Śrī Sūta said: At the beginning, the waters were present everywhere, on the surface of the earth. When this (visible world) had been annihilated and when the winds had become quiet, nothing could be known.

Śrī Sūta said: In that vast ocean-like expanse of water, when the whole world consisting of mobile and immobile beings had perished, the only entity present there was that lord Brahmā with thousand eyes and thousand legs.

Śrī Sūta said: At that time Brahmā named Nārāyaṇa lay asleep in the waters. He had a thousand heads. He was the Puruṣa with golden colour and was beyond the ken of the sense-organs.

Śrī Sūta said: Prohibited (?) on account of the excess of Sattva, he saw the empty world. In this context, as regards Nārāyaṇa they cite this śloka (verse).

Śrī Sūta said: Waters are called Nāras (because) the waters are indeed the children of (Nara) (Man); the waters are his place of resort. Hence, he is remembered as Nārāyaṇa.

Śrī Sūta said: (Defective text). He remains meditating for a period equal to a thousand Yugas. He performs meditation on a (lotus) with golden petals in order to reach the ideal state of Brahman.

Śrī Sūta said: Like a glow-worm at night during the rainy season, Brahmā moves about here and there in the water, stooping down with his face turned downwards.

Śrī Sūta said: After knowing that the great (universe) had gone deep into that vast expanse of water, he thought of uplifting the earth with steadiness of composure. Then he thought of the other eightfold cosmic body (as evolved by) Oṃkāra, in the beginnings of Kalpas as before. Then the great, soul thought of his divine form.

Śrī Sūta said: After knowing that the great (universe) had gone deep into that vast expanse of water, he thought of uplifting the earth with steadiness of composure. Then he thought of the other eightfold cosmic body (as evolved by) Oṃkāra, in the beginnings of Kalpas as before. Then the great, soul thought of his divine form.

Śrī Sūta said: On seeing that the earth had sunk into the water he thought—“what form shall I assume and uplift the earth?”

Śrī Sūta said: He remembered the form of a Boar that is suitable for the aquatic sports. It was invisible unto all living beings. It is of the nature of speech termed Brahman.

Śrī Sūta said: Its girth was ten Yojanas (1 Yojana=12 Km) and the length was a hundred Yojanas. It resembled the dark cloud, in complexion. It had a rumbling sound like that of the clouds.

Śrī Sūta said: 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 the sun.

Śrī Sūta said: It had thick long and round shoulders. It used to walk with the (steady) steps of Viṣṇu. The region of its hips was raised up (well-developed) and stout. It was honoured with the characteristic features of a bull.

Śrī Sūta said: Assuming this inimitable form of a boar, Hari entered the nether worlds for uplifting the earth.

Śrī Sūta said: (The description of Yajña-vārāha), The conclusion on the Dīkṣā (initiation) and Iṣṭi (sacrifice) were his curved fangs, the Kratu (sacrifice) was his tooth. The Juhū (the crescent-shaped wooden ladle) was his mouth;.the fire was his tongue, the Darbha grasses were his hairs, the Brahmā (one of the four Ṛtviks employed at a Soma sacrifice or vedic knowledge of great penance was his head. The Vedas were his shoulders; he had the fragrance of the Havis. The Havya, Kavya etc. were his velocity; Prāgvaṃśa (the sacrificial room facing the east) was his body; he was brilliant; he was equipped with different kinds of Dīkṣās (initiations); he was the master of Yoga with Dakṣiṇā for his heart; he was the lord full of Śraddhā (faith) and Sattva (good quality); he had Upākarma (extra study of the Vedas by way of expiation) for his Ruci (lustre or taste); he had Pravargya (the ceremony preliminary to Soma sacrifice) as his Āvartabhūṣaṇa (ornamental whorls of hair on his chest), the way of the different Cchandas (Metres) was his pathway; the Upaniṣads with their esoteric doctrines constituted his seat. He was assisted by Māyā in the capacity of his spouse; he had the height of the peak of a mountain; he had the day and the night as his eyes; he had the ancillary subjects of the Vedas as the ornament unto his ears. He had the odour of the Ājya (ghee-offering; in the sacrifice); the Sruvā (the sacrificial ladle) was his snout; he had the loud pitch in chanting of the Sāman hymns as his voice; he 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 animals; he was the great sacrifice incarnate; Udgātā was his entrail; the Homa was his Liṅga (symbol); he had fruits and seeds as great medicinal herbs(?) Vādyantara (Another disputant) was his own Śastra (sacrifice) (?). Absence of egotim as well as Soma juice was his blood.

