनाम् १५२। येषां चकालसृष्टोसौ पपा(?)बिंदुर्महामते। मर्यादां स्थापयामास यथास्थानं यथागुणम् १५३। वर्णानामाश्रमाणां च धर्मान्धर्मभृतांवर। लोकांश्च सर्ववर्णानां सम्यग्धर्मानुपालिनाम् १५४। प्राजापत्यं ब्राह्मणानां स्मृतं स्थानं तु पार्थिव। स्थानमैंद्रं क्षत्रियाणां सङ्ग्रामेष्वनिवर्तिनाम् १५५। वैश्यानाम्मारुतं स्थानं स्वधर्ममनुवर्तिनाम्। गान्धर्वं शूद्रजातीनां परिचर्या सुवर्तिनाम् १५६। अष्टाशीतिसहस्राणां यतीनामूर्द्ध्वरेतसाम्। स्मृतं तेषां तु यत्स्थानं तदेव गुरुवासिनाम् १५७। सप्तर्षीणां च यत्स्थानं स्मृतं तद्वै वनौकसाम्। प्राजापत्यं गृहस्थानां न्यासिनां ब्राह्मसंज्ञितम् १५८। योगिनाममृतं स्थानं ब्रह्मणः परमं पदं। एकांतिनः सदोद्युक्ता ध्यायिनो योगिनो हि ये१५९। तेषां तत्परमं स्थानं यत्तत्पश्यंति सूरयः। गतागतानि वर्त्तंते चंद्रादित्यादयो ग्रहाः १६०। अद्यापि न निवर्तंते नारायणपरायणाः। तामिस्रमंधतामिस्रं महारौरव रौरवम् १६१। असिपत्रवनं घोरं कालसूत्रमवीचिमत्। विनिंदकानां वेदस्य यज्ञव्याघातकारिणाम् १६२। स्थानमेतत्समाख्यातं स्वधर्मत्यागिनश्च ये। ततोभिध्यायतस्तस्य जज्ञिरे मानसाः प्रजाः १६३। तच्छरीरसमुत्पन्नैः कायस्थैः करणैः सह। क्षेत्रज्ञाः समवर्त्तंत गात्रेभ्यस्तस्य धीमतः १६४। ते सर्वे समवर्तंत ये मया प्रागुदाहृताः। देवाद्याः स्थावरां ताश्च त्रैगुण्यविषयेस्थिताः १६५। एवं भूतानि सृष्टानि स्थावराणि चराणि च। यदास्य ताः प्रजाः सर्वानव्यवर्द्धंतधीमतः १६६। अथान्यान्मानसान्पुत्रान्सदृशानात्मनोऽसृजत्। भृगुं मां पुलहं चैव क्रतुमंगिरसं तथा १६७। मरीचिं दक्षमत्रिं चवसिष्ठंचैवमानसान्। नवब्रह्माण इत्येतेपुराणे निश्चयं गताः १६८। सनंदनादयो ये च पूर्वं सृष्टास्तु वेधसा। न ते लोकेष्वसज्जंत निरपेक्षाः प्रजासुते १६९। सर्वे ह्यागतविज्ञाना वीतरागा विमत्सराः। तेष्वेवं निरपेक्षेषु लोकसृष्टौ महात्मनः १७०। ब्रह्मणोभून्महान्क्रोधस्त्रैलोक्यदहन क्षमः। तस्य क्रोधात्समुद्भूतं ज्वालामालावदीपितम् १७१। ब्रह्मणस्तु तदा ज्योतिस्त्रैलोक्यमखिलं दहत्। भ्रकुटी कुटिलात्तस्य ललाटात्क्रोधदीपितात् १७२। समुत्पन्नस्तदा रुद्रो मध्याह्नार्कसमप्रभः। अर्द्धनारीनरवपुः प्रचण्डोति शरीरवान् १७३। विभजात्मानमित्युक्त्वा तं ब्रह्मांतर्दधेः ततः। तथोक्तोसौ द्विधा स्त्रीत्वं पुरुषत्वं तथाकरोत् १७४। बिभेद पुरुषत्वं च दशधा चैकधा च सः। सौम्यासौम्यैस्तथा रूपैः शांतैः स्त्रीत्वं च स प्रभुः १७५। बिभेद बहुधा चैव स्वरूपैरसितैः सितैः। ततो ब्रह्मा स्वयंभूतं पूर्वं स्वायंभुवं प्रभुम् १७६। आत्मानमेव कृतवान्प्रजापत्ये मनुं नृप। शतरूपां च तां नारीं तपोनिर्द्धूतकल्मषाम् १७७। स्वायंभुवो मनुर्नाम पत्नीत्वे जगृहे प्रभुः। तस्माच्च पुरुषाद्देवी शतरूपा व्यजायत १७८। प्रियव्रतोत्तातनपाद प्रसूत्याकूति संज्ञितम्। ददौ प्रसूतिं दक्षाय आकूतिं रुचये पुरा १७९। प्रजापतिः स जग्राह तयोर्जज्ञे स दक्षिणः। पुत्रो यज्ञो महाभाग दंपत्योर्मिथुनं ततः १८०। यज्ञस्य दक्षिणायां तु पुत्रा द्वादश जज्ञिरे। यामा इति समाख्याता देवाः स्वायंभुवे मनौ १८१। प्रसूत्यां च तथा दक्षश्चतस्रो विंशतिं तथा। ससर्ज कन्यास्तासां तु सम्यङ्नामानि मे शृणु १८२। श्रद्धा लक्ष्सीर्धृतिः पुष्टिस्तुष्टिर्मेधा क्रिया तथा। बुद्धिर्लज्जावपुः शांतिर्ऋद्धिः कीर्तिस्त्रयोदशी १८३। पत्न्यर्थं प्रतिजग्राह धर्मो दाक्षायिणीः प्रभुः। ताभ्यः शिष्टा यवीयस्य(स्प?) एकादश सुलोचनाः १८४। ख्यातिः सत्यथ संभूतिः स्मृतिः प्रीतिः क्षमा तथा। सन्नतिश्चानसूया च ऊर्ज्जा स्वाहा स्वधा तथा १८५। भृगुर्भवो मरीचिश्च तथा चैवांगिरा मुनिः। अहं च पुलहश्चैव क्रतुर्मुनिवरस्तथा १८६। अत्रिर्वसिष्ठो वह्निश्च पितरश्च यथाक्रमम्। ख्यात्याद्या जगृहुः कन्या मुनयो राजसत्तम १८७। श्रद्धा कामं बलं लक्ष्मीर्नियमं धृतिरात्मजम्। संतोषं च तथा तुष्टिर्लोभं पुष्टिरसूयत १८८। मेधा श्रुतं क्रिया दण्डं नयं विनयमवे च। बोधं बुद्धिस्तथा लज्जा विनयं वपुरात्मजम् १८९। व्यवसायं प्रजज्ञे वै क्षेमं शान्तिरसूयत। सुखमृद्धिर्यशः कीर्तिरित्येते धर्मसूनवः १९०। कामान्नंदी सुतं हर्षं धर्मपौत्रमसूयत। हिंसा भार्यात्वधर्मस्य तस्य जज्ञे तदानृतं १९१। कन्या च निकृतिस्ताभ्यां भयं नरक एव च। माया च वेदना चैव मिथुनं द्वंद्वमेव च १९२। तयोर्जज्ञेथ वै माया मृत्युं भूतापहारिणम्। वेदनायास्ततश्चापि दुःखं जज्ञेथ रौरवात् १९३। मृत्योर्व्याधिजराशोक तृष्णाक्रोधाश्च जज्ञिरे। दुःखोत्तराः स्मृता ह्येते सर्वे चाधर्मलक्षणाः १९४। नैषां भार्यास्ति पुत्रो वा ते सर्वे ह्यूर्द्ध्वरेतसः। रौद्राण्येतानि रूपाणि ब्रह्मणो नृवरात्मज १९५। नित्यं प्रलयहेतुत्वं जगतोस्य प्रयांति वै। रुद्रसर्गं प्रवक्ष्यामि यथा ब्रह्मा चकार हा(?) १९६। कल्पादावात्मनस्तुल्यं सुतं प्रध्यायतस्ततः। प्रादुरासीत्प्रभोरंके कुमारो नीललोहितः १९७। रुदन्वै सुस्वरं सोथ द्रवंश्च नृपसत्तम। किं रोदिषीति तं देवो रुदंतं प्रत्युवाच ह १९८। नामधेहीति तं सोथ प्रत्युवाच प्रजापतिम्। रोदनाद्रुद्रनामासि मा रोदीर्धैर्यमावह १९९। एवमुक्तः पुनस्सोथ सप्तकृत्वो रुरोद ह। ततोन्यानि ददौ तस्मै सप्तनामानि वै प्रभुः २०० 1.3.200। मूर्त्तीनां चैवमष्टानां स्थानान्यष्टौ चकार ह। भवं शर्वमथेशानं तथा पशुपतिं नृप २०१। भीममुग्रं महादेवमुवाच स पितामहः। सूर्यो जलं मही वह्निर्वायुराकाशमेव च २०२। दीक्षितो ब्राह्मणः सोम इत्येते तनवः कमात्। एवं प्रकारो रुद्रोसौ सतीं भार्यामविंदत २०३। दक्षकोपाच्च तत्याज सा सती स्वं कलेवरम्। हिमवद्दुहिता साभून्मेनायां नृपसत्तम २०४। उपयेमे पुनश्चैव याचित्वा भगवान्भवः। दाक्षी धातृविधातारौ भृगोः ख्यातिरसूयत २०५। श्रियं च देवदेवस्य पत्नी नारायणस्य या २०६।
