Brahmanda Purana

Chapter 5 - The Creation of the

Universe

प्रथमे प्रक्रियापादे लोककल्पनं

नाम पंचमोऽध्यायः
Summary:
The Boar incarnation of Visnu—Primary and
secondary creation—creation of gods, sages and
their dissolution.
 Sri Suta said
श्रीसूत उवाच

1. At the beginning, the waters were present everywhere,

आपोऽग्रे सर्वगा आसन्नेतस्मिन्पृथिवीतले on the surface of the earth. When this (visible world) had
been annihilated and when the winds had become quiet,
शांतवातैः प्रलीनेऽस्मिन्न प्राज्ञायत किंचन॥१॥ nothing could be known.
2. In that vast ocean-like expanse of water,[1] when the
एकार्णवे तदा तस्मिन्नष्टे स्थावरजंगमे whole world consisting of mobile and immobile beings
had perished, the only entity present there was that lord
Brahma with thousand eyes and thousand legs.[2]
विभुर्भवति स ब्रह्मा सहस्राक्षः सहस्रपात्॥२॥ 3. At that time Brahma named Narayana lay asleep in the
waters. He had a thousand heads. He was the Purusa with
सहस्रशीर्षा पुरुषो रुक्मवर्णो ह्यतींद्रियः golden colour and was beyond the ken of the sense-organs.
4. Prohibited[3] (?) on account of the excess of Sattva, he
ब्रह्म नारायणाख्यस्तु सुष्वाप सलिले तदा॥३॥ saw the empty world. In this context, as regards Narayana
they cite this sloka (verse).
सत्त्वोद्रे कान्निषिद्धस्तु शून्यं लोकमवैक्षत 5. Waters are called Naras (because) the waters are indeed
the children of (Nara) (Man); the waters are his place of
resort. Hence, he is remembered as Narayana.[4]
इमं चोदाहरंत्यत्र श्लोकं नारायणं प्रति॥४॥ 6. (Defective text). He remains meditating for a period
equal to a thousand Yugas. He performs meditation on a
प्रापो नारा इति प्रोक्ता आपो वै नरसूनवः (lotus) with golden petals in order to reach the ideal state
of Brahman.[5]
अयन तस्य ताः प्रोक्तास्तेन नारायणः स्मृतः॥५॥
तुल्य युग सहस्रस्य वसन्काल मुपास्यतः
स्वर्णपत्रेप्रकुरुते ब्रह्मत्वादर्श कारणात॥६॥
7. Like a glow-worm at night during the rainy season,
ब्रह्म तु सलिले तस्मिन्नवाग् भूत्वा तदा चरन् Brahma moves about here and there in the water, stooping
down with his face turned downwards.
निशायामिव खद्योतः प्रापृट्काले ततस्ततः॥७॥ 8-9. After knowing that the great (universe) had gone deep
into that vast expanse of water, he thought of uplifting the
ततस्तु सलिले तस्मिन् विज्ञायांतर्गते महत् earth with steadiness of composure. Then he thought of the
other eightfold cosmic body (as evolved by) Omkara, in
the beginnings of Kalpas as before. Then the great, soul
अनुमानाद संमूढो भूमेरद्धरणं प्रति॥८॥ thought of his divine form.
10. On seeing that the earth had sunk into the water he
ॐ काराष्टतनुं त्वन्यां कल्पा दिषु यथा पुरा thought—“what form shall I assume and uplift the earth?”
11. He remembered the form of a Boar[6] that is suitable
ततो महात्मा मनसा दिव्य रूपम चिंतयत्॥९॥ for the aquatic sports. It was invisible[7] unto all living
beings. It is of the nature of speech termed Brahman.
सलिलेऽवप्लुतां भूमिं दृष्ट् वा स समचिंतयत् 12. Its girth was ten Yojanas (1 Yojana=12 Km) and the
length was a hundred Yojanas. It resembled the dark
किं तु रूपमहं कृत्वा सलिलादुद्धरे महीम्॥१०॥ cloud, in complexion. It had a rumbling sound like that of
the clouds.
जलक्रीडा समुचितं वाराहं रूप मस्मरत् 13. It had a huge body like a great mountain. It had curved
fangs, white, sharp and terrible. It bore resemblance (in
lustre to) lightning and fire. Its brilliance was like that of
अदृश्यं सर्वभूतानां वाङ्मयं ब्रह्म संज्ञितम्॥११॥ the sun.

दशयोजन विस्तीर्ण मायतं शतयो जनम्

नीलमेघ प्रतीकाशं मेघस्तनि तनिः स्वनम्॥१२॥
महापर्वत वर्ष्माणं श्वेततीक्ष्णो ग्रदं ष्ट्रिणाम्
विद्युदग्नि प्रतिकाश मादित्य सम तेजसम्॥१३॥
14. It had thick long and round shoulders. It used to walk
पीनवृत्ताय तस्कंधं विष्णु विक्रम गामि च with the (steady) steps of Visnu. The region of its hips was
raised up (well-developed) and stout. It was honoured with
पीनोन्नत कटीदे शं वृषलक्षण पूजितम्॥१४॥ the characteristic features of a bull.
15. Assuming this inimitable form of a boar, Hari entered
आस्थाय रूप मतुलं वाराहम मितं हरिः the nether worlds for uplifting the earth.
16-19. (The description of Yajna-varaha),[8] The
पृथिव्युद्धरणार्थाय प्रविवेश रसा तलम्॥१५॥ conclusion on the Diksa (initiation) and Isti (sacrifice)
were his curved fangs, the Kratu (sacrifice) was his
tooth[9] The Juhu(the crescent shaped wooden ladle) was
दीक्षा समाप्तीष्टि दं ष्ट्रः क्रतुदंतो जुहूमुखः अग्नि his mouth; the fire was his tongue,[10] the Darbha grasses
were his hairs,[11] the Brahma (one of the four rtviks
जिह्वो दर्भरोमा ब्रह्मशीर्षो महातपाः॥१६॥ employed at a Soma sacrifice or vedic knowledge of great
penance was his head.[12] The Vedas were his shoulders;
he had the fragrance of the Havis. The Havya, Kavya etc.
वेदस्कंधो हविर्गन्धि र्हव्य कव्यादि वेगवान् were his velocity;[13] Pragvamsa (the sacrificial room
facing the east) was his body[14] he was brilliant he was
प्राग्वंशकायो द्युतिमान् नानादीक्षा भिरन्वितः॥ equipped with different kinds of Diksas (initiations); he
was the master of Yoga with Daksina for his heart; he was
१७॥ the lord full of sraddha (faith) and Sattva (good quality);
[15] he had Upakarma (extra study of the Vedas by way of
expiation) for his Ruci[16] (lustre or taste); he had
दक्षिणा हृदयो योगी श्रद्धासत्त्वमयो विभुः Pravargya (the ceremony preliminary to Soma sacrifice) as
his avartabhusana [17] (ornamental whorls of hair on his
chest), the way of the different Cchandas (Metres) was his
उपाकर्मरुचिश्चैव प्रवर्ग्वा वर्तभूषणः॥१८॥ pathway; the Upanisads their esoteric doctrines constiuted
his seat. He was assisted by Maya as spouse.
नानाछन्दो गतिपथो गुह्योप निषदासनः
माया पत्नी सहायो वै गिरिशृंग मिवोच्छ्यः॥१९॥

