Sūta said: On hearing the first Pāda (section) the main theme of which is the Prakṛti, thus recounted, Kāpeya (Kāśyapeya in Vā.P.) who was delighted had some doubts.

Sūta said: After propitiating the Sūta by means of words (and desirous of hearing) another story for that purpose, (he said)—“Hereafter O Sage conversant with the Kalpa, recount Pratisandhi to me. I wish to know this, viz.: the interim period between the two Kalpas i.e. the Kalpa that has passed and the Kalpa that is current. I wish to know the Pratisandhi (the period of transit) between these two. Indeed, you are sufficiently well-versed.”

Sūta said: After propitiating the Sūta by means of words (and desirous of hearing) another story for that purpose, (he said)—“Hereafter O Sage conversant with the Kalpa, recount Pratisandhi to me. I wish to know this, viz.: the interim period between the two Kalpas i.e. the Kalpa that has passed and the Kalpa that is current. I wish to know the Pratisandhi (the period of transit) between these two. Indeed, you are sufficiently well-versed.”

Sūta said: On being thus requested by Kāpeya, Sūta, the most excellent among eloquent men, began to narrate the origin of the three worlds entirely.

Sūta said: Now I shall describe factually, O men of holy vows, the Kalpa of the past and the Kalpa of the future and the period of transit that is between these two.

Sūta said: (I shall also describe) O men of holy rites, the different Manvantaras in the Kalpas. The Kalpa that is current now is Varāha—an auspicious Kalpa.

Sūta said: Understand the intervening transitional stage between this Kalpa and the old (ancient) Kalpa that preceded this and passed away.

Sūta said: When the previous Kalpa recedes without a Pratisandhi (intermediate period), another Kalpa begins again with Janaloka and others.

Sūta said: Two (consecutive) Kalpas have a transitional stage separating them mutually. All beings are completely annihilated at the end of a Kalpa.

Translation not available.

Translation not available.

Sūta said: Each Kalpa has a Pūrva-Ardha (former half) and Para-Ardha (latter half). Therefore, when a Kalpa passes by, its latter-half is followed by the former half of the next Kalpa. The other Kalpas also will follow suit with their latter halves increased(?). O Brāhmaṇas, the Kalpa that is present now is the first among them. It has a Pūrva-Ardha and a Para-Ardha. The second one is called Para. This is the period of sustenance. It is remembered that the period of dissolution is thereafter.

Sūta said: Each Kalpa has a Pūrva-Ardha (former half) and Para-Ardha (latter half). Therefore, when a Kalpa passes by, its latter-half is followed by the former half of the next Kalpa. The other Kalpas also will follow suit with their latter halves increased(?). O Brāhmaṇas, the Kalpa that is present now is the first among them. It has a Pūrva-Ardha and a Para-Ardha. The second one is called Para. This is the period of sustenance. It is remembered that the period of dissolution is thereafter.

Sūta said: Each Kalpa has a Pūrva-Ardha (former half) and Para-Ardha (latter half). Therefore, when a Kalpa passes by, its latter-half is followed by the former half of the next Kalpa. The other Kalpas also will follow suit with their latter halves increased(?). O Brāhmaṇas, the Kalpa that is present now is the first among them. It has a Pūrva-Ardha and a Para-Ardha. The second one is called Para. This is the period of sustenance. It is remembered that the period of dissolution is thereafter.

Sūta said: Prior to this Kalpa was the ancient Kalpa that had passed by at the end of a thousand sets of four Yugas along with the Manvantaras.

Sūta said: When the Kalpa comes to a close and the time of universal burning arrives (?), the Devas moving about in the aerial chariots, the stars, planets and the constellations, the moon, the sun etc.—all these meritorious souls were twenty-eight crores in number. Their number in all the fourteen Manvantaras is the same. Therefore their total number in all the Manvantaras together was (14 x 28 =) 392 crores.

Sūta said: When the Kalpa comes to a close and the time of universal burning arrives (?), the Devas moving about in the aerial chariots, the stars, planets and the constellations, the moon, the sun etc.—all these meritorious souls were twenty-eight crores in number. Their number in all the fourteen Manvantaras is the same. Therefore their total number in all the Manvantaras together was (14 x 28 =) 392 crores.

