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मार्कण्डेय-पुराणम्       mārkaṇḍeya-purāṇam - chapter-45

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जैमिनिरुवाच ।
सम्यगेतन्ममाख्यातं भवदिभर्द्विजसत्तमाः ।
प्रवृत्तं च निवृत्तं च द्विविधं कर्म वैदिकम् ॥१॥
1. jaiminiruvāca .
samyagetanmamākhyātaṃ bhavadibhardvijasattamāḥ .
pravṛttaṃ ca nivṛttaṃ ca dvividhaṃ karma vaidikam.
1. jāminiḥ uvāca samyak etat mama ākhyātam bhavadbhiḥ
dvijasattamāḥ pravṛttam ca nivṛttam ca dvividham karma vaidikam
1. Jaimini said: 'O best among brāhmaṇas, you have properly explained this to me – the two types of Vedic action (karma): pravṛtta (action that leads to further engagement in the cycle of existence) and nivṛtta (action that leads to disengagement from the cycle of existence).'
अहो पितृप्रसादेन भवतां ज्ञानमीदृशम् ।
येन तिर्यक्त्वमप्येतत् प्राप्य मोहस्तिरस्कृतः ॥२॥
2. aho pitṛprasādena bhavatāṃ jñānamīdṛśam .
yena tiryaktvamapyetat prāpya mohastiraskṛtaḥ.
2. aho pitṛprasādena bhavatām jñānam īdṛśam yena
tiryaktvam api etat prāpya mohaḥ tiraskṛtaḥ
2. Oh, by the grace of your fathers, your knowledge is of such a nature that even after acquiring this animal state, delusion has been dispelled.
धन्या भवन्तः संसिद्ध्यै प्रागवस्थास्थितं यतः ।
भवतां विषयोद्भूतैर्न मोहैश्चाल्यते मनः ॥३॥
3. dhanyā bhavantaḥ saṃsiddhyai prāgavasthāsthitaṃ yataḥ .
bhavatāṃ viṣayodbhūtairna mohaiścālyate manaḥ.
3. dhanyāḥ bhavantaḥ saṃsiddhyai prāgavasthāsthitam
yataḥ bhavatām viṣayodbhūtaiḥ na mohaiḥ cālyate manaḥ
3. Blessed are you for your complete spiritual attainment (saṃsiddhi), because your mind, being established in its former (pure) state, is not disturbed by delusions (moha) arising from sense objects.
दिष्ट्या भगवता तेन मार्कण्डेयेन धीमता ।
भवन्तो वै समाख्याताः सर्वसन्देहहृत्तमाः ॥४॥
4. diṣṭyā bhagavatā tena mārkaṇḍeyena dhīmatā .
bhavanto vai samākhyātāḥ sarvasandehahṛttamāḥ.
4. diṣṭyā bhagavatā tena mārkaṇḍeyena dhīmatā
bhavantaḥ vai samākhyātāḥ sarvasandehahṛttamāḥ
4. Fortunately, that venerable and wise Mārkaṇḍeya has indeed described you as the best at removing all doubts.
संसारेऽस्मिन् मनुष्याणां भ्रमतामतिसङ्कटे ।
भवद्विधैः समं सङ्गो जायते नातपस्विनाम् ॥५॥
5. saṃsāre'smin manuṣyāṇāṃ bhramatāmatisaṅkaṭe .
bhavadvidhaiḥ samaṃ saṅgo jāyate nātapasvinām.
5. saṃsāre asmin manuṣyāṇāṃ bhramatām atisaṅkaṭe
bhavadvidhaiḥ samaṃ saṅgaḥ jāyate na atapasvinām
5. In this very difficult cycle of repeated births and deaths (saṃsāra), for humans who are wandering, association with those like you does not arise for those lacking spiritual discipline (tapas).
यद्यहं सङ्गमासाद्य भवदिभर्ज्ञानदृष्टिभिः ।
न स्यां कृतार्थस्तन्नूनं न मेऽन्यत्र कृतार्थता ॥६॥
6. yadyahaṃ saṅgamāsādya bhavadibharjñānadṛṣṭibhiḥ .
na syāṃ kṛtārthastannūnaṃ na me'nyatra kṛtārthatā.
6. yadi aham saṅgam āsādya bhavadbhiḥ jñānadṛṣṭibhiḥ na
syām kṛtārthaḥ tat nūnam na me anyatra kṛtārthatā
6. If, even after attaining the company of you who possess the insight of wisdom, I am not fulfilled, then certainly I will find no fulfillment elsewhere.
प्रवृते च निवृत्ते च भवतां ज्ञानकर्मणि ।
मतिमस्तमलां मन्ये यथा नान्यस्य कस्यचित् ॥७॥
7. pravṛte ca nivṛtte ca bhavatāṃ jñānakarmaṇi .
matimastamalāṃ manye yathā nānyasya kasyacit.
7. pravṛtte ca nivṛtte ca bhavatām jñānakarmaṇi
matim astamalām manye yathā na anyasya kasyacit
7. I consider your intellect (mati), regarding both engagement and disengagement in the path of knowledge (jñāna) and action (karma), to be utterly pure, such as no one else possesses.
यदि त्वनुग्रहवती मयी बुद्धिर्द्विजोत्तमाः ।
भवतां तत्समाख्यातुमर्हतेदमशेषतः ॥८॥
8. yadi tvanugrahavatī mayī buddhirdvijottamāḥ .
bhavatāṃ tatsamākhyātumarhatedamaśeṣataḥ.
8. yadi tu anugrahavatī mayi buddhiḥ dvijottamāḥ
bhavatām tat samākhyātum arhate idam aśeṣataḥ
8. O best among the twice-born (dvija) ones, if your intellect (buddhi) is gracious towards me, then you are indeed able to explain all of this completely.
कथमेतत्समुद्भूतं जगत् स्थावरजङ्गमम् ।
कथञ्च प्रलयङ्काले पुनर्यास्यति सत्तमाः ॥९॥
9. kathametatsamudbhūtaṃ jagat sthāvarajaṅgamam .
kathañca pralayaṅkāle punaryāsyati sattamāḥ.
9. katham etat samudbhūtam jagat sthāvarajaṅgamam
katham ca pralayakāle punaḥ yāsyati sattamāḥ
9. O best of beings (sattama), how did this world (jagat), both stationary and moving, come into being? And how will it return at the time of dissolution (pralaya)?
कथञ्च वंशाः देवर्षि-पितृभूतादिसम्भवाः ।
मन्वन्तराणि च कथं वंशानुचरितञ्च यत् ॥१०॥
10. kathañca vaṃśāḥ devarṣi-pitṛbhūtādisambhavāḥ .
manvantarāṇi ca kathaṃ vaṃśānucaritañca yat.