20-22. He had the height of the peak of a mountain; he had

अहोरात्रेक्षणधरो वेदांगश्रुतिभूषणः प्राज्य the day and the night as his eyes;[18] He had the ancillary
subjects of the Vedas as the ornament unto his ears. He
गंधः स्रुवस्तुंडः सामघोषस्वनो महान्॥२०॥ had the odour of the ajya (ghee-offering; in the sacrifice);
the Sruva (the sacrificial ladle) was his snout; he had the
loud pitch in chanting of the Saman hymns as his voice; he
सत्यधर्ममयः श्रीमान् कर्मविक्रमसत्कृतः was glorious, an embodiment of truth and virtue; he was
honoured by the exploits of his actions; expiation was his
claw; he was terrible; he had the knee joints of the
प्रायश्चित्तनखो घोरः पशुजानुर्महामखः॥२१॥ animals; he was the great sacrifice incarnate; Udgata was
his entrail;[19] the Homa was his Linga (symbol); he had
उद्गातांत्रो होमलिंगः फलबीजमहौषधीः fruits and seeds as great medicinal herbs[20](?)
Vadyantara[21] (Another disputant) was his own sastra
(sacrifice) (?). Absence of egotim as well as Soma juice
वाद्यंतरात्मसत्रस्य नास्मिकासोमशोणितः॥२२॥ was his blood.
23. [ The text in Bd.P. is corrupt. The corresponding verse
भक्ता यज्ञवराहांताश्चापः संप्राविशत्पुनः अग्नि in Va. P. 6.23 is as follows:]
bhutva Yajna-varaho vai antah sa pravisat prabhuh /
संछादितां भूमिं समामिच्छन्प्रजापतिम्॥२३॥ adbhih sanchaditam urvim sa tam asnan prajapatih /
upagamyojjaharasu apas tas ca sa vinyasan //
“It is reported that he verily became Yajna-varaha and the
Lord entered the waters. That Prajapati found that earth
which was covered over with waters. Removing
(displacing) those waters, he seized and quickly lifted it
 up”.

24. He allocated the waters of the ocean in the oceans and

उपगम्या जुहावैता मद्यश्चाद्यसमन्यसत् मामुद्राश्च those of the rivers in the rivers. After making them
separate and equal, he gathered the mountains on the earth
समुद्रेषु नादे याश्च नदीषु च पृथक् तास्तु for its stability.
25. These mountains had been burnt in the previous Sarga
समीकृत्य पृथिव्यां सोऽचिनोद्गिरीन्॥२४॥ (period of creation) by the Samvartaka fire (i.e. fire of
destruction at the time of universal annihilation). Along
with that fire these mountains had got merged in the earth
प्राक्सर्गे दह्यमानास्तु तदा संवर्तकाग्निना completely.
26. (Defective text). In that vast expanse of water [due to
दे नाग्निना विलीनास्ते पर्वता भुवि सर्वशः॥२५॥ cold (saityat—Va. P.)], they became stored up by the
wind. Wherever this (water solution with burnt mountains)
was sprinkled, a mountain cropped up in each of those
सत्यादे कार्णवे तस्मिन् वायुना यत्तु संहिताः places.
27. After they had been scattered, Visvakarman divided
निषिक्ता यत्रयत्रा संस्तत्र तत्रा चलो ऽभवत्॥२६॥ the worlds, oceans and mountains. He divides like this
again and again at the beginning of every Kalpa.[22]
ततस्तेषु प्रकीर्णेषु लोकोदधि गिरीस्तथा 28. He created again and again this earth consisting of
seven continents along with the oceans and the mountains.
He (also) created again the four worlds beginning with
विश्वकर्मा विभजते कल्पादिषु पुनःपुनः॥२७॥ Bhu (earth).
ससमुद्रामिमां पृथ्वी सप्तद्वीपां सपर्वताम
भूराद्यांश्चतुरो लोकान्पुनःपुनरकल्पयत्॥२८॥

29-31. After creating the worlds, Brahma,.the self-born

लाकान्प्रकल्पयित्वा च प्रजासर्ग ससर्ज
ब्रह्मा स्वयंभूर्भगवान् सिसृक्षुर्विविधाः प्रजाः॥२९॥
ससर्ज सृष्टं तद्रूपं कल्पादिषु यथा पुरा
तस्याभिध्यायतः सर्गं तदा वै बुद्धिपूर्वकम्॥३०॥
प्रधानसमकाले च प्रादुर्भूतस्तमो मयः तमो
मोहो महामोहस्तामिस्रो  ह्यंधसंज्ञितः॥३१॥
अविद्या पंचपर्वैषा प्रादुर्भूता महात्मनः पंच
धावस्थितः सर्गो ध्यायत साभिमानिनः॥३२॥
ह lord began the creation of Prajas (subjects). Desirous of
creating different subjects (creatures), he created them in
the same form as had been created before. As he meditated
and pondered about (the forthcoming) creation preceded
by (cosmic) intellect, Avidya unfolded itself into five
forms simultaneous with Pradhana[23] (?). These five
forms were Tamasika. They were darkness, delusion,
great-delusion, pitch darkness and blind darkness.
32. Thus Avidya had five joints (Parvan).[24] It
manifested itself from the great-soul. Thus the creation
remained five-fold even as he was meditating over it and
identifying himself with it.
33. It is surrounded everywhere by Tamas like the seed
and the creeper within a pot.[25] Within and without, it is
devoid of lustre as well as devoid of consciousness.
34. Since they have (well) made intellect, miseries and
sense-organs, the Nagas (i.e. trees, creepers, plants) are
glorified as Mukhya (Principal) creations.[26] Their selves
have been covered up.
 35. Brahma, the self-born lord, was not fully satisfied in
सर्वतस्तमसा चैव बीजकुंभलतावृताः his mind even after seeing the evolution of Mukhyasarga
(principal creation). He thought of creating (a fresh type of
बहिरंतश्चाप्रकाशस्तथानिःसंज्ञ एव च॥३३॥ creation) then.

यस्मात्तेषां कृता बुद्धिर्दुःखानि करणानि चतस्

माच्च संवृतात्मानो नगामुख्याः प्रकीर्तिताः॥३४॥
मुख्यसर्गे तदोद्भूतं दृष्ट् वा ब्रह्मात्मसंभवः
अप्रतीतमनाः सोथ तदोत्पत्तिममन्यत॥३५॥
36. Even as he was pondering over it, another creation, the
तस्याभि ध्यायतश्चान्य स्तिर्यक्स्रोतो ऽभ्यवर्तत Tiryaksrotas[27] (oblique-currented creation, i.e. the
animal world) took its origin. It is remembered as
Tiryaksrotas, because it functioned in oblique (in non-
यस्मात्तिर्यग्विवर्तेत तिर्यकस्रोतस्ततः स्मृतः॥३६॥ straight) ways.
37. On account of the excess of the Tamas quality, they are
तमोबहुत्वात्ते सर्वे ह्यज्ञानबहुलाः स्मृताः remembered as Ajnanabahula (abounding in ignorance).
They are Utpadyagrahinah[28] (comprehending what
should be produced).They fancy themselves wise, despite
उत्पाद्यग्राहिणश्चैव तेऽज्ञाने ज्ञानमानिनः॥३७॥ their ignorance,
38. They possess egotism. They are proud of themselves.
अहंकृता अहंमाना अष्टाविंशदि् द्वधात्मिकाः They are of twenty-eight types.[29] The sense-organs are
of eleven, varieties. The soul etc. are of nine varieties.
एकादशंद्रियविधा नवधात्मादयस्तथा॥३८॥ 39. The Tarakas and others are of eight types, their
destruction of power is remembered (?). They have inner
light and all of them are again externally enveloped.
अष्टौ तु तारकाद्याश्च तेषां शक्तिवधाः स्मृताः 40. They are called Tiryaksrotas. They have their selves