bhīṣma uvāca| nirguṇasyāprameyasya śuddhasyātha mahātmanaḥ| kathaṃ sargādikarttṛtvaṃ brahmaṇo hyupapadyate 1| pulastya uvāca| śaktayaḥ sarvabhāvānāmaciṃtyā jñānagocarāḥ| yattato brahmaṇastāstusargādyā bhāvaśaktayaḥ 2| utpannaḥ procyate vidvānnitya evopacārataḥ| nijena tasya mānena āyurvarṣaśataṃ smṛtam 3| tatparākhyaṃ parārddhaṃ ca tadarddhaṃ parikīrttitam| kāṣṭhā paṃcadaśākhyā tā nimeṣā nṛpasattama 4| kāṣṭhā striṃśatkalā triṃśatkalā mauhūrttiko vidhiḥ| tāvatsaṃkhyairahorātraṃ muhūrttairmānuṣaṃ smṛtam 5| ahorātrāṇi tāvaṃti māsaḥ pakṣadvayātmakaḥ| taiṣṣaḍbhirayanaṃ varṣamayane dakṣiṇottare 6| ayanaṃ dakṣiṇaṃ rātrirdevānāmuttaraṃ dinam| divyairvarṣasahasraistu kṛtatretādisaṃjñitam 7| caturyugaṃ dvādaśabhistadvibhāgaṃ nibodha me| catvāri trīṇidve caikaṃ kṛtādiṣu yathākramam 8| divyābdānāṃ sahasrāṇi yugeṣvāhuḥ purāvidaḥ| tatpramāṇaiḥ śataiḥ saṃdhyā pūrvā tatrābhidhīyate 9| saṃdhyāṃśakaśca tattulyo yugasyānaṃtaro hi yaḥ| saṃdhyāsaṃdhyāṃśayoraṃtaḥ kālo yo nṛpasattama 10| yugākhyaḥ sa tu vijñeyaḥ kṛtatretādisaṃjñitaḥ| kṛtaṃ tretā dvāparaṃ ca kaliścaiva caturyugam 11| procyate tatsahasraṃ tu brahmaṇo divasaṃ nṛpa| brahmaṇo divase rājanmanavaśca caturdaśa 12| bhavaṃti parimāṇaṃ ca teṣāṃ kālakṛtaṃ śṛṇu| saptarṣayaḥ surāḥ śakro manustatsūnavo nṛpa 13| ekakāle hi sṛjyaṃte saṃhriyaṃte ca pūrvavat| cataryugānāṃ saṃkhyātā sādhikā hyekasaptatiḥ 14| manvaṃtaraṃ manoḥ kālaḥ surādīnāṃ ca pārthiva| aṣṭau śatasahasrāṇi divyayā saṃkhyayā smṛtaḥ 15| dvipaṃcāśattathānyāni sahasrāṇyadhikāni ca| triṃśatkoṭyastu saṃpūrṇāḥ saṃkhyātāḥ saṃkhyayā nṛpa 16| saptaṣaṣṭistathānyāni niyutāni mahāmate| viṃśatiśca sahasrāṇi kāloyamadhikaṃ vinā 17| manvaṃtarasya saṃkhyeyaṃ mānuṣairiha vatsaraiḥ| caturddaśaguṇo hyeṣa kālo brāhmamahaḥ smṛtam 18| brāhmo naimittiko nāma tasyāṃte pratisaṃcaraḥ| tadāhi dahyate sarvaṃ trailokyaṃ bhūrbhuvādikam 19| janaṃ prayāṃti tāpārttā maharlokanivāsinaḥ| ekārṇave tu trailokye brahmā brahmavidāṃ varaḥ 20| bhogiśayyāgataḥ śete trailokyagrāsabṛṃhitaḥ| janasthairyogibhirddevaściṃtyamāno jagadvibhuḥ 21| tatpramāṇāṃ hi tāṃ rātriṃ tadaṃte sṛjate punaḥ| evaṃ tu brahmaṇo varṣamevaṃ varṣaśataṃ ca tat 22| śataṃ hi tasya varṣāṇāṃ paramāyurmahātmanaḥ| ekamasya vyatītaṃ tu parārdhaṃ brahmaṇonagha 23| tasyāntebhūnmahākalpaḥ pādma ityabhiviśrutaḥ| dvitīyasya parārdhasya vartamānasya vai nṛpa 24| vārāha iti kalpoyaṃ prathamaḥ parikalpitaḥ| brahmā nārāyaṇākhyosau kalpādau bhagavānyathā 25| sasarja sarvabhūtāni tadācakṣva mahāmune| pulastya uvāca| prajāḥ sasarja bhagavānanādissarvasaṃbhavaḥ 26| atītakalpāvasāne niśāsuptotthitaḥ prabhuḥ| satvodriktastathā brahmā śūnyaṃ lokamavaikṣata 27| toyāntassa mahīṃ jñātvā nimagnāṃ vārisaṃplave| praviciṃtya taduddhāraṃ kartukāmaḥ prajāpatiḥ 28| viṣṇurūpaṃ tadā jñātvā pṛthvīṃ voḍhuṃ svatejasā| matsyakūrmādikāṃ cānyāṃ vārāhīṃ tanumāviśat 29| vedayajñamayaṃ rūpamāśritya jagataḥ sthitau| sthitaḥ sthirātmā sarvātmā paramātmā prajāpatiḥ 30| praviveśe tadā toyaṃ toyādhāre dharādharaḥ| nirīkṣya taṃ tadā devī pātālatalamāgatam 31| tuṣṭāva praṇatā bhūtvā bhaktinamrā vasuṃdharā| pṛthivyuvāca| namaste sarvabhūtāya namaste paramātmane 32| māmuddharāsmādadya tvaṃ tvattohaṃ pūrvamutthitā| paramātmannamastestu puruṣātmannamostu te 33| pradhānavyaktarūpāya kālabhūtāya te namaḥ| tvaṃ karttāsarvabhūtānāṃ tvaṃ pātā tvaṃ vināśakṛt 34| sargādau yaḥ parobrahmā viṣṇurudrātmarūpadhṛk| bhakṣayitvā ca sakalaṃ jagatyekārṇavīkṛte 35| śeṣe tvameva govinda cintyamāno manīṣibhiḥ| bhavato yatparaṃ rūpaṃ tanna jānāti kaścana 36| avatāreṣu yadrūpaṃ tadarcanti divaukasaḥ| tvāmārādhya paraṃ brahma yātā muktiṃ mumukṣavaḥ 37| vāsudevamanārādhya ko hi mokṣamavāpsyati| yadrūpaṃ manasā grāhyaṃ yadgrāhyaṃ cakṣurādibhiḥ 38| buddhyā ca yatparichedyaṃ tadrūpamakhilaṃ tava| tvanmayyahaṃ tvadādhārātvatsṛṣṭā tvāmupāśritā 39| mādhavīmiti lokoyamabhidhatte tato hi mām| evaṃ saṃstūyamānastu pṛthivyā pṛthivīdharaḥ 40| sāmasvaradhvaniḥ śrīmānjagarja parighargharam| tataḥ samutkṣipya dharāṃ svadaṃṣṭrayā mahāvarāhaḥ sphuṭapadmalocanaḥ| rasātalādutpalapatrasannibhaḥ samutthito nīla ivācalo mahān 41| uttiṣṭhatā tena mukhānilāhataṃ tadāplavāṃbho janaloka saṃśrayān| sanaṃdanādīnapakalmaṣānmunīṃścakāra bhūyopi pavitratāspadam 42| prayāṃti toyāni khurāgravikṣate rasātale'dhakṛtaśabdasaṃtatiḥ| balāhakānāṃ ca tati stutasya śvāsānilāstā paritaḥ prayāti 43| uttiṣṭhatastasya jalārdrakukṣermahāvarāhasya mahīṃ vidārya| vidhūnvato vedamayaṃ śa(śi?)rīraṃ romāṃtarasthā munayo juṣaṃti 44| janeśvarāṇāṃ parameśa keśava prabhurgadā śaṃkhadarāsicakradhṛk| prabhūti nāśa sthiti heturīśvarastvameva nānyatparamaṃ ca yatpadam 45| pādeṣu vedāstava yūpadaṃṣṭrā daṃteṣu yajñāḥ śrutayaśca vaktre| hutāśa jihvosi tanūruhāṇi darbhāḥ prabho yajñapumāṃstvameva 46| dyāvāpṛthivyoratulaprabhāva yadaṃtaraṃ tadvapuṣā tavaiva| vyāptaṃ jagadvāpi samastametaddhitāya viśvasya vibho bhavatvam 47| paramātmā tvamevaiko nānyosti jagataḥ pate 48| tavaiṣa mahimā yena vyāptametaccarācaraṃ| jñānasvarūpamakhilaṃ jagadetadabuddhayaḥ 49| arthasvarūpaṃ paśyaṃto bhrāmyaṃte tamasaḥ plave| ye tu jñānavidaśśuddhacetasaste'khilaṃ jagat 50 1.3.50| jñānātmakaṃ prapaśyaṃti tvadrūpaṃ parameśvara| prasīda sarvabhūtātmanbhavāya jagatastvimām 51| uddharorvīmameyātmannimagnāmabjalocana| satvodriktosi bhagavangoviṃda pṛthivīmimām 52| samuddhara bhavāyeśa kuru sarvajagaddhitaṃ| evaṃ saṃstūyamānaśca paramātmā mahīdharaḥ 53| ujjahāra kṣitiṃ kṣipraṃ nyastavānsa mahārṇave| tasyopari jalaughesya mahatī naurivasthitā 54| tataḥ kṣitiṃ samāṃ kṛtvā pṛthivyāmacinodgirīn| yathāvibhāgaṃ bhagavānanādiḥ puruṣottamaḥ 55| bhūvibhāgaṃ tataḥ kṛtvā saptadvīpānyathātathaṃ| bhūtādyāṃścaturolokānpūrvavatsamakalpayat 56| brahmaṇe viṣṇunā pūrvametadeva pradarśitaṃ| tuṣṭena devadevena tvaṃ devaḥ puruṣottamaḥ 57| tvayā mayā jagaccedaṃ dhāryaṃ pālyaṃ ca yatnataḥ| yeṣāṃ tvasuramukhyānāṃ varo datto mayādhunā 58| devānāṃ hitakāmena haṃtavyāste tvayā vibho| ahaṃ sṛṣṭiṃ kariṣyāmi sā ca pālyā tvayā vibho 59| evamukto gato viṣṇurdevādīnasṛjadvibhuḥ| abuddhipūrvakastasya prādurbhūtastamomayaḥ 60| tamo moho mahāmohastāmisro hyandhasaṃjñakaḥ| paṃcadhāvasthitaḥ sargo dhyāyatastu mahātmanaḥ 61| bahiraṃtaścāprakāśaḥ saṃvṛtātmā nagātmakaḥ| mukhyānāgāyataścoktā mukhyasargastatastvayaṃ 62| taṃ dṛṣṭvā sādhakaṃ sargamamanyadaparaṃ prabhuḥ| tasyābhidhyāyatassargastiryaksrotobhyavartata 63| yasmāttiryakpravṛttiḥ syāttiryaksrotastataḥ smṛtaḥ| paśvādayaste vikhyātāstamaḥ prāyā hyavedinaḥ 64| utpathagrāhiṇaścaiva te jñāne jñānamāninaḥ| ahaṃkṛtāstvahaṃmānā aṣṭāviṃśadvidhātmakāḥ| aṃtaḥprakāśāste sarva āvṛtāste parasparam 65| tamapyasādhakaṃ matvā dhyāyatonyastatobhavat| ūrddhvasrotastṛtīyastu sātvikordhvamavartata 66| te sukhaprītibahulā bahiraṃtaranāvṛtāḥ| prakāśā bahiraṃtaśca ūrddhvasrotāstataḥ smṛtāḥ 67| tuṣṭātmanastṛtīyastu devasargastu saṃsmṛtaḥ| tasminsarge bhavatprītirniṣpanne brahmaṇastadā 68| tatonyaṃ sa tadā dadhyau sādhakaṃ sargamuttamam| asādhakāṃstutānjñātvā mukhyasargādisaṃbhavān 69| tathābhidhyāyatastasya satyābhidhyāyinastataḥ| prādurbhūtastadāvyaktādarvāksrotastu sādhakaḥ 70| yasmādarvākpravartaṃte tato'vāksrotasastu te| te ca prakāśabahulāstamodriktā rajodhikāḥ 71| tasmātte duḥkhabahulā bhūyobhūyaśca kāriṇaḥ| prakāśā bahiraṃtaśca manuṣyāḥ sādhakāśca te 72| paṃcamonugrahaḥ sargaḥ sa caturddhā vyavasthitaḥ| viparyayeṇa siddhyā ca śaktyā tuṣṭyā tathaiva ca 73 (tulanīya - brahmāṇḍa purāṇam [https://sa.wikisource.org/s/89a 1.1.5.61], liṅga purāṇam [https://sa.wikisource.org/s/4ii 1.70.158])| vivṛttaṃ varttamānaṃ ca te na jānaṃti vai punaḥ| bhūtādikānāṃ bhūtānāṃ ṣaṣṭhaḥ sargaḥ sa ucyate 74| te parigrāhiṇaḥ sarve savibhāgatarāstu te| codanā jāpyaśīlāśca jñeyā bhūtādikāstu te 75| ityete kathitāḥ sargāḥ ṣaḍatra nṛpasattama| prathamo mahatassargo dvitīyo brahmaṇastu yaḥ 76| tanmātrāṇāṃ dvitīyastu bhūtasargohi sa smṛtaḥ| vaikārikastṛtīyastu sargaścaiṃdriyakaḥ smṛtaḥ 77| ityeṣa prākṛtaḥ sargaḥ saṃbhūto buddhipūrvakaḥ| mukhyasargaścaturthastu mukhyā vai sthāvarāḥ smṛtāḥ 78| tiryaksrotaśca yaḥ proktastiryagyonyassa ucyate| tatordhvasrotasāṃ ṣaṣṭho devasargastu sa smṛtaḥ 79| tatorvāksrotasāṃ sargaḥ saptamaḥ sa tu mānuṣaḥ| aṣṭamonugrahaḥ sargaḥ sātvikastāmasastu saḥ 80| paṃcaite vaikṛtāḥ sargāḥ prākṛtāstu trayaḥ smṛtāḥ| prākṛto vaikṛtaścaiva kaumāro navamaḥ smṛtaḥ 81| ete tava samākhyātā navasargāḥ prajāpateḥ| prākṛtā vaikṛtāścaiva jagato mūlahetavaḥ 82| sṛjato jagadīśasya kimanyacchrotumarhasi| bhīṣma uvāca| saṃkṣepātkathitāḥ sargā devādīnāṃ gurostathā 83| vistarācchrotumicchāmi tvatto munivarottama| pulastya uvāca| karmabhirbhāvitāḥ sarvekuśalākuśalaistu te 84| khyātyā tayā hyanirmuktāḥ saṃhāre hyupasaṃhṛtāḥ| sthāvarāntāssurādyāstu prajā rājaṃścaturvidhāḥ 85| brahmaṇaḥ kurvataḥ sṛṣṭiṃ jajñire mānasāḥ smṛtāḥ| tato devāsurapitṝnmānuṣāṃstu catuṣṭayaṃ 86| sisṛkṣuraṃbhāṃsyetāni svamātmānamayūyujat| muktātmanastato jātā durātmānaḥ prajāpateḥ 87| sisṛkṣorjaghanātpūrvaṃ jajñire tvasurāstataḥ| tatyāja tāṃ tato duṣṭāntamomātrātmikāṃ tanuṃ 88| sā tu tyaktā tanustena rājeṃdrābhūdvibhāvarī| sisṛkṣuranyadehasthaḥ prītimāpustataḥ surāḥ 89| satvodriktāḥ samudbhūtā mukhato brahmaṇo nṛpa| tyaktā sāpi tanustena satvaprāyamabhūddinaṃ 90| tato hi balino rātrāvasurā devatādi vā| satvamātrātmikāṃ caiva tatonyāṃ jagṛhe tanum 91| pitṛvanmanyamānasya pitarastasya jajñire| utsasarja pitṝnkṛtvā tatastāmapi sa prabhuḥ 92| sā cotsṛṣṭā bhavatsaṃdhyā dinanaktāṃtarā sthitiḥ| rajomātrātmikāmanyāṃ jagṛhe sa tanuṃ tataḥ 93| rajomātrotkaṭā jātā manuṣyāḥ kurusattama| tāmapyāśu sa tatyāja tanumādyāṃ prajāpatiḥ 94| jyotsnā samabhavaccāpi prāksaṃdhyā yābhidhīyate| jyotsnāgame tu balino manuṣyāḥ pitarastathā 95| rājeṃdra saṃdhyāsamaye tasmātte prabhavaṃti vai| jyotsnā rātryahanī sandhyā catvāryetāni vai vibhoḥ 96| brahmaṇastu śarīrāṇi triguṇopāśrayāṇi ca| rajomātrātmikāmeva tatonyāṃ jagṛhe tanuṃ 97| tataḥ kṣudbrahmaṇojātā jajñe kopastayā kṛtaḥ| kṣutkṣāmo hyaṃdhakāre tu sosṛjadbhagavāṃstataḥ 98| virūpā attukāmāste samadhāvaṃta taṃ prabhum| rakṣatāmeṣa yairuktaṃ rākṣasāste tatobhavan 99| ūcuḥ khādāma ityanye ye te yakṣāstu tebhavan| atibhītasya tāndṛṣṭvā keśāḥ śīryanti vedhasaḥ 100 1.3.100| hīnāśca śiraso bhūyaḥ samārohaṃti te śiraḥ| sarpaṇāttebhavansarpā hīnatvādahayaḥ smṛtāḥ 101| tataḥ kruddhena vai sraṣṭrā krodhātmāno vinirmitāḥ| varṇena kapiśenogrā bhūtāste piśitāśinaḥ 102| dhayato gāṃ samudbhūtā gaṃdharvāstasya tatkṣaṇāt| pibaṃto jajñire vācaṃ gaṃdharvāstena te'bhavan 103| etāni sṛṣṭvā bhagavānbrahmā tacchakticoditaḥ| tataḥ svacchaṃdato'nyāni vayāṃsi