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मार्कण्डेय-पुराणम्       mārkaṇḍeya-purāṇam - chapter-48

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क्रौष्टुकिरुवाच ।
समासात् कथिता सृष्टिः सम्यग् भगवता मम ।
देवादीनां भवं ब्रह्मन् विस्तरात्तु ब्रवीहि मे ॥१॥
1. krauṣṭukiruvāca .
samāsāt kathitā sṛṣṭiḥ samyag bhagavatā mama .
devādīnāṃ bhavaṃ brahman vistarāttu bravīhi me.
1. krauṣṭukiḥ uvāca samāsāt kathitā sṛṣṭiḥ samyak bhagavatā
mama devādīnām bhavam brahman vistarāt tu bravīhi me
1. Krauṣṭuki said: "O revered one, you have described creation to me concisely and thoroughly. Now, O Brahmin (brahman), please explain the origin of the gods and other beings in detail."
मार्कण्डेय उवाच ।
कुशलाकुशलैर्ब्रह्मन् भाविता पूर्वकमर्मभिः ।
ख्याता तथा ह्यनिर्मुक्ताः प्रलये ह्यु पसंहृताः ॥२॥
2. mārkaṇḍeya uvāca .
kuśalākuśalairbrahman bhāvitā pūrvakamarmabhiḥ .
khyātā tathā hyanirmuktāḥ pralaye hyu pasaṃhṛtāḥ.
2. mārkaṇḍeyaḥ uvāca kuśala akuśalaiḥ brahman bhāvitāḥ pūrvaka
karmabhiḥ khyātāḥ tathā hi anirmuktāḥ pralaye hi upasaṃhṛtāḥ
2. Mārkaṇḍeya said: "O Brahmin (brahman), those who are influenced by their past good and bad actions (karma), who are thus not yet liberated (anirmuktāḥ), are indeed reabsorbed into the universal dissolution (pralaya)."
देवाद्याः स्थावरान्ताश्च प्रजा ब्रह्मंश्चतुर्विधाः ।
ब्रह्मणः कुर्वतः सृष्टिं जज्ञिरे मानसास्तदा ॥३॥
3. devādyāḥ sthāvarāntāśca prajā brahmaṃścaturvidhāḥ .
brahmaṇaḥ kurvataḥ sṛṣṭiṃ jajñire mānasāstadā.
3. devādyāḥ sthāvarāntāḥ ca prajāḥ brahman caturvidhāḥ
brahmaṇaḥ kurvataḥ sṛṣṭim jajñire mānasāḥ tadā
3. O Brahmā, when the (supreme) Brahmā was performing creation, the four types of beings – ranging from the gods down to the immovable creatures – were then mentally born from him.
ततो देवासुरान् पितॄन् मानुषांश्च चतुष्टयम् ।
सिसृक्षुरम्भांस्येतानि स्वमात्मानमयूयुजत् ॥४॥
4. tato devāsurān pitṝn mānuṣāṃśca catuṣṭayam .
sisṛkṣurambhāṃsyetāni svamātmānamayūyujat.
4. tataḥ devāsurān pitṝn mānuṣān ca catuṣṭayam
sisṛkṣuḥ ambhāṃsi etāni svam ātmānam ayūyujat
4. Then, desiring to create these four categories – gods, asuras, ancestors, and human beings – he engaged his own self (ātman) with these waters.
युक्तात्मनस्तमोमात्रा उद्रिक्ताभूत् प्रजापतेः ।
सिसृक्षोर्जघनात् पूर्वमसुरा जज्ञिरे ततः ॥५॥
5. yuktātmanastamomātrā udriktābhūt prajāpateḥ .
sisṛkṣorjaghanāt pūrvamasurā jajñire tataḥ.
5. yukta ātmanaḥ tamaḥmātrā udriktā abhūt prajāpateḥ
sisṛkṣoḥ jaghanāt pūrvam asurāḥ jajñire tataḥ
5. From Prajāpati, whose self (ātman) was thus engaged, the element of darkness (tamas) became prominent. As he desired to create, the Asuras were then born first from his loins.
