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मार्कण्डेय-पुराणम्       mārkaṇḍeya-purāṇam - chapter-46

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क्रौष्टुकिरुवाच ।
भगवंस्त्वण्डसम्भूतिर्यथावत् कथिता मम ।
ब्रह्माण्डे ब्रह्मणो जन्म तथा चोक्तं महात्मनः ॥१॥
1. krauṣṭukiruvāca .
bhagavaṃstvaṇḍasambhūtiryathāvat kathitā mama .
brahmāṇḍe brahmaṇo janma tathā coktaṃ mahātmanaḥ.
1. krauṣṭukiḥ uvāca bhagavan tu aṇḍasambhūtiḥ yathāvat kathitā
mama brahmāṇḍe brahmaṇaḥ janma tathā ca uktam mahātmanaḥ
1. Krauṣṭuki said: 'O venerable one, you have duly recounted to me the origin of the cosmic egg. Similarly, the birth of Brahmā, the great soul (Mahātman), within the universe (brahmāṇḍa) was also described.'
एतदिच्छाम्यहं श्रोतुं त्वत्तो भृगुकुलोद्भव ।
यदान सृष्टिर्भूतानामस्ति किन्नु न चास्ति वा ।
काले वै प्रलयस्यान्ते सर्वस्मिन्नुपसंहृते ॥२॥
2. etadicchāmyahaṃ śrotuṃ tvatto bhṛgukulodbhava .
yadāna sṛṣṭirbhūtānāmasti kinnu na cāsti vā .
kāle vai pralayasyānte sarvasminnupasaṃhṛte.
2. etat icchāmi aham śrotum tvattaḥ
bhṛgukulodbhava yadā nu sṛṣṭiḥ bhūtānām
asti kim nu na ca asti vā kāle vai
pralayasya ante sarvasmin upasaṃhṛte
2. O descendant of the Bhṛgu family, I wish to hear this from you: whether the creation of beings exists or does not exist at the end of the cosmic dissolution (pralaya), when everything is indeed withdrawn.
मार्कण्डेय उवाच ।
यदा तु प्रकृतौ याति लयं विश्वमिदं जगत् ।
तदोच्यते प्राकृतोऽयं विद्वद्भिः प्रतिसञ्चरः ॥३॥
3. mārkaṇḍeya uvāca .
yadā tu prakṛtau yāti layaṃ viśvamidaṃ jagat .
tadocyate prākṛto'yaṃ vidvadbhiḥ pratisañcaraḥ.
3. Mārkaṇḍeya uvāca yadā tu prakṛtau yāti layam viśvam idam
jagat tadā ucyate prākṛtaḥ ayam vidvadbhiḥ pratisañcaraḥ
3. Mārkaṇḍeya said: When this entire universe (jagat) dissolves into primordial nature (prakṛti), then the wise call this a material dissolution (prākṛta pratisañcara).
स्वात्मन्यवस्थितेव्यक्ते विकारे प्रतिसंहृते ।
प्रकृतिः पुरुषश्चैव साधर्म्येणावतिष्ठतः ॥४॥
4. svātmanyavasthitevyakte vikāre pratisaṃhṛte .
prakṛtiḥ puruṣaścaiva sādharmyeṇāvatiṣṭhataḥ.
4. svātmani avasthite avyakte vikāre pratisaṃhṛte
prakṛtiḥ puruṣaḥ ca eva sādharmyeṇa avatiṣṭhataḥ
4. When the unmanifest (avyakta) abides in its own self (ātman), with all modifications (vikāra) withdrawn, then primordial nature (prakṛti) and the cosmic person (puruṣa) both remain exhibiting similar intrinsic natures.
तदा तमश्च सत्त्वञ्च समत्वेन व्यवस्थितौ ।
अनुद्रिक्तावनूनौ च तत्प्रोतौ च परस्परम् ॥५॥
5. tadā tamaśca sattvañca samatvena vyavasthitau .
anudriktāvanūnau ca tatprotau ca parasparam.
5. tadā tamaḥ ca sattvam ca samatvena vyavasthitau
anudriktau anūnau ca tatprotau ca parasparam
5. Then darkness (tamas) and goodness (sattva) are established in equilibrium (samatvena). They are neither excessive nor deficient, and are mutually intertwined.