10. katham ca vaṃśāḥ devarṣipitṛbhūtādisambhavāḥ
manvantarāṇi ca katham vaṃśānucaritam ca yat
10. How are the lineages (vaṃśa) born from gods (deva), sages (ṛṣi), ancestors (pitṛ), spirits (bhūta), and others? And how are the cosmic periods (manvantara) and the accounts of the royal dynasties (vaṃśānucarita) to be explained?
यावत्यः सृष्टयश्चैव यावन्तः प्रलयास्तथा ।
यथा कल्पविभागश्च या च मन्वन्तरस्थितिः ॥११॥
11. yāvatyaḥ sṛṣṭayaścaiva yāvantaḥ pralayāstathā .
yathā kalpavibhāgaśca yā ca manvantarasthitiḥ.
11. yāvatyaḥ sṛṣṭayaḥ ca eva yāvantaḥ pralayāḥ tathā
yathā kalpavibhāgaḥ ca yā ca manvantarastitiḥ
11. As well as how many creations (sṛṣṭi) there are, and similarly how many dissolutions (pralaya); how the divisions of kalpas (kalpavibhāga) are, and what the condition of the cosmic periods (manvantara) is.
यथा च क्षितिसंस्थानं यत् प्रमाणञ्च वै भुवः ।
यथास्थिति समुद्राद्रि-निम्नगाः काननानि च ॥१२॥
12. yathā ca kṣitisaṃsthānaṃ yat pramāṇañca vai bhuvaḥ .
yathāsthiti samudrādri-nimnagāḥ kānanāni ca.
12. yathā ca kṣitisaṃsthānam yat pramāṇam ca vai
bhuvaḥ yathāsthiti samudrādri-nimnagāḥ kānanāni ca
12. And how the earth is constituted, what its measure is, and how the oceans, mountains, rivers, and forests are situated.
भूर्लोकादिस्वर्लोकानां गणः पातालसंश्रयः ।
गतिस्तथार्कसोमादि-ग्रहर्क्षज्योतिषामपि ॥१३॥
13. bhūrlokādisvarlokānāṃ gaṇaḥ pātālasaṃśrayaḥ .
gatistathārkasomādi-graharkṣajyotiṣāmapi.
13. bhūrlokādisvarlokānām gaṇaḥ pātālasaṃśrayaḥ
gatiḥ tathā arka-soma-ādi graha-ṛkṣa-jyotiṣām api
13. I wish to hear about the multitudes of worlds from the earthly realm (bhūrloka) up to the heavenly realms (svarloka), and those residing in the netherworlds (pātāla). Also, I want to know the motion of the sun, moon, and other planets, constellations, and luminaries.
श्रोतुमिच्छाम्यहं सर्वमेतदाहूतसंप्लवम् ।
उपसंहृते च यच्छेषं जगत्यस्मिन् भविष्यति ॥१४॥
14. śrotumicchāmyahaṃ sarvametadāhūtasaṃplavam .
upasaṃhṛte ca yaccheṣaṃ jagatyasmin bhaviṣyati.
14. śrotum icchāmi aham sarvam etat āhūtasaṃplavam
upasaṃhṛte ca yat śeṣam jagati asmin bhaviṣyati
14. I wish to hear all about this called-forth deluge, and what will remain in this world when it is withdrawn.
पक्षिण ऊचुः ।
प्रश्नभारोऽयमतुलो यस्त्वया मुनिसत्तम ।
पृष्टस्तं ते प्रवक्ष्यामस्तत् शृणुष्वेह जैमिने ॥१५॥
15. pakṣiṇa ūcuḥ .
praśnabhāro'yamatulo yastvayā munisattama .
pṛṣṭastaṃ te pravakṣyāmastat śṛṇuṣveha jaimine.
15. pakṣiṇaḥ ūcuḥ praśnabhāraḥ ayam atulaḥ yaḥ tvayā munisattama
pṛṣṭaḥ tam te pravakṣyāmaḥ tat śṛṇuṣva iha Jaimine
15. The birds said: "This immeasurable burden of questions, which has been asked by you, O best of sages, we will explain that to you. Therefore, listen here, O Jaimini."
मार्कण्डेयेन कथितं पुरा क्रौष्टुकये यथा ।
द्विजपुत्राय शान्ताय व्रतस्त्राताय धीमते ॥१६॥
16. mārkaṇḍeyena kathitaṃ purā krauṣṭukaye yathā .
dvijaputrāya śāntāya vratastrātāya dhīmate.
16. mārkaṇḍeyena kathitam purā krauṣṭukaye yathā
dvijaputrāya śāntāya vratastrātāya dhīmate
16. Just as it was formerly narrated by Mārkaṇḍeya to Krauṣṭuki, for the peaceful and wise son of a twice-born (dvija) sage who had completed his vow and performed the ritual bath.
मार्कण्डेयं महात्मानमुपासीनं द्विजोत्तमैः ।
क्रौष्टुकिः परिपप्रच्छ यदेतत् पृष्टवान् प्रभो ॥१७॥
17. mārkaṇḍeyaṃ mahātmānamupāsīnaṃ dvijottamaiḥ .
krauṣṭukiḥ paripapraccha yadetat pṛṣṭavān prabho.
17. mārkaṇḍeyam mahātmānam upāsīnam dvijottamaiḥ
krauṣṭukiḥ paripapraccha yat etat pṛṣṭavān prabho
17. O Lord, Krauṣṭuki then questioned the great-souled Mārkaṇḍeya, who was being attended by the foremost among the twice-born (dvija) sages, asking him that very thing which [you, the listener,] have just inquired about.
तस्य चाकथयत् प्रीत्या यन्मुनिर्भृगुनन्दनः ।
तत्ते प्रकथयिष्यामः शृणु त्वं द्विजसत्तम ॥१८॥
18. tasya cākathayat prītyā yanmunirbhṛgunandanaḥ .
tatte prakathayiṣyāmaḥ śṛṇu tvaṃ dvijasattama.
18. tasya ca akathayat prītyā yat muniḥ bhṛgunandanaḥ
tat te prakathayiṣyāmaḥ śṛṇu tvam dvijasattama
18. With affection, the sage, Mārkaṇḍeya, son of Bhṛgu, narrated that very account to Krauṣṭuki. O most excellent among the twice-born (dvija) sages, we will now narrate that to you; please listen!
प्रणिपत्य जगन्नाथं पद्मयोनिं पितामहम् ।
जगद्योनिं स्थितं सृष्टौ स्थितौ विष्णुस्वरूपिणम् ।
प्रलये चान्तकर्तारं रौद्रं रुद्रस्वरूपिणम् ॥१९॥
19. praṇipatya jagannāthaṃ padmayoniṃ pitāmaham .
jagadyoniṃ sthitaṃ sṛṣṭau sthitau viṣṇusvarūpiṇam .
pralaye cāntakartāraṃ raudraṃ rudrasvarūpiṇam.