vayaso'sṛjat 104| avayo vakṣasaścakre mukhatojāṃśca sṛṣṭavān| sṛṣṭavānudarādgāśca mahiṣāṃśca prajāpatiḥ 105| padbhyāṃ cāśvānsa mātaṃgānrāsabhāngavayānmṛgān| uṣṭrānaśvatarāṃścaiva nyaṃkūnanyāśca jātayaḥ 106| oṣadhyaḥ phalamūlinyo romabhyastasya jajñire| tretāyugamukhe brahmā kalpasyādau nṛpottama 107| sṛṣṭvā paśvoṣadhīssamyakyuyoja sa tadādhvare| gāmajaṃ mahiṣammeṣamaśvāśvataragardabhān 108| etāngrāmyapaśūnāhurāraṇyāṃśca nibodhame| śvāpado dvikhuro hastī vānaraḥ pañcamaḥ khagaḥ 109| uṣṭrakāḥ paśavaṣṣaṣṭhāssaptamāstu sarīsṛpāḥ| gāyatraṃ ca ṛcaścaiva trivṛtsomaṃ rathantaram 110| agniṣṭomaṃ ca yajñānāṃ nirmame prathamānmukhāt| yajūṃṣi traiṣṭubhaṃ chandaḥ stomaṃ pañcadaśaṃ tathā 111| bṛhatsāma tathokthaṃ ca dakṣiṇādasṛjanmukhāt| sāmāni jagatīcchandaḥ stomaṃ saptadaśaṃ tathā 112| vairūpamatirātraṃ ca paścimādasṛjanmukhāt| ekaviṃśamatharvāṇamaptoryāmāṇameva ca 113| ānuṣṭubhaṃ savairājamuttarādasṛjanmukhāt| uccāvacāni bhūtāni gātrebhyastasya jajñire 114| surāsurapitṝnsṛṣṭvā manuṣyāṃśca prajāpatiḥ| tataḥ punaḥ sasarjāsau sa kalpādau pitāmahaḥ 115| yakṣānpiśācāngaṃdharvāṃstathaivāpsarasāṃ gaṇān| siddhakinnararakṣāṃsi siṃhānpakṣimṛgoragān 116| avyayaṃ ca vyayaṃ caiva yadidaṃ sthāṇujaṃgamam| tatsasarja tadā brahmā bhagavānādikṛdvibhuḥ 117| teṣāṃ ye yāni karmāṇi prāksṛṣṭyāṃ pratipedire| tānyeva pratipadyaṃte sṛjyamānāḥ punaḥ punaḥ 118| hiṃsrāhiṃsre mṛdukrūre dharmādharmāvṛtānṛte| tadbhāvitāḥ prapadyaṃte tasmāttattasya rocate 119| iṃdriyārtheṣu bhūteṣu śarīreṣu ca sa prabhuḥ| nānāttvaṃ viniyogaṃ ca dhātaiva vyasṛjatsvayaṃ 120| nāmarūpaṃ ca bhūtānāṃ kṛtyānāṃ ca prapaṃcanam| vedaśabdebhya evādau devādīnāṃ cakāra saḥ 121| ṛṣīṇāṃ nāmadheyāni yathā vede śrutāni vai| yathāniyogaṃ yogyāni anyeṣāmapi sokarot 122| yathartāvṛtuliṃgāni nānārūpāṇi paryaye| dṛśyaṃte tānitānyeva tathā bhāvā yugādiṣu 123| karotyevaṃvidhāṃ sṛṣṭiṃ kalpādau sa punaḥpunaḥ| sisṛkṣuśśaktiyuktosau sṛjya śaktipracoditaḥ 124| bhīṣma uvāca| arvāksrotāstu kathito bhavatā yastu mānuṣaḥ| brahmanvistarato brūhi brahmā tamasṛjadyathā 125| yathā savarṇānasṛjadguṇāṃśca sa mahāmune| yacca teṣāṃ smṛtaṃ karma viprādīnāṃ taducyatām 126| pulastya uvāca| satvābhidhyāyinaḥ pūrvaṃ sisṛkṣorbrahmaṇaḥ prajāḥ| ajāyaṃta kuruśreṣṭha satvodriktā mukhātprajāḥ 127| vakṣaso rajasodriktāstathānyā brahmaṇobhavan| rajasastamasaścaiva samudriktāstathorutaḥ 128| padbhyāmanyāḥ prajā brahmā sasarja kurusattama| tamaḥpradhānāstāḥ sarvāścāturvarṇyamidaṃ tataḥ 129| brāhmaṇāḥ kṣatriyā vaiśyāḥ śūdrāśca nṛpasattama| pādoruvakṣasthalato mukhataśca samudgatāḥ 130| yajñaniṣpattaye sarvametadbrahmā cakāra ha| cāturvarṇyaṃ mahārāja yajñasādhanamuttamam 131| yajñenāpyāyitā devā vṛṣṭyutsargeṇa mānavāḥ| āpyāyaṃte dharmayajñā yataḥ kalyāṇahetavaḥ 132| niṣpadyaṃte naraiste tu sukarmanirataiḥ sadā| viruddhācaraṇāpetaiḥ sadbhiḥ sanmārgagāmibhiḥ 133| svargāpavargaṃ mānuṣyātprāpnuvaṃti narā nṛpa| yaccābhirucitaṃ sthānaṃ tadyāṃti manujā vibho 134| prajāstā brahmaṇā sṛṣṭāścāturvarṇyavyavasthitau| samyakśuddhāḥ samācārā caraṇā nṛpasattama 135| yathecchāvāsaniratāḥ sarvabādhāvivarjitāḥ| śuddhāṃtaḥkaraṇāḥ śuddhā dharmānuṣṭhānanirmalāḥ 136| śuddhe ca tāsāṃ manasi śuddhāṃtaḥsaṃsthite harau| śuddhajñānaṃ prapaśyaṃti brahmākhyaṃ yena tatpadaṃ 137| tataḥ kālātmako yosau viriṃcā vā sa ucyate| saṃsārapātamatyarthaṃ ghoramalpālpasāravat 138| adharmabījabhūtaṃ tattamolobhasamudgatam| prajāsu tāsu rājeṃdra rāgādikramasādhanam 139| tataḥ sā sahajāsiddhisteṣāṃ nātīva jāyate| rājanvaśyādayaścānyāḥ siddhayoṣṭau bhavaṃti yāḥ 140| tāsu kṣīṇāsvaśeṣāsu varddhamāne ca pātake| dvaṃdvābhibhavaduḥkhārtāstā bhavaṃti tataḥ prajāḥ 141| tato durgāṇi tāścakrurvārkṣaṃ pārvatamaudakam| dhānvanaṃ ca tathā durgaṃ puraṃ khārvaṭakādi yat 142| gṛhāṇi ca yathānyāyaṃ teṣu cakruḥ purādiṣu| śītatāpādibādhānāṃ praśamāya mahāmate 143| pratihāramimaṃ kṛtvā śītādestāḥ prajāḥ punaḥ| vārtopāyaṃ tataścakrurhastasiddhiṃ ca karmajām 144| vrīhayaśca yavāścaiva godhūmā aṇavastilāḥ| priyaṃgukovidārāśca koradūṣāḥ sacīnakāḥ 145| māṣā mudgā masūrāśca niṣpāvāḥ sakulatthakāḥ| aḍhakāścaṇakāścaiva śaṇāssaptadaśa smṛtāḥ 146| ityetā oṣadhīnāṃ tu grāmyāṇāṃ jātayo nṛpa| oṣadhyo yajñiyāścaiva grāmyāvanyāścaturdaśa 147| vrīhayaḥ sayavā māṣā godhūmā aṇavastilāḥ| priyaṃgusaptamā hyetā aṣṭamāstu kulutthakāḥ 148| śyāmākastvatha nīvāro vartulassa gavedhukaḥ| atha veṇuyavāḥ proktāstadvanmarkaṭakā nṛpa 149| grāmyā vanyāḥ smṛtā hyetā oṣadhyaśca caturdaśa| yajñaniṣpattaye tadvattathāsāṃ heturuttamaḥ 150 1.3.150| etāśca sahayajñena prajānāṃ kāraṇaṃ param| parāparavidaḥ prājñāstato yajñānvitanvate 151| ahanyahanyanuṣṭhānaṃ yajñānāṃ pārthivottama| upakārakaraṃ puṃsāṃ kriyamāṇaṃ phalārthinām 152| yeṣāṃ cakālasṛṣṭosau papā(?)biṃdurmahāmate| maryādāṃ sthāpayāmāsa yathāsthānaṃ yathāguṇam 153| varṇānāmāśramāṇāṃ ca dharmāndharmabhṛtāṃvara| lokāṃśca sarvavarṇānāṃ samyagdharmānupālinām 154| prājāpatyaṃ brāhmaṇānāṃ smṛtaṃ sthānaṃ tu pārthiva| sthānamaiṃdraṃ kṣatriyāṇāṃ saṅgrāmeṣvanivartinām 155| vaiśyānāmmārutaṃ sthānaṃ svadharmamanuvartinām| gāndharvaṃ śūdrajātīnāṃ paricaryā suvartinām 156| aṣṭāśītisahasrāṇāṃ yatīnāmūrddhvaretasām| smṛtaṃ teṣāṃ tu yatsthānaṃ tadeva guruvāsinām 157| saptarṣīṇāṃ ca yatsthānaṃ smṛtaṃ tadvai vanaukasām| prājāpatyaṃ gṛhasthānāṃ nyāsināṃ brāhmasaṃjñitam 158| yogināmamṛtaṃ sthānaṃ brahmaṇaḥ paramaṃ padaṃ| ekāṃtinaḥ sadodyuktā dhyāyino yogino hi ye159| teṣāṃ tatparamaṃ sthānaṃ yattatpaśyaṃti sūrayaḥ| gatāgatāni varttaṃte caṃdrādityādayo grahāḥ 160| adyāpi na nivartaṃte nārāyaṇaparāyaṇāḥ| tāmisramaṃdhatāmisraṃ mahāraurava rauravam 161| asipatravanaṃ ghoraṃ kālasūtramavīcimat| viniṃdakānāṃ vedasya yajñavyāghātakāriṇām 162| sthānametatsamākhyātaṃ svadharmatyāginaśca ye| tatobhidhyāyatastasya jajñire mānasāḥ prajāḥ 163| taccharīrasamutpannaiḥ kāyasthaiḥ karaṇaiḥ saha| kṣetrajñāḥ samavarttaṃta gātrebhyastasya dhīmataḥ 164| te sarve samavartaṃta ye mayā prāgudāhṛtāḥ| devādyāḥ sthāvarāṃ tāśca traiguṇyaviṣayesthitāḥ 165| evaṃ bhūtāni sṛṣṭāni sthāvarāṇi carāṇi ca| yadāsya tāḥ prajāḥ sarvānavyavarddhaṃtadhīmataḥ 166| athānyānmānasānputrānsadṛśānātmano'sṛjat| bhṛguṃ māṃ pulahaṃ caiva kratumaṃgirasaṃ tathā 167| marīciṃ dakṣamatriṃ cavasiṣṭhaṃcaivamānasān| navabrahmāṇa ityetepurāṇe niścayaṃ gatāḥ 168| sanaṃdanādayo ye ca pūrvaṃ sṛṣṭāstu vedhasā| na te lokeṣvasajjaṃta nirapekṣāḥ prajāsute 169| sarve hyāgatavijñānā vītarāgā vimatsarāḥ| teṣvevaṃ nirapekṣeṣu lokasṛṣṭau mahātmanaḥ 170| brahmaṇobhūnmahānkrodhastrailokyadahana kṣamaḥ| tasya krodhātsamudbhūtaṃ jvālāmālāvadīpitam 171| brahmaṇastu tadā jyotistrailokyamakhilaṃ dahat| bhrakuṭī kuṭilāttasya lalāṭātkrodhadīpitāt 172| samutpannastadā rudro madhyāhnārkasamaprabhaḥ| arddhanārīnaravapuḥ pracaṇḍoti śarīravān 173| vibhajātmānamityuktvā taṃ brahmāṃtardadheḥ tataḥ| tathoktosau dvidhā strītvaṃ puruṣatvaṃ tathākarot 174| bibheda puruṣatvaṃ ca daśadhā caikadhā ca saḥ| saumyāsaumyaistathā rūpaiḥ śāṃtaiḥ strītvaṃ ca sa prabhuḥ 175| bibheda bahudhā caiva svarūpairasitaiḥ sitaiḥ| tato brahmā svayaṃbhūtaṃ pūrvaṃ svāyaṃbhuvaṃ prabhum 176| ātmānameva kṛtavānprajāpatye manuṃ nṛpa| śatarūpāṃ ca tāṃ nārīṃ taponirddhūtakalmaṣām 177| svāyaṃbhuvo manurnāma patnītve jagṛhe prabhuḥ| tasmācca puruṣāddevī śatarūpā vyajāyata 178| priyavratottātanapāda prasūtyākūti saṃjñitam| dadau prasūtiṃ dakṣāya ākūtiṃ rucaye purā 179| prajāpatiḥ sa jagrāha tayorjajñe sa dakṣiṇaḥ| putro yajño mahābhāga daṃpatyormithunaṃ tataḥ 180| yajñasya dakṣiṇāyāṃ tu putrā dvādaśa jajñire| yāmā iti samākhyātā devāḥ svāyaṃbhuve manau 181| prasūtyāṃ ca tathā dakṣaścatasro viṃśatiṃ tathā| sasarja kanyāstāsāṃ tu samyaṅnāmāni me śṛṇu 182| śraddhā lakṣsīrdhṛtiḥ puṣṭistuṣṭirmedhā kriyā tathā| buddhirlajjāvapuḥ śāṃtirṛddhiḥ kīrtistrayodaśī 183| patnyarthaṃ pratijagrāha dharmo dākṣāyiṇīḥ prabhuḥ| tābhyaḥ śiṣṭā yavīyasya(spa?) ekādaśa sulocanāḥ 184| khyātiḥ satyatha saṃbhūtiḥ smṛtiḥ prītiḥ kṣamā tathā| sannatiścānasūyā ca ūrjjā svāhā svadhā tathā 185| bhṛgurbhavo marīciśca tathā caivāṃgirā muniḥ| ahaṃ ca pulahaścaiva kraturmunivarastathā 186| atrirvasiṣṭho vahniśca pitaraśca yathākramam| khyātyādyā jagṛhuḥ kanyā munayo rājasattama 187| śraddhā kāmaṃ balaṃ lakṣmīrniyamaṃ dhṛtirātmajam| saṃtoṣaṃ ca tathā tuṣṭirlobhaṃ puṣṭirasūyata 188| medhā śrutaṃ kriyā daṇḍaṃ nayaṃ vinayamave ca| bodhaṃ buddhistathā lajjā vinayaṃ vapurātmajam 189| vyavasāyaṃ prajajñe vai kṣemaṃ śāntirasūyata| sukhamṛddhiryaśaḥ kīrtirityete dharmasūnavaḥ 190| kāmānnaṃdī sutaṃ harṣaṃ dharmapautramasūyata| hiṃsā bhāryātvadharmasya tasya jajñe tadānṛtaṃ 191| kanyā ca nikṛtistābhyāṃ bhayaṃ naraka eva ca| māyā ca vedanā caiva mithunaṃ dvaṃdvameva ca 192| tayorjajñetha vai māyā mṛtyuṃ bhūtāpahāriṇam| vedanāyāstataścāpi duḥkhaṃ jajñetha rauravāt 193| mṛtyorvyādhijarāśoka tṛṣṇākrodhāśca jajñire| duḥkhottarāḥ smṛtā hyete sarve cādharmalakṣaṇāḥ 194| naiṣāṃ bhāryāsti putro vā te sarve hyūrddhvaretasaḥ| raudrāṇyetāni rūpāṇi brahmaṇo nṛvarātmaja 195| nityaṃ pralayahetutvaṃ jagatosya prayāṃti vai| rudrasargaṃ pravakṣyāmi yathā brahmā cakāra hā(?) 196| kalpādāvātmanastulyaṃ sutaṃ pradhyāyatastataḥ| prādurāsītprabhoraṃke kumāro nīlalohitaḥ 197| rudanvai susvaraṃ sotha dravaṃśca nṛpasattama| kiṃ rodiṣīti taṃ devo rudaṃtaṃ pratyuvāca ha 198| nāmadhehīti taṃ sotha pratyuvāca prajāpatim| rodanādrudranāmāsi mā rodīrdhairyamāvaha 199| evamuktaḥ punassotha saptakṛtvo ruroda ha| tatonyāni dadau tasmai saptanāmāni vai prabhuḥ 200 1.3.200| mūrttīnāṃ caivamaṣṭānāṃ sthānānyaṣṭau cakāra ha| bhavaṃ śarvamatheśānaṃ tathā paśupatiṃ nṛpa 201| bhīmamugraṃ mahādevamuvāca sa pitāmahaḥ| sūryo jalaṃ mahī vahnirvāyurākāśameva ca 202| dīkṣito brāhmaṇaḥ soma ityete tanavaḥ kamāt| evaṃ prakāro rudrosau satīṃ bhāryāmaviṃdata 203| dakṣakopācca tatyāja sā satī svaṃ kalevaram| himavadduhitā sābhūnmenāyāṃ nṛpasattama 204| upayeme punaścaiva yācitvā bhagavānbhavaḥ| dākṣī dhātṛvidhātārau bhṛgoḥ khyātirasūyata 205| śriyaṃ ca devadevasya patnī nārāyaṇasya yā 206|
English translation
Bhīṣma said :
1. How is it possible for Brahman , the quality-less, unlimited, pure and great, to be the author of the creation etc.?
Pulastya said :
2. As the potentialities of all objects are inconceivable and inapprehensible, so are those powers of creation of Brahman.