अंतः प्रकाशास्ते सर्वे प्रावृताश्च बहिः पुनः॥३९॥
तिर्यक् स्रोतसउच्यंते वश्यात्मानस्त्रिसंज्ञकाः॥४०॥
तिर्यक् स्रोतस्तु सृष्ट्वा वै द्वितीयं विश्वमीश्वरः
अभिप्रायमथोद्भूतं दृष्ट् वा सर्गं तथाविधम्॥४१॥
तस्याभिध्यायतोयोन्त्यःसात्त्विकःसमजायतऊदर्ध्व
स्रोतस्तृतीयस्तु तद्वै चोदर्ध्वं व्यवस्थितम्॥४२॥
यस्मादद
ू र्ध्वं न्यवर्तंत तदद
ू र्ध्व स्रोत संज्ञकम ्
ताः
सख
ु ं प्रीतिबहुला बहिरं तश्च वावत
ृ ाः॥४३॥
प्रकाशा बहिरं तश्च ऊदर्ध्वस्रोतः प्रजाः स्मत
ृ ाः
under control. They have three appellations.
41. After creating the second universal creation; the
Tiryaksrotas and having observed that type of creation, the
(following) idea occurred in him:
42. Even as he was pondering, the final creation of the
Sattvika type was evolved. This third creation is
urdhvasrotas upwards currented.[30] It is based upwards.
43. Since they returned upwards they are called
urdhvasrotas. They are of a pleasant nature with much of
gaiety. They are not enveloped within or without.
44-46a. They are brilliant within and without. The subjects
of urdhvasrotas are remembered as nine. They are Dhata (?
creator) and others. They are remembered as wise ones of
contented mind. This third creation, the urdhvasrotas, is
remembered as Daivika (Divine) i.e. pertaining to gods).
When the divine creations of the urdhvasrotas type had
been created, lord Brahma became pleased. Thereafter, he
did not ponder over anything else.
46b-47. (Later on) the lord was desirous of creating
another set of created beings that would be Sadhaka
(aspirant after spiritual achievement).
Even as he was pondering over creation and since he was
 of truthful (effective) conception, the Bhautasarga
नवधातादयस्ते वै तष्ु टात्मानो बध
ु ाः स्मत
ृ ाः॥ (creation of Bhutas, i.e. living beings) manifested itself. It
was down ward—currented (arvak-srotas)[31] as well as
competent to achieve the goals of his life.
४४॥ 48. Since they function downwards (i.e. on the earth,
below heaven) they are (called Arvaksrotas. They abound
in brilliance but were contaminated by tamas and
dominated with rajas.
ऊदर्ध्व स्रोत स्तत
ृ ीयो यः स्मत
ृ ः सर्वः
सदै विकः

ऊदर्ध्वस्रोतःसु सष्ृ टे षु दे वेषु स तदा प्रभःु ॥४५॥

प्रीतिमानभवद्ब्रह्मा ततोऽन्यं नाभिमन्यत

सर्गमन्यं सिसक्ष
ृ ुस्तं साधकं पन
ु रीश्वरः॥४६॥

तस्याभिध्यायतः सर्गं सत्याभिध्यायिनस्तदा

प्रादर्ब
ु भौ भौतसर्गःसोर्वाक् स्रोतस्तु साधकः॥
४७॥

यस्मा त्तेर्वाक्प्रवर्तंते ततोर्वाक्स्रोत सस्तु ते

ते च प्रकाश बहुला स्तम स्पष्ृ टर जोधिकाः॥

४८॥
49. Hence they have excess of misery. They make repeated
तस्मात्ते दुःखबहुला भूयोभूयश्च कारिणः attempts. They are enlightened within and without. They
are the mortal beings capable of achieving their goal.
प्रकाशा बहिरंतश्च मनुष्याः साधकाश्च ते॥४९॥ 50. They are arranged into eight classes with hellish
characteristics (i.e. such characteristic features as are
conducive to hell). Those men with souls of spiritual
लक्षणैर्नारकाद्यैस्तैरष्टधा च व्यवस्थिताः achievement are similar in characteristic features to the
Gandharvas.
सिद्धात्मानो मनुष्यास्ते गंधर्वैः सह धर्मिणः॥५०॥ 51-52. The fifth creation, the Anugraha Sarga (creation of
blessings) is arranged into four classes, viz. i) Viparyaya
(Loss of consciousness), ii) sakti (Efficiency), iii) Siddha
पंचमोऽनुग्रहः सर्गश्चतुर्द्धा स व्यवस्थितः विपर्य (of achievement) and iv) Mukhya (Principal). They are
born again and again, they recede and they (come back) to
येण शक्त्या च सिद्धमुख्यास्तथैव च॥५१॥ be present. The sixth creation is said to be of Bhutadi
(elements or creatures) etc.
निवृत्ता वर्तमानाश्च प्रजायंते पुनःपुनः भूतादि 53-55A. Those creatures should be known as characterised
by tendency to eat and obtain or grab. The first creation of
Brahma should be known as that of Mahat (the great

कानां सत्त्वानां षष्ठः सर्गः स उच्यते॥५२॥
स्वादनाश्चाप्यशीलाश्च ज्ञेया भूतादिकाश्च
प्रथमो महतः सर्गो विज्ञेयो ब्रह्मणस्तु सः॥५३॥
तन्मात्राणां द्वितीयस्तु भूत सर्गः स उच्यते
वैकारिकस्तृतीयस्तु चैद्रियः सर्ग उच्यते॥५४॥
इत्येत प्राकृताः सर्गा उत्पन्ना बुद्धिपूर्वकाः मुख्य
सर्गश्चतुर्थस्तु मुख्या वै स्थावराः स्मृताः॥५५॥
तिर्यक्स्रोतः ससर्गस्तु तैर्यग्योन्यस्तु
तथोदर्ध्व स्रोतसां सर्गः षष्ठो दै वत उच्यते॥५६॥
तत्रोदर्ध्व स्रोतसां सर्गः सप्तमः स तु मानुषः
अष्टमोनुग्रहः सर्गः सात्त्विकस्तामसश्च सः॥५७॥
पंचत
ै े वैकृताः सर्गाः प्राकृताद्यास्त्रयः स्मृताः
प्राकृतो वैकृतश्चैव कौमारो नवमः स्मृतः॥५८॥
principle). The second creation is that of Tanmatras. It is
called Bhutasarga.[32]
55B. The third Vaikarika creation is called Aindriya Sarga
ते (creation pertaining to the sense organs). These are the
Prakrta (of Prakrti) creations that are evolved with
consciousness and foreknowledge. The fourth creation is
Mukhyasarga. The immobile creations are remembered as
Mukhyas.
56-57. The fifth one is Tiryaksrotasa creation. The
पंचमः Tiryagyonis (i.e. the lower creatures and animals)
constitute it. The sixth creation of urdhvasrotas is called
Daivata (pertaining to divine beings). Thereafter, is the
seventh creation, that of the Arvaksrotas, the human
beings. The eighth creation is Anugrahasarga. It is Sattvika
as well as Tamasa.
58. These (latter) five creations are the Vaikrta (Meditated)
creation. The first three are remembered as Prakrta
(pertaining to Prakrti) creations. The ninth creation called
the Kaumara (brought about by Kumara i.e. Sanatkumara
etc.) sarga. (The eight creations mentioned before are)
Prakrta and Vaikrta.
59. [33]The three Prakrta creations are Buddhipurvas
(created with consciousness and foreknowledge)The
 Vikrta creations function Buddhi-Apurvas (without
प्राकृता बुद्धिपूर्वास्तु त्रयः सर्गास्तु वैकृताः consciousness and fore knowledge). Their classes pertain
to the Brahman
बुद्धिपूर्वाः प्रवर्तेयुस्तद्वर्गा ब्राह्मणास्तु वै॥५९॥ 60-62. Understand all of it even as it is being recounted in
detail. He abides fourfold (in four groups) in all living
beings, viz by (1) Viparyaya, (2) sakti, (3) Buddhi
विस्तराच्च यथा सर्वे कीर्त्यमानं निबोधत चतुर्द्धा (intellect and (4) Siddhi (see verse 51 above). He is
stationed among immobile beings by means of Viparyasa
च स्थितस्सोऽपि सर्वभूतेषु कृत्स्नशः॥६०॥ (i.e. Viparyaya —contrariety or loss of consciousness); in
lower creatures by means of sakti(physicalpower) the
human beings are with souls of spiritual achievement;
विपर्ययेण शक्त्या च बुद्धया सिद्धया तथैव च there is Pusti[34] (? nourishment) wholly among the
Devas. Thereafter, Brahma created mental sons on a par
with himself.
स्थावरेषु विपर्यासस्तिर्यग्योनिषु शक्तितः॥६१॥
सिद्धात्मानो मनुष्यास्तु पुष्टिर्देवेषु कृत्स्नशः
अथो ससर्ज वै ब्रह्मा मानसानात्मनः समान्॥६२॥
63-65. Those (sons) of great splendour and strength
वैवर्त्येन तु ज्ञानेन निवृत्तास्ते महौजसः संबुद्धय became Nivrttas (i.e. renounced the world) on account of
their knowledge pertaining to Vivarta (unreal appearance
चैव नामाथो अपवृत्तास्त्रयस्तु ते॥६३॥ caused by Avidya e.g. the world instead of Brahman). All
the three of them (?) addressed the name (? of the world
and ceased (their activity) without creating the (primary)
असृष्ट्वैव प्रजासर्गं प्रतिसर्गं ततस्ततः ब्रह्मा creation of the subjects or secondary one. When they were
found Viraktas (Devoid of passionate attachment) Brahma
wishing to create other Sadhakas created those Devas who
तेषु व्यरक्तेषु ततोऽन्यान्साधकान्सृजन्॥६४॥ took pride in their positions and identified themselves with
the same. Then there is the command of Brahma once
स्थानाभिमानिनो दे वाः पुनर्ब्रह्मानुशासनम् again. Understand from me those Sthanins (deities in
different positions) who were in the condition of non-