19. praṇipatya jagannātham padmayonim
pitāmaham jagadyonim sthitam sṛṣṭau
sthitau viṣṇusvarūpiṇam pralaye ca
antakartāram raudram rudrasvarūpiṇam
19. Having prostrated before the Lord of the universe, the lotus-born (padmayoni) Grandfather (pitāmaha), who is the origin of the universe, manifest in creation; who, in preservation, assumes the form of Viṣṇu; and who, in dissolution (pralaya), is the fierce (raudra) destroyer assuming the form of Rudra.
मार्कण्डेय उवाच ।
उत्पन्नमात्रस्य पुरा ब्रह्मणोऽव्यक्तजन्मनः ।
पुराणमेतद्वेदाश्च मुखेभ्योऽनुविनिः सृताः ॥२०॥
20. mārkaṇḍeya uvāca .
utpannamātrasya purā brahmaṇo'vyaktajanmanaḥ .
purāṇametadvedāśca mukhebhyo'nuviniḥ sṛtāḥ.
20. mārkaṇḍeyaḥ uvāca utpannamātrasya purā brahmaṇaḥ
avyaktajanmanaḥ purāṇam etat vedāḥ ca mukhebhyaḥ anuviniḥsṛtāḥ
20. Mārkaṇḍeya said: Anciently, as soon as Brahmā, whose birth is unmanifest, was born, this Purāṇa and the Vedas issued forth from his mouths.
पुराणसंहिताश्चक्रुर्बहुलाः परमर्षयः ।
वेदानां प्रविभागश्च कृतस्तैस्तु सहस्रशः ॥२१॥
21. purāṇasaṃhitāścakrurbahulāḥ paramarṣayaḥ .
vedānāṃ pravibhāgaśca kṛtastaistu sahasraśaḥ.
21. purāṇasaṃhitāḥ cakruḥ bahulāḥ paramarṣayaḥ |
vedānām pravibhāgaḥ ca kṛtaḥ taiḥ tu sahasraśaḥ
21. Numerous great sages (paramarṣayaḥ) compiled the Purāṇa collections, and the division of the Vedas was also made by them in thousands of ways.
धर्मज्ञानञ्च वैराग्यमैश्वर्यञ्च महात्मनः ।
तस्योपदेशेन विना न हि सिद्धं चतुष्टयम् ॥२२॥
22. dharmajñānañca vairāgyamaiśvaryañca mahātmanaḥ .
tasyopadeśena vinā na hi siddhaṃ catuṣṭayam.
22. dharmaḥ jñānam ca vairāgyam aiśvaryam ca mahātmanaḥ
| tasya upadeśena vinā na hi siddham catuṣṭayam
22. For the great soul, natural law (dharma), knowledge, dispassion, and lordliness (aiśvarya) [are qualities]. Without his instruction, this quartet is certainly not perfected.
वेदान् सप्तर्षयस्तस्माज्जगृहुस्तस्य मानसाः ।
पुराणं जगृहुश्चाद्या मुनयस्तस्य मानसाः ॥२३॥
23. vedān saptarṣayastasmājjagṛhustasya mānasāḥ .
purāṇaṃ jagṛhuścādyā munayastasya mānasāḥ.
23. vedān saptarṣayaḥ tasmāt jagṛhuḥ tasya mānasāḥ
| purāṇam jagṛhuḥ ca adyāḥ munayaḥ tasya mānasāḥ
23. From him, the seven mind-born sages (saptarṣayaḥ) received the Vedas. And the primordial mind-born sages (munayaḥ) also received the Purāṇa.
भृगोः सकाशाच्च्यवनस्तेनोक्तञ्च द्विजन्मनाम् ।
ऋषिभिश्चापि दक्षाय प्रोक्तमेतन्महात्मभिः ॥२४॥
24. bhṛgoḥ sakāśāccyavanastenoktañca dvijanmanām .
ṛṣibhiścāpi dakṣāya proktametanmahātmabhiḥ.
24. bhṛgoḥ sakāśāt cyavanaḥ tena uktam ca dvijanmanām
| ṛṣibhiḥ ca api dakṣāya proktam etat mahātmabhiḥ
24. Cyavana spoke this to the twice-born, having received it from Bhṛgu. And this was also spoken by the great-souled ones (mahātman) to Dakṣa through the sages.
दक्षेण चापि कथितमिदमासीत्तदा मम ।
तत्तुभ्यं कथयाम्यद्य कलिकल्मषनाशनम् ॥२५॥
25. dakṣeṇa cāpi kathitamidamāsīttadā mama .
tattubhyaṃ kathayāmyadya kalikalmaṣanāśanam.
25. dakṣeṇa ca api kathitam idam āsīt tadā mama |
tat tubhyaṃ kathayāmi adya kalikalmaṣanāśanam
25. And this was then narrated to me by Dakṣa. That teaching, which destroys the impurities of the Kali (yuga), I now recount to you.
सर्वमेतन्महाभग श्रूयतां मे समाधिना ।
यथाश्रुतं मया पूर्वं दक्षस्य गदतो मुने ॥२६॥
26. sarvametanmahābhaga śrūyatāṃ me samādhinā .
yathāśrutaṃ mayā pūrvaṃ dakṣasya gadato mune.
26. sarvam etat mahābhaga śrūyatām me samādhinā |
yathāśrutam mayā pūrvaṃ dakṣasya gadataḥ mune
26. O greatly fortunate one, let all this be heard from me with deep concentration (samādhi). O sage, this is exactly as I heard it formerly when Dakṣa was speaking.
प्रणिपत्य जगद्योनिमजमव्ययमाश्रयम् ।
चराचरस्य जगतोधातारं परमं पदम् ॥२७॥
27. praṇipatya jagadyonimajamavyayamāśrayam .
carācarasya jagatodhātāraṃ paramaṃ padam.
27. praṇipatya jagadyonim ajam avyayam āśrayam
| carācarasya jagataḥ dhātāraṃ paramaṃ padam
27. Having bowed down to the origin of the universe, who is unborn, immutable, and the refuge; who is the sustainer of the entire moving and unmoving world, and is the supreme abode.
ब्रह्माणमादिपुरुषमुत्पत्ति-स्थिति-संयमे ।
यत्कारणमनौपम्यं यत्र सर्वं प्रतिष्ठितम् ॥२८॥
28. brahmāṇamādipuruṣamutpatti-sthiti-saṃyame .
yatkāraṇamanaupamyaṃ yatra sarvaṃ pratiṣṭhitam.
28. brahmāṇam ādipuruṣam utpatti-sthiti-saṃyame |
yat kāraṇam anaupamyam yatra sarvam pratiṣṭhitam
28. To the incomparable Brahmā, the primeval cosmic person (puruṣa), who is the cause of creation, preservation, and dissolution, and in whom everything is established.