तिलेषु वा यथा तैलं घृतं पयसि वा स्थितम् ।
तथा तमसि सत्त्वे च रजोऽप्यनुसृतं स्थितम् ॥६॥
6. tileṣu vā yathā tailaṃ ghṛtaṃ payasi vā sthitam .
tathā tamasi sattve ca rajo'pyanusṛtaṃ sthitam.
6. tileṣu vā yathā tailam ghṛtam payasi vā sthitam
tathā tamasi sattve ca rajaḥ api anusṛtam sthitam
6. Just as oil (taila) is inherently present in sesame seeds or ghee is situated in milk, similarly, passion (rajas) is also situated and permeated within darkness (tamas) and goodness (sattva).
उत्पत्तिर्ब्रह्मणो यावदायुषो द्विपरार्धिकम् ।
तावद्दिनं परेशस्य तत्समा संयमे निशा ॥७॥
7. utpattirbrahmaṇo yāvadāyuṣo dviparārdhikam .
tāvaddinaṃ pareśasya tatsamā saṃyame niśā.
7. utpattiḥ brahmaṇaḥ yāvat āyuṣaḥ dviparārdhikam
tāvat dinam pareśasya tatsamā saṃyame niśā
7. The period of Brahmā's existence (utpattiḥ), which extends for two parārdhas, is considered one day for the Supreme Lord. A night of equal duration for Him is the time of universal dissolution.
अहर्मुखे प्रबुद्धस्तु जगदादिरनादिमान् ।
सर्वहेतुरचिन्त्यात्मा परः कोऽप्यपरक्रियः ॥८॥
8. aharmukhe prabuddhastu jagadādiranādimān .
sarvaheturacintyātmā paraḥ ko'pyaparakriyaḥ.
8. aharmukhe prabuddhaḥ tu jagadādiḥ anādimān
sarvahetuḥ acintyātmā paraḥ kaḥ api aparakriyaḥ
8. At the dawn of the day, the one who is the origin of the universe, beginningless, the cause of all, whose essence (ātman) is inconceivable, the supreme one, and whose actions are without parallel, becomes active.
प्रकृतिं पुरुषञ्चैव प्राविश्याशु जगत्पतिः ।
क्षोभयामास योगेन परेण परमेश्वरः ॥९॥
9. prakṛtiṃ puruṣañcaiva prāviśyāśu jagatpatiḥ .
kṣobhayāmāsa yogena pareṇa parameśvaraḥ.
9. prakṛtim puruṣam ca eva prāviśya āśu jagatpatiḥ
kṣobhayāmāsa yogena pareṇa parameśvaraḥ
9. The master of the universe, the Supreme Lord (parameśvaraḥ), having swiftly entered into both primordial nature (prakṛti) and the cosmic person (puruṣa), agitated them by His supreme (yoga) power.
यथा मदो नवस्त्रीणां यथा वा माधवानिलः ।
अनुप्रविष्टः क्षोभाय तथासौ योगमूर्तिमान् ॥१०॥
10. yathā mado navastrīṇāṃ yathā vā mādhavānilaḥ .
anupraviṣṭaḥ kṣobhāya tathāsau yogamūrtimān.
10. yathā madaḥ navastrīṇām yathā vā mādhavānilaḥ
anupraviṣṭaḥ kṣobhāya tathā asau yogamūrtimān
10. Just as intoxication (madaḥ) in young women, or just as the spring breeze, enters to cause agitation, so too that one (the Supreme Lord), who is embodied as (yoga), enters for the same purpose of disturbance.
प्रधाने क्षोभ्यमाने तु स देवो ब्रह्मसंज्ञितः ।
समुत्पन्नोऽण्डकोषस्थो यथा ते कथितं मया ॥११॥
11. pradhāne kṣobhyamāne tu sa devo brahmasaṃjñitaḥ .
samutpanno'ṇḍakoṣastho yathā te kathitaṃ mayā.