3. The wise one who is born is only secondarily described to be eternal; and by his own measure his life-span is said to be a hundred years.
4. O best prince, that is called para ; half of it is said to be parārdha . Fifteen nimeṣas (= twinklings of an eye) are said (to form) one kāṣṭhā .
5. Thirty kalās make one kāṣṭhā (also called nimiṣa ), (or) the period called muhūrta . Muhūrtas equalling that number (i.e. 30) form the human day and night (taken together).
6. As many (i.e. 30) days and nights (i.e. thirty days) form a month havingtwo fortnights. With six of them an ayana is formed and a year has (two such ayanas , viz.) Dakṣiṇa and Uttara .
7-9. The dakṣiṇāyana is the night of the gods and the uttarāyaṇa is their day. The set of four yugas called Kṛta , Tretā etc. is formed by 12000 divine years. Learn from me their division: Those acquainted with the past say that the number of a thousand divine years in the Kṛta and other yugas is respectively four, three, two and one. A (period called) sandhyā of equal number of hundred years (corresponding to thousands—the number of years of each yuga ) is said to precede it (i.e. each yuga ).
10-11. That period coming immediately after a yuga and equal to (the period of) a Sandhyā is (called) Sandhyāṃśaka . The period between a Sandhyā and Sandhyāṃśa is to be known as a yuga called Kṛta , Tretā etc. The Caturyuga is said to consist of Kṛta , Tretā , Dvāpara and Kali .
12-21. O prince, a thousand of such caturyugas is said to be a day of Brahmā . There are fourteen Manus during one day of Brahmā. Listen to the measure of their period: O prince the seven sages, Indra , Manu and his sons are created at one and the same time, and are also withdrawn as before (i.e. at one and the same time). The period of Manu and gods is called Manvantara , and is enumerated to form seventy-one caturyugas (i.e. groups of four yugas ). This span, O highly intelligent one, is said to be (e qual to) eight lakhs and fifty-two thousand divine years. According to the calculation, thirty crores, sixtyseven million ond twenty thousand human years without any addition is the number of years in a Manvantara . The day of Brahmā is fourteen times this period. At the end of it (i.e. this day) there is Brahmā’s reabsorption (of the creation called) Naimittika . At that time all the three worlds like Bhūḥ , Bhuvaḥ are consumed. Residents of the Mahas world, afflicted by tormentation, go to the world of (i.e. called) Jana . When the three worlds just become one ocean, Brahmā, the lord of the world, the best among those who know Brahman, increased with the nourishment of the worlds, and being meditated upon by the yogins remaining in the Jana -world lies on the bed of a serpent.
22. At the end of the night which is of the same measure (as the day) he again brings about the creation. Such is the year of Brahmā and likewise are his hundred years.
23. Long is the life-span of that great one, viz. one hundred years. Only one Parārdha (half of the span) has rolled by, O sinless one.
24-25a. At the end of it there was the great Kalpa known as Padma . Of the second Parārdha , O king, this present Kalpa (called) Varāha is conceived to be the first one.
Bhīṣma said :
Tell me, O great, sage, how this Brahmā, called Nārāyaṇa , created all the beings at the beginning of the Kalpa .
Pulastya spoke :
25b-29. Brahmā, the lord, beginningless, cause of everything, who had slept at night, at the end of the bygone Kalpa , got up, with increased vitality, saw the world void; being in the water and noticing the earth plunged in the flood of water, and after a thought desiring to take it and comprehending up the form of Viṣṇu in order to carry off the earth he entered other forms like those of Matsya , Kūrma and Varāha.
30. Having resorted to the form of Vedic Sacrifice, the Creator, of a firm mind, the soul of all and the highest soul, remained (firm) for the stability of the world.
31-32. Then the sustainer of the earth entered the water in the ocean; then the goddess Earth seeing him who had come from the nether region, reverential through devotion, bowing down, praised him.
The Earth said :
33. Salutation to you, the all-existing one; salutation to you, the highest soul; lift me today from this (ocean); formerly I have risen from you. Salution to you, O highest soul; salutation to you, O soul of man.
34-36. Salutation to you who are the manifest form of Pradhāna (the Sāṃkhya Prakṛti ), and who are the destroyer. You are the creator, the protector and the destroyer of all the beings; you, O Govinda , the highest Brahma , who, at the the beginning of the creation take the form of Viṣṇu and Rudra , having devoured everything when the world has just become one ocean, lie (in it) being meditated upon by the wise. Nobody knows that which is your highest form.
37. The residents of heaven worship that form of yours which (you take) in your incarnations. Those desirous of salvation have attained it after having propitiated you, the highest Brahman.
38-40a. For, who would attain salvation without propitiating Vāsudeva ? All that form which can be mentally grasped, the external form that can be perceived by eyes etc. and that which can be defined by intelligence, is your form. I am full of you; you are my support; you have created me (and) I have sought your refuge. Therefore the people call me ‘ Mādhavī ’ (i.e. of or belonging to Mādhava i e. Viṣṇu).
40b-41 Being thus praised by the Earth, the lustrous sustainer of the earth, having the voice like the Sāman -notes, roared with a loud murmuring sound. Then the great boar, resembling a lotus-leaf, and having eyes like full-blown lotuses, having lifted the earth (from the ocean) with is fang, rose like a great blue mountain.
42. The water of the ocean struck by his breath when he rose, again made the sinless sages like Sanandana , who had resorted to the Jana world, the abode of purity.
43. When the base of the earth was struck by his hoof, the water moved on, and the row of clouds hurled by his breath moved all around, making a continuous (thundering) sound.
44. The sages that were between the hair on his body praised the great boar tossing his body of Veda when, he, with his sides wet, came out (of the ocean) after having rent the earth.
45. “O greatest lord, Keśava , you are the lord of the lords of people. O you, holder of the mace, conchshell and disc! You, are the cause of the creation, sustenance and destruction; you are the ruler, and you, and none else, are the place which is the highest.
46. The Vedas are at your feet, your tusk is the tying post, sacrifices are in your fangs, and the sacred texts in your mouth. Your tongue is fire, your hair the sacred darbha grass. O lord, you alone are the sacrificial man.
47. O you of matchless prowess, the distance between heaven and earth—or this entire world—is pervaded by your body; be, O lord, for the well-being of the world.
48-53. O lord of the world, you alone, and none else, are the lord of the world. It is the greatness of you alone by which the movable and the immovable are pervaded. The ignorant ones, who look upon this world, of the form of knowledge, to be true, wander in the flood of darkness; but O lord, the wise ones of pure heart see the entire world, your form, to be of the nature of knowledge. O soul of all beings, be pleased for the existence of the world; O you lotus-eyed one, unlimited self, lift up this earth that is plunged (in the ocean). You are enhanced with energy, O lord Govind. Lift up this earth for the well-being (of the world); bring about the good of the world.”
54. The highest soul, who had held the earth, being thus praised, put it in the great ocean. The earth remained over it like a boat in a stream of water.
55. The beginningless supreme being, then having flattened the earth, piled the mountains on it according to (its) divisions.
56. Then having accurately divided the earth into seven divisions, he conceived the four worlds Bhūḥ etc. as before.
57. This is exactly what was formerly shown to Brahmā by Viṣṇu. The god of gods who was pleased (said to Viṣṇu):
58-59. “This world is to be sustained and protected by you and me with care. O mighty one, those chief Asuras who were granted a boon by me, are now to be billed by you, desiring the good of gods. I shall create the world. O supreme one, it is to be protected by you.”
60. Viṣṇu, the eminent one, being thus addressed (by Brahmā) went (from that place) and created gods and others. From him spontaneous (creation) full of darkness proceeded.
61-62. From the great one, who did not ponder, five kinds of creation stood apart: Tamas , Moha , Mahāmoha , Tāmisra , Andha . It was dark from within and without, and of the form of (i.e. consisting of) the immovable. This is (called) Mukhya Sarga as the Nāgas are said to be pre-eminent in it.
63-64. Seeing that ineffective creation the lord thought of another (creation). From who was pondering, the creation called Tiryak - srotas stood out. As the movement (of the animals other than man) was horizontal (with their faces turned to the ground) the creation is said to be Tiryak-srotas . The beasts etc. too, were known to be almost full of ignorance and lacking perception.