तस्मै हिरण्यगर्भाय लोकतन्त्राय धीमते ।
प्रणम्य सम्यग्वक्ष्यामि भूतवर्गमनुत्तमम् ॥२९॥
29. tasmai hiraṇyagarbhāya lokatantrāya dhīmate .
praṇamya samyagvakṣyāmi bhūtavargamanuttamam.
29. tasmai hiraṇyagarbhāya lokatantrāya dhīmate |
praṇamya samyak vakṣyāmi bhūtavargam anuttamam
29. Having bowed down properly to that wise Hiranyagarbha, the controller of the cosmic order, I will fully explain the supreme category of created beings.
महदाद्यं विशेषान्तं सवैरुप्यं सलक्षणम् ।
प्रमाणैः पञ्चभिर्गम्यं स्त्रोतोभिः षड्भिरन्वितम् ॥३०॥
30. mahadādyaṃ viśeṣāntaṃ savairupyaṃ salakṣaṇam .
pramāṇaiḥ pañcabhirgamyaṃ strotobhiḥ ṣaḍbhiranvitam.
30. mahadādyam viśeṣāntam savairūpyam salakṣaṇam |
pramāṇaiḥ pañcabhiḥ gamyam srotobhiḥ ṣaḍbhiḥ anvitam
30. This category, extending from the Great Principle (Mahat) to the specific elements (viśeṣa), is characterized by all its diverse forms and distinctive attributes. It is to be understood through five means of valid knowledge (pramāṇa) and is associated with six sense-channels.
पुरुषाधिष्ठितं नित्यमनित्यमिव च स्थितम् ।
तच्छ्रूयतां महाभाग परमेण समाधिना ॥३१॥
31. puruṣādhiṣṭhitaṃ nityamanityamiva ca sthitam .
tacchrūyatāṃ mahābhāga parameṇa samādhinā.
31. puruṣādhiṣṭhitam nityam anityam iva ca sthitam
| tat śrūyatām mahābhāga parameṇa samādhinā
31. It is presided over by the cosmic person (puruṣa) and exists as if eternal, yet also as if non-eternal. O greatly blessed one, let that be heard with supreme meditative concentration (samādhi).
प्रधानं कारणं यत्तदव्यक्ताख्यं महर्षयः ।
यदाहुः प्रकृतिं सूक्ष्मां नित्यां सदसदात्मिकाम् ॥३२॥
32. pradhānaṃ kāraṇaṃ yattadavyaktākhyaṃ maharṣayaḥ .
yadāhuḥ prakṛtiṃ sūkṣmāṃ nityāṃ sadasadātmikām.
32. pradhānaṃ kāraṇaṃ yat tat avyaktākhyaṃ maharṣayaḥ
yat āhuḥ prakṛtiṃ sūkṣmāṃ nityāṃ sadasadātmikām
32. The great sages refer to that primary cause, known as the Unmanifest (avyakta), as the subtle, eternal nature (prakṛti), which inherently comprises both existent and non-existent aspects.
ध्रुवमक्षय्यमजरममेयं नान्यसंश्रयम् ।
गन्धरूपरसैर्हेनं शब्दस्पर्शविवर्जितम् ॥३३॥
33. dhruvamakṣayyamajaramameyaṃ nānyasaṃśrayam .
gandharūparasairhenaṃ śabdasparśavivarjitam.
33. dhruvaṃ akṣayyaṃ ajaraṃ ameyaṃ na anyasaṃśrayam
gandharūparasaiḥ hīnaṃ śabdasparśavivarjitam
33. It is permanent, imperishable, ageless, immeasurable, and not dependent on anything else. It is devoid of smell, form, and taste, and free from sound and touch.
अनाद्यन्तं जगद्योनि त्रिगुणप्रभवाप्ययम् ।
असाम्प्रतमविज्ञेयं ब्रह्माग्रे समवर्तत ॥३४॥
34. anādyantaṃ jagadyoni triguṇaprabhavāpyayam .
asāmpratamavijñeyaṃ brahmāgre samavartata.
34. anādyantaṃ jagadyoni triguṇaprabhavāpyayam
asāmprataṃ avijñeyaṃ brahmā agre samavartata
34. Without beginning or end, the source of the world, from which the three qualities (guṇas) arise and into which they dissolve, timeless and unknowable - such a Brahman existed in the beginning.
प्रलयस्यानु तेनेदं व्याप्तमासीदशेषतः ।
गुणसाम्यात्ततस्तस्मात् क्षेत्रज्ञाधिष्ठितान्मुने ॥३५॥
35. pralayasyānu tenedaṃ vyāptamāsīdaśeṣataḥ .
guṇasāmyāttatastasmāt kṣetrajñādhiṣṭhitānmune.
35. pralayasya anu tena idaṃ vyāptaṃ āsīt aśeṣataḥ
guṇasāmyāt tataḥ tasmāt kṣetrajñādhiṣṭhitāt mune
35. O sage (muni)! After dissolution, this entire (world) was pervaded by that (Brahman). Then, from that (Avyakta/prakṛti) which is characterized by the equilibrium of the qualities (guṇas) and presided over by the knower of the field (kṣetrajña), [creation arises].
गुणभावात् सृज्यमानात् सर्गकाले ततः पुनः ।
प्रधानं तत्त्वमुद्भूतं महान्तं तत् समावृणोत् ॥३६॥
36. guṇabhāvāt sṛjyamānāt sargakāle tataḥ punaḥ .
pradhānaṃ tattvamudbhūtaṃ mahāntaṃ tat samāvṛṇot.
36. guṇabhāvāt sṛjyamānāt sargakāle tataḥ punaḥ
pradhānam tattvam udbhūtam mahāntam tat samāvṛṇot
36. At the time of creation, from the state of the constituents (guṇas) and from the evolving creation, the fundamental principle of primordial nature (pradhāna) re-emerged. That [pradhāna] then enveloped the Great (mahat) principle.
यथा बीजं त्वचा तद्वदव्यक्तेनावृतो महान् ।
सात्त्विको राजसश्चैव तामसश्च त्रिधोदितः ॥३७॥
37. yathā bījaṃ tvacā tadvadavyaktenāvṛto mahān .
sāttviko rājasaścaiva tāmasaśca tridhoditaḥ.
37. yathā bījam tvacā tadvat avyaktena āvṛtaḥ mahān
sāttvikaḥ rājasaḥ ca eva tāmasaḥ ca tridhā uditaḥ
37. Just as a seed is covered by its husk, similarly the Great (mahat) principle is enveloped by the unmanifest (avyakta). This [mahat] is declared to be threefold: sattvic, rajasic, and tamasic.