11. pradhāne kṣobhyamāne tu sa devaḥ brahmasaṃjñitaḥ
samutpannaḥ aṇḍakoṣasthaḥ yathā te kathitam mayā
11. Indeed, when the primordial nature (prakṛti) was agitated, that deity known as Brahmā emerged from within the cosmic egg, just as I have explained it to you.
स एव क्षोभकः पूर्वं स क्षोभ्यः प्रकृतेः पतिः ।
स सङ्कोचविकाशाभ्यां प्रधानत्वेऽपि च स्थितः ॥१२॥
12. sa eva kṣobhakaḥ pūrvaṃ sa kṣobhyaḥ prakṛteḥ patiḥ .
sa saṅkocavikāśābhyāṃ pradhānatve'pi ca sthitaḥ.
12. sa eva kṣobhakaḥ pūrvam sa kṣobhyaḥ prakṛteḥ patiḥ
sa saṅkocavikāśābhyām pradhānatve api ca sthitaḥ
12. He himself is the original agitator, and He is also the one to be agitated, the lord of primordial nature (prakṛti). Moreover, He exists even as the primordial nature (prakṛti) through the processes of contraction and expansion.
अत्पन्नः स जगद्योनिरगुणोऽपि रजोगुणम् ।
भुञ्जन् प्रवर्तते सर्गे ब्रह्मत्वं समुपाश्रितः ॥१३॥
13. atpannaḥ sa jagadyoniraguṇo'pi rajoguṇam .
bhuñjan pravartate sarge brahmatvaṃ samupāśritaḥ.
13. atpannaḥ sa jagadyoniḥ aguṇaḥ api rajoguṇam
bhuñjan pravartate sarge brahmatvam samupāśritaḥ
13. Having arisen, He, the source of the universe, though intrinsically without qualities (guṇas), nonetheless manifests the quality of rajas and proceeds in the act of creation, having assumed the state of Brahmā.
ब्रह्मत्वे स प्रजाः सृष्ट्वा ततः सत्त्वातिरेकवान् ।
विष्णुत्वमेत्य धर्मेण कुरुते परिपालनम् ॥१४॥
14. brahmatve sa prajāḥ sṛṣṭvā tataḥ sattvātirekavān .
viṣṇutvametya dharmeṇa kurute paripālanam.
14. brahmatve sa prajāḥ sṛṣṭvā tataḥ sattvātirekavān
viṣṇutvam etya dharmeṇa kurute paripālanam
14. While in the state of Brahmā, having created beings, He then, becoming preeminent in the quality of goodness (sattva), assumes the state of Viṣṇu and performs the act of preservation in accordance with natural law (dharma).
ततस्तमोगुणोद्रिक्तो रुद्रत्वे चाखिलं जगत् ।
उपसंहृत्य वै शेते त्रैलोक्यं त्रिगुणोऽगुणः ॥१५॥
15. tatastamoguṇodrikto rudratve cākhilaṃ jagat .
upasaṃhṛtya vai śete trailokyaṃ triguṇo'guṇaḥ.
15. tataḥ tamoguṇodriktaḥ rudratve ca akhilaṃ jagat
upasaṃhṛtya vai śete trailokyaṃ triguṇaḥ aguṇaḥ
15. Thereafter, permeated by the quality of darkness (tamas), He, in the form of Rudra, reabsorbs the entire universe and the three worlds. Indeed, He then rests, possessing the three qualities (guṇas) yet being fundamentally without attributes (aguṇa).
यथा प्राग्व्यापकः क्षेत्री पालको लावकस्तथा ।
यथा स संज्ञामायाति ब्रह्मविष्ण्वीशकारिणीम् ॥१६॥
16. yathā prāgvyāpakaḥ kṣetrī pālako lāvakastathā .
yathā sa saṃjñāmāyāti brahmaviṣṇvīśakāriṇīm.
16. yathā prāk vyāpakaḥ kṣetrī pālakaḥ lāvakaḥ tathā
| yathā sa saṃjñāṃ āyāti brahmaviṣṇvīśakāriṇīm
16. Just as formerly, the all-pervading indweller (kṣetrī) acts as the preserver and the destroyer, similarly, He assumes the designation that creates Brahmā, Viṣṇu, and Īśa (Rudra).