Śrī Sūta said: (The description of Yajña-vārāha), The conclusion on the Dīkṣā (initiation) and Iṣṭi (sacrifice) were his curved fangs, the Kratu (sacrifice) was his tooth. The Juhū (the crescent-shaped wooden ladle) was his mouth;.the fire was his tongue, the Darbha grasses were his hairs, the Brahmā (one of the four Ṛtviks employed at a Soma sacrifice or vedic knowledge of great penance was his head. The Vedas were his shoulders; he had the fragrance of the Havis. The Havya, Kavya etc. were his velocity; Prāgvaṃśa (the sacrificial room facing the east) was his body; he was brilliant; he was equipped with different kinds of Dīkṣās (initiations); he was the master of Yoga with Dakṣiṇā for his heart; he was the lord full of Śraddhā (faith) and Sattva (good quality); he had Upākarma (extra study of the Vedas by way of expiation) for his Ruci (lustre or taste); he had Pravargya (the ceremony preliminary to Soma sacrifice) as his Āvartabhūṣaṇa (ornamental whorls of hair on his chest), the way of the different Cchandas (Metres) was his pathway; the Upaniṣads with their esoteric doctrines constituted his seat. He was assisted by Māyā in the capacity of his spouse; he had the height of the peak of a mountain; he had the day and the night as his eyes; he had the ancillary subjects of the Vedas as the ornament unto his ears. He had the odour of the Ājya (ghee-offering; in the sacrifice); the Sruvā (the sacrificial ladle) was his snout; he had the loud pitch in chanting of the Sāman hymns as his voice; he 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 animals; he was the great sacrifice incarnate; Udgātā was his entrail; the Homa was his Liṅga (symbol); he had fruits and seeds as great medicinal herbs(?) Vādyantara (Another disputant) was his own Śastra (sacrifice) (?). Absence of egotim as well as Soma juice was his blood.

Śrī Sūta said: (The description of Yajña-vārāha), The conclusion on the Dīkṣā (initiation) and Iṣṭi (sacrifice) were his curved fangs, the Kratu (sacrifice) was his tooth. The Juhū (the crescent-shaped wooden ladle) was his mouth;.the fire was his tongue, the Darbha grasses were his hairs, the Brahmā (one of the four Ṛtviks employed at a Soma sacrifice or vedic knowledge of great penance was his head. The Vedas were his shoulders; he had the fragrance of the Havis. The Havya, Kavya etc. were his velocity; Prāgvaṃśa (the sacrificial room facing the east) was his body; he was brilliant; he was equipped with different kinds of Dīkṣās (initiations); he was the master of Yoga with Dakṣiṇā for his heart; he was the lord full of Śraddhā (faith) and Sattva (good quality); he had Upākarma (extra study of the Vedas by way of expiation) for his Ruci (lustre or taste); he had Pravargya (the ceremony preliminary to Soma sacrifice) as his Āvartabhūṣaṇa (ornamental whorls of hair on his chest), the way of the different Cchandas (Metres) was his pathway; the Upaniṣads with their esoteric doctrines constituted his seat. He was assisted by Māyā in the capacity of his spouse; he had the height of the peak of a mountain; he had the day and the night as his eyes; he had the ancillary subjects of the Vedas as the ornament unto his ears. He had the odour of the Ājya (ghee-offering; in the sacrifice); the Sruvā (the sacrificial ladle) was his snout; he had the loud pitch in chanting of the Sāman hymns as his voice; he 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 animals; he was the great sacrifice incarnate; Udgātā was his entrail; the Homa was his Liṅga (symbol); he had fruits and seeds as great medicinal herbs(?) Vādyantara (Another disputant) was his own Śastra (sacrifice) (?). Absence of egotim as well as Soma juice was his blood.

Śrī Sūta said: (The description of Yajña-vārāha), The conclusion on the Dīkṣā (initiation) and Iṣṭi (sacrifice) were his curved fangs, the Kratu (sacrifice) was his tooth. The Juhū (the crescent-shaped wooden ladle) was his mouth;.the fire was his tongue, the Darbha grasses were his hairs, the Brahmā (one of the four Ṛtviks employed at a Soma sacrifice or vedic knowledge of great penance was his head. The Vedas were his shoulders; he had the fragrance of the Havis. The Havya, Kavya etc. were his velocity; Prāgvaṃśa (the sacrificial room facing the east) was his body; he was brilliant; he was equipped with different kinds of Dīkṣās (initiations); he was the master of Yoga with Dakṣiṇā for his heart; he was the lord full of Śraddhā (faith) and Sattva (good quality); he had Upākarma (extra study of the Vedas by way of expiation) for his Ruci (lustre or taste); he had Pravargya (the ceremony preliminary to Soma sacrifice) as his Āvartabhūṣaṇa (ornamental whorls of hair on his chest), the way of the different Cchandas (Metres) was his pathway; the Upaniṣads with their esoteric doctrines constituted his seat. He was assisted by Māyā in the capacity of his spouse; he had the height of the peak of a mountain; he had the day and the night as his eyes; he had the ancillary subjects of the Vedas as the ornament unto his ears. He had the odour of the Ājya (ghee-offering; in the sacrifice); the Sruvā (the sacrificial ladle) was his snout; he had the loud pitch in chanting of the Sāman hymns as his voice; he 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 animals; he was the great sacrifice incarnate; Udgātā was his entrail; the Homa was his Liṅga (symbol); he had fruits and seeds as great medicinal herbs(?) Vādyantara (Another disputant) was his own Śastra (sacrifice) (?). Absence of egotim as well as Soma juice was his blood.