अभूतसृष्टयवस्था चे स्थानिनस्तान्निबोध मे॥६५॥
आपोऽग्निः पृथिवी वायुरन्तरिक्षो दिवं तथा
स्वर्गो दिशः समुद्राश्च नद्यश्चैव वनस्पतीन्॥६६॥
औषधीनां तथात्मानो ह्यात्मनो वृक्षवीरुधाम्
लताःकाष्ठाः कलाश्चैव मुहूर्ताः संधिरात्र्यहाः॥६७॥
अर्द्धमासाश्च मासाश्च अयनाब्दयुगानि च स्थाने
स्रोतःस्वभीमानाः स्थानाख्याश्चैव ते स्मृताः॥६८॥
स्थानात्मनः स सृष्ट्वा तु ततोऽन्यान्स तदाऽसृजत्
दे वांश्चैव पितॄंश्चैव यैरिमा वर्द्धिताः प्रजाः॥६९॥
भृग्वंगिरा मरीचिश्च पुलस्त्यः पुलहः क्रतुः दक्षो
ऽत्रिश्च वसिष्ठश्च साऽसृजन्नव मानसान्॥७०॥
नव ब्रह्माण इत्येते पुराणे निश्चयं गताः ब्रह्मा
creation (Abhutasrsti).
66-68. They are the waters, the fire, the earth, the wind, the
intermediate region between the heaven and the earth, the
ether, the heaven, the quarters, the oceans, the rivers, the
vegetable kingdom, the souls of medicinal herbs, the souls
of trees and creepers, the winding plants, the units of time
such as Kasthas, Kalas, Muhurtas etc., the twilights, the
nights, the days, the half-years, the months, the Ayanas
(the period of the transits of the sun from north to south
and vice versa), the years and yugas. They take pride and
identify themselves with their positions and currents. They
are remembered as having the names of their respective
positions.
69. After creating the souls of different Sthanas
(positions), he created other beings, the Devas and the
Pitrs by whom these subjects flourished.
70. He created nine mental sons, viz., Bhrgu, Angiras,
Marici, Pulastya, Pulaha, Kratu, Daksa, Atri and Vasistha.
71. These are decisively termed nine Brahmas in the
Purana because they were just like Brahma (in regard to
the creation) of all Brahma Yogins their sons.
72. Thereafter Brahma created Rudra form out of his
anger. He then created the Samkalpa[35] (conception) and
Dharma (virtue) of all in all directions.
 73. Then Brahma created Vyavasaya (Energetic effort) the
यथात्मकानां तु सर्वेषां ब्रह्मयोगिनाम्॥७१॥ creature of the nature of pleasure. From the Samkalpa of
the creator whose source of origin was the unmanifest one
Samkalpa was born.
ततोऽसृजत्पुनर्ब्रह्मा रुद्रं रोषत्मसंभवम्
74. From the Prana Daksa was created and he (Brahma)
created Marici from the speech and the eyes. Sage Bhrgu
संकल्पं चैव धर्म च सर्वेषामेव पर्वतौ॥७२॥ was born of the heart of Brahma whose source of origin
was water.
सोऽसृजदव्यवसायं तु ब्रह्मा भूतं सुखात्मकम् 75. Angiras was born of the head and Atri from the ears.
Pulastya was born of the life-breath called Udana and
Pulaha from the Vyana.
संकल्पाच्चैवसंकल्पो जज्ञेसोऽव्यक्तयोनिनः॥७३॥
76. Vasistha was born of life-breath Samana. He created
Kratu from the Apana. These are remembered as the
प्राणाद्दक्षोऽसृजद्वाचं चक्षुर्भ्यां च मरीचिनम् twelve[36] excellent sons of Brahma
भृगुश्च हृदयाज्जज्ञे ऋषिः सलिलयोनिनः॥७४॥
शिरसश्चांगिराश्चैव श्रोत्रादत्रिस्तथैव च
पुलस्त्यश्च तथोदानाद्व्यानात्तु पुलहस्तथा॥७५॥
समानतो वसिष्ठश्च ह्यपानान्निर्ममे क्रतुम् इत्येते
ब्रह्मणः श्रेष्ठाः पुत्रा वै द्वादश स्मृताः॥७६॥
77. Dharma and others should be known and they are
धर्मादयः प्रथमजा विज्ञेया ब्रह्ममः स्मृताः remembered as the first born sons of Brahma, Bhrgu and
others who were created (later), were not expounders of
Brahman.
भृग्वादयस्तु ये सृष्टा न च ते ब्रह्मवादिनः॥७७॥
78. These twelve sons of Brahma are to be known as the

गृहमेधिपुराणास्ते विज्ञेया ब्रह्मणः
द्वादशैते प्रसूयंते सह रूद्रे ण च द्विजाः॥७८॥
क्रतुः सनत्कुमार श्चद्वावेता वूदर्ध्वरेतसौ
पूर्वोत्पत्तौ पुरा ह्येतौ सर्वेषामपि पूर्वजौ॥७९॥
व्यतीतौ सप्तमे कल्पे पराणौ लोकसाधकौ
विरजेतेऽत्र वै लोके तेजसाक्षिप्य चात्मनः॥८०॥
तावुभौ योग धर्माणा वारोप्यात्मान मात्मना
प्रजाधर्मं च कामं च वर्तयेते महौजसौ॥८१॥
ancient householders. O Brahmana, these are born along
सुताः with Rudra.
79. Kratu and Sanatkumara, these two lived in perpetual
celibacy. In the previous birth[37] they are elder to all.
80. In the seventh Kalpa, these ancient Sadhakas of the
world had already passed away. They shine (refulgently)
in this world by means of the splendour of their own souls.
81. Both of them were Yogins by nature. Those two, of
great power, carried out the duties of subjects and love by
superimposing the soul (on the supreme soul) by means of
the soul.
82. He continues to be in the same state as he was in, when
he was born. So he is called Kumara. Thereupon, his name
Sanatkumara became well established.
83. Their twelve races are divine and are endowed with the
groups of Devas; they performed holy rites; they had
progeny and they had great sages ornamenting the race.