उत्ससर्ज ततस्तान्तु तमोमात्रात्मिकां तनुम् ।
सापविद्धा तनुस्तेन सद्यो रात्रिरजायत ॥६॥
6. utsasarja tatastāntu tamomātrātmikāṃ tanum .
sāpaviddhā tanustena sadyo rātrirajāyata.
6. utsasarja tataḥ tām tu tamaḥmātrātmikām tanum
sā apaviddhā tanuḥ tena sadyaḥ rātriḥ ajāyata
6. Then, he cast off that body (tanu) which was constituted by the element of darkness (tamas). That body, having been discarded by him, immediately became Night.
अन्यां तनुमुपादाय सिसृक्षुः प्रीतिमाप सः ।
सत्त्वोद्रेकास्ततो देवा मुखतस्तस्य जज्ञिरे ॥७॥
7. anyāṃ tanumupādāya sisṛkṣuḥ prītimāpa saḥ .
sattvodrekāstato devā mukhatastasya jajñire.
7. anyām tanum upādāya sisṛkṣuḥ prītim āpa saḥ
sattvodrekāḥ tataḥ devāḥ mukhataḥ tasya jajñire
7. Having assumed another body, desiring to create, he experienced delight. Then, from his mouth, the gods, who are predominant in the quality of goodness (sattva), were born.
उत्ससर्ज च भूतेशस्तनुं तामप्यसौ विभुः ।
सा चापविद्धा दिवसं सत्त्वप्रायमजायत् ॥८॥
8. utsasarja ca bhūteśastanuṃ tāmapyasau vibhuḥ .
sā cāpaviddhā divasaṃ sattvaprāyamajāyat.
8. utsasarja ca bhūteśaḥ tanum tām api asau vibhuḥ
sā ca apaviddhā divasam sattvaprāyam ajāyat
8. And that all-pervading lord of beings (bhūteśa) cast off that body. And that cast-off body became the day, which was predominantly characterized by goodness (sattva).
सत्त्वमात्रात्मिकामेव ततोऽन्यां जगृहे तनुम् ।
पितृवन्मन्यमानस्य पितरस्तस्य जज्ञिरे ॥९॥
9. sattvamātrātmikāmeva tato'nyāṃ jagṛhe tanum .
pitṛvanmanyamānasya pitarastasya jajñire.
9. sattvamātrātmikām eva tataḥ anyām jagṛhe tanum
pitṛvat manyamānasya pitaraḥ tasya jajñire
9. Then, he assumed another body, one whose essence (ātman) was purely of the quality of goodness (sattva). While he was meditating in the manner of the ancestors (Pitṛs), the ancestors (Pitṛs) were born from him.
सृष्ट्वा पितॄनुत्ससर्ज तनुं तामपि स प्रभुः ।
सा चोत्सृष्टाभवत् सन्ध्या दिवननक्तान्तरस्थिता ॥१०॥
10. sṛṣṭvā pitṝnutsasarja tanuṃ tāmapi sa prabhuḥ .
sā cotsṛṣṭābhavat sandhyā divananaktāntarasthitā.
10. sṛṣṭvā pitṝn utsasarja tanum tām api saḥ prabhuḥ sā
ca utsṛṣṭā abhavat sandhyā divasanaktāntarasthitā
10. Having created the ancestors (Pitṛs), that lord (prabhu) then cast off that body as well. And that body, thus abandoned, became the twilight (sandhyā), which exists between day and night.
रजोमात्रात्मिकामन्यां तनुं भेजेऽथ स प्रभुः ।
ततो मनुष्याः सम्भूता रजोमात्रासमुद्भवाः ॥११॥
11. rajomātrātmikāmanyāṃ tanuṃ bheje'tha sa prabhuḥ .
tato manuṣyāḥ sambhūtā rajomātrāsamudbhavāḥ.
11. rajo-mātrātmikām anyām tanum bheje atha saḥ prabhuḥ
tataḥ manuṣyāḥ sambhūtāḥ rajo-mātrā-samudbhāvāḥ
11. Then that Lord assumed another body (tanu) whose intrinsic nature (ātman) was characterized by the quality of rajas. From that, human beings were born, originating specifically from the quality of rajas.