65-67. Taking a wrong path they looked upon ignorance as knowledge. Self-conceited and self-loving, they were of twenty-eight kinds. All of them were shining within and had concealed one another. When he looked upon that as ineffective, another creation came up from him, who pondered. This (creation) too he thought to be ineffective. Then from him, who pondered, another (creation) came up. This third creation was Ūrdhva-srotas , virtuous, and stood high up. They had abundant happiness and pleasure and were open and shining from within and without. Hence they are said to be Ūrdhva -srotas .
68. This third creation of him who was pleased, is known as the creation of gods ( deva -sarga ). When it was accomplished, Brahmā was pleased.
69. Knowing those, coming up from the Mukhya Sarga etc. to be ineffective, he then thought of another excellent effective creation.
70. When he was thinking thus, from him, the manifest one and of the thoughts, an effective creation (called) Arvāk -srotas proceeded.
71-72. Since they move on the lower side, they are Arvāk-srotas . They are rich in brilliance, enhanced in Tamas and strong in Rajas . Therefore they are full of grief and repeat the same things over and over again. They, the human beings, are bright within and without and are efficient.
73-75. Fifth is the Anugraha Sarga arranged in four ways: error, success, power and satisfaction. They again do not know the past and the present. The sixth sarga (creation) is said to be of the beings and the like. All of them have possessions, they become partners, follow instructions, mutter texts and should be known as beings etc.
76. Thus, O best king, the six creations are narrated. First one is the creation of Mahat ; and that which is the second is of Brahmā.
77. The second one of the subtle and primary elements is known as the Bhūtādi sarga . The third one, the Vaikārika , is said to be of sense organs.
78. Thus this is (i.e. these three are together called) Prākṛta sarga , which has come up without deliberation. The fourth one is Mukhya sarga . The immovables are known to be Mukhya .
79-80. That ( sarga ) which is described as Tiryak-srotas is (also) called Tiryak-yonya . Then (comes) the sixth one of the Ūrdhva-srotas known as Deva-sarga . Then (follows) the creation of the Arvāk-srotas (moving with their faces turned to the ground); and the seventh one is Mānuṣa . Eighth is the Anugraha sarga . It is both virtuous and vicious.
81. These five are Vaikṛta sargas (i.e. modified creations). (Other) three are known to be Prākṛta (natural). The ninth ( sarga called) Kaumāra is both Prākṛta and Vaikṛta .
82. These nine creations of Prajāpati , viz. the Prākṛta and the Vaikṛta and the root causes of the world are enumerated to you.
83-84a. What else do you want to hear about the lord of the world—the creator?
Bhīṣma said :
You have told in brief the sargas of gods and others from the lord. O best sage, I desire to hear about them from you in detail.
Pulastya said :
84b-87. Created due to their good and bad actions, and not devoid of the faculty of discrimination, they are withdrawn at the time of universal destruction. O king, the beings—beginning with gods and ending with the immovable—are of four types. They were created by Brahmā creating the world and are known to be mānasa . Then desiring to create the group of four, viz. gods, manes, demons and human beings, he employed himself (to create) this water. Then from Prajāpati free and wicked souls were born.
88. First, (from him) desirous of creating beings, the demons were born from his buttocks. Then he abandoned that wicked body full of vice only.
89-90. O best of kings, that body abandoned by him be came the night. Then resorting to another body, he desired to create; and then, O king, gods, born from his mouth, were joyful (as they were) increased with brightness. He abandoned that body too, and (it became) the day full of brightness.
91-92. Therefore, the demons are powerful at night and the gods by day. Then he took up another body full of virtue only. The pitṛs looking upon him as their father were born from (that body of) him. The lord having created the pitṛs gave up that body too.
93. That body, thus abandoned, became evening—the time between (the end of) day and (the beginning of) night. Then he took up another body full of activity only.
94-97. (From it) human beings, richly endowed with activity only, were born, O best among the Kurus . Prajāpati quickly gave up that former body also. That body became light, which is also called twilight. Therefore human beings arepower-ful when the light comes on (i.e. in the morning), and likewise the pitṛs are powerful (in the evening). Light, night, day and evening—these four are Brahmā’s bodies supporting the three constituents ( sattva , rajas and tamas ). Then he took up another body of the nature of activity ( rajas ) only.
98. Then Brahmā had a sneeze; and it produced anger (in him); affected by it the lord then created (certain beings) in darkness.
99-101. These deformed (beings) desiring to eat him up, ran to the lord. Those who said ‘Protect him’, became goblins. Those others who said ‘Let us eat him’, became spirits. The hairs of the creator who was very much afraid of them fell off, and those that fell off, again got on his head. They are known as serpents ( sarpa ) on account of their creeping ( sarpaṇa ), and snakes ( ahi ) on account of their having fallen ( hinatva ).
102-104. Then the angry creator created fearful, angry-minded beings, pink in colour and flesh-eaters. Then Gandharvas , sucking the earth, sprang from him at that time. While sucking (the earth), they produced sounds; so on that account, they became gandharvas . Impelled by the respective capacity of them, he, having created these, created the birds at his free will.
105-114. He created sheep from his chest, and rams from his mouth. He created cows and buffaloes from his belly; and from his feet (he created) horses with elephants, donkeys, (a species of ox called) gavayas , deer, camels, mules, antelopes and other species; herbs having fruits and roots sprang up from his hair. At the beginning of the kalpa , and the introduction of Tretā yuga , Brahmā having duly created animals and herbs, employed himself in a sacrifice. Cows, rams, buffaloes, sheep, horses, mules, and donkeys—these are called tame animals. Learn from me the wild ones: Beasts of prey, two-hoofed animals, elaphants, monkeys, birds, as the fifth (species), animals like camels as the sixth, serpents as the seventh. From his first mouth (i.e. facing the east) he created Gāyatra , ṛks , and also Trivṛtsoma and Rathantara and Agniṣṭoma of sacrifices. From his mouth facing the south (he created) the Yajus -formulae, Triṣṭubh metre, and Stoma , Pañcadaśa , Bṛhatsāma and Uktha . From his mouth facing the west he created Sāmans , Jagatī metre, and Stoma , Saptadaśa , Vairūpa and Atirāja . From his mouth facing the north, he created Ekaviṃśa , Atharva , Āptoryāma , Anuṣṭubh , and Vairāja . From the limbs of his body high and low animals were created.
115-116. Having created gods, demons, manes and human beings, the creator again at the beginning of the kalpa , created spirits, goblins, gandhavas and groups of celestial nymphs, siddhas , kinnaras , demons, lions, birds, beasts and reptiles.
117. Then Brahmā, supreme ruler, the primary cause, created whatever is unchanging and changing, movable and immovable.
118. Those beings being again and again created, enter upon those acts which they performed before (this) creation (i.e. in the previous creation).
119. Inspired by cruelty and kindness, right or wrong, truth or falsehood, they follow that; therefore each one likes a particular thing.
120. The creator, the lord, himself created diversity and employment among the objects of senses, the beings and (their) bodies.
121. From (i.e. by the authority of) the Vedic words, he, in the beginning, brought about the names and forms, and also the diversity in acts of gods etc.
122. He also gave names to the sages as reported in the Vedas, and also to others according to their respective duties.
123. Since, in the season the characteristics are seen and in the change (that an object goes through) various forms are observed, they are as they occurred in the beginnings of the yugas .
124. Desirous of creation, endowed with capacity and impelled by the potency of creation, he again and again brings about creation of this type at the beginning of a kalpa .
Bhīṣma said :
125. O brāhmaṇa , please tell me in detail how Brahma brought about that creation of human beings called Arvāksrotas which you mentioned.
126. (Tell me) O great sage, how he created the castes, and qualities; tell (me) what is said to be the duty of brāhmaṇas etc.
Pulastya spoke :
127. O best among the Kurus, formerly from the mouth of Brahmā, thinking of virtue and desiring to create, beings enhanced with virtue were created.
128. From his chest (sprang up those) who were enhanced with activity and others and from his thigh those who were enhanced with activity and ignorance.
129-130. Brahmā then created from his feet other beings. All those are dominated by ignorance. From it, O best of kings, castes have come : Brāhmaṇa , Kṣatriya , Vaiśya , and Śūdra have sprung up from his feet, thighs, chest and mouth (in the reverse order).
131. Brahmā did all this for the accomplishment of sacrifice. O great king, the four-fold caste is the best means of sacrifice.
132. Gods are satisfied bysacrifice; human beings by gift of rain; for this reason religious sacrifices are the cause of wellbeing.
133. They are accomplished by good human beings always engaged in good acts, keeping away from opposite (i.e. bad) conduct and going along the good path.
134. O king, from humanity men obtain (i.e. go to) heaven and salvation. O lord, human beings go to the place which is liked by them.
135-136. O best king, for the steadiness of the fourfold caste Brahmā created these beings duly, pure and of a good conduct, living where they liked, destitute of all afflictions, of pure hearts, pure and spotless due to the practice of religion.
137. When Hari is well-settled in their pure minds and hearts, they, by that see that place called Brahman of pure knowledge.
138-139. Then that place of the nature of the Supreme Spirit is called the abode of Viriñca . O best king, Tamas (darkness), cause of falling into the mundane existence, extremely fearful, having little worth, the seed of unrighteousness, arising out of greed, and cause of the series of attachment etc. (springs up) in the beings.