ब्रह्मत्वे सृजते लोकान् रुद्रत्वे संहरत्यपि ।
विष्णुत्वे चाप्युदासीनस्तिस्त्रोऽवस्थाः स्वयम्भुवः ॥१७॥
17. brahmatve sṛjate lokān rudratve saṃharatyapi .
viṣṇutve cāpyudāsīnastistro'vasthāḥ svayambhuvaḥ.
17. brahmatve sṛjate lokān rudratve saṃharati api |
viṣṇutve ca api udāsīnaḥ tisraḥ avasthāḥ svayambhuvaḥ
17. As Brahmā, He creates the worlds; as Rudra, He also reabsorbs them. And as Viṣṇu, He remains unconcerned. These are the three states (avasthās) of the Self-existent One (svayambhū).
रजो ब्रह्मा तमो रुद्रो विष्णुः सत्त्वं जगत्पतिः ।
एत एव त्रयो देवा एत एव त्रयो गुणाः ॥१८॥
18. rajo brahmā tamo rudro viṣṇuḥ sattvaṃ jagatpatiḥ .
eta eva trayo devā eta eva trayo guṇāḥ.
18. rajaḥ brahmā tamaḥ rudraḥ viṣṇuḥ sattvaṃ jagatpatiḥ
| ete eva trayaḥ devāḥ ete eva trayaḥ guṇāḥ
18. Brahmā is "rajas" (the quality of activity), Rudra is "tamas" (the quality of darkness), and Viṣṇu, the Lord of the world, is "sattva" (the quality of goodness). These are indeed the three deities, and these are indeed the three qualities (guṇas).
अन्योन्यमिथुना ह्येते अन्योन्याश्रयिणस्तथा ।
क्षणं वियोगो नह्येषां न त्यजन्ति परस्परम् ॥१९॥
19. anyonyamithunā hyete anyonyāśrayiṇastathā .
kṣaṇaṃ viyogo nahyeṣāṃ na tyajanti parasparam.
19. anyonyamithunāḥ hi ete anyonyāśrayiṇaḥ tathā
kṣaṇam viyogaḥ na hi eṣām na tyajanti parasparam
19. Indeed, these two are always paired and mutually dependent. There is never a moment of separation for them; they do not abandon each other.
एवं ब्रह्मा जगत्पूर्वो देवदेवश्चतुर्मुखः ।
रजोगुणं समाश्रित्य स्त्रष्ट्टत्वे स व्यवस्थितः ॥२०॥
20. evaṃ brahmā jagatpūrvo devadevaścaturmukhaḥ .
rajoguṇaṃ samāśritya straṣṭṭatve sa vyavasthitaḥ.
20. evam brahmā jagatpūrvaḥ devadevaḥ caturmukhaḥ
rajoguṇam samāśritya sraṣṭṛtve sa vyavasthitaḥ
20. Thus, Brahmā, who is prior to the world, the god of gods, the four-faced one, established himself in the role of creator by resorting to the quality of rajas.
हिरण्यगर्भो देवादिरनादिरुपचारतः ।
भूपद्मकर्णिकासंस्थो ब्रह्माग्रे समजायत ॥२१॥
21. hiraṇyagarbho devādiranādirupacārataḥ .
bhūpadmakarṇikāsaṃstho brahmāgre samajāyata.
21. hiraṇyagarbhaḥ devādiḥ anādiḥ upacārataḥ
bhūpadmakarṇikāsaṃsthaḥ brahmā agre samajāyata
21. Hiraṇyagarbha, the first of the gods, though figuratively (upacārataḥ) called beginningless, was born as Brahmā, first, situated on the pericarp of the earth-lotus.
तस्य वर्षशतं त्वेकं परमायुर्महात्मनः ।
ब्रह्म्येणैव हि मानेन तस्य संख्यां निबोध मे ॥२२॥
22. tasya varṣaśataṃ tvekaṃ paramāyurmahātmanaḥ .
brahmyeṇaiva hi mānena tasya saṃkhyāṃ nibodha me.