सृष्ट्वा मनुष्यान् स विभुरुत्ससर्ज तनुं ततः ।
ज्योत्स्ना समभवत् सा च नक्तान्तेऽहर्मुखे च या ॥१२॥
12. sṛṣṭvā manuṣyān sa vibhurutsasarja tanuṃ tataḥ .
jyotsnā samabhavat sā ca naktānte'harmukhe ca yā.
12. sṛṣṭvā manuṣyān saḥ vibhuḥ utsasarja tanum tataḥ
jyotsnā samabhavat sā ca naktānte aharmukhe ca yā
12. After creating human beings, that omnipresent Lord then relinquished that body (tanu). That body became the moonlight, which appears at the end of the night and at the dawn of day.
इत्येतास्तनवस्तस्य देवदेवस्य धीमतः ।
ख्याता रात्र्यहनी चैव सन्ध्या ज्योत्स्ना च वै द्विज ॥१३॥
13. ityetāstanavastasya devadevasya dhīmataḥ .
khyātā rātryahanī caiva sandhyā jyotsnā ca vai dvija.
13. iti etāḥ tanavaḥ tasya deva-devasya dhīmataḥ khyātāḥ
rātryahanī ca eva sandhyā jyotsnā ca vai dvija
13. Thus, O twice-born (dvija), these are known as the bodies (tanu) of that wise God of gods: Night and Day, and also Twilight and Moonlight.
ज्योत्स्तना सन्ध्या तथैवाह---सत्त्वमात्रात्मकं त्रयम् ।
तमोमात्रात्मिका रात्रिः सा वै तस्मात् त्रियामिका ॥१४॥
14. jyotstanā sandhyā tathaivāha---sattvamātrātmakaṃ trayam .
tamomātrātmikā rātriḥ sā vai tasmāt triyāmikā.
14. jyotsnā sandhyā tathā eva ahaḥ sattvamātrātmakam
trayam tamaḥmātrātmikā rātriḥ sā vai tasmāt triyāmikā
14. Moonlight, Twilight, and also Day - these three are fundamentally constituted by the quality of sattva. Night, however, is constituted by the quality of tamas. Therefore, Night is indeed known as lasting for three watches.
तस्माद् देवा दिवा रात्रावसुरास्तु बलान्विताः ।
ज्योत्स्नागमे च मनुजाः सन्ध्यायां पितरस्तथा ॥१५॥
15. tasmād devā divā rātrāvasurāstu balānvitāḥ .
jyotsnāgame ca manujāḥ sandhyāyāṃ pitarastathā.
15. tasmāt devā divā rātrau asurāḥ tu balānvitāḥ
jyotsnāgame ca manujāḥ sandhyāyām pitaraḥ tathā
15. Therefore, the gods are endowed with strength during the day, and the asuras at night. Humans are likewise powerful at the onset of moonlight (dusk), and the ancestors (pitṛs) during twilight.
भवन्ति बलिनोऽधृष्या विपक्षाणां न संशयः ।
तद्विपर्ययमासाद्य प्रयान्ति च विपर्ययम् ॥१६॥
16. bhavanti balino'dhṛṣyā vipakṣāṇāṃ na saṃśayaḥ .
tadviparyayamāsādya prayānti ca viparyayam.
16. bhavanti balinaḥ adhṛṣyāḥ vipakṣāṇām na saṃśayaḥ
tat viparyayam āsādya prayānti ca viparyayam
16. Undoubtedly, those [who are powerful at these times] become strong and unconquerable by their adversaries. However, when they encounter the opposite situation, they also meet with misfortune.
ज्योत्स्नो रात्र्यहनी सन्ध्या चत्वार्येतानि वै प्रभोः ।
ब्रह्मणस्तु शरीराणि त्रिगुणोपश्रितानि तु ॥१७॥
17. jyotsno rātryahanī sandhyā catvāryetāni vai prabhoḥ .
brahmaṇastu śarīrāṇi triguṇopaśritāni tu.