Sūta said: When the Kalpa comes to a close and the time of universal burning arrives (?), the Devas moving about in the aerial chariots, the stars, planets and the constellations, the moon, the sun etc.—all these meritorious souls were twenty-eight crores in number. Their number in all the fourteen Manvantaras is the same. Therefore their total number in all the Manvantaras together was (14 x 28 =) 392 crores.

Sūta said: Further, in everyone of the Kalpas, the Devas moving about in aerial chariots are remembered to be seventy thousand more.

Sūta said: In the fourteen Manvantaras there were the Devas, the Pitṛs and the sages imbibing nectar (Amṛtapās) in the firmament and heaven.

Sūta said: They had their servants (followers), wives and sons. At that time, the Devas in the firmament were beyond the discipline of the Varṇas (castes) and the Āśramas (stages in life).

Sūta said: Thereafter, when the annihilation of all living beings along with objects approached, all of them became persons of equal position and condition with those that had attained Sāyujya (the salvation of merging with the divinity).

Sūta said: Thereafter, due to the inevitability of the recurrence of the intellect of the soul (?) the Devas, the residents of the three worlds, become persons identifying with and taking pride in the different positions here.

Sūta said: Thereafter, due to the inevitability of the recurrence of the intellect of the soul (?) the Devas, the residents of the three worlds, become persons identifying with and taking pride in the different positions here.

Sūta said: Thereafter, due to the inevitability of the recurrence of the intellect of the soul (?) the Devas, the residents of the three worlds, become persons identifying with and taking pride in the different positions here.

Sūta said: (Defective text). They practise Yoga and make use of the great (thing) in the body (?) All of them abound in purity. They have achieved the mental Siddhi (achievement).

Sūta said: The Mahar-loka was attained by Brāhmaṇas, Kṣatriyas, Vaiśyas and other people born of them, along with those residents of Kalpa.

Sūta said: After going to Maharloka, the fourteen groups of the Devas become agitated. Thereafter, they directed their mind towards Janaloka.

Sūta said: In this order the residents of the Kalpa mutually(?) proceeded for thousands of Yugas according to the reckoning of the Devas.

Sūta said: All of them abounded in purity. They have achieved the mental Siddhi (achievement of spiritual powers), the Jana (Loka) was attained by those residents of Kalpa together.

Sūta said: After staying there for ten Kalpas, they go to the Satya (Loka) once again. After going to the world of Brahmā, they attain a goal from where there is no return.

Sūta said: Except the overlordship, they become equal to Brahmā. They are equal to Brahmā in regard to features and object (of the sense organs) (i.e. Viṣaya).

Sūta said: There they stay with pleasure in the Saṃyamas (? worlds of that name). After attaining bliss from Brahman, they become liberated along with Brahmā.

Sūta said: In view of the inevitability of affairs concerning (the course of) Prakṛti, they remain (bound along) with honour, worship etc. as is produced at the same time.

Sūta said: Just as in the case of a sleeping person the faculty of knowledge functions without (clearcut) perceptions (Abuddhi-pūrva), so also when they are purified and rendered service, the bliss begins to function.

Sūta said: (The bliss begins to function) by the withholdings of differences. These are different in regard to lustrous ones. Along with them their effects and instruments (sense organs) also develop.

Sūta said: Of those residents of Brahma’s region who observe multiplicity (and separateness) and whose authority has been withdrawn and who abide by their righteous duties. Those Siddhis have similar characteristics. They are of pure souls and are unsullied. In their Prākṛta form they are equipped with sense organs but they are stabilised in their own souls.

Sūta said: Of those residents of Brahma’s region who observe multiplicity (and separateness) and whose authority has been withdrawn and who abide by their righteous duties. Those Siddhis have similar characteristics. They are of pure souls and are unsullied. In their Prākṛta form they are equipped with sense organs but they are stabilised in their own souls.

Sūta said: After proclaiming itself (or the soul), the Prakṛti is factually observed as different from Puruṣa and as multifarious and as such it functions.

Sūta said: Again when the creation begins to function, Prakṛti should be known in its connection with the liberated (?) souls who perceive reality, and who are identical with the existent causes.

Sūta said: There, those persons attaining salvation do not return by the same path (of Saṃsāra). There non-existence had been caused once again like that of the blazing flames that had been extinguished.