यथोत्पन्नस्तथैवेह कुमार इति चोच्यते ततः

सनत्कुमारेति नाम तस्य प्रतिष्ठितम्॥८२॥
तेषां द्वादश ते वंशा दिव्या दे वगाणान्विताः
क्रियावन्तः प्रजावन्तो महर्षिभिरलंकृताः॥८३॥
84. After seeing those twelve Sattvika beings born of his
प्राणजांस्तु स दृष्ट् वा वै ब्रह्मा द्वादश सात्त्विकान् vital airs, the lord created the Asuras, the Pitrs, the Devas
and the human beings.
 85. He created the Devas from his mouth; the Pitrs from
ततो ऽसुरान्पितॄन्दे वान्मनुष्यां श्चासृजत्प्रभुः॥८४॥ his chest; the human beings from his organ of generation
and he created the Asuras from his buttocks.
मुखाद्दे वानजनयत् पितॄंश्चैवाथ वक्षसः 86. Carrying on his creative activities during the night, the
lord of the Devas created souls of human beings from the
moonlight. He created the Pitrs from the nectar.
प्रजननान्मनुष्यान्वै जघनान्निर्ममे ऽसुरान्॥८५॥
87. After creating the Mukhya (prominent) and Amukhya
(non-prominent) Devas and Asuras, he created from his
नक्तं सृजन्पुनर्ब्रह्मा ज्योत्स्नाया मानुषात्मनः mind the human beings and the great Pitrs who were like
their own Fathers.
सुधायाश्च पितॄंश्चैव दे वदे वः ससर्ज ह॥८६॥ 88. He created the lightning, the thunder and the clouds,
the red coloured rainbows, the rks, the Yajus Mantras and
the Saman songs for the fulfilment of the Yajnas.
मुख्यामुख्यान् सृजन्दे वानसुरांश्च ततः पुनः
89. The living beings, high and low, were born of his
splendour. The creation of subjects by Brahma comprises
मनसश्च मनुष्यांश्च पितृवन्महतः पितॄन्॥८७॥ of the Devas, the sages the Pitrs and the human beings.
90. Again he creates living beings, the mobile and the
विद्युतोऽशनिमेघांश्च लोहितेन्द्रधनूषि
ं च immobile ones, the Yaksas, the Pisacas, the Gandharvas
and all the Apsaras, all round.
ऋचो यजूंषि सामानि निर्ममे यज्ञसिद्धये॥८८॥
उच्चावचानि भूतानि महसस्तस्य जज्ञिरे
ब्रह्मणस्तु प्रजासर्गं दे वार्षिपितृमानवम्॥८९॥
पुनः सृजति भूतानि चराणि स्थावराणि च यक्षान्
पिशाचान् गन्धर्वान्सर्वशोऽप्सरसस्तथा॥९०॥
 91. He created men, Kinnaras, Raksasas, the birds, the
नरकिन्नररक्षांसि वयः पशुमृगोरगान अव्ययं animals, the deer and the serpents. He created the two
types, the mobile and the immobile, as well as the Vyaya
वा व्ययञ्चैव द्वयं स्थावरजंगमम्॥९१॥ (perishable) and the Aoyaya (Imperishable).
92-94. They attain those activities created formerly by the
तेषां ते यांति कर्माणि प्राक् सृष्टानि स्वयंभुवा self-born lord. Though created again and again, they
betake themselves to those alone (Viz. their own previous
characteristics) such as violence and nonviolence, softness
तान्येव प्रतिपद्यंते सृज्यमानाः पुनः पुनः॥९२॥ and cruelty, virtue and evil as well as what is done and
what is not done.[38] They know the three (entities) are
not separate, though born of them alone as separate (?).
हिंस्राहिंस्रे मृदुक्रूरे धर्माधर्मौ कृताकृते तेषा This is thus, and not thus; this is neither the pair (thus and
non-thus) nor the non-pair (of thus and non-thus).[39]
People who cling to Sattva-guna and who view with
मेव पृथक् सूतमविभक्तं त्रयं विदुः॥९३॥ equanimity say that Karman has itself as the object.
95-97. That great lord created these five by means of the
एतदे वं च नैवं च न चोभे नानुभे तथा कर्म word Diva (Div—to shine, the heaven that sparkles). He
caused the extension of the created five elements by way
स्वविषयं प्राहुः सत्त्वस्थाः समदर्शिनः॥९४ of names.
The lord gave them names pertaining to the sages. He gave
नामात्मपंचभूतानां कृतानां च प्रपंचताम् names to those creations among the Devas that are not
born during the night. Thus for the reasons cited above, the
creation of the worlds by the self-born lord was effected.
दिवशब्दे न पंचैते निर्ममे समहेश्वरः॥९५॥ The evolutes of the Prakrti beginning with Mahat and
ending with Visesa (particularised creations) were thus
आर्षाणि चैव नामानि याश्च दे वेषु सृष्टयः evolved.

शर्वर्यां न प्रसूयन्ते पुनस्तेभ्यो दधत्प्रभुः॥९६॥

इत्येवं कारणाद्भूतो लोकसर्गः स्वयंभुवः मह
दाद्या विशेषान्ता विकाराः प्राकृताः स्वयम्॥९७॥
98-99. The cosmos has the lustre of the moon and the sun;
चन्द्रसूर्यप्रभो लोको ग्रहनक्षत्रमण्डितः it is embellished by planets and stars; it is equipped with
thousands of rivers, seas and mountains. It consists of
नदीभिश्च समुद्रैश्च पर्वतैश्च सहस्रशः॥९८॥ different kinds of beautiful cities and flourishing
principalities and territories. In this forest of Brahma, the
unmanifest one, the omniscient Brahma wanders.
पुरश्च
ै विविधै रम्यैः स्फीतैर्जनपदै स्तथा अस्मिन् 100-103[40]. This grove of trees of Brahma is born of the
seed viz Avyakta or Prakrti (the unmanifest one). It is
ब्रह्मवनेऽव्यक्तो ब्रह्मा चरति सर्ववित्॥९९॥ stationed under its blessing. It is full of stems and branches
in the form of the intellect. The sense-organs are the inner
hollows; the great Bhutas (elements) are its luminaries;
अव्यक्तबीजप्रभवस्तस्यैवानुग्रहे स्थितः [41] it possesses leaves, in the form of the Visesas
(particularised categories) or the objects of senses), Virtue
and Evil are its beautiful flowers; pleasure and misery are
बुद्धिस्कन्धमयश्चैव इंद्रियान्तरकोटरः॥१००॥ the fruits (of this tree); this eternal tree of Brahma is the
sustenance of all living beings. This forest of Brahma is
महाभूतप्रकाशश्च विशेषैः पत्रवांस्तु सः constituted by and belongs to the trees of Brahma. The
eternal, Avyakta (unmanifest one) of the nature of Sat and
Asat is the cause thereof. Persons who think of the Tattvas
धर्माधर्मसुपुष्पस्तु सुखदुःखफलोदयः॥१०१॥ (categories) call it Pradhana, Prakrti anḍ Maya.
104. Such is the Anugraha[42] creation. It is remembered
अाजीवः सर्वभूतानां ब्रह्मवृक्षः सनातनः as one with Brahma as the cause. The three creations
pertaining to Prakrti are the creations of Brahma without
एतद्ब्रह्मवनं चैव ब्रह्मवृक्षस्य तस्य तत्॥१०२॥ the background of consciousness or meditation.