17. jyotsnā rātryahanī sandhyā catvāri etāni vai
prabhoḥ brahmaṇaḥ tu śarīrāṇi triguṇopaśritāni tu
17. Moonlight, night and day, and twilight - these four, indeed, are the bodies of Brahmā, pervaded by the three guṇas.
चत्वार्येतान्यथोत्पाद्य तनुमन्यां प्रजापतिः ।
रजस्तमोमयीं रात्रौ जगृहे क्षुत्तृडन्वितः ॥१८॥
18. catvāryetānyathotpādya tanumanyāṃ prajāpatiḥ .
rajastamomayīṃ rātrau jagṛhe kṣuttṛḍanvitaḥ.
18. catvāri etāni atha utpādya tanum anyām prajāpatiḥ
rajastamomayīm rātrau jagṛhe kṣuttṛḍanvitaḥ
18. After creating these four [periods], Prajāpati (Brahmā) then assumed another body, one consisting of rajas and tamas, at night, being afflicted by hunger and thirst.
तदन्धकारे क्षुत्क्षामानसृजद् भगवानजः ।
विरूपान् श्मश्रुलानत्तुमारब्धास्ते च तां तनुम् ॥१९॥
19. tadandhakāre kṣutkṣāmānasṛjad bhagavānajaḥ .
virūpān śmaśrulānattumārabdhāste ca tāṃ tanum.
19. tat andhakāre kṣutkṣāmān asṛjat bhagavān ajaḥ
virūpān śmaśrulān attum ārabdhāḥ te ca tām tanum
19. In that darkness, the unborn Lord (Bhagavān) created emaciated, hungry, deformed, and bearded beings. And they began to eat that very body.
रक्षाम इति तेभ्योऽन्ये य ऊचुस्ते तु राक्षसाः ।
खादाम इति ये चोचुस्ते यक्षा यक्षणात् द्विज ॥२०॥
20. rakṣāma iti tebhyo'nye ya ūcuste tu rākṣasāḥ .
khādāma iti ye cocuste yakṣā yakṣaṇāt dvija.
20. rakṣāma iti tebhyaḥ anye ye ūcuḥ te tu rākṣasāḥ
khādāma iti ye ca ūcuḥ te yakṣāḥ yakṣaṇāt dvija
20. O twice-born (dvija), those among them who said, "Let us protect!" became known as Rākṣasas. And those who said, "Let us eat!" became Yakṣas, named from their act of devouring.
तान् दृष्ट्वा ह्यप्रियेणास्य केशाः शीर्यन्त वेधसः ।
समारोहणहीनाश्च शिरसो ब्रह्मणस्तु ते ॥२१॥
21. tān dṛṣṭvā hyapriyeṇāsya keśāḥ śīryanta vedhasaḥ .
samārohaṇahīnāśca śiraso brahmaṇastu te.
21. tān dṛṣṭvā hi apriyeṇa asya keśāḥ śīryanta vedhasaḥ
samārohaṇahīnāḥ ca śirasaḥ brahmaṇaḥ tu te
21. Indeed, upon seeing those (creatures), the hairs of the Creator (Vedhas) fell out due to his displeasure. And those very hairs fell from Brahmā's head, no longer able to stand upright.
सर्पणात्तेऽभवन् सर्पा हीनत्वादहयः स्मृताः ।
सर्पान् दृष्ट्वा ततः क्रोधात् क्रोधात्मानो विनिर्ममे ॥२२॥
22. sarpaṇātte'bhavan sarpā hīnatvādahayaḥ smṛtāḥ .
sarpān dṛṣṭvā tataḥ krodhāt krodhātmāno vinirmame.
22. sarpaṇāt te abhavan sarpāḥ hīnatvāt ahayaḥ smṛtāḥ
sarpān dṛṣṭvā tataḥ krodhāt krodhātmanaḥ vinirmame
22. From their creeping motion (sarpaṇa), they became serpents (sarpa). And due to their degradation or being cast off (hīnatvāt), they are known as 'ahaya' (snakes). Then, seeing these serpents, he (Brahmā), out of his anger, created beings whose very nature was anger (krodhātmanaḥ).
वर्णेन कपिलेनोग्रास्ते भूताः पिशिताशनाः ।
ध्यायतो गां ततस्तस्य गन्धर्वा जज्ञिरे सुताः ॥२३॥
23. varṇena kapilenogrāste bhūtāḥ piśitāśanāḥ .
dhyāyato gāṃ tatastasya gandharvā jajñire sutāḥ.