ततस्तस्मादहङ्कारस्त्रिविधो वै व्यजायत ।
वैकारिकस्तैजसश्च भूतादिश्च सतामसः ॥३८॥
38. tatastasmādahaṅkārastrividho vai vyajāyata .
vaikārikastaijasaśca bhūtādiśca satāmasaḥ.
38. tataḥ tasmāt ahaṅkāraḥ trividhaḥ vai vyajāyata
vaikārikaḥ taijasaḥ ca bhūtādiḥ ca sa-tāmasaḥ
38. Then, from that [Mahat], the ego (ahaṅkāra) indeed emerged in three forms: the vaikārika (sattvic), the taijasa (rajasic), and the bhūtādi (tamasic, associated with the origin of gross elements).
महता चावृतः सोऽपि यथाव्यरक्तेन वै महान् ।
भूतादिस्तु विकुर्वाणः शब्दतन्मात्रकन्ततः ॥३९॥
39. mahatā cāvṛtaḥ so'pi yathāvyaraktena vai mahān .
bhūtādistu vikurvāṇaḥ śabdatanmātrakantataḥ.
39. mahatā ca āvṛtaḥ saḥ api yathā avyaktena vai mahān
bhūtādiḥ tu vikurvāṇaḥ śabdatanmātrakaṃ tataḥ
39. And that [ego (ahaṅkāra)] is also enveloped by the Great (mahat), just as the Great (mahat) itself was indeed enveloped by the unmanifest (avyakta). But the bhūtādi [aspect of ego], undergoing modifications, then produces the subtle element (tanmātra) of sound (śabda).
ससर्ज शब्दतन्मात्रादाकाशं शब्दलक्षणम् ।
आकाशं शब्दमात्रन्तु भूतादिश्चावृणोत्ततः ॥४०॥
40. sasarja śabdatanmātrādākāśaṃ śabdalakṣaṇam .
ākāśaṃ śabdamātrantu bhūtādiścāvṛṇottataḥ.
40. sasr̥ja śabdatanmātrāt ākāśam śabdalakṣaṇam |
ākāśam śabdamātram tu bhūtādiḥ ca avṛṇot tataḥ
40. From the subtle element (tanmātra) of sound (śabda), space (ākāśa), characterized by sound, was created. Then, the primal element (bhūtādi) enveloped this space (ākāśa), which is merely sound.
स्पर्शतन्मात्रमेवेह जायते नात्र संशयः ।
बलवान् जायते वायुस्तस्य स्पर्शगुणो मतः ॥४१॥
41. sparśatanmātrameveha jāyate nātra saṃśayaḥ .
balavān jāyate vāyustasya sparśaguṇo mataḥ.
41. sparśatanmātram eva iha jāyate na atra saṃśayaḥ
| balavān jāyate vāyuḥ tasya sparśaguṇaḥ mataḥ
41. Here, only the subtle element (tanmātra) of touch (sparśa) arises; there is no doubt about this. The powerful wind (vāyu) is generated, and touch (sparśa) is considered its quality.
वायुश्चापि विकुर्वाणो रुपमात्रं ससर्ज ह ।
ज्योतिरुत्पद्यते वायोस्तद्रूपगुणमुच्यते ॥४२॥
42. vāyuścāpi vikurvāṇo rupamātraṃ sasarja ha .
jyotirutpadyate vāyostadrūpaguṇamucyate.
42. vāyuḥ ca api vikurvāṇaḥ rūpamātram sasr̥ja ha
| jyotiḥ utpadyate vāyoḥ tat rūpaguṇam ucyate
42. And indeed, the wind (vāyu), undergoing modification, created the mere element (mātra) of form (rūpa). Light (jyotis) is produced from the wind, and form is said to be its quality.
स्पर्शमात्रस्तु वै वायूरूपमात्रं समावृणोत् ।
ज्योतिश्चापि विकुर्वाणं रसमात्रं ससर्ज ह ॥४३॥
43. sparśamātrastu vai vāyūrūpamātraṃ samāvṛṇot .
jyotiścāpi vikurvāṇaṃ rasamātraṃ sasarja ha.
43. sparśamātraḥ tu vai vāyuḥ rūpamātram samāvṛṇot
| jyotiḥ ca api vikurvāṇam rasamātram sasr̥ja ha
43. Indeed, the wind (vāyu), which is merely touch (sparśa), enveloped the mere element (mātra) of form (rūpa). And light (jyotis), undergoing modification, created the mere element (mātra) of taste (rasa).
सम्भवन्ति ततो ह्यापश्चासन् वै ता रसात्मिकाः ।
रसमात्रन्तु ताह्यापो रूपमात्रं समावृणोत् ॥४४॥
44. sambhavanti tato hyāpaścāsan vai tā rasātmikāḥ .
rasamātrantu tāhyāpo rūpamātraṃ samāvṛṇot.
44. sambhavanti tataḥ hi āpaḥ ca āsan vai tāḥ rasātmikāḥ
rasamātram tu hi āpaḥ rūpamātram samāvṛṇot
44. From that, indeed, waters arise, and those (waters) were truly characterized by taste (rasa). However, these waters, which are merely taste, then enveloped the mere form.
आपश्चापि विकुर्वत्यो गन्धमात्रं ससर्जिरे ।
सङ्घातो जायते तस्मात्तस्य गन्धो गुणो मतः ॥४५॥
45. āpaścāpi vikurvatyo gandhamātraṃ sasarjire .
saṅghāto jāyate tasmāttasya gandho guṇo mataḥ.
45. āpaḥ ca api vikurvatyaḥ gandhamātram sasarjire
saṅghātaḥ jāyate tasmāt tasya gandhaḥ guṇaḥ mataḥ
45. Moreover, the waters, undergoing transformation, produced merely the subtle element of smell (gandha). From that (smell), a dense aggregate is formed, and smell is considered its intrinsic quality (guṇa).
तस्मिंस्तस्मिंस्तु तन्मात्रं तेन तन्मात्रता स्मृता ।
अविशेषवाचकत्वादविशेषास्ततश्च ते ॥४६॥
46. tasmiṃstasmiṃstu tanmātraṃ tena tanmātratā smṛtā .
aviśeṣavācakatvādaviśeṣāstataśca te.
46. tasmin tasmin tu tanmātram tena tanmātratā
smṛtā aviśeṣavācakātvāt aviśeṣāḥ tataḥ ca te
46. However, in each of those (elements), the subtle element (tanmātra) is present. For this reason, it is referred to as 'tanmātratā' (the state of being merely that subtle element). Because they are not indicative of any specific qualities, these (tanmātras) are therefore considered non-specific (aviśeṣa).
न शान्ता नापि घोरास्ते न मूढाश्चाविशेषतः ।
भूततन्मात्रसर्गोऽयमहङ्कारात्तु तामसात् ॥४७॥
47. na śāntā nāpi ghorāste na mūḍhāścāviśeṣataḥ .
bhūtatanmātrasargo'yamahaṅkārāttu tāmasāt.
