Sūta said:: Thus the origin of Sadyojāta has been succinctly narrated. He who reads or listens to or narrates this to excellent brahmins attains identity with brahman by the grace of the supreme lord.

Sūta said:: Thus the origin of Sadyojāta has been succinctly narrated. He who reads or listens to or narrates this to excellent brahmins attains identity with brahman by the grace of the supreme lord.

Sūta said:: Thus the origin of Sadyojāta has been succinctly narrated. He who reads or listens to or narrates this to excellent brahmins attains identity with brahman by the grace of the supreme lord.

Sūta said:: Thus the origin of Sadyojāta has been succinctly narrated. He who reads or listens to or narrates this to excellent brahmins attains identity with brahman by the grace of the supreme lord.

Sūta said:: Thus the origin of Sadyojāta has been succinctly narrated. He who reads or listens to or narrates this to excellent brahmins attains identity with brahman by the grace of the supreme lord.

Brahmā said: O excellent Devas, it was for us both—Viṣṇu and myself that Liṅga manifested itself in the ocean. It was when the aerial charioteers had gone to the Janaloka together with the Sages and when the period of sustenance being over the creation was withdrawn and when at the end of a thousand sets of four yugas, they had gone to Satyaloka and in the end, except their overlords, had attained identity with me, then all immobile beings had dried up due to all-round drought and other beings like men, animals, Piśācas, Rākṣasas, Gandharvas including plant life were scorched to death by the rays of the Sun. Everything was a single vast sheet of water. It was terribly dark all round. In that vast sheet of water, the lord devoid of impurities and free from calamities had gone to sleep. He had a thousand heads,[1] a thousand eyes, a thousand feet and a thousand arms. He, the universal soul, omniscient, the source of origin of all, was characterized by the qualities of rajas, tamas and sattva in the form of Brahmā, Rudra and Viṣṇu. He was omnipresent and the supreme lord in view of his being the soul of all. He was in the form of Kāla with Kala in his umbilicus. He was white, black, pure, of huge arms, the soul of all and identical with Being and non-Being.

Brahmā said: O excellent Devas, it was for us both—Viṣṇu and myself that Liṅga manifested itself in the ocean. It was when the aerial charioteers had gone to the Janaloka together with the Sages and when the period of sustenance being over the creation was withdrawn and when at the end of a thousand sets of four yugas, they had gone to Satyaloka and in the end, except their overlords, had attained identity with me, then all immobile beings had dried up due to all-round drought and other beings like men, animals, Piśācas, Rākṣasas, Gandharvas including plant life were scorched to death by the rays of the Sun. Everything was a single vast sheet of water. It was terribly dark all round. In that vast sheet of water, the lord devoid of impurities and free from calamities had gone to sleep. He had a thousand heads,[1] a thousand eyes, a thousand feet and a thousand arms. He, the universal soul, omniscient, the source of origin of all, was characterized by the qualities of rajas, tamas and sattva in the form of Brahmā, Rudra and Viṣṇu. He was omnipresent and the supreme lord in view of his being the soul of all. He was in the form of Kāla with Kala in his umbilicus. He was white, black, pure, of huge arms, the soul of all and identical with Being and non-Being.

Brahmā said: O excellent Devas, it was for us both—Viṣṇu and myself that Liṅga manifested itself in the ocean. It was when the aerial charioteers had gone to the Janaloka together with the Sages and when the period of sustenance being over the creation was withdrawn and when at the end of a thousand sets of four yugas, they had gone to Satyaloka and in the end, except their overlords, had attained identity with me, then all immobile beings had dried up due to all-round drought and other beings like men, animals, Piśācas, Rākṣasas, Gandharvas including plant life were scorched to death by the rays of the Sun. Everything was a single vast sheet of water. It was terribly dark all round. In that vast sheet of water, the lord devoid of impurities and free from calamities had gone to sleep. He had a thousand heads,[1] a thousand eyes, a thousand feet and a thousand arms. He, the universal soul, omniscient, the source of origin of all, was characterized by the qualities of rajas, tamas and sattva in the form of Brahmā, Rudra and Viṣṇu. He was omnipresent and the supreme lord in view of his being the soul of all. He was in the form of Kāla with Kala in his umbilicus. He was white, black, pure, of huge arms, the soul of all and identical with Being and non-Being.