22. tasya varṣaśatam tu ekam paramāyuḥ mahātmanaḥ
brahmyeṇa eva hi mānena tasya saṃkhyām nibodha me
22. Indeed, the full lifespan of that great soul (Brahmā) is one hundred years by his own Brahmic measure. Understand this calculation from me.
निमेषैर्दशभिः काष्ठा तथा पञ्चभिरुच्यते ।
कलास्त्रिंशच्च वै काष्ठा मुहूर्तं त्रिंशत्ताः कलाः ॥२३॥
23. nimeṣairdaśabhiḥ kāṣṭhā tathā pañcabhirucyate .
kalāstriṃśacca vai kāṣṭhā muhūrtaṃ triṃśattāḥ kalāḥ.
23. nimeṣaiḥ daśabhiḥ kāṣṭhā tathā pañcabhiḥ ucyate kalāḥ
triṃśat ca vai kāṣṭhā muhūrtam triṃśat tāḥ kalāḥ
23. Ten blinks of an eye (nimeṣa) constitute a kāṣṭhā. And five (kāṣṭhās) are said to make a kalā. Indeed, thirty kalās form a muhūrta (a specific time duration), and a muhūrta is exactly thirty of those kalās.
अहोरात्रं मुहूर्तानां नृणां त्रिंशत्तु वै स्मृतम् ।
अहोरात्रैश्च त्रिंशद्भिः पक्षौ द्वौ मास उच्यते ॥२४॥
24. ahorātraṃ muhūrtānāṃ nṛṇāṃ triṃśattu vai smṛtam .
ahorātraiśca triṃśadbhiḥ pakṣau dvau māsa ucyate.
24. ahorātram muhūrtānām nṛṇām triṃśat tu vai smṛtam
ahorātraiḥ ca triṃśadbhiḥ pakṣau dvau māsaḥ ucyate
24. A day and night (ahorātra) for humans is indeed considered to be thirty muhūrtas. And a month is said to consist of two fortnights (pakṣa), formed by thirty ahorātras.
तैः षड्भिरयनं वर्षं द्वेऽयने दक्षिणोत्तरे ।
तद्देवानामहोरात्रं दिनं तत्रोत्तरायणम् ॥२५॥
25. taiḥ ṣaḍbhirayanaṃ varṣaṃ dve'yane dakṣiṇottare .
taddevānāmahorātraṃ dinaṃ tatrottarāyaṇam.
25. taiḥ ṣaḍbhiḥ ayanam varṣam dve ayane dakṣiṇa-uttare
tat devānām ahorātram dinam tatra uttarāyaṇam
25. Six of those (months) constitute an ayana (half-year), and a year (varṣa) consists of two such ayanas – the southern (dakṣiṇa) and the northern (uttara). That (human) year is a single day and night (ahorātra) for the gods; within that, the northern course of the sun (uttarāyaṇa) is their day.
दिव्यैर्वर्षसहस्रैस्तु कृतत्रेतादिसंज्ञितम् ।
चतुर्युगं द्वादशभिस्तद्विभागं शृणुष्व मे ॥२६॥
26. divyairvarṣasahasraistu kṛtatretādisaṃjñitam .
caturyugaṃ dvādaśabhistadvibhāgaṃ śṛṇuṣva me.
26. divyaiḥ varṣa-sahasraiḥ tu kṛta-tretā-ādi-saṃjñitam
catur-yugam dvādaśabhiḥ tat vibhāgam śṛṇuṣva me
26. A caturyuga (cycle of four ages), known as Kṛta, Tretā, and so on, consists of twelve thousand divine years. Now, listen to me about the division of that (caturyuga).
चत्वारि तु सहस्राणि वर्षाणां कृतमुच्यते ।
शतानि सन्ध्या चत्वारि सन्ध्यांशश्च तथाविधः ॥२७॥
27. catvāri tu sahasrāṇi varṣāṇāṃ kṛtamucyate .
śatāni sandhyā catvāri sandhyāṃśaśca tathāvidhaḥ.
27. catvāri tu sahasrāṇi varṣāṇām kṛtam ucyate śatāni
sandhyā catvāri sandhyāṃśaḥ ca tathāvidhaḥ
27. The Kṛta (yuga) is said to last for four thousand years. Its transitional dawn period (sandhyā) is four hundred years, and its transitional dusk period (sandhyāṃśa) is of a similar duration.