Sūta said: While those noble souls had gone far above the three worlds along with these, the Maharloka is not occupied by them.

Sūta said: When the burning of Kalpa is imminent, the Gandharvas and others, the Piśācas (vampires), the Brāhmaṇas and other human beings become their disciples.

Sūta said: (So also) the animals and birds, the immobile beings and the reptiles. While those residents of the surface of the earth stand there at that time, the thousand rays that manifest themselves become (combined and concentrated into) seven rays and each one of the rays becomes a Sun.

Sūta said: (So also) the animals and birds, the immobile beings and the reptiles. While those residents of the surface of the earth stand there at that time, the thousand rays that manifest themselves become (combined and concentrated into) seven rays and each one of the rays becomes a Sun.

Sūta said: Rising up gradually, they bum the three worlds. The mobile and the immobile beings, the rivers and all the mountains that had already been dried up due to absence of rain are inflamed and afflicted by the suns. Completely burnt by the rays of the suns, they become helpless. The mobile and the immobile beings of the nature of virtue as well as evil get their bodies burned. In the interval between the two Yugas, they get rid of their sins.

Sūta said: Rising up gradually, they bum the three worlds. The mobile and the immobile beings, the rivers and all the mountains that had already been dried up due to absence of rain are inflamed and afflicted by the suns. Completely burnt by the rays of the suns, they become helpless. The mobile and the immobile beings of the nature of virtue as well as evil get their bodies burned. In the interval between the two Yugas, they get rid of their sins.

Sūta said: Rising up gradually, they bum the three worlds. The mobile and the immobile beings, the rivers and all the mountains that had already been dried up due to absence of rain are inflamed and afflicted by the suns. Completely burnt by the rays of the suns, they become helpless. The mobile and the immobile beings of the nature of virtue as well as evil get their bodies burned. In the interval between the two Yugas, they get rid of their sins.

Sūta said: They are well known and freed from the sunshine by the auspicious (rain) that has great continuity showering incessantly. Thereafter, those people are joined with other people of similar forms and features.

Sūta said: After staying there during the night of Brahmā born of the unmanifest one, they become the mental sons of Brahmā at the time of subsequent creation.

Sūta said: Then, when the residents of the three worlds had become proper(?) (or equipped) with people, when the worlds had been completely burned down by the seven suns, when the earth had been flooded with rain, when the seas had become desolate, all the waters of the oceans, clouds and the earth move ahead scattered (like arrows). They have the name Salīla. They followed (one after the other). That flood of water gathered together in abundance. When that vast sheet of water covered the earth, it became known by the name Arṇava (sea). This water is called Ambhas because it shone and spread. The water reached everywhere. The root ^Bhā has the sense of Vyāpti (spreading) and Dīpti (shining).

Sūta said: Then, when the residents of the three worlds had become proper(?) (or equipped) with people, when the worlds had been completely burned down by the seven suns, when the earth had been flooded with rain, when the seas had become desolate, all the waters of the oceans, clouds and the earth move ahead scattered (like arrows). They have the name Salīla. They followed (one after the other). That flood of water gathered together in abundance. When that vast sheet of water covered the earth, it became known by the name Arṇava (sea). This water is called Ambhas because it shone and spread. The water reached everywhere. The root ^Bhā has the sense of Vyāpti (spreading) and Dīpti (shining).

Sūta said: Then, when the residents of the three worlds had become proper(?) (or equipped) with people, when the worlds had been completely burned down by the seven suns, when the earth had been flooded with rain, when the seas had become desolate, all the waters of the oceans, clouds and the earth move ahead scattered (like arrows). They have the name Salīla. They followed (one after the other). That flood of water gathered together in abundance. When that vast sheet of water covered the earth, it became known by the name Arṇava (sea). This water is called Ambhas because it shone and spread. The water reached everywhere. The root ^Bhā has the sense of Vyāpti (spreading) and Dīpti (shining).

Sūta said: Then, when the residents of the three worlds had become proper(?) (or equipped) with people, when the worlds had been completely burned down by the seven suns, when the earth had been flooded with rain, when the seas had become desolate, all the waters of the oceans, clouds and the earth move ahead scattered (like arrows). They have the name Salīla. They followed (one after the other). That flood of water gathered together in abundance. When that vast sheet of water covered the earth, it became known by the name Arṇava (sea). This water is called Ambhas because it shone and spread. The water reached everywhere. The root ^Bhā has the sense of Vyāpti (spreading) and Dīpti (shining).