23. varṇena kapilena ugrāḥ te bhūtāḥ piśitāśanāḥ |
dhyāyataḥ gām tatas tasya gandharvāḥ jajñire sutāḥ
23. Those fierce flesh-eating beings, tawny in color, were created. Then, while he meditated on speech, his sons, the Gandharvas, were born.
जज्ञिरे पिबतो वाचं गन्धर्वास्तेन ते स्मृताः ।
अष्टास्वेतासु सृष्टासु देवयोनिषु स प्रभुः ॥२४॥
24. jajñire pibato vācaṃ gandharvāstena te smṛtāḥ .
aṣṭāsvetāsu sṛṣṭāsu devayoniṣu sa prabhuḥ.
24. jajñire pibataḥ vācam gandharvāḥ tena te smṛtāḥ
| aṣṭāsu etāsu sṛṣṭāsu devayoniṣu sa prabhuḥ
24. The Gandharvas were born while he was assimilating speech; therefore, they are known by that name. Having created these eight divine species, that Lord (Brahma) then...
ततः स्वदेहतोऽन्यानि वयांसि पशवोऽसृजत् ।
मुखतोऽजाः ससर्जाथ वक्षसश्चावयोऽसृजत् ॥२५॥
25. tataḥ svadehato'nyāni vayāṃsi paśavo'sṛjat .
mukhato'jāḥ sasarjātha vakṣasaścāvayo'sṛjat.
25. tatas svadehataḥ anyāni vayāṃsi paśavaḥ asṛjat |
mukhataḥ ajāḥ sasarja atha vakṣasaḥ ca avayaḥ asṛjat
25. Then, from his own body, he created other birds and animals. From his mouth, he subsequently created goats, and from his chest, he created sheep.
गावश्चैवोदराद् ब्रह्मा पार्श्वाभ्याञ्च विनिर्ममे ।
पद्भ्याञ्चाश्वान् स मातङ्गान् रासबान् शशकान् मृगान् ॥२६॥
26. gāvaścaivodarād brahmā pārśvābhyāñca vinirmame .
padbhyāñcāśvān sa mātaṅgān rāsabān śaśakān mṛgān.
26. gāvaḥ ca eva udarāt brahmā pārśvābhyām ca vinirmame
| padbhyām ca aśvān sa mātaṅgān rāsabān śaśakān mṛgān
26. Brahma created cows from his belly, and also from both flanks. From his feet, he created horses, elephants, donkeys, rabbits, and deer.
उष्ट्रानश्वतरांश्चैव नानारूपाश्च जातयः ।
ओषध्यः फलमूलिन्यो रोमभ्यस्तस्य जज्ञिरे ॥२७॥
27. uṣṭrānaśvatarāṃścaiva nānārūpāśca jātayaḥ .
oṣadhyaḥ phalamūlinyo romabhyastasya jajñire.
27. uṣṭrān aśvatarān ca eva nānārūpāḥ ca jātayaḥ |
oṣadhyaḥ phalamūlinyaḥ romabhyaḥ tasya jajñire
27. From his body's hair (romabhyaḥ), various species, including camels and mules, as well as fruit- and root-bearing herbs (oṣadhyaḥ), were born.
एवं पश्वोषधीः सृष्ट्वा ह्ययजच्चाध्वरे विभुः ।
तस्मादादौ तु कल्पस्य त्रेतायुगमुखे तदा ॥२८॥
28. evaṃ paśvoṣadhīḥ sṛṣṭvā hyayajaccādhvare vibhuḥ .
tasmādādau tu kalpasya tretāyugamukhe tadā.
28. evam paśu oṣadhīḥ sṛṣṭvā hi ayajat ca adhvare
vibhuḥ tasmāt ādau tu kalpasya tretāyugamukhe tadā
28. evam vibhuḥ paśu oṣadhīḥ sṛṣṭvā hi ca adhvare
ayajat tasmāt tu kalpasya ādau tretāyugamukhe tadā
28. Thus, having created animals and plants, the all-pervading Lord (vibhu) indeed performed Vedic rituals (yajña) in a sacred rite (adhvara). Therefore, at the very beginning of the cosmic cycle (kalpa), at the dawn of the Tretā Yuga, at that time...