140-141. Then the natural superhuman power does not quite arise in them. O king, there are eight other superhuman powers like subduing (others). When all of them become exhausted and sin increases, then the beings become afflicted with pain due to being overpowered by the pairs of opposite qualities.
142. Then they put up forts: in forests, on mountains, or in water they built forts, cities and villages.
143. O highly intelligent one, in the cities etc. they put up, according to propriety, houses for protection from afflictions like cold and heat.
144. After shunning cold etc. these beings again employed agriculture and manual labour as a result of their acts.
145-146. Rice, barley, and wheat, aṇu , sesamum, long pepper, kovidāra (trees), kodrava (grains) with grams, beans, masūra (pulse), niṣpāva , kulutthaka (pulse), aḍhaka (grains), grams and hemp are said to be seventeen.
147. These, O king, are the species of plants in a village. There are fourteen plants used for sacrifice and found in a village and a forest.
148-149. Rice with barley, beans, wheat, aṇu , sesamum with priyaṅgu as the seventh and kulutthaka (pulse) as the eighth. Śyāmāka grain, wild rice, peas, gavedhu (grass), bamboo-seeds are mentioned. So also markataka grain.
150. These fourteen plants are said to be found in a village and a forest. So also for the accomplishment of a sacrifice they are an excellent means.
151-153. Along with the sacrifice they are also a great cause (of the nourishment) of beings. Therefore, the wise, who know the higher and the lower, perform sacrifices. O best king, performing sacrifices daily is useful to men desiring fruit (of the sacrifices); and for whom, O highly intelligent one, the papābindu created by time set the limit according to their position and qualities.
154. O best among the religious people, he prescribed the duties of castes and the stages of life and the worlds men properly practising the duties of their castes (would go to).
155-157. O king, the place of the brāhmaṇas (i.e. the place which the brāhmaṇas reach) is said to be of Prajāpati (i.e. Brahmaloka ); of kṣatriyas not returning (i.e. not fleeing away) from the battle (the place) is that of Indra; of vaiśyas who follow their duties the place is of Vāyu ; and for śūdras who adhere to (remain well in) service the place is that of Gandharvas. That place which is said to be of (i.e. reached by) the eighty-eight thousand sages remaining in perpetual celibacy is also of (i.e. reached by) celibate students living with their teachers.
158-164. That place which is said to be of the Seven Sages is also said to be of (i.e. reached by) the anchorites. The place of (i.e. reached by) the householders is of Prajāpati and the place of (i.e. reached by) the ascetics is called Brahma. The place of (i.e. reached by) the yogins is the immortal place—the highest place of Brahman; of the yogins always remaining in secluded places constantly exerting and meditating, the highest place is the one which the wise (alone) see. The planets like the moon and the sun go and come; but those who are intent upon Nārāyaṇa do not return even now. For those who condemn the Vedas and create obstacles in (the performance of) sacrifices and who give up their duties, the place that is told is the terrible Tāmisra , Andhatāmisra , Mahāraurava , Raurava , Asipatravana , Kālasūtra and Avīcimat . Then from him who meditated, the mind-born beings sprang up. From the limbs of the intelligent one, souls came up along with sense-organs produced from his body and remaining there.
165. All those whom I have enumerated before sprang up: beginning with gods and ending with the immovable, and remaining in the sphere of the three constituents (of Prakṛti viz. sattva , rajas and tamas ).
166-169. Thus the beings—immovable and movable—were created. When all these created beings of that intelligent one increased, then he created other mind-born sons like himself: Bhṛgu , myself (i.e. Pulastya ), Pulaha , Kratu and Aṅgiras also; Marīci , Dakṣa and Atri , and Vasiṣṭha . In the Purāṇa they are determined to be the nine Brahmās . Sanandana and others who were formerly created by the creator did not take interest in the worlds, as they were indifferent to (raising) progeny.
170-171. All of them were having knowledge, were free from attachment, and void of hatred. When they were thus indifferent to the creation of the world, Brahmā entertained great anger capable of burning the three worlds. From his wrath the series of burning flames arose. The flame (from the anger) of Brahmā was (capable of) burning all the three worlds.
172-173. From his forehead, with the eyebrows knit and blazing with anger sprang up Rudra, huge, resembling the mid-day sun, having a large body, consisting of half male and half female.
174. ‘Divide yourself’. Saying so, Brahmā then vanished. Thus addressed, he divided himself into two (forms)—female and male.
175. He divided the male form into ten and one; and the female into mild and harsh and tranquil forms.
176-180. He also divided himself into many forms black and white. Then Brahma appointed the self-existent one, the lord, the former Svāyambhuva Manu , who was but his own self, for begetting progeny. That Manu, named Svāyambhuva , the lord, took that lady Śatarūpā , with her sins completely washed, as his wife. From that supreme being, goddess Śatarūpā gave birth to (two sons, viz.) Priyavrata and Uttānapāda ; (and two daughters, viz.) Prasūti and Ākūti . First he gave Prasūti (in marriage) to Dakṣa and Ākūti to Ruci . That Prajāpati (Ruci) accepted her (i.e. Ākūti). From that couple, O great one, Yajña , the son, along with Dakṣiṇā , was then born.
181. Twelve sons were born to Dakṣiṇā from Yajña. They were called Yama - devas , in the Svāyambhuva Manu (period).
182. In the same way, Dakṣa begot twenty-four daughters on Prasūti. Hear from me their correct names.
183-185. Śraddhā , Lakṣmī , Dhṛti , Puṣṭi , Tuṣṭi , Medhā , Kriyā ; and also Buddhi , Lajjā , Vapu , Śānti , Ṛddhi , and Kīrti as the thirteenth. Dharma , the lord, accepted these daughters of Dakṣa as his wives. The remaining eleven, fine-eyed (daughters who were) younger than these were: Khyāti , Satī and Sambhūti , (also) Smṛti , Prīti , and Kṣamā , Sannati , Anasūyā , Ūrjā , Svāhā , and Svadhā .
186-187. O best king, the sages Bhṛgu, Bhava , Marīci, Aṅgiras, I (i.e. Pulastya), (and) Kratu—the excellent sage—and also Atri, Vasiṣṭha, Vahni , and the pitṛs married these daughters viz. Khyāti and others.
188-190. Śraddhā gave birth to a son, viz. Kāma , Lakṣmī to Bala , Dhṛti to Niyama ; Tuṣṭi also gave birth to Santoṣa , and Puṣṭi to Lobha ; Medhā to Śruta , Kriyā to Daṇḍa , Naya and Vinaya ; Vapu gave birth to a son, viz. Vyavasāya ; Śānti to Kṣema ; (these and) Sukha , Ṛdhhi, Yaśas , Kīrti, are the sons of Dharma.
191. Nandī gave birth to Harṣa , Dharma’s grandson from Kāma. Adharma ’s wife was Hiṃsā , who begot Anṛta and a daughter, viz. Nikṛti .
192-193. From the two (i.e. Anṛta and Nikṛti) were born Bhaya and Naraka ; and also the pair Māyā and Vedanā . From the two Māyā brought forth Mṛtyu , who takes away (the lives of) the beings, and from Raurava Vedanā brought forth Duḥkha .
194. From Mṛtyu were born Vyādhi , Jarā , Śoka , Tṛṣṇā , and Krodha . All these are said to be accompanied by Duḥkha and are characterised by unrighteousness.
195-196. They do not have wives or sons, and all of them live in perpetual celibacy. O prince, these are Brahmā’s terrible forms. They constantly become the cause of the destruction of the world. I shall (now) tell (you) the creation of Rudra as brought about by Brahmā.
197-199. When, at the beginning of the kalpa , he was thinking of a son, a boy, blue-red in complexion, and crying melodiously, arose from him. Out of pity, O king, god (Brahmā) said to him who was crying: ‘Why are you crying?’ He replied to the creator: ‘Give me a name’. (Brahmā said:) ‘On account of your crying, you are named Rudra. Do not weep; have courage’.
200-204. Thus addressed, he cried seven times. So the lord gave him seven other names; and for his eight forms he fashioned eight places. The creator said to Rudra (called) Bhava, Śarva , Īśāna , Pasupati , Bhīma , Ugra , and Mehādeva: ‘The sun, water, earth, fire, air and the sky, the initiated Brāhmaṇa and Soma —these are your bodies respectively’. Rudra, thus characterised, obtained Satī as his wife. That Satī gave up her body due to the wrath of Dakṣa. O best king, she became the daughter of Himālaya (born) from Menā .
205-206. Lord Bhava, soliciting her again, married her. Khyāti, the daughter of Dakṣa, gave birth to Dhātā and Vidhātā ; and to Śrī, the wife of Lord Nārāyaṇa.
Complete chapter-aligned witnesses. Sanskrit Wikisource page 14920, revision 334422 (2022-04-03T10:10:08Z). English is N. A. Deshpande’s complete translation, controlled against its chapter page at https://www.wisdomlib.org/hinduism/book/the-padma-purana/d/doc364123.html and the ten-volume archival witness. The witnesses are aligned at chapter level; no unsupported verse-by-verse equivalence is asserted.