त्रेता त्रीणि सहस्राणि दिव्याब्दानां शतत्रयम् ।
तत्सन्ध्या तत्समा चैव सन्ध्यांशश्च तथाविधः ॥२८॥
28. tretā trīṇi sahasrāṇi divyābdānāṃ śatatrayam .
tatsandhyā tatsamā caiva sandhyāṃśaśca tathāvidhaḥ.
28. tretā trīṇi sahasrāṇi divyābdānām śatatrayam tat
sandhyā tat samā ca eva sandhyāṃśaḥ ca tathāvidhaḥ
28. The Tretā (yuga) lasts for three thousand divine years, with its dawn period (sandhyā) being three hundred (years). Its sandhyā is just like that, and its transitional dusk period (sandhyāṃśa) is of a similar duration.
द्वापरं द्वे सहस्रे तु वर्षाणां द्वे शते तथा ।
तस्य सन्ध्या समाख्याता द्वे शताब्दे तदंशकः ॥२९॥
29. dvāparaṃ dve sahasre tu varṣāṇāṃ dve śate tathā .
tasya sandhyā samākhyātā dve śatābde tadaṃśakaḥ.
29. dvāparam dve sahasre tu varṣāṇām dve śate tathā
tasya sandhyā samākhyātā dve śatābde tat aṃśakaḥ
29. The Dvāpara (yuga) is said to last for two thousand years, and similarly, two hundred (years constitute its transitional period). Its dawn period (sandhyā) is declared to be two hundred years, and its portion (tadaṃśakaḥ), the dusk period, is also of the same duration.
कलिः सहस्रं दिव्यानामब्दानां द्विजसत्तम ।
सन्ध्या सन्ध्यांशकश्चैव शतकौ समुदाहृतौ ॥३०॥
30. kaliḥ sahasraṃ divyānāmabdānāṃ dvijasattama .
sandhyā sandhyāṃśakaścaiva śatakau samudāhṛtau.
30. kaliḥ sahasram divyānām abdānām dvijasattama
sandhyā sandhyāṃśakaḥ ca eva śatakau samudāhṛtau
30. O best among the twice-born (dvijasattama)! The Kali (yuga) is declared to be a thousand divine years. Its transitional dawn period (sandhyā) and its transitional dusk period (sandhyāṃśaka) are both stated to be two hundred (years each).
एषा द्वाधशसाहस्त्री युगाख्या कविभिः कृता ।
एतत् सहस्रगुणितमो ब्राह्म्यमुदाहृतम् ॥३१॥
31. eṣā dvādhaśasāhastrī yugākhyā kavibhiḥ kṛtā .
etat sahasraguṇitamo brāhmyamudāhṛtam.
31. eṣā dvādaśasāhasrī yugākhyā kavibhiḥ kṛtā
etat sahasraguṇitam o brāhmyam udāhṛtam
31. This period of twelve thousand (divine years), which is known as a yuga (mahāyuga), has been calculated by the sages. This same period, when multiplied by a thousand, is declared to be a day of (brahman).
ब्रह्मणो दिवसे ब्रह्मन् मनवः स्युश्चतुर्दश ।
भवन्ति भागशस्तेषां सहस्रं तद्विभज्यते ॥३२॥
32. brahmaṇo divase brahman manavaḥ syuścaturdaśa .
bhavanti bhāgaśasteṣāṃ sahasraṃ tadvibhajyate.
32. brahmaṇaḥ divase brahman manavaḥ syuḥ caturdaśa
bhavanti bhāgaśaḥ teṣām sahasram tat vibhajyate
32. O (brahman), in the day of (brahman), there are fourteen Manus. A thousand (mahāyugas) are divided among them in portions.
देवाः सप्तर्षयः सेन्द्रा मनुस्तत्सूनवो नृपाः ।
मनुना सह सृज्यन्ते संह्रियन्ते च पूर्ववत् ॥३३॥
33. devāḥ saptarṣayaḥ sendrā manustatsūnavo nṛpāḥ .
manunā saha sṛjyante saṃhriyante ca pūrvavat.