Śrī Sūta said: (The description of Yajña-vārāha), The conclusion on the Dīkṣā (initiation) and Iṣṭi (sacrifice) were his curved fangs, the Kratu (sacrifice) was his tooth. The Juhū (the crescent-shaped wooden ladle) was his mouth;.the fire was his tongue, the Darbha grasses were his hairs, the Brahmā (one of the four Ṛtviks employed at a Soma sacrifice or vedic knowledge of great penance was his head. The Vedas were his shoulders; he had the fragrance of the Havis. The Havya, Kavya etc. were his velocity; Prāgvaṃśa (the sacrificial room facing the east) was his body; he was brilliant; he was equipped with different kinds of Dīkṣās (initiations); he was the master of Yoga with Dakṣiṇā for his heart; he was the lord full of Śraddhā (faith) and Sattva (good quality); he had Upākarma (extra study of the Vedas by way of expiation) for his Ruci (lustre or taste); he had Pravargya (the ceremony preliminary to Soma sacrifice) as his Āvartabhūṣaṇa (ornamental whorls of hair on his chest), the way of the different Cchandas (Metres) was his pathway; the Upaniṣads with their esoteric doctrines constituted his seat. He was assisted by Māyā in the capacity of his spouse; he had the height of the peak of a mountain; he had the day and the night as his eyes; he had the ancillary subjects of the Vedas as the ornament unto his ears. He had the odour of the Ājya (ghee-offering; in the sacrifice); the Sruvā (the sacrificial ladle) was his snout; he had the loud pitch in chanting of the Sāman hymns as his voice; he 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 animals; he was the great sacrifice incarnate; Udgātā was his entrail; the Homa was his Liṅga (symbol); he had fruits and seeds as great medicinal herbs(?) Vādyantara (Another disputant) was his own Śastra (sacrifice) (?). Absence of egotim as well as Soma juice was his blood.

Śrī Sūta said: (The description of Yajña-vārāha), The conclusion on the Dīkṣā (initiation) and Iṣṭi (sacrifice) were his curved fangs, the Kratu (sacrifice) was his tooth. The Juhū (the crescent-shaped wooden ladle) was his mouth;.the fire was his tongue, the Darbha grasses were his hairs, the Brahmā (one of the four Ṛtviks employed at a Soma sacrifice or vedic knowledge of great penance was his head. The Vedas were his shoulders; he had the fragrance of the Havis. The Havya, Kavya etc. were his velocity; Prāgvaṃśa (the sacrificial room facing the east) was his body; he was brilliant; he was equipped with different kinds of Dīkṣās (initiations); he was the master of Yoga with Dakṣiṇā for his heart; he was the lord full of Śraddhā (faith) and Sattva (good quality); he had Upākarma (extra study of the Vedas by way of expiation) for his Ruci (lustre or taste); he had Pravargya (the ceremony preliminary to Soma sacrifice) as his Āvartabhūṣaṇa (ornamental whorls of hair on his chest), the way of the different Cchandas (Metres) was his pathway; the Upaniṣads with their esoteric doctrines constituted his seat. He was assisted by Māyā in the capacity of his spouse; he had the height of the peak of a mountain; he had the day and the night as his eyes; he had the ancillary subjects of the Vedas as the ornament unto his ears. He had the odour of the Ājya (ghee-offering; in the sacrifice); the Sruvā (the sacrificial ladle) was his snout; he had the loud pitch in chanting of the Sāman hymns as his voice; he 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 animals; he was the great sacrifice incarnate; Udgātā was his entrail; the Homa was his Liṅga (symbol); he had fruits and seeds as great medicinal herbs(?) Vādyantara (Another disputant) was his own Śastra (sacrifice) (?). Absence of egotim as well as Soma juice was his blood.