गौरजः पुरुषो मेषो अश्वाश्वतरगर्दभाः ।
एतान् ग्राम्यान् पशूनाहुरारण्यांश्च निबोध मे ॥२९॥
29. gaurajaḥ puruṣo meṣo aśvāśvataragardabhāḥ .
etān grāmyān paśūnāhurāraṇyāṃśca nibodha me.
29. gauḥ ajaḥ puruṣaḥ meṣaḥ aśva aśvatara gardabhāḥ
| etān grāmyān paśūn āhuḥ āraṇyān ca nibodha me
29. Cows, goats, humans (puruṣaḥ), sheep, horses, mules, and donkeys - these are called domestic animals. Now, learn from me about the wild ones.
श्वापदं द्विखुरं हस्ती वानराः पक्षिपञ्चमाः ।
औदकाः पशवः षष्ठाः सप्तमास्तु सरीसृपाः ॥३०॥
30. śvāpadaṃ dvikhuraṃ hastī vānarāḥ pakṣipañcamāḥ .
audakāḥ paśavaḥ ṣaṣṭhāḥ saptamāstu sarīsṛpāḥ.
30. śvāpadam dvikhuram hastī vānarāḥ pakṣipañcamāḥ
| audakāḥ paśavaḥ ṣaṣṭhāḥ saptamāḥ tu sarīsṛpāḥ
30. Beasts of prey, two-hoofed animals, elephants, and monkeys are followed by birds as the fifth category. Aquatic animals are the sixth, and reptiles, the seventh.
गायत्रीञ्च ऋचञ्चैव त्रिवृत् सोमं रथन्तरम् ।
अग्निष्टोमञ्च यज्ञानां निर्ममे प्रथमान्मुखात् ॥३१॥
31. gāyatrīñca ṛcañcaiva trivṛt somaṃ rathantaram .
agniṣṭomañca yajñānāṃ nirmame prathamānmukhāt.
31. gāyatrīm ca ṛcam ca eva trivṛt somam rathantaram
agniṣṭomam ca yajñānām nirmame prathamāt mukhāt
31. From his first mouth, he created the Gāyatrī mantra, the Ṛc (Vedic hymn), the Trivṛt (stoma), the Soma sacrifice, the Rathantara (sāman), and the Agniṣṭoma among the Vedic rituals (yajña).
यजूंषि त्रैष्टुभं धन्दः स्तोमं पञ्चदशन्तथा ।
बृहत् साम तथोकथञ्च दक्षिणादसृजन्मुखात् ॥३२॥
32. yajūṃṣi traiṣṭubhaṃ dhandaḥ stomaṃ pañcadaśantathā .
bṛhat sāma tathokathañca dakṣiṇādasṛjanmukhāt.
32. yajūmṣi traiṣṭubham chandas stomam pañcadaśam tathā
bṛhat sāma tathā uktham ca dakṣiṇāt asṛjat mukhāt
32. From his southern mouth, he brought forth the Yajus (sacrificial formulas), the Traiṣṭubha meter, the Pañcadaśa stoma, and similarly, the Bṛhat Sāman and the Uktha.
सामानि जगतीच्छन्दः स्तोमं पञ्चदशन्तथा ।
वैरूपमतिरात्रञ्च निर्ममे पश्चिमान्मुखात् ॥३३॥
33. sāmāni jagatīcchandaḥ stomaṃ pañcadaśantathā .
vairūpamatirātrañca nirmame paścimānmukhāt.
33. sāmāni jagatī chandas stomam pañcadaśam tathā
vairūpam atirātram ca nirmame paścimāt mukhāt
33. From his western mouth, he created the Sāmāni (Vedic chants), the Jagatī meter, the Pañcadaśa stoma, and similarly, the Vairūpa (sāman) and the Atirātra (sacrifice).
एकविशमथर्वाणमाप्तोर्यामाणमेव च ।
अनुष्टुभं सवैराजमुत्तरादसृजन्मुखात् ॥३४॥
34. ekaviśamatharvāṇamāptoryāmāṇameva ca .
anuṣṭubhaṃ savairājamuttarādasṛjanmukhāt.