33. devāḥ saptarṣayaḥ sa-indrāḥ manuḥ tat sūnavaḥ
nṛpāḥ manunā saha sṛjyante saṃhriyante ca pūrvavat
33. The gods, the seven sages (saptarṣi) with Indra, Manu, and his royal sons are created along with (each) Manu, and they are destroyed as before.
चतुर्युगानां संख्याता साधिका ह्ये कसप्ततिः ।
मन्वन्तरं तस्य संख्यां मानुषाब्दैर्निबोध मे ॥३४॥
34. caturyugānāṃ saṃkhyātā sādhikā hye kasaptatiḥ .
manvantaraṃ tasya saṃkhyāṃ mānuṣābdairnibodha me.
34. caturyugānām saṃkhyātā sādhikā hi ekasaptatiḥ
manvantaram tasya saṃkhyām mānuṣābdaiḥ nibodha me
34. Indeed, seventy-one (with a slight excess) chaturyugas (mahāyugas) are calculated (as the duration). This is the duration of a Manvantara. Learn its measure in human years from me.
त्रिंशत्कोट्यस्तु संपूर्णाः संख्याताः संख्यया द्विज ।
सत्पषष्टिस्तथान्यानि नियुतानि च संख्यया ॥३५॥
35. triṃśatkoṭyastu saṃpūrṇāḥ saṃkhyātāḥ saṃkhyayā dvija .
satpaṣaṣṭistathānyāni niyutāni ca saṃkhyayā.
35. triṃśat koṭyaḥ tu saṃpūrṇāḥ saṃkhyātāḥ saṃkhyayā
dvija ṣaṭṣaṣṭiḥ tathā anyāni niyutāni ca saṃkhyayā
35. O twice-born (dvija), these are fully enumerated by number as thirty crores (300,000,000), and furthermore, sixty-six additional lakhs (6,600,000) are also counted by number.
विंशतिश्च सहस्राणि कालोऽयं साधिकं विना ।
एतन्मन्वन्तरं प्रोक्तं दिव्यैर्वर्षैर्निबोध मे ॥३६॥
36. viṃśatiśca sahasrāṇi kālo'yaṃ sādhikaṃ vinā .
etanmanvantaraṃ proktaṃ divyairvarṣairnibodha me.
36. viṃśatiḥ ca sahasrāṇi kālaḥ ayam sādhikam vinā |
etat manvantaram proktam divyaiḥ varṣaiḥ nibodha me
36. This period of time amounts to precisely twenty thousand (years). This manvantara (period of Manu) is declared in terms of divine years; understand it from me.
अष्टौ वर्षसहस्राणि दिव्यया संख्यया युतम् ।
द्विपञ्चाशत्तथान्यानि सहस्राण्यधिकानि तु ॥३७॥
37. aṣṭau varṣasahasrāṇi divyayā saṃkhyayā yutam .
dvipañcāśattathānyāni sahasrāṇyadhikāni tu.
37. aṣṭau varṣasahasrāṇi divyayā saṃkhyayā yutam |
dvipañcāśat tathā anyāni sahasrāṇi adhikāni tu
37. (It consists of) eight thousand years, reckoned by divine number, and indeed, fifty-two other additional thousands.
चतुर्दशगुणो ह्येष कालो ब्रह्म्यमहः स्मृतम् ।
तस्यान्ते प्रलयः प्रोक्तो ब्रह्मन् नैमित्तिको बुधैः ॥३८॥
38. caturdaśaguṇo hyeṣa kālo brahmyamahaḥ smṛtam .
tasyānte pralayaḥ prokto brahman naimittiko budhaiḥ.
38. caturdaśaguṇaḥ hi eṣaḥ kālaḥ brāhmam ahaḥ smṛtam |
tasya ante pralayaḥ proktaḥ brahman naimittikaḥ budhaiḥ
38. Indeed, this period (kāla), when multiplied by fourteen, is considered a day of Brahmā (brahman). At its conclusion, O Brahmin (brahman), an incidental dissolution (pralaya) is declared by the wise.