Śrī Sūta said: (The description of Yajña-vārāha), The conclusion on the Dīkṣā (initiation) and Iṣṭi (sacrifice) were his curved fangs, the Kratu (sacrifice) was his tooth. The Juhū (the crescent-shaped wooden ladle) was his mouth;.the fire was his tongue, the Darbha grasses were his hairs, the Brahmā (one of the four Ṛtviks employed at a Soma sacrifice or vedic knowledge of great penance was his head. The Vedas were his shoulders; he had the fragrance of the Havis. The Havya, Kavya etc. were his velocity; Prāgvaṃśa (the sacrificial room facing the east) was his body; he was brilliant; he was equipped with different kinds of Dīkṣās (initiations); he was the master of Yoga with Dakṣiṇā for his heart; he was the lord full of Śraddhā (faith) and Sattva (good quality); he had Upākarma (extra study of the Vedas by way of expiation) for his Ruci (lustre or taste); he had Pravargya (the ceremony preliminary to Soma sacrifice) as his Āvartabhūṣaṇa (ornamental whorls of hair on his chest), the way of the different Cchandas (Metres) was his pathway; the Upaniṣads with their esoteric doctrines constituted his seat. He was assisted by Māyā in the capacity of his spouse; he had the height of the peak of a mountain; he had the day and the night as his eyes; he had the ancillary subjects of the Vedas as the ornament unto his ears. He had the odour of the Ājya (ghee-offering; in the sacrifice); the Sruvā (the sacrificial ladle) was his snout; he had the loud pitch in chanting of the Sāman hymns as his voice; he 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 animals; he was the great sacrifice incarnate; Udgātā was his entrail; the Homa was his Liṅga (symbol); he had fruits and seeds as great medicinal herbs(?) Vādyantara (Another disputant) was his own Śastra (sacrifice) (?). Absence of egotim as well as Soma juice was his blood.

Śrī Sūta said: [ The text in Bd.P. is corrupt. The corresponding verse in Vā. P. 6.23 is as follows:]

Śrī Sūta said: He allocated the waters of the ocean in the oceans and those of the rivers in the rivers. After making them separate and equal, he gathered the mountains on the earth for its stability.

Śrī Sūta said: These mountains had been burnt in the previous Sarga (period of creation) by the Saṃvartaka fire (i.e. fire of destruction at the time of universal annihilation). Along with that fire these mountains had got merged in the earth completely.

Śrī Sūta said: (Defective text). In that vast expanse of water [due to cold (śaityāt—Vā. 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 places.

Śrī Sūta said: After they had been scattered, Viśvakarman divided the worlds, oceans and mountains. He divides like this again and again at the beginning of every Kalpa.

Śrī Sūta said: 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 Bhū (earth).

Śrī Sūta said: After creating the worlds, Brahmā,.the self-born lord began the creation of Prajās (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, Avidyā unfolded itself into five forms simultaneous with Pradhāna (?). These five forms were Tāmasika. They were darkness, delusion, great-delusion, pitch darkness and blind darkness.

Śrī Sūta said: After creating the worlds, Brahmā,.the self-born lord began the creation of Prajās (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, Avidyā unfolded itself into five forms simultaneous with Pradhāna (?). These five forms were Tāmasika. They were darkness, delusion, great-delusion, pitch darkness and blind darkness.

Śrī Sūta said: After creating the worlds, Brahmā,.the self-born lord began the creation of Prajās (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, Avidyā unfolded itself into five forms simultaneous with Pradhāna (?). These five forms were Tāmasika. They were darkness, delusion, great-delusion, pitch darkness and blind darkness.

Śrī Sūta said: Thus Avidyā had five joints (Parvan). 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.

Śrī Sūta said: It is surrounded everywhere by Tamas like the seed and the creeper within a pot. Within and without, it is devoid of lustre as well as devoid of consciousness.

Śrī Sūta said: Since they have (well) made intellect, miseries and sense-organs, the Nāgas (i.e. trees, creepers, plants) are glorified as Mukhya (Principal) creations. Their selves have been covered up.

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Śrī Sūta said: Even as he was pondering over it, another creation, the Tiryaksrotas (oblique-currented creation, i.e. the animal world) took its origin. It is remembered as Tiryaksrotas, because it functioned in oblique (in non-straight) ways.

Śrī Sūta said: On account of the excess of the Tamas quality, they are remembered as Ajñānabahula (abounding in ignorance). They are Utpādyagrāhiṇaḥ (comprehending what should be produced).They fancy themselves wise, despite their ignorance,

Śrī Sūta said: They possess egotism. They are proud of themselves. They are of twenty-eight types. The sense-organs are of eleven, varieties. The soul etc. are of nine varieties.

Śrī Sūta said: The Tārakas and others are of eight types, their destruction of power is remembered (?). They have inner light and all of them are again externally enveloped.

Śrī Sūta said: They are called Tiryaksrotas. They have their selves under control. They have three appellations.

Śrī Sūta said: After creating the second universal creation; the Tiryaksrotas and having observed that type of creation, the (following) idea occurred in him:

Śrī Sūta said: Even as he was pondering, the final creation of the Sāttvika type was evolved. This third creation is Ūrdhvasrotas upwards currented. It is based upwards.

Śrī Sūta said: Since they returned upwards they are called Ūrdhvasrotas. They are of a pleasant nature with much of gaiety. They are not enveloped within or without.

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Śrī Sūta said: Since they function downwards (i.e. on the earth, below heaven) they are (called Arvāksrotas. They abound in brilliance but were contaminated by tamas and dominated with rajas.

Śrī Sūta said: Hence they have excess of misery. They make repeated attempts. They are enlightened within and without. They are the mortal beings capable of achieving their goal.

Śrī Sūta said: 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 achievement are similar in characteristic features to the Gandharvas.