47. na śāntāḥ na api ghorāḥ te na mūḍhāḥ ca aviśeṣataḥ
bhūtatanmātrasargaḥ ayam ahaṅkārāt tu tāmasāt
47. These (subtle elements) are neither peaceful nor terrible, nor are they deluding or dull, specifically because they are non-specific (aviśeṣa). This creation of the subtle elements (tanmātras) of the gross elements (bhūtas) indeed arises from the tamasic ego (ahaṅkāra).
वैकारिकादहङ्कारात् सत्त्वोद्रिक्तात्तु सात्त्विकात् ।
वैकारिकः स सर्गस्तु युगपत् सम्प्रवर्तते ॥४८॥
48. vaikārikādahaṅkārāt sattvodriktāttu sāttvikāt .
vaikārikaḥ sa sargastu yugapat sampravartate.
48. vaikārikāt ahaṅkārāt sattvodriktāt tu sāttvikāt
vaikārikaḥ sa sargaḥ tu yugapat sampravartate
48. From the ego (ahaṅkāra), which is a transformation (vaikārika) and predominantly of the quality of goodness (sattva), and is therefore sāttvika, this transformed creation (sarga) simultaneously comes into being.
बुद्धीन्द्रियाणि पञ्चैव पञ्च कर्मेन्द्रियाणि च ।
तैजसानीन्द्रियाण्याहुर्देवा वैकारिका दश ॥४९॥
49. buddhīndriyāṇi pañcaiva pañca karmendriyāṇi ca .
taijasānīndriyāṇyāhurdevā vaikārikā daśa.
49. buddhīndriyāṇi pañca eva pañca karmendriyāṇi ca
taijasāni indriyāṇi āhuḥ devā vaikārikā daśa
49. Indeed, the five cognitive senses (buddhīndriyas) and the five active senses (karmendriyas) - these ten organs - are declared to be taijasa organs, while the ten deities (presiding over them) are vaikārika.
एकादशं मनस्तत्र देवा वैकारिकाः स्मृताः ।
श्रोतं त्वक्चक्षुषी जिह्वा नासिका चैव पञ्चमी ॥५०॥
50. ekādaśaṃ manastatra devā vaikārikāḥ smṛtāḥ .
śrotaṃ tvakcakṣuṣī jihvā nāsikā caiva pañcamī.
50. ekādaśam manas tatra devā vaikārikāḥ smṛtāḥ
śrotam tvak cakṣuṣī jihvā nāsikā ca eva pañcamī
50. There, the mind (manas) is the eleventh (organ), and the deities (presiding over these organs) are remembered as vaikārika. The ear, skin, eyes (dual), tongue, and indeed the nose as the fifth, constitute (the cognitive senses).
शब्दादीनामवाप्त्यर्थं बुद्धियुक्तानि वक्ष्यते ।
पादौ पायुरुपस्थश्च हस्तौ वाक् पञ्चमी भवेत् ॥५१॥
51. śabdādīnāmavāptyarthaṃ buddhiyuktāni vakṣyate .
pādau pāyurupasthaśca hastau vāk pañcamī bhavet.
51. śabdādīnām avāptyartham buddhiyuktāni vakṣyate
pādau pāyuḥ upasthaḥ ca hastau vāk pañcamī bhavet
51. For the purpose of apprehending sound and other (sense objects), those endowed with perception (buddhi) are declared. The feet, the anus, the genitals, the hands, and speech, which is the fifth, would constitute (the motor organs).
गतिर्विसर्गो ह्यानन्दः शिल्पं वाक्यञ्च कर्म तत् ।
आकाशं शब्दमात्रन्तु स्पर्शमात्रं समाविशत् ॥५२॥
52. gatirvisargo hyānandaḥ śilpaṃ vākyañca karma tat .
ākāśaṃ śabdamātrantu sparśamātraṃ samāviśat.
52. gatiḥ visargaḥ hi ānandaḥ śilpaṃ vākyaṃ ca karma
tat ākāśaṃ śabdamātram tu sparśamātram samāviśat
52. Movement, excretion, enjoyment, craftsmanship, and speech - these are indeed the functions of action (karma). However, space (ākāśa), whose essence is merely sound, then encompassed the subtle element of touch.
द्विगुणो जायते वायुस्तस्य स्पर्शो गुणो मतः ।
रूपन्तथैवाविशतः शब्दस्पर्शगुणावुभौ ॥५३॥
53. dviguṇo jāyate vāyustasya sparśo guṇo mataḥ .
rūpantathaivāviśataḥ śabdasparśaguṇāvubhau.
53. dviguṇaḥ jāyate vāyuḥ tasya sparśaḥ guṇaḥ mataḥ
rūpaṃ tathā eva āviśataḥ śabdasparśaguṇau ubhau
53. Air (vāyu) is born with two qualities; touch is considered its (defining) quality. Similarly, for that which acquires form (rūpa), it possesses both the qualities of sound and touch.
द्विगुणस्तु ततश्चाग्निः स शब्दस्पर्शरूपवान् ।
शब्दः स्पर्शश्च रूपञ्च रसमात्रं समाविशत् ॥५४॥
54. dviguṇastu tataścāgniḥ sa śabdasparśarūpavān .
śabdaḥ sparśaśca rūpañca rasamātraṃ samāviśat.
54. dviguṇaḥ tu tataḥ ca agniḥ sa śabdasparśarūpavān
śabdaḥ sparśaḥ ca rūpaṃ ca rasamātram samāviśat
54. And thereafter, fire (agni) emerges with its composite nature; it possesses sound, touch, and form. Then, sound, touch, and form gave rise to the subtle element of taste (rasamātra).
तस्माच्चतुर्गुणा ह्यापो विज्ञेयास्ता रसात्मिकाः ।
शब्दः स्पर्शश्च रूपञ्च रसो गन्धं समाविशत् ॥५५॥
55. tasmāccaturguṇā hyāpo vijñeyāstā rasātmikāḥ .
śabdaḥ sparśaśca rūpañca raso gandhaṃ samāviśat.
55. tasmāt ca caturguṇāḥ hi āpaḥ vijñeyāḥ tāḥ rasātmikāḥ
śabdaḥ sparśaḥ ca rūpaṃ ca rasaḥ gandham samāviśat
55. Therefore, indeed, those waters (apas) are to be known as fourfold, their essence being taste. Then, sound, touch, form, and taste gave rise to the subtle element of smell.
संहता गन्धमात्रेण आवृण्वंस्ते महीमिमाम् ।
तस्मात् पञ्चगुणा भूमिः स्थूला भूतेषु दृश्यते ॥५६॥
56. saṃhatā gandhamātreṇa āvṛṇvaṃste mahīmimām .
tasmāt pañcaguṇā bhūmiḥ sthūlā bhūteṣu dṛśyate.