34. ekaviṃśam atharvāṇam āptoryāmāṇam eva ca
anuṣṭubham savairājam uttarāt asṛjat mukhāt
34. From his northern mouth, he created the Ekaviṃśa (stoma), the Atharvaṇa (Veda), the Āptoryāma (sacrifice), and similarly, the Anuṣṭubh meter along with the Vairāja (sāman).
विद्युतोऽशनिमेघाश्च रोहितेन्द्रधनूंषि च ।
वयांसि च ससर्जादौ कल्पस्य भगवान् विभुः ॥३५॥
35. vidyuto'śanimeghāśca rohitendradhanūṃṣi ca .
vayāṃsi ca sasarjādau kalpasya bhagavān vibhuḥ.
35. vidyutaḥ aśanimeghāḥ ca rohitendradhanūṃṣi ca
vayāṃsi ca sasarja ādau kalpasya bhagavān vibhuḥ
35. At the very beginning of the cosmic age (kalpa), the glorious and all-pervading Lord created lightning, thunderclouds, rainbows, and birds.
उच्चावचानि भूतानि गात्रेभ्यस्तलस्य जज्ञिरे ।
सृष्ट्वा चतुष्टयं पूर्वं देवासुरपितॄन् प्रजाः ॥३६॥
36. uccāvacāni bhūtāni gātrebhyastalasya jajñire .
sṛṣṭvā catuṣṭayaṃ pūrvaṃ devāsurapitṝn prajāḥ.
36. uccāvacāni bhūtāni gātrebhyaḥ talasya jajñire
sṛṣṭvā catuṣṭayam pūrvam devāsurapitṝn prajāḥ
36. Having first created the fourfold division of gods, asuras, ancestors (pitṛs), and progeny (prajāḥ), various creatures, both high and low, were then born from the limbs of his body.
ततोऽसृजत् स भूतानि स्थावराणि चराणि च ।
यक्षान् पिशाचान् गन्धर्वांस्तथैवाप्सरसाङ्गणान् ॥३७॥
37. tato'sṛjat sa bhūtāni sthāvarāṇi carāṇi ca .
yakṣān piśācān gandharvāṃstathaivāpsarasāṅgaṇān.
37. tataḥ asṛjat sa bhūtāni sthāvarāṇi carāṇi ca
yakṣān piśācān gandharvān tathaiva apsarasām gaṇān
37. Thereafter, he created both immobile and mobile beings, and also Yakṣas, Piśācas, Gandharvas, and groups of Apsarases.
नरकिन्नररक्षांसि वयः पशुमृगोरगान् ।
अव्ययञ्च व्ययञ्चैव यदिदं स्थाणुजङ्गमम् ॥३८॥
38. narakinnararakṣāṃsi vayaḥ paśumṛgoragān .
avyayañca vyayañcaiva yadidaṃ sthāṇujaṅgamam.
38. narakinnararakṣāṃsi vayaḥ paśumṛgoragān avyayam
ca vyayam ca eva yat idam sthāṇujaṅgamam
38. He created humans, Kinnaras, Rākṣasas, birds, domestic animals, wild animals, and serpents. Indeed, he created all that is imperishable and perishable, which constitutes this entire stationary and mobile (world).
तेषां ये यानि कर्माणि प्राक् सृष्टेः प्रतिपेदिरे ।
तान्येव प्रतिपद्यन्ते सृज्यमानाः पुनः पुनः ॥३९॥
39. teṣāṃ ye yāni karmāṇi prāk sṛṣṭeḥ pratipedire .
tānyeva pratipadyante sṛjyamānāḥ punaḥ punaḥ.
39. teṣām ye yāni karmāṇi prāk sṛṣṭeḥ pratipedire
tāni eva pratipadyante sṛjyamānāḥ punaḥ punaḥ
39. Those beings who, prior to creation, undertook certain actions (karma), repeatedly attain those same actions (karma) again and again when they are reborn.
हिंस्त्राहिंस्त्रे मृदुक्रूरे धर्माधर्मावृतानृते ।
तद्भाविताः प्रपद्यन्ते तस्मात्तत्तस्य रोचते ॥४०॥
40. hiṃstrāhiṃstre mṛdukrūre dharmādharmāvṛtānṛte .
tadbhāvitāḥ prapadyante tasmāttattasya rocate.