Śrī Sūta said: The fifth creation, the Anugraha Sarga (creation of blessings) is arranged into four classes, viz. i) Viparyaya (Loss of consciousness), ii) Śakti (Efficiency), iii) Siddha (of achievement) and iv) Mukhya (Principal).

Śrī Sūta said: The fifth creation, the Anugraha Sarga (creation of blessings) is arranged into four classes, viz. i) Viparyaya (Loss of consciousness), ii) Śakti (Efficiency), iii) Siddha (of achievement) and iv) Mukhya (Principal).

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Śrī Sūta said: The fifth one is Tiryaksrotasa creation. The Tiryagyonis (i.e. the lower creatures and animals) constitute it.

Śrī Sūta said: The fifth one is Tiryaksrotasa creation. The Tiryagyonis (i.e. the lower creatures and animals) constitute it.

Śrī Sūta said: These (latter) five creations are the Vaikṛta (Meditated) creation. The first three are remembered as Prākṛta (pertaining to Prakṛti) creations. The ninth creation called the Kaumāra (brought about by Kumāra i.e. Sanatkumāra etc.) sarga. (The eight creations mentioned before are) Prākṛta and Vaikṛta.

Śrī Sūta said: (Defective text) The three Prākṛta creations are Buddhipūrvas (created with consciousness and foreknowledge). The Vikṛta creations function Buddhi-Apūrvas (without consciousness and foreknowledge). Their classes pertain to the Brahman (?)

Śrī Sūta said: Understand all of it even as it is being recounted in detail. He abides fourfold (in four groups) in all the living beings, viz by (1) Viparyaya, (2) Śakti, (3) Buddhi (intellect and (4) Siddhì (see verse 51 above). He is stationed among immobile beings by means of Viparyāsa (i.e. Viparyaya—contrariety or loss of consciousness); in the lower creatures by means of Śakti (physical power); the human beings are with souls of spiritual achievement; there is Puṣṭi (? nourishment) wholly among the Devas.

Śrī Sūta said: Understand all of it even as it is being recounted in detail. He abides fourfold (in four groups) in all the living beings, viz by (1) Viparyaya, (2) Śakti, (3) Buddhi (intellect and (4) Siddhì (see verse 51 above). He is stationed among immobile beings by means of Viparyāsa (i.e. Viparyaya—contrariety or loss of consciousness); in the lower creatures by means of Śakti (physical power); the human beings are with souls of spiritual achievement; there is Puṣṭi (? nourishment) wholly among the Devas.

Śrī Sūta said: Understand all of it even as it is being recounted in detail. He abides fourfold (in four groups) in all the living beings, viz by (1) Viparyaya, (2) Śakti, (3) Buddhi (intellect and (4) Siddhì (see verse 51 above). He is stationed among immobile beings by means of Viparyāsa (i.e. Viparyaya—contrariety or loss of consciousness); in the lower creatures by means of Śakti (physical power); the human beings are with souls of spiritual achievement; there is Puṣṭi (? nourishment) wholly among the Devas.

Śrī Sūta said: Those (sons) of great splendour and strength became Nivṛttas (i.e. renounced the world) on account of their knowledge pertaining to Vivarta (unreal appearance caused by Avidyā 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) creation of the subjects or the secondary one. When they were found Viraktas (Devoid of passionate attachment) Brahmā wishing to create other Sādhakas created those Devas who took pride in their positions and identified themselves with the same. Then there is the command of Brahmā once again. Understand from me those Sthānins (deities in different positions) who were in the condition of non-creation (Abhūtasṛṣṭi).

Śrī Sūta said: Those (sons) of great splendour and strength became Nivṛttas (i.e. renounced the world) on account of their knowledge pertaining to Vivarta (unreal appearance caused by Avidyā 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) creation of the subjects or the secondary one. When they were found Viraktas (Devoid of passionate attachment) Brahmā wishing to create other Sādhakas created those Devas who took pride in their positions and identified themselves with the same. Then there is the command of Brahmā once again. Understand from me those Sthānins (deities in different positions) who were in the condition of non-creation (Abhūtasṛṣṭi).

Śrī Sūta said: Those (sons) of great splendour and strength became Nivṛttas (i.e. renounced the world) on account of their knowledge pertaining to Vivarta (unreal appearance caused by Avidyā 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) creation of the subjects or the secondary one. When they were found Viraktas (Devoid of passionate attachment) Brahmā wishing to create other Sādhakas created those Devas who took pride in their positions and identified themselves with the same. Then there is the command of Brahmā once again. Understand from me those Sthānins (deities in different positions) who were in the condition of non-creation (Abhūtasṛṣṭi).

Śrī Sūta said: 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 Kāṣṭhās, Kalās, Muhūrtas 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.

Śrī Sūta said: 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 Kāṣṭhās, Kalās, Muhūrtas 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.

Śrī Sūta said: 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 Kāṣṭhās, Kalās, Muhūrtas 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.