अव्यक्तं कारणं यत्र नित्यं सदसदात्मकम्

प्रधानं प्रकृतिं मायां चैवाहुस्तत्त्वचिंतकाः॥१०३॥
इत्येषोऽनुग्रहः सर्गो ब्रह्मनैमित्तिकः स्मृतः
अबुद्धिपूर्वकाः सर्गा ब्रह्मणः प्राकृतास्त्रयः॥१०४॥
105-106. The six creations beginning with Mukhya are the
मुख्यादयस्तु षट् सर्गा वैकृता बुद्धिपूर्वकाः Vaikrtas (pre-meditated ones) and they have been created
with the background of consciousness. They function by
वैकल्पात्संप्रवर्तंते ब्रह्मणस्तेभिमन्यवः॥१०५॥ way of Vaikalpa (i.e. through excitement). They are
identified with the Brahman. Thus nine creations[43] are
remembered including the Prakrtas and Vaikrtas. These are
इत्येते प्राकृताश्चैव वैकृताश्च नव स्मृताः सर्गाः the creations originating through mutual contact. The
reason thereof has been remembered by the wise or
परस्परोत्पन्नाः कारणं तु बुधैः स्मृतम्॥१०६॥ learned.
107. It is that Acintyatman (incomprehensible soul) who is
मूर्द्धानं वै यस्य वेदा वदं ति वियन्नाभिश्चंद्रसूर्यौ the maker of all living beings. They (the learned) say that
the Vedas are his head (?); the firmament is his navel; the
sun and the moon are his eyes; the quarters are his ears,
च नेत्रे दिशः श्रोत्रे विद्धि पादौ क्षितिं च know that the earth constitutes his feet.
108. It is from his mouth (face) that the Brahmanas were
सोऽचिंत्यात्मा सर्वभूतप्रणेता॥१०७॥ born. From the front part of his chest the Ksatriyas were
born. It is from his thighs that the Vaisyas were born and
वक्त्राद्यस्य ब्राह्मणाः संप्रसूता वक्षसञ्चैव the sudras from his feet. All the castes were born of his
limbs.[44]
109. Narayana is greater than and beyond the Avyakta (the
क्षत्रियाः पूर्वभागे वैश्या ऊरुभ्यां यस्य पद्य्भां unmanifest one); the cosmic egg is termed Avyakta, god
Brahma himself is born of the cosmic egg; the worlds have
been created by him.
च शूद्राःसर्वे वर्णा गात्रतः संप्रसूताः॥१०८॥
110.[45] After staying there for ten Kalpas they go again
to the (world of) Satya. (Those who reach) the world of
नारायणात्परो व्यक्तादं डम व्यक्तसंज्ञितम् अंड Brahma attain the goal from which they never return.
जस्तु स्वयंब्रह्मा लोकास्तेन कृताःस्वयम्॥१०९॥
तत्र कल्पान् दश स्थित्वा सत्यं गच्छं ति ते पुनः
ते लोका ब्रह्मलोकं वै अपरावर्तिनीं गतिम्॥११०॥
आधिपत्यं विना ते वै ऐश्वर्येण तु तत्समाः
भवंति ब्रह्मणा तुल्या रूपेण विषयेण च॥१११॥
तत्र ते ह्यवतिष्ठंते प्रीतियुक्ताः स्वसंयुताः
अवश्यंभाविनार्थेन प्राकृतं तनुते स्वयम्॥११२॥
नानात्वेनाभि संबध्यास्तदा तत्काल भाविताः
स्वपतोऽबुद्धिपूर्वं हि बोधो भवति वै यथा॥११३॥
तत्कालभाविते तेषां तथा ज्ञानं प्रवर्त्तते प्रत्या
हारैस्तु भेदानां तेषां हि न तु शुष्मिणाम्॥११४॥
तैश्च सार्धं प्रवर्तंते कार्याणि कारणानि च
नानात्वदर्शिनां तेषां ब्रह्मलोकनिवासिनाम्॥११५॥
111. With the exception of overlordship, they are on a par
with him in regard to Aisvarya (prosperity, power to
control etc.) They become equal to Brahma as far as form
and object are concerned.
112. There they stay endowed with pleasure and
accompanied by themselves (and their possessions). On
account of the inevitability of the matter, it (he) expands
the Prakrta (creation) himself.
113-114. Then, purified on that occasion, they are to be
directly connected with the diversity. Just as, while one is
asleep the faculty of understanding functions without
intellectual consciousness. So also their knowledge
functions when purified on that occasion, through the
withholding of differences, but not so in the case of
susmins (?) (lustrous or powerful ones).
115-116. The causal relations between cause and effects
function along with them in regard to the residents of the
world of Brahma, who see the diversity; whose aberrations
had receded and who stand by their own duties. They are
Siddhas of similar (equal) characteristics, of splendid souls
and are free from sullied state.
117. As an effect of Prakrti, they possess sense-organs and
organs of action. They are well arranged in their own
souls. After establishing the soul, the Prakrti, that appears
 in multifarious forms.
विनिवृत्तविकाराणां स्वेन धर्मेण तिष्ठताम् तुल्य
लक्षणसिद्धास्तु शुभात्मानो निरंजनाः॥११६॥
प्राकृते करणोपेताः स्वात्मन्येव व्यवस्थिताःप्रस्थाप
यित्वा चात्मानं प्रकृतिस्त्वेष तत्त्वतः॥११७॥
118.That seems to be different from Purusa, does not
पुरुषान्यबहुत्वेन प्रतीता न प्रवर्तते प्रवर्तते function. Thereupon begins to function the creation of
those things of the nature of existing cause.
पुनः सर्गस्तेषां साकारणात्मनाम्॥११८॥ 119. The contact of the Yuktas (sages of Yogic practice),
the seers of reality should be known as Prakrti. It is the
संयोगः प्रकृतिर्ज्ञेया युक्तानां तत्त्वदर्शिनाम् cause of their Apavarga (salvation) of those persons who
go on a never to return journey of those who are not
reborn.
तत्रोपवर्गिणी तेषामपुनर्भारगामिनाम्॥११९॥
120-122. Due to Abhava (Absence of rebirth) they go once
again to Satya-Loka as though the flames have subsided.
अभावतः पुनः सत्यं शांतानामर्चिषामिव Thereupon, when those persons of joyous souls have gone
above the three worlds, they by whom the Mahar-Loka
was not reached, go along with them. When the Kalpadaha
ततरतेषु गतेषद
ू र्ध्वं त्रैलोक्यात्तु मुदात्मसु॥१२०॥ (the burning of the universe at the end of the Kalpa) is
imminent their disciples stay here. They are the
ते सार्द्धं यैर्महर्ल्लोकस्तदानासादितस्तु वै Gandharvas and others, the Pisacas, the human beings, the
Brahmanas and others, the animals and the birds and the
immobile beings along with the reptiles.
तच्छिष्याये ह तिष्ठति कल्पदाह उपस्थिते॥१२१॥
123. While on that occasion the residents of the surface of
the earth are staying there,[46] the thousand rays of the sun
गंधर्वाद्याः पिशाचाश्च मानुषा ब्राह्मणादयः perish (?). They become seven rays and each one of these
rays becomes a sun. Gradually they assume a hundred