56. saṃhatā gandhamātreṇa āvṛṇvantaḥ te mahīm imām
| tasmāt pañcaguṇā bhūmiḥ sthūlā bhūteṣu dṛśyate
56. When united by the mere presence of the quality of smell (gandha), they enveloped this earth (mahī). Therefore, among the elements, the earth (bhūmi) is perceived as gross and possessing five qualities.
शान्ता घोराश्च मूढाश्च विशेषास्तेन ते स्मृताः ।
परस्परानुप्रवेशाद्धारयन्ति परस्परम् ॥५७॥
57. śāntā ghorāśca mūḍhāśca viśeṣāstena te smṛtāḥ .
parasparānupraveśāddhārayanti parasparam.
57. śāntā ghorāḥ ca mūḍhāḥ ca viśeṣāḥ tena te smṛtāḥ
| paraspara-anupraveśāt dhārayanti parasparam
57. They are considered as specific qualities (viśeṣāḥ): tranquil (śānta), fierce (ghora), and deluding (mūḍha). Through mutual interpenetration, they sustain each other.
भूमेरन्तस्त्विदं सर्वं लोकालोकं घनावृतम् ।
विशेषाश्चेन्द्रियग्राह्या नियतत्वाच्च ते स्मृताः ॥५८॥
58. bhūmerantastvidaṃ sarvaṃ lokālokaṃ ghanāvṛtam .
viśeṣāścendriyagrāhyā niyatatvācca te smṛtāḥ.
58. bhūmeḥ antaḥ tu idam sarvam lokālokaṃ ghanāvṛtam |
viśeṣāḥ ca indriyagrāhyāḥ niyatatvāt ca te smṛtāḥ
58. This entire world, both visible and invisible (lokāloka), is densely enveloped within the earth (bhūmi). And these specific qualities (viśeṣāḥ) are considered perceivable by the senses (indriyagrāhyāḥ) due to their inherent fixedness.
गुणं पूर्वस्य पूर्वस्य प्राप्नुवन्त्युत्तरोत्तरम् ।
नानावीर्याः पृथग्भूताः सप्तैते संहतिं विना ॥५९॥
59. guṇaṃ pūrvasya pūrvasya prāpnuvantyuttarottaram .
nānāvīryāḥ pṛthagbhūtāḥ saptaite saṃhatiṃ vinā.
59. guṇam pūrvasya pūrvasya prāpnuvanti uttara-uttaram
| nānāvīryāḥ pṛthakbhūtāḥ sapta ete saṃhatim vinā
59. Each succeeding (element) acquires the quality of the one immediately preceding it. These seven, though having diverse potencies and remaining distinct, exist without spontaneous cohesion.
नाशक्नुवन् प्रजाः स्त्रष्टुमसमागम्य कृत्स्नशः ।
समेत्यान्योन्यसंयोगमन्योन्याश्रयिणश्च ते ॥६०॥
60. nāśaknuvan prajāḥ straṣṭumasamāgamya kṛtsnaśaḥ .
sametyānyonyasaṃyogamanyonyāśrayiṇaśca te.
60. na aśaknuvan prajāḥ sraṣṭum asamāgamya kṛtsnaśaḥ
sametya anyonyasaṃyogam anyonyāśrayiṇaḥ ca te
60. Without completely uniting, they were unable to create beings. Only after coming together and achieving mutual union did they become mutually dependent.
एकसङ्घातचिह्नाश्च संप्राप्यैक्यमशेषतः ।
पुरुषाधिष्ठितत्वाच्च अव्यक्तानुग्रहेण च ॥६१॥
61. ekasaṅghātacihnāśca saṃprāpyaikyamaśeṣataḥ .
puruṣādhiṣṭhitatvācca avyaktānugraheṇa ca.
61. ekasaṅghātacihnāḥ ca saṃprāpya aikyam aśeṣataḥ
puruṣādhiṣṭhitatvāt ca avyaktānugraheṇa ca
61. And having completely achieved unity, being marked by a single aggregation, by virtue of being presided over by the supreme cosmic person (puruṣa) and by the favor of the unmanifest (prakṛti)...
महदाद्या विशेषान्ता ह्यण्डमुत्पादयन्ति ते ।
जलबुद्बुदवत्तत्र क्रमाद्वै वृद्धिमागतम् ॥६२॥
62. mahadādyā viśeṣāntā hyaṇḍamutpādayanti te .
jalabudbudavattatra kramādvai vṛddhimāgatam.
62. mahadādyāḥ viśeṣāntāḥ hi aṇḍam utpādayanti te
jalabudbudavat tatra kramāt vai vṛddhim āgatam
62. Indeed, these entities, from Mahat (Intellect) down to the subtle elements (viśeṣa), produce the cosmic egg. Within that egg, like a water bubble, it then gradually grew.
भूतेभ्योऽण्डं महाबुद्धे वृहत्तदुदकेशयम् ।
प्राकृतेऽण्डे विवृद्धः सन् क्षेत्रज्ञो ब्रह्मसंज्ञितः ॥६३॥
63. bhūtebhyo'ṇḍaṃ mahābuddhe vṛhattadudakeśayam .
prākṛte'ṇḍe vivṛddhaḥ san kṣetrajño brahmasaṃjñitaḥ.
63. bhūtebhyaḥ aṇḍam mahābudhe bṛhat tat udakeśayam
prākṛte aṇḍe vivṛddhaḥ san kṣetrajñaḥ brahmasaṃjñitaḥ
63. O greatly intelligent one, from the gross elements (bhūtas) arose that vast cosmic egg, which rests in water. Having fully developed within this primordial egg, the knower of the field (kṣetrajña) becomes known as (brahman).
स वै शरीरी प्रथमः स वै पुरुष उच्यते ।
आदिकर्ता च भूतानां ब्रह्माग्रे समवर्तत ॥६४॥
64. sa vai śarīrī prathamaḥ sa vai puruṣa ucyate .
ādikartā ca bhūtānāṃ brahmāgre samavartata.
64. sa vai śarīrī prathamaḥ sa vai puruṣaḥ ucyate
ādikartā ca bhūtānām brahmā agre samavartata
64. He is indeed the first embodied being. He is certainly called the cosmic person (puruṣa). And Brahmā, the original creator of all beings, came into existence in the beginning.
तेन सर्वमिदं व्याप्तं त्रैलोक्यं सचराचरम् ।
मेरुस्तस्यानुसम्भूतो जरायुश्चापि पर्वताः ॥६५॥
65. tena sarvamidaṃ vyāptaṃ trailokyaṃ sacarācaram .
merustasyānusambhūto jarāyuścāpi parvatāḥ.