Śrī Sūta said: After creating the souls of different Sthānas (positions), he created other beings, the Devas and the Pitṛs by whom these subjects flourished.

Śrī Sūta said: He created nine mental sons, viz., Bhṛgu, Aṅgiras, Marīci, Pulastya, Pulaha, Kratu, Dakṣa, Atri and Vasiṣṭha.

Śrī Sūta said: These are decisively termed nine Brahmās in the Purāṇa because they were just like Brahmā (in regard to the creation) of all Brahmā Yogins their sons.

Śrī Sūta said: Thereafter Brahmā created Rudra form out of his anger. He then created the Saṃkalpa (conception) and Dharma (virtue) of all in all directions.

Śrī Sūta said: Then Brahmā created Vyavasāya (Energetic effort) the creature of the nature of pleasure. From the Saṃkalpa of the creator whose source of origin was the unmanifest one Saṃkalpa was born.

Śrī Sūta said: From the Prāṇa Dakṣa was created and he (Brahmā) created Marīci from the speech and the eyes. Sage Bhṛgu was born of the heart of Brahmā whose source of origin was water.

Śrī Sūta said: Aṅgiras was born of the head and Atri from the ears. Pulastya was born of the life-breath called Udāna and Pulaha from the Vyāna.

Śrī Sūta said: Vasiṣṭha was born of life-breath Samāna. He created Kratu from the Apāna. These are remembered as the twelve excellent sons of Brahmā.

Śrī Sūta said: Dhārma and others should be known and they are remembered as the first born sons of Brahmā, Bhṛgu and others who were created (later), were not expounders of Brahman.

Śrī Sūta said: These twelve sons of Brahmā are to be known as the ancient householders. O Brāhmaṇa, these are born along with Rudra.

Śrī Sūta said: Kratu and Sanatkumāra, these two lived in perpetual celibacy. In the previous birth they are elder to all.

Śrī Sūta said: In the seventh Kalpa, these ancient Sādhakas of the world had already passed away. They shine (refulgently) in this world by means of the splendour of their own souls.

Śrī Sūta said: 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.

Śrī Sūta said: He continues to be in the same state as he was in, when he was born. So he is called Kumāra. Thereupon, his name Sanatkumāra became well established.

Śrī Sūta said: 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.

Śrī Sūta said: After seeing those twelve Sāttvika beings born of his vital airs, the lord created the Asuras, the Pitṛs, the Devas and the human beings.

Śrī Sūta said: He created the Devas from his mouth; the Pitṛs from his chest; the human beings from his organ of generation and he created the Asuras from his buttocks.

Śrī Sūta said: Carrying on his creative activities during the night, the lord of the Devas created souls of human beings from the moonlight. He created the Pitṛs from the nectar.

Śrī Sūta said: After creating the Mukhya (prominent) and Amukhya (non-prominent) Devas and Asuras, he created from his mind the human beings and the great Pitṛs who were like their own Fathers.

Śrī Sūta said: He created the lightning, the thunder and the clouds, the red coloured rainbows, the Ṛks, the Yajus Mantras and the Sāman songs for the fulfilment of the Yajñas.

Śrī Sūta said: The living beings, high and low, were born of his splendour. The creation of subjects by Brahmā comprises of the Devas, the sages the Pitṛs and the human beings.

Śrī Sūta said: Again he creates living beings, the mobile and the immobile ones, the Yakṣas, the Piśācas, the Gandharvas and all the Apsaras, all round.

Śrī Sūta said: He created men, Kinnaras, Rākṣasas, the birds, the animals, the deer and the serpents. He created the two types, the mobile and the immobile, as well as the Vyaya (perishable) and the Aoyaya (Imperishable).

Śrī Sūta said: They attain those activities created formerly by the 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 and cruelty, virtue and evil as well as what is done and what is not done. They know the three (entities) are not separate, though born of them alone as separate (?). This is thus, and not thus; this is neither the pair (thus and non-thus) nor the non-pair (of thus and non-thus). People who cling to Sattva-guṇa and who view with equanimity say that Karman has itself as the object.

Śrī Sūta said: They attain those activities created formerly by the 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 and cruelty, virtue and evil as well as what is done and what is not done. They know the three (entities) are not separate, though born of them alone as separate (?). This is thus, and not thus; this is neither the pair (thus and non-thus) nor the non-pair (of thus and non-thus). People who cling to Sattva-guṇa and who view with equanimity say that Karman has itself as the object.

Śrī Sūta said: They attain those activities created formerly by the 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 and cruelty, virtue and evil as well as what is done and what is not done. They know the three (entities) are not separate, though born of them alone as separate (?). This is thus, and not thus; this is neither the pair (thus and non-thus) nor the non-pair (of thus and non-thus). People who cling to Sattva-guṇa and who view with equanimity say that Karman has itself as the object.

Śrī Sūta said: That great lord created these five by means of the word Diva (Div—to shine, the heaven that sparkles). He caused the extension of the created five elements by way of names (?).