पशवः पक्षिणश्चैव स्थावराः ससरीसृपाः॥१२२॥
तिष्ठत्सुतेषु तत्कालं पृथिवीतलवासिषु सहस्रं
यत्तु रश्मीनां सूर्यस्येह विनश्यति॥१२३॥
ते सप्त रश्मयो भूत्वा एकैको जायते रविः
क्रमेण शतमानास्ते त्रींल्लोकान्प्रदहंत्युत॥१२४॥
जंगमान्स्थावरांश्चैव नदीः सर्वाश्च पर्वतान्
शुष्के पूर्वमनावृष्टया यैस्तैश्चैव प्रतापिताः॥१२५॥
तदा ते विवशाः सर्वे निर्दग्धाः सूर्यरश्मिभिः
जंगमाः स्थावराश्चैव धर्माधर्मादिकास्तु वै॥१२६॥
दग्धदे हास्तदा ते तु धूतपापा युगात्यये ख्याता
तपा विनिर्मुक्ताः शुभया चातिबंधया॥१२७॥
ततस्ते ह्यपपद्यंते तुल्यरूपेर्जनैर्जनाः उषित्वा
रजनीं ते च ब्रह्मणोऽव्यक्तजन्मनः॥१२८॥
times increased magnitude and burn the three worlds.
124. They bum the mobile and the immobile beings, the
rivers and all the mountains: they had already been dry due
to drought and absence of rain.
125. Now they are heated by those rays. Then they are
completely burnt by the sun’s rays and they become
helpless. These mobile and immobile beings, as well as
Dharma and Adharma etc. become completely burnt by the
sun’s rays.
126-129a. With their bodies burnt and with their sins
completely washed off at the end of the Yuga, they
become well known (?). They are freed of their distress.
(They are blessed) by the auspicious (stage of
boundlessness). Then, after the night of Brahma, born of
the unmanifest one, has dawned, those people become
joined with the people of similar forms and in the
subsequent creation they become the mental progeny of
Brahma.
129b-131. Thereafter, when the people living in the three
worlds have become merged with the people, when all the
worlds have been completely burned by the seven suns,
when the earth is flooded by the rain, both in the secluded
places and in the seas, the oceans, the clouds, the waters of
the earth proceed ahead flowing fast like arrows.
पुनः सर्गे भवंतीह मानस्यो ब्रह्मणः प्रजाः
ततस्तेषु प्रपन्नेषु जनैस्त्रैलोक्यवासिषु॥१२९॥
निर्दग्धेषु च लोकेषु तदा सूर्यैस्तु सप्तभिः वृष्टया
क्षितौ प्लावितायां विजनेष्वर्णवेषु वा॥१३०॥
समुद्राश्चैव मेघाश्च प्रापश्चैवाथ पार्थिवाः शरमाणा
व्रजन्त्येव सलिलाख्यास्तथाचलाः॥१३१॥
132.They are as though mountains called by the name
अागतागतिकं चैव यदा तु सलिलं बहु संछाद्येमां Salila (water); when much water came on like this and
covered this earth it became what is called Arnava (sea).
स्थितां भूमिमर्णवाख्यं तदाऽभवत॥१३२॥ 133-135. (Defective text). (Water is called Ambhas, why is
it so?) Since it shines (abhati) it is called Ambhas. The
word Bha is used in the sense of lustre and illumination.
आभाति यस्माच्चाभासाद्भाशब्दः कांतिदीप्तिषु स [47] The expanse of water has spread over everything and
got into touch with all. It is known by its own lustre. Since
it stuffs the entire earth all round within itself and makes it
सर्वः समनुप्राप्ता मासां भाभ्यो विभाव्यते॥१३३॥ extend, it is called Apatanu.[48] The root Tanoti means to
extend. The waters are therefore called Apatanu.
तदं तस्तनुते यस्मात्सर्वां पृथ्वीं समंततः The word sara indicates that which is sirna (shattered). It is
a root having various meanings. In that vast expanse of
धातुस्तनोति विस्तारं ततोपतनवः स्मृताः॥१३४॥ water, the waters are not shattered. Hence they are called
Naras.[49]
136-137. In the waters, at the end of a thousand Yugas,
शार इत्येव शीर्णे तु नानार्थो धातुरुच्यते when the day of Brahma comes to a close, when it is his
night of the same duration within the waters, when within
 the waters the earth has lost all its fires; when it is darkness
एकार्णवे भवंत्यापो न शीर्णास्तेन ता नराः॥१३५॥ all round with not even a glimmer of light.

तस्मिन् युगसहस्रांते संस्थिते ब्रह्मणो

ऽहनि तावत्कालं रजन्यां च वर्तन्त्यां
सलि लात्मनः॥१३६॥
ततस्ते सलिले तस्मिन् नष्टानौ पृथिवीतले
प्रशांतवातेऽन्धकारे निरालोके समंततः॥१३७॥
138. when the wind has, subsided—the lord Brahma by
येनैवाधिष्ठितं हीदं ब्रह्मणः पुरुषः प्रभुः whom the portion of the world is presided over desired
once again to make the division of this world.
विभागमस्य लोकस्य प्रकर्तुं पुनरैच्छत॥१३८॥ 139-141. In that vast expanse of water, where the mobile
and the immobile beings had perished, Brahma lay down,
एकार्णवे ततस्तस्मिन्नष्टे स्थावरजंगमे तदा Brahma of thousand eyes, thousand legs and thousand
heads, the Purusa of golden colour, Brahma named
Narayana who was beyond the ken of the sense organs lay
भवति स ब्रह्मा सहस्राक्षः सहस्रपात्॥१३९॥ asleep. He became awakened due to the emergence of
Sattva. He woke up and surveyed the cosmos that was a
सहस्रशीर्षा पुरुषो रुक्मवर्णो ह्यतींद्रियः ब्रह्मा void. With the narration of this, the first Pada (section) of
the Purana has been related.
नारायणाख्यस्तु सुष्वाप सलिले तदा॥१४०॥
सत्त्वोद्रे कात्प्रबुद्धस्तु स शून्यं लोकमैक्षत
अनेनाद्येन पादे न पुराणं परिकीर्तितम्॥१४१॥

Hence chapter five from the Brahmand Purand ends

इति श्रीब्रह्मांडे महापुराणे वायुप्रोक्ते पूर्वभागे प्रथमे

प्रक्रियापादे लोक कल्पनं नाम पंचमोऽध्यायः 
FOOTNOTES AND REFERENCES:
[1]: Ekarnava—Also called Maharnava, agadha stabdha salila,
or Salila only, Yuganta-toya in Mt. P., HV., Bh.P. VP. and
olher Puranas. This primeval watery flood expresses the
infinite unmanifest cause—the Karana Brahman as
explained by Nilakantha (on HV.P. 3.9.1-4) 1/2 from
which all life comes into being. VP. 1.2.22 stales that this
Ekarnava doctrine is very ancient and Brahma-vadins have
elaborated it to explain the process of creation and
dissolution. Mt.P. 182 identifies Narayana with
Maharnava.
[2]: Cf. Purusa-sukta (rV.X.90.1).

[3]: nisiddha in the text is illogical. Va.P. 6.4 (an identical

verse) reads: Prabuddha ‘awakened’ by the dominance of
Sattva.
[4]: The usual derivation of Narayana found in other Puranas
 also but for a different derivation vide supra 4.28.

[5]: Va. P.6. reads :

naisam kalam upasya sah /
sarvaryante prakurute Brahmatvam sarge-karanat //
“Having passed the night-time in sleep, at the end of the
night, creates god Brahma for the creation of the
universe”.
[6]: VV.8-11 remind of Tait. Brahmana 1.2.1.3 which states
apo va idamagre salilam asit /
tasmin prajapatir vayur bhutva
acarat / sa imam apasyat / tam
varaho bhutva’harat //
Puranas elaborated this statement in the full-fledged
description of the Boar-incarnation of Visnu. Vide Bh. P.
III.13 17-33, Mt.P. Chs. 246-248; VP.I.4. 1-52, Mbh.
Sabha 37.29 ff. and Bd. P. infra Ch. 8. 1-10.
[7]: adhrsyam ‘unassailable’ in Va.P.6. 11.