65. tena sarvam idam vyāptam trailokyam sa-carācaram
meruḥ tasya anusaṃbhūtaḥ jarāyuḥ ca api parvatāḥ
65. By him, all of this - the three worlds, including all moving and non-moving beings - is pervaded. Mount Meru originated from him, and the mountains too are his birth-sac (jarāyu).
समुदा गर्भसलिलं तस्याण्डस्य महात्मनः ।
तस्मिन्नण्डे जगत् सर्वं सदेवासुरमानुषम् ॥६६॥
66. samudā garbhasalilaṃ tasyāṇḍasya mahātmanaḥ .
tasminnaṇḍe jagat sarvaṃ sadevāsuramānuṣam.
66. samudā garbhasalilam tasya aṇḍasya mahātmanaḥ
tasmin aṇḍe jagat sarvam sa-deva-asura-mānuṣam
66. The oceans became the embryonic fluid (garbhasalila) of that cosmic egg belonging to the great being (mahātman). In that egg, the entire world, along with its gods, demons, and human beings, came to exist.
दीपाद्यद्रिसमुद्राश्च राज्योतिर्लोकसंग्रहः ।
जलानिलानलाकाशैस्ततो भूतादिना बहिः ॥६७॥
67. dīpādyadrisamudrāśca rājyotirlokasaṃgrahaḥ .
jalānilānalākāśaistato bhūtādinā bahiḥ.
67. dīpādyadrisamudrāḥ ca rājyotiḥ lokasaṃgrahaḥ
jalānilānalākāśaiḥ tataḥ bhūtādinā bahiḥ
67. The islands, mountains, and oceans, as well as the shining realms and the entire cosmic order (lokasaṃgraha), manifest. From that [cosmic egg], externally, these are brought forth by water, air, fire, and ether, along with the primordial element.
वृतमण्डं दशगुणैरेकेकैकत्वेन तैः पुनः ।
महता तत्प्रमाणेन सहैवानेन वेष्टितः ॥६८॥
68. vṛtamaṇḍaṃ daśaguṇairekekaikatvena taiḥ punaḥ .
mahatā tatpramāṇena sahaivānena veṣṭitaḥ.
68. vṛtam aṇḍam daśaguṇaiḥ ekaikatvena taiḥ punaḥ
mahatā tatpramāṇena saha eva anena veṣṭitaḥ
68. The cosmic egg (aṇḍa) is enveloped by these layers, each one being ten times (larger than the previous). Again, it is enveloped by them along with that immense principle of cosmic intellect (mahat), which is of the same measure.
महांस्तैः सहितः सर्वैरव्यक्तेन समावृतः ।
एभिरावरणैरण्डं सप्तभैः प्राकृतैर्वृतम् ॥६९॥
69. mahāṃstaiḥ sahitaḥ sarvairavyaktena samāvṛtaḥ .
ebhirāvaraṇairaṇḍaṃ saptabhaiḥ prākṛtairvṛtam.
69. mahān taiḥ sahitaḥ sarvaiḥ avyaktena samāvṛtaḥ
ebhiḥ āvaraṇaiḥ aṇḍam saptabhaiḥ prākṛtaiḥ vṛtam
69. That great principle (mahat), along with all of them, is completely enveloped by the unmanifest (avyakta). With these seven natural coverings, the cosmic egg (aṇḍa) is thus encompassed.
अन्योन्यमावृत्य च ता अष्टौ प्रकृतयः स्थिताः ।
एषा सा प्रकृतिर्नित्या यदन्तः पुरुषश्च सः ॥७०॥
70. anyonyamāvṛtya ca tā aṣṭau prakṛtayaḥ sthitāḥ .
eṣā sā prakṛtirnityā yadantaḥ puruṣaśca saḥ.
70. anyonyam āvṛtya ca tāḥ aṣṭau prakṛtayaḥ sthitāḥ
eṣā sā prakṛtiḥ nityā yat antaḥ puruṣaḥ ca saḥ
70. And those eight constituents of nature (prakṛti) are situated, each enveloping the other. This indeed is that eternal primordial nature (prakṛti), within which also resides that supreme cosmic person (puruṣa).
ब्रह्माख्यः कथितो यस्ते समासात् श्रू यतां पुनः ।
यथा मग्नो जले कश्चिदुन्मज्जन् जलसम्भवः ॥७१॥
71. brahmākhyaḥ kathito yaste samāsāt śrū yatāṃ punaḥ .
yathā magno jale kaścidunmajjan jalasambhavaḥ.
71. brahmākhyaḥ kathitaḥ yaḥ te samāsāt śrūyatām punaḥ
yathā magnaḥ jale kaścid unmajjan jalasambhavaḥ
71. He who is called Brahmā has been described to you in summary. Listen again, just as someone submerged in water emerges, being born from water.
जलञ्च क्षिपति ब्रह्मा स तथा प्रकृतिर्विभु ।
अव्यक्तं क्षेत्रमुदिष्टं ब्रह्मा क्षेत्रज्ञ उच्यते ॥७२॥
72. jalañca kṣipati brahmā sa tathā prakṛtirvibhu .
avyaktaṃ kṣetramudiṣṭaṃ brahmā kṣetrajña ucyate.
72. jalam ca kṣipati brahmā sa tathā prakṛtiḥ vibhuḥ
avyaktam kṣetram udiṣṭam brahmā kṣetrajña ucyate
72. Brahmā casts forth water. Similarly, the all-pervading nature (prakṛti) is declared to be the unmanifest field (kṣetra). Brahmā is said to be the knower of the field (kṣetrajña).
एतत्समस्तं जानीयात् क्षेत्रक्षेत्रज्ञलक्षणम् ।
इत्येष प्राकृतः सर्गः क्षेत्रज्ञाधिष्ठितस्तु सः ।
अबुद्धिपूर्वः प्रथमः प्रादुर्भूतस्तडिद्यथा ॥७३॥
73. etatsamastaṃ jānīyāt kṣetrakṣetrajñalakṣaṇam .
ityeṣa prākṛtaḥ sargaḥ kṣetrajñādhiṣṭhitastu saḥ .
abuddhipūrvaḥ prathamaḥ prādurbhūtastaḍidyathā.
73. etat samastam jānīyāt kṣetrakṣetrajñalakṣaṇam
iti eṣa prākṛtaḥ sargaḥ
kṣetrajña-adhiṣṭhitaḥ tu saḥ abuddhipūrvaḥ
prathamaḥ prādurbhūtaḥ taḍit yathā
73. One should understand this entire characteristic of the field (kṣetra) and the knower of the field (kṣetrajña). This material creation (sarga), however, is overseen by the knower of the field (kṣetrajña). The first manifestation arose, like lightning, spontaneously and without prior intention.

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Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 (current chapter) Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122 Chapter 123 Chapter 124 Chapter 125 Chapter 126 Chapter 127 Chapter 128 Chapter 129 Chapter 130 Chapter 131 Chapter 132 Chapter 133 Chapter 134