Brahmā said: O excellent Devas, it was for us both—Viṣṇu and myself that Liṅga manifested itself in the ocean. It was when the aerial charioteers had gone to the Janaloka together with the Sages and when the period of sustenance being over the creation was withdrawn and when at the end of a thousand sets of four yugas, they had gone to Satyaloka and in the end, except their overlords, had attained identity with me, then all immobile beings had dried up due to all-round drought and other beings like men, animals, Piśācas, Rākṣasas, Gandharvas including plant life were scorched to death by the rays of the Sun. Everything was a single vast sheet of water. It was terribly dark all round. In that vast sheet of water, the lord devoid of impurities and free from calamities had gone to sleep. He had a thousand heads,[1] a thousand eyes, a thousand feet and a thousand arms. He, the universal soul, omniscient, the source of origin of all, was characterized by the qualities of rajas, tamas and sattva in the form of Brahmā, Rudra and Viṣṇu. He was omnipresent and the supreme lord in view of his being the soul of all. He was in the form of Kāla with Kala in his umbilicus. He was white, black, pure, of huge arms, the soul of all and identical with Being and non-Being.

Brahmā said: O excellent Devas, it was for us both—Viṣṇu and myself that Liṅga manifested itself in the ocean. It was when the aerial charioteers had gone to the Janaloka together with the Sages and when the period of sustenance being over the creation was withdrawn and when at the end of a thousand sets of four yugas, they had gone to Satyaloka and in the end, except their overlords, had attained identity with me, then all immobile beings had dried up due to all-round drought and other beings like men, animals, Piśācas, Rākṣasas, Gandharvas including plant life were scorched to death by the rays of the Sun. Everything was a single vast sheet of water. It was terribly dark all round. In that vast sheet of water, the lord devoid of impurities and free from calamities had gone to sleep. He had a thousand heads,[1] a thousand eyes, a thousand feet and a thousand arms. He, the universal soul, omniscient, the source of origin of all, was characterized by the qualities of rajas, tamas and sattva in the form of Brahmā, Rudra and Viṣṇu. He was omnipresent and the supreme lord in view of his being the soul of all. He was in the form of Kāla with Kala in his umbilicus. He was white, black, pure, of huge arms, the soul of all and identical with Being and non-Being.

Brahmā said: O excellent Devas, it was for us both—Viṣṇu and myself that Liṅga manifested itself in the ocean. It was when the aerial charioteers had gone to the Janaloka together with the Sages and when the period of sustenance being over the creation was withdrawn and when at the end of a thousand sets of four yugas, they had gone to Satyaloka and in the end, except their overlords, had attained identity with me, then all immobile beings had dried up due to all-round drought and other beings like men, animals, Piśācas, Rākṣasas, Gandharvas including plant life were scorched to death by the rays of the Sun. Everything was a single vast sheet of water. It was terribly dark all round. In that vast sheet of water, the lord devoid of impurities and free from calamities had gone to sleep. He had a thousand heads,[1] a thousand eyes, a thousand feet and a thousand arms. He, the universal soul, omniscient, the source of origin of all, was characterized by the qualities of rajas, tamas and sattva in the form of Brahmā, Rudra and Viṣṇu. He was omnipresent and the supreme lord in view of his being the soul of all. He was in the form of Kāla with Kala in his umbilicus. He was white, black, pure, of huge arms, the soul of all and identical with Being and non-Being.

Brahmā said: O excellent Devas, it was for us both—Viṣṇu and myself that Liṅga manifested itself in the ocean. It was when the aerial charioteers had gone to the Janaloka together with the Sages and when the period of sustenance being over the creation was withdrawn and when at the end of a thousand sets of four yugas, they had gone to Satyaloka and in the end, except their overlords, had attained identity with me, then all immobile beings had dried up due to all-round drought and other beings like men, animals, Piśācas, Rākṣasas, Gandharvas including plant life were scorched to death by the rays of the Sun. Everything was a single vast sheet of water. It was terribly dark all round. In that vast sheet of water, the lord devoid of impurities and free from calamities had gone to sleep. He had a thousand heads,[1] a thousand eyes, a thousand feet and a thousand arms. He, the universal soul, omniscient, the source of origin of all, was characterized by the qualities of rajas, tamas and sattva in the form of Brahmā, Rudra and Viṣṇu. He was omnipresent and the supreme lord in view of his being the soul of all. He was in the form of Kāla with Kala in his umbilicus. He was white, black, pure, of huge arms, the soul of all and identical with Being and non-Being.

Brahmā said: O excellent Devas, it was for us both—Viṣṇu and myself that Liṅga manifested itself in the ocean. It was when the aerial charioteers had gone to the Janaloka together with the Sages and when the period of sustenance being over the creation was withdrawn and when at the end of a thousand sets of four yugas, they had gone to Satyaloka and in the end, except their overlords, had attained identity with me, then all immobile beings had dried up due to all-round drought and other beings like men, animals, Piśācas, Rākṣasas, Gandharvas including plant life were scorched to death