Śrī Sūta said: That great lord created these five by means of the word Diva (Div—to shine, the heaven that sparkles). He caused the extension of the created five elements by way of names (?).

Śrī Sūta said: That great lord created these five by means of the word Diva (Div—to shine, the heaven that sparkles). He caused the extension of the created five elements by way of names (?).

Śrī Sūta said: The cosmos has the lustre of the moon and the sun; it is embellished by planets and stars; it is equipped with thousands of rivers, seas and mountains. It consists of different kinds of beautiful cities and flourishing principalities and territories. In this forest of Brahmā, the unmanifest one, the omniscient Brahmā wanders.

Śrī Sūta said: The cosmos has the lustre of the moon and the sun; it is embellished by planets and stars; it is equipped with thousands of rivers, seas and mountains. It consists of different kinds of beautiful cities and flourishing principalities and territories. In this forest of Brahmā, the unmanifest one, the omniscient Brahmā wanders.

Śrī Sūta said: This grove of trees of Brahmā is born of the seed viz Avyakta or Prakṛti (the unmanifest one). It is 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 Bhūtas (elements) are its luminaries; it possesses leaves, in the form of the Viśeṣas (particularised categories) or the objects of senses), Virtue and Evil are its beautiful flowers; pleasure and misery are the fruits (of this tree); this eternal tree of Brahmā is the sustenance of all living beings. This forest of Brahmā is constituted by and belongs to the trees of Brahmā. The eternal, Avyakta (unmanifest one) of the nature of Sat and Asat is the cause thereof. Persons who think of the Tattvas (categories) call it Pradhāna, Prakṛti anḍ Māyā.

Śrī Sūta said: This grove of trees of Brahmā is born of the seed viz Avyakta or Prakṛti (the unmanifest one). It is 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 Bhūtas (elements) are its luminaries; it possesses leaves, in the form of the Viśeṣas (particularised categories) or the objects of senses), Virtue and Evil are its beautiful flowers; pleasure and misery are the fruits (of this tree); this eternal tree of Brahmā is the sustenance of all living beings. This forest of Brahmā is constituted by and belongs to the trees of Brahmā. The eternal, Avyakta (unmanifest one) of the nature of Sat and Asat is the cause thereof. Persons who think of the Tattvas (categories) call it Pradhāna, Prakṛti anḍ Māyā.

Śrī Sūta said: This grove of trees of Brahmā is born of the seed viz Avyakta or Prakṛti (the unmanifest one). It is 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 Bhūtas (elements) are its luminaries; it possesses leaves, in the form of the Viśeṣas (particularised categories) or the objects of senses), Virtue and Evil are its beautiful flowers; pleasure and misery are the fruits (of this tree); this eternal tree of Brahmā is the sustenance of all living beings. This forest of Brahmā is constituted by and belongs to the trees of Brahmā. The eternal, Avyakta (unmanifest one) of the nature of Sat and Asat is the cause thereof. Persons who think of the Tattvas (categories) call it Pradhāna, Prakṛti anḍ Māyā.

Śrī Sūta said: This grove of trees of Brahmā is born of the seed viz Avyakta or Prakṛti (the unmanifest one). It is 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 Bhūtas (elements) are its luminaries; it possesses leaves, in the form of the Viśeṣas (particularised categories) or the objects of senses), Virtue and Evil are its beautiful flowers; pleasure and misery are the fruits (of this tree); this eternal tree of Brahmā is the sustenance of all living beings. This forest of Brahmā is constituted by and belongs to the trees of Brahmā. The eternal, Avyakta (unmanifest one) of the nature of Sat and Asat is the cause thereof. Persons who think of the Tattvas (categories) call it Pradhāna, Prakṛti anḍ Māyā.

Śrī Sūta said: Such is the Anugraha creation. It is remembered as one with Brahmā as the cause. The three creations pertaining to Prakṛti are the creations of Brahmā without the background of consciousness or meditation.

Śrī Sūta said: The six creations beginning with Mukhya are the Vaikṛtas (pre-meditated ones) and they have been created with the background of consciousness.

Śrī Sūta said: The six creations beginning with Mukhya are the Vaikṛtas (pre-meditated ones) and they have been created with the background of consciousness.

Śrī Sūta said: It is that Acintyātman (incomprehensible soul) who is 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, know that the earth constitutes his feet.

Śrī Sūta said: It is from his mouth (face) that the Brāhmaṇas were born. From the front part of his chest the Kṣatriyas were born. It is from his thighs that the Vaiśyas were born and the Śūdras from his feet. All the castes were born of his limbs.

Śrī Sūta said: Nārāyaṇa is greater than and beyond the Avyakta (the unmanifest one); the cosmic egg is termed Avyakta, god Brahmā himself is born of the cosmic egg; the worlds have been created by him.

Śrī Sūta said: After staying there for ten Kalpas they go again to the (world of) Satya. (Those who reach) the world of Brahmā attain the goal from which they never return.