[8]: This poetic description of the Divine Boar in Yajna

terminology is so beautiful that not only Purana-writers but
writers on Smrti works, Tantra works and even sankara
adopted it. For example, vide Va.P. Ch. 6 (a number of
verses identical with Bd.P.) Bm P. 213.33-42; Bh.P. III.13
34-39, Visnu Smrti 1.3-12; sankara on Visnu-sahasra-
nama verse 118 on Yajnanga.
Though it is a self-explanatory translation some
 expressions are explained briefly.
[9]: Mt.P. 247.68 reads differently.
Veda-pado Yupa-damstrah Kratu-danias Citi-mukhah
[10]: A Vedic concept. Agni (fire) is the tongue of gods with
which they eat the food (offered in sacrifices), cf. rV.
IV.57.1.
[11]: darbha-roma. The darbha-grass spread on the altar is
compared to the shaggy hair on the body of the boar.
[12]: Brahma-sirsah—Brahma means also the Vedic knowledge
and naturally its position is the highest viz. the head.
[13]: It is difficult to understand why the velocity of the Divine
Boar is compared to the Havya and Kavya rites meant for
gods and Pitrs. Probably Agnihotra and sraddha and their
association with the sacrifice may be the reason.
[14]: Pragvamsa-kaya—Pragvamsa also means ‘a room in
which the family and friends performing the sacrifice
assemble.’ This body (Kaya) of the Yajna-Varaha is so
much spacious as to accommodate many people.
[15]: Va.P. 6.21. gives a better reading viz. maha-sattra-mayo:
Maha-sattra is a long (and great) Soma-sacrifice
continuing for 13 to 100 days. Varaha has assumed the
form of a great Soma sacrifice.
[16]: The Mt.P. and sankara read upakarmostharucakah: Whose
pendant lower-life was upakarma (recitation of the Vedas).
Can we take ruci for rucaka?
[17]: The whorls of hair on the front of horse’s chest is regarded
as ornamental. The same on the chest of the boar would be
beutifying.
 The Pravargya ceremony is introductory to the Soma
sacrifice. In this, fresh milk is poured into a heated vessels
called Mahavira or Gharma, or into boiling ghee (MW.P.
693.ii). The vapour-fumes coiling up from the gharma is
imagined as circular whorls of the Boar’s hair.
[18]: Day and night represent the Sun and the Moon. They are
the two eyes of this Divine Boar.
[19]: It is the length of the Sama song sung by the Udgatr which
resembles the long entrail of the animal.
[20]: Phala-bija-mahausadhih. This reading though accepted in
the translation is obscure. Mt.P., Bm.P., Visnu Smr. read
Bijausadhi-mahaphatah. Mahaphala is the scrotum. The
idea seems to be that the herbs and plants which produce
the seed are comparable functionally to the testicle of the
Boar.
[21]: This is obscure. The reading in Visnu Smr. (1.6) is
Vedyantaratma. It means the Vedi, the altar of the sacrifice
was the heart of the Boar.
[22]: The Puranic belief about the new creation of the universe
at the beginning of a new Kalpa is that, despite thee
annihilation of the universe at the end of every Kalpa, god
Brahma re-creates the universe on the same model of the
former universe.
It is succinctly stated as
Dhata yatkap urvam akalpayat /
[23]: This is the translation of Pradhana-samakale in the Text.
The unfoldment of the five Parvans of Avidya
simultaneously with the Sankhya principle called Pradhana
is confusing. Va-P. 6.36 gives a better reading viz.
Pradhyana-sama-kalam “simultaneously with i.e. while he
 was meditating, there manifested Avidya of five knots or
Parvans”.
[24]: The five joints (Parvans) of Avidya are enumerated in 31b
viz. Tanias, Moha, Maha-moha, Tamisra and Andha-
tamisra. These are rendered as ignorance, delusion, desire
of enjoyment, anger and fear of death. vide Com. on VP.
I.5.5). The concept called Avidya is very complex. With
Yoga, it means “undifferentiated consciousness” (J.H.
Woods); Vedanta equates it with Maya. Here the cosmic
aspect of Avidya is implied.
[25]: 1 For Bd.P.—bija-kumbha-lata-vrtah
(translated here) Va.P. 6.37b leads: dipah kumbhavad
avrtah
“Just as a lamp lighted in a pitcher cannot emit light
outside due to the opaque wall-like cover of the pitcher.
This simile in Va.P. is the traditional and more appropriate
one here. For more discussion vide note 2 on P.57 of the
translation of KP (MLBD.)
[26]: This ‘meditated’ (Vaikrta) creation by Avidya was
characterised by ignorance as it included immobiles
(Naga)—Iike mountains, trees. Hence it is also called
Mukhya. As verse 55 below explains Mukhya means
Sthavara (immobile).
[27]: vv. 36-40 describe the second type and stage of
“meditated” creation viz. Tiryak-srotas. It is not that the
creatures in this creation always move in oblique direction.
But, as verse 56 below and VP. 1.5.9-11 and 22a explain,
it includes birds and beasts which are by nature mostly
ignorant and hence taking to wrong-ways and egotistic.
This is the second stage in volution after the immobile one.
[28]: Va.P.6.43a reads: utpatha-grahinah ‘taking to wrong
ways’—a better reading.
[29]: The text reads astavimsad-vidhatmikah and the reading is
supported by Va.P. 6.44.
But VP. 1.5.11a reads:
astavimsad-vadhatmikah.
The reading is worth noting as the verses concerning the
creation in VP.1.5, Va.P.6 and Bd.P. text under translation
are common and the word Vadha in astavimsad-
vadhatmakah in VP. is a technical term in Samhya. It
means ‘weakness.’
isvara Krsna’s Sankhya-Karika enumerates them as
follows:
ekadasendriya-vadhah saha buddhi-vadhair asaktir
uddista /
sapta-dasa-vadha buddher viparyayat tusti-siddhinam //49//
[30]: VV.42-46a describe the third Vaikrta Creation called
Urdhvasrotas or Deva-sarga, creation of heavenly beings.
[31]: VV.46b-50 describe the fourth creation called arvaksrotas
—down-currented i.e. who function on the earth below the
heavenly region. It is called Manusyasarga in verse 49 and
in VP.1.5.23.
[32]: There seems to be confusion in the present text. Here
Bhutadi or Bhuta-sarga is called the sixth Vaikrta
Creation, But in. the recapitulatory verses below (VV.52b-
58) Bhutasarga is given as the Second Prakrta Creation
(V.54a) and Vaikrta sargas are stated to be five in number
Pancaite vaikrtah sargah—
[33]: The text is defective and hence the translation is confused.
The corresponding verse in Va.P.6.
Prakrtas tu trayah sargah krtas te’ buddhi-purvakah /
Buddhi-purvam pranartante sat-sarga Brahmanas tu te //
“The three Prakrta creations were brought about without
planning or pre-meditation (abuddhi-purvakah). But the
six creations of god Brahma came out pre-planned (with
previous meditation).
[34]: tusti ‘contentment’ in Va.P.6.69.

[35]: Samkalpa and Dharma born before all.

[36]: Dharma, Samkalpa, Rudra and nine sages=12.

[37]: If the reading is purvotpannau ‘They were born before’.

[38]: This is the inexorable Law of Karman. Even after

Kalpanta, the Karma follows its doer immediately after the
new creation of the world.
[39]: This reminds us of the stance of Sanjaya-Belatthi-putta in
Samannaphala-sutta (para 32) of Digha Nikaya (p. 51 of
the Nalanda Edt.)
[40]: VV. 100-103 give an allegorical description of the
universe or Samsara as the forest tree of god Brahma. The
comparison with the tree and the universe is as follows.

The Tree - The creation or Samsara

The Seed - Avyakta (Prakrti)
 Stem - Buddhi (Intellect)
Inner hollow - Sense-organs
Branches (sakha) in the Bd.P. (but ankura or sprouts in
Va.P.) [Prakasa in Bd.P. is probably a misprint for
Prasakha in Va.P. ]
The Mahabhutas - (elements)
Leaves (patra) - Visesa (sense objects or particular
categories)
Flowers - Virtue (dharma)
Evil (a-dharma)
Fruits - Pleasure and pain
[41]: The word Prakasa is inapplicable to Bhutas. The reading:
mahabhuta-prasakha ‘The tree has big branches in the
form of Mahabhutas’ in the Va.P. is better.
[42]: This is called Anugraha creation as it is caused or created
through the favour of Avyakta or Prakrti as noted in V.
100 above (tasya=avyaktasya anugrahe sthitah)
[43]: As noted above three are Prakrta sargas and six are Vaikrta
ones. This makes the total of nine creations.
[44]: An echo from the Purusa Sukta (rV.X.90)

[45]: Obviously some lines are missing from the text.

[46]: Description of the end of a Kalpa.

[47]: Bd.P. interestingly traces ambhas ‘water’ to bha—‘to

shine.’ It is merely a popular etymology.
[48]: MW. does not give a word like Apatanu or Upatanu.

[49]: Nara na+sirna=waters, is beyond linguistics.