भूर्लोकोऽथ भुवर्लोकः स्वर्लोकश्च विनाशिनः ।
तथा विनाशमायान्ति महर्लोकश्च तिष्ठति ॥३९॥
39. bhūrloko'tha bhuvarlokaḥ svarlokaśca vināśinaḥ .
tathā vināśamāyānti maharlokaśca tiṣṭhati.
39. bhūrlokaḥ atha bhuvarlokaḥ svarlokaḥ ca vināśinaḥ
tathā vināśam āyānti maharlokaḥ ca tiṣṭhati
39. The earthly realm (bhūrloka), the atmospheric realm (bhuvarloka), and the heavenly realm (svarloka) are all perishable. Similarly, they all eventually reach destruction, while the realm of mahar (maharloka) endures.
तद्वासिनोऽपि तापेन जनलोकं प्रयान्ति वै ।
एकार्णवे च त्रैलोक्ये ब्रह्मा स्वपिति वै निशि ॥४०॥
40. tadvāsino'pi tāpena janalokaṃ prayānti vai .
ekārṇave ca trailokye brahmā svapiti vai niśi.
40. tad-vāsinaḥ api tāpena janalokam prayānti vai
ekārṇave ca trailokye brahmā svapiti vai niśi
40. Even its inhabitants, due to the intense heat (of destruction), indeed proceed to the world of janas (janaloka). And when the three realms (trailokya) merge into a single ocean (ekārṇava), Brahma himself sleeps during the night.
तत्प्रमाणैव सा रात्रिस्तदन्ते सृज्यते पुनः ।
एवन्तु ब्रह्मणो वर्षमेकं वर्षशतन्तु तत् ॥४१॥
41. tatpramāṇaiva sā rātristadante sṛjyate punaḥ .
evantu brahmaṇo varṣamekaṃ varṣaśatantu tat.
41. tat-pramāṇā eva sā rātriḥ tat-ante sṛjyate punaḥ
evam tu brahmaṇaḥ varṣam ekam varṣa-śatam tu tat
41. That night is indeed of the same duration (as his day), and at its conclusion, creation is manifested again. Thus, one (such cyclic period) constitutes a 'year' for Brahma, and his entire lifespan is indeed one hundred such 'years'.
शतं हि तस्य वर्षाणां परमित्यभिधीयते ।
पञ्चाशद्भिस्तथा वर्षैः परार्धमिति कीर्त्यते ॥४२॥
42. śataṃ hi tasya varṣāṇāṃ paramityabhidhīyate .
pañcāśadbhistathā varṣaiḥ parārdhamiti kīrtyate.
42. śatam hi tasya varṣāṇām param iti abhidhīyate
pañcāśadbhiḥ tathā varṣaiḥ parārdham iti kīrtyate
42. His hundred (such Brahma's) years are indeed designated as "para". And similarly, fifty of those (Brahma's) years are known as "parārdha".
एवमस्य परार्धन्तु व्यतीतं द्विजसत्तम ।
यस्यान्तेऽभून्महाकल्पः पाद्म इत्यभिविश्रुतः ॥४३॥
43. evamasya parārdhantu vyatītaṃ dvijasattama .
yasyānte'bhūnmahākalpaḥ pādma ityabhiviśrutaḥ.
43. evam asya parārdham tu vyatītam dvijasattama yasya
ante abhūt mahākalpaḥ pādmaḥ iti abhiviśrutaḥ
43. Thus, O best among brahmins, half of his (Brahma's) life has passed. At the end of that period, the great kalpa known as Pādma became renowned.
द्वितीयस्य परार्धस्य वर्तमानस्य वै द्विज ।
वाराह इति कल्पोऽयं प्रथमः परिकल्पितः ॥४४॥
44. dvitīyasya parārdhasya vartamānasya vai dvija .
vārāha iti kalpo'yaṃ prathamaḥ parikalpitaḥ.
44. dvitīyasya parārdhasya vartamānasya vai dvija
vārāhaḥ iti kalpaḥ ayam prathamaḥ parikalpitaḥ
44. Indeed, O brahmin, for the second (half) of the current half of Brahma's life, this kalpa, known as Vārāha, is considered the first.

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