Śrī Sūta said: With the exception of overlordship, they are on a par with him in regard to Aiśvarya (prosperity, power to control etc.) They become equal to Brahmā as far as form and object are concerned.

Śrī Sūta said: 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 Prākṛta (creation) himself.

Śrī Sūta said: 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 Śuṣmins (?) (lustrous or powerful ones).

Śrī Sūta said: 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 Śuṣmins (?) (lustrous or powerful ones).

Śrī Sūta said: The causal relations between cause and effects function along with them in regard to the residents of the world of Brahmā, 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.

Śrī Sūta said: The causal relations between cause and effects function along with them in regard to the residents of the world of Brahmā, 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.

Śrī Sūta said: As an effect of Prakṛti, they possess sense-organs and organs of action. They are well arranged in their own souls. After establishing the soul, the Prakṛti, that appears in multifarious forms, and that seems to be different from Puruṣa, does not function. Thereupon begins to function the creation of those things of the nature of existing cause.

Śrī Sūta said: As an effect of Prakṛti, they possess sense-organs and organs of action. They are well arranged in their own souls. After establishing the soul, the Prakṛti, that appears in multifarious forms, and that seems to be different from Puruṣa, does not function. Thereupon begins to function the creation of those things of the nature of existing cause.

Śrī Sūta said: The contact of the Yuktas (sages of Yogic practice), the seers of reality should be known as Prakṛti. It is the cause of their Apavarga (salvation) of those persons who go on a never to return journey of those who are not reborn.

Śrī Sūta said: Due to Abhāva (Absence of rebirth) they go once again to Satya-Loka as though the flames have subsided. 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 Kalpadāha (the burning of the universe at the end of the Kalpa) is imminent their disciples stay here.

Śrī Sūta said: Due to Abhāva (Absence of rebirth) they go once again to Satya-Loka as though the flames have subsided. 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 Kalpadāha (the burning of the universe at the end of the Kalpa) is imminent their disciples stay here.

Śrī Sūta said: Due to Abhāva (Absence of rebirth) they go once again to Satya-Loka as though the flames have subsided. 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 Kalpadāha (the burning of the universe at the end of the Kalpa) is imminent their disciples stay here.

Śrī Sūta said: While on that occasion the residents of the surface of the earth are staying there, the thousand rays of the sun perish (?). They become seven rays and each one of these rays becomes a sun. Gradually they assume a hundred times increased magnitude and burn the three worlds.

Śrī Sūta said: 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. 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.

Śrī Sūta said: 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. 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.

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Śrī Sūta said: (Defective text). (Water is called Ambhas, why is it so?) Since it shines (Ābhāti) it is called Ambhas. The word Bhā is used in the sense of lustre and illumination. The expanse of water has spread over everything and got into touch with all. It is known by its own lustre.

Śrī Sūta said: (Defective text). (Water is called Ambhas, why is it so?) Since it shines (Ābhāti) it is called Ambhas. The word Bhā is used in the sense of lustre and illumination. The expanse of water has spread over everything and got into touch with all. It is known by its own lustre.

Śrī Sūta said: (Defective text). (Water is called Ambhas, why is it so?) Since it shines (Ābhāti) it is called Ambhas. The word Bhā is used in the sense of lustre and illumination. The expanse of water has spread over everything and got into touch with all. It is known by its own lustre.

Śrī Sūta said: In the waters, at the end of a thousand Yugas, when the day of Brahmā 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 all round with not even a glimmer of light, when the wind has, subsided—the lord Brahmā by whom the portion of the world is presided over desired once again to make the division of this world.

Śrī Sūta said: In the waters, at the end of a thousand Yugas, when the day of Brahmā 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 all round with not even a glimmer of light, when the wind has, subsided—the lord Brahmā by whom the portion of the world is presided over desired once again to make the division of this world.

Śrī Sūta said: In the waters, at the end of a thousand Yugas, when the day of Brahmā 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 all round with not even a glimmer of light, when the wind has, subsided—the lord Brahmā by whom the portion of the world is presided over desired once again to make the division of this world.

Śrī Sūta said: In that vast expanse of water, where the mobile and the immobile beings had perished, Brahmā lay down, Brahmā of thousand eyes, thousand legs and thousand heads, the Puruṣa of golden colour, Brahmā named Nārāyaṇa who was beyond the ken of the sense organs lay asleep.

Śrī Sūta said: In that vast expanse of water, where the mobile and the immobile beings had perished, Brahmā lay down, Brahmā of thousand eyes, thousand legs and thousand heads, the Puruṣa of golden colour, Brahmā named Nārāyaṇa who was beyond the ken of the sense organs lay asleep.

Śrī Sūta said: In that vast expanse of water, where the mobile and the immobile beings had perished, Brahmā lay down, Brahmā of thousand eyes, thousand legs and thousand heads, the Puruṣa of golden colour, Brahmā named Nārāyaṇa who was beyond the ken of the sense organs lay asleep.