40. hiṃstra-ahiṃstre mṛdu-krūre dharma-adharma ṛta-anṛte
tadbhāvitāḥ prapadyante tasmāt tat tasya rocate
40. Imbued with the qualities of being violent or non-violent, gentle or cruel, possessing an intrinsic nature (dharma) or its opposite (adharma), and being true or untrue, beings repeatedly attain these states. For this reason, each individual finds satisfaction in what they are accustomed to.
इन्द्रियार्थेषु भूतेषु शरीरेषु च स प्रभुः ।
नानात्वं विनियोगञ्च धातैव व्यदधात् स्वयम् ॥४१॥
41. indriyārtheṣu bhūteṣu śarīreṣu ca sa prabhuḥ .
nānātvaṃ viniyogañca dhātaiva vyadadhāt svayam.
41. indriyārtheṣu bhūteṣu śarīreṣu ca saḥ prabhuḥ
nānātvaṃ viniyogaṃ ca dhātā eva vyadadhāt svayam
41. Indeed, the creator (dhātā) himself established diversity and proper function among the sense objects, among all beings, and within bodies.
नाम रूपञ्च भूतानां कृत्यानाञ्च प्रपञ्चनम् ।
वेदशब्देभ्य एवादौ देवादीनाञ्चकार सः ॥४२॥
42. nāma rūpañca bhūtānāṃ kṛtyānāñca prapañcanam .
vedaśabdebhya evādau devādīnāñcakāra saḥ.
42. nāma rūpam ca bhūtānām kṛtyānām ca prapañcanam
vedaśabdebhyaḥ eva ādau devādīnām ca cakāra saḥ
42. He (the Creator) indeed established the names and forms of beings, along with the manifestation of their functions, for the gods and others, right from the beginning, based on the words of the Vedas.
ऋषीणां नामधेयानि याश्च देवेषु सृष्टयः ।
शर्वर्यन्ते प्रसूतानामन्येषाञ्च ददाति सः ॥४३॥
43. ṛṣīṇāṃ nāmadheyāni yāśca deveṣu sṛṣṭayaḥ .
śarvaryante prasūtānāmanyeṣāñca dadāti saḥ.
43. ṛṣīṇām nāmadheyāni yāḥ ca deveṣu sṛṣṭayaḥ
śarvaryante prasūtānām anyeṣām ca dadāti saḥ
43. At the end of the cosmic night, he (Brahmā) bestows the names upon the seers and gives rise to the creations among the gods, as well as to other beings born at that time.
यथर्तावृतुलिङ्गानि नानारूपाणि पर्यये ।
दृश्यन्ते तानि तान्येव तथा भावा युगादिषु ॥४४॥
44. yathartāvṛtuliṅgāni nānārūpāṇi paryaye .
dṛśyante tāni tānyeva tathā bhāvā yugādiṣu.
44. yathā ṛtau ṛtuliṅgāni nānārūpāṇi paryaye
dṛśyante tāni tāni eva tathā bhāvāḥ yugādiṣu
44. Just as the various characteristics of seasons (ṛtul-liṅgāni) are seen repeatedly in their proper turn, so too do the intrinsic natures (bhāvāḥ) of beings manifest at the beginning of each cosmic epoch (yuga).
एवंविधाः सृष्टयस्तु ब्रह्मणोऽव्यक्तजन्मनः ।
शर्वर्यन्ते प्रबुद्धस्य कल्पे कल्पे भवन्ति वै ॥४५॥
45. evaṃvidhāḥ sṛṣṭayastu brahmaṇo'vyaktajanmanaḥ .
śarvaryante prabuddhasya kalpe kalpe bhavanti vai.
45. evaṃvidhāḥ sṛṣṭayaḥ tu brahmaṇaḥ avyakta-janmanaḥ
śarvaryante prabuddhasya kalpe kalpe bhavanti vai
45. Indeed, such creations (sṛṣṭi) originate from Brahmā, whose birth is unmanifest (avyakta-janman), and they occur repeatedly at the end of his cosmic night, in every cosmic day (kalpa), once he is awakened.

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