Sūta said: Then, when the residents of the three worlds had become proper(?) (or equipped) with people, when the worlds had been completely burned down by the seven suns, when the earth had been flooded with rain, when the seas had become desolate, all the waters of the oceans, clouds and the earth move ahead scattered (like arrows). They have the name Salīla. They followed (one after the other). That flood of water gathered together in abundance. When that vast sheet of water covered the earth, it became known by the name Arṇava (sea). This water is called Ambhas because it shone and spread. The water reached everywhere. The root ^Bhā has the sense of Vyāpti (spreading) and Dīpti (shining).

Sūta said: Then, when the residents of the three worlds had become proper(?) (or equipped) with people, when the worlds had been completely burned down by the seven suns, when the earth had been flooded with rain, when the seas had become desolate, all the waters of the oceans, clouds and the earth move ahead scattered (like arrows). They have the name Salīla. They followed (one after the other). That flood of water gathered together in abundance. When that vast sheet of water covered the earth, it became known by the name Arṇava (sea). This water is called Ambhas because it shone and spread. The water reached everywhere. The root ^Bhā has the sense of Vyāpti (spreading) and Dīpti (shining).

Sūta said: In the vast sheet of water, the waters are not quick in motion (śīghrāḥ) therefore, they are called Nāras. At the end of the thousand Yugas, when the day of Brahmā had come to a close, when the night of so much (= the same) duration had been present within the watery expanse, when the surface of the earth had become lost within that water, when all fires were extinguished, when the wind had become totally calm and motionless, when there had been darkness all round without any light, this (universe) had been presided over by this person. He is Brahmā, the lord. He wished again to divide this world. In that vast sheet of water where the mobile and the immobile beings have perished, Brahmā becomes a person with thousand (i.e. innumerable) eyes, thousand feet, thousand heads one who has conquered all the sense-organs and one with golden complexion.

Sūta said: In the vast sheet of water, the waters are not quick in motion (śīghrāḥ) therefore, they are called Nāras. At the end of the thousand Yugas, when the day of Brahmā had come to a close, when the night of so much (= the same) duration had been present within the watery expanse, when the surface of the earth had become lost within that water, when all fires were extinguished, when the wind had become totally calm and motionless, when there had been darkness all round without any light, this (universe) had been presided over by this person. He is Brahmā, the lord. He wished again to divide this world. In that vast sheet of water where the mobile and the immobile beings have perished, Brahmā becomes a person with thousand (i.e. innumerable) eyes, thousand feet, thousand heads one who has conquered all the sense-organs and one with golden complexion.

Sūta said: In the vast sheet of water, the waters are not quick in motion (śīghrāḥ) therefore, they are called Nāras. At the end of the thousand Yugas, when the day of Brahmā had come to a close, when the night of so much (= the same) duration had been present within the watery expanse, when the surface of the earth had become lost within that water, when all fires were extinguished, when the wind had become totally calm and motionless, when there had been darkness all round without any light, this (universe) had been presided over by this person. He is Brahmā, the lord. He wished again to divide this world. In that vast sheet of water where the mobile and the immobile beings have perished, Brahmā becomes a person with thousand (i.e. innumerable) eyes, thousand feet, thousand heads one who has conquered all the sense-organs and one with golden complexion.

Sūta said: In the vast sheet of water, the waters are not quick in motion (śīghrāḥ) therefore, they are called Nāras. At the end of the thousand Yugas, when the day of Brahmā had come to a close, when the night of so much (= the same) duration had been present within the watery expanse, when the surface of the earth had become lost within that water, when all fires were extinguished, when the wind had become totally calm and motionless, when there had been darkness all round without any light, this (universe) had been presided over by this person. He is Brahmā, the lord. He wished again to divide this world. In that vast sheet of water where the mobile and the immobile beings have perished, Brahmā becomes a person with thousand (i.e. innumerable) eyes, thousand feet, thousand heads one who has conquered all the sense-organs and one with golden complexion.

Sūta said: In the vast sheet of water, the waters are not quick in motion (śīghrāḥ) therefore, they are called Nāras. At the end of the thousand Yugas, when the day of Brahmā had come to a close, when the night of so much (= the same) duration had been present within the watery expanse, when the surface of the earth had become lost within that water, when all fires were extinguished, when the wind had become totally calm and motionless, when there had been darkness all round without any light, this (universe) had been presided over by this person. He is Brahmā, the lord. He wished again to divide this world. In that vast sheet of water where the mobile and the immobile beings have perished, Brahmā becomes a person with thousand (i.e. innumerable) eyes, thousand feet, thousand heads one who has conquered all the sense-organs and one with golden complexion.

Sūta said: In the vast sheet of water, the waters are not quick in motion (śīghrāḥ) therefore, they are called Nāras. At the end of the thousand Yugas, when the day of Brahmā had come to a close, when the night of so much (= the same) duration had been present within the watery expanse, when the surface of the earth had become lost within that water, when all fires were extinguished, when the wind had become totally calm and motionless, when there had been darkness all round without any light, this (universe) had been presided over by this person. He is Brahmā, the lord. He wished again to divide this world. In that vast sheet of water where the mobile and the immobile beings have perished, Brahmā becomes a person with thousand (i.e. innumerable) eyes, thousand feet, thousand heads one who has conquered all the sense-organs and one with golden complexion.

Sūta said: The first Prajāpati (lord of subjects) is a person of good mind. He has a thousand heads, a thousand feet, a thousand eyes, a thousand faces (mouths) and a thousand arms. He performs a thousand acts. He is explained as a person identical with the three Vedas.

Sūta said: He has the lustre and colour of the sun. He is the protector of the universe. He is single. He is the first Virāṭ (cosmic personage). He is Hiraṇyagarbha of noble soul. He is beyond the Ken of mind.

Sūta said: In the beginning of the Kalpa, the Lord abounds in Rajas quality and after becoming Brahmā, he brought about the creation of the world. In the end of the Kalpa, he abounds in Tamas, and after becoming Kāla, he devoured it again.

Sūta said: It is reported that in the cosmic ocean, Nārāyaṇa with the preponderance of Sattva guṇa divides himself threefold and abides in the three worlds.

Sūta said: By means of the three (qualities or forms), he creates, devours and sees or protects (the world). In the vast sheet of water, when the mobile and the immobile beings have perished, at the end of a thousand sets of four Yugas, when (the earth) is covered on all sides with water, Brahmā named Nārāyaṇa shines himself in the universe.

Sūta said: By means of the three (qualities or forms), he creates, devours and sees or protects (the world). In the vast sheet of water, when the mobile and the immobile beings have perished, at the end of a thousand sets of four Yugas, when (the earth) is covered on all sides with water, Brahmā named Nārāyaṇa shines himself in the universe.

Sūta said: All the subjects of the four types (i.e. Svedaja, Aṇḍaja, Udbhijja and Jarāyuja) are covered with Tamas, due to the Śūkti of Brahmā. In the Maharloka, the great sages see Kāla (God of death) sleeping.

Sūta said: At that time the great sages referred to above are Bḥrgu and others. The great sages, when the Kalpa comes to a close, are the eight sages, Satya and others. The great thing that is surrounded by them when they revolve is the Mahat (?)

Sūta said: The root ^Ṛṣ the sense of Gati (movement). The above name (i.e. Ṛṣi) is derived from that root. Since they move about with their Sattva and since they are great, they are called Maharṣis (Great sages).

Sūta said: The sleeping Kāla was then seen by those seven great sages, viz. Sattva (? Satya) and others who are stationed in the Maharloka in the previous Kalpa.

Sūta said: Thus Brahmā (continues to function) in thousands of nights. The great sages who were brought by him then saw the sleeping Kāla.

Sūta said: Since, in the beginning of the Kalpa, Brahmā evolved fourteen assemblages (worlds)(?) of diverse forms, it is defined as Kalpa.

Sūta said: He is the creator of all living beings again and again, in the beginnings of the Kalpas. The great lord is both Vyākta (manifest) and Avyakta (unmanifest). This entire universe is evolved by him.

Sūta said: Thus the inter-relation between two Kalpas has been recounted. The present has become the antecedent state in between the two.

Sūta said: Everything has been recounted briefly in the previous Kalpa in the manner as it was factually. Now I shall recount the current Kalpa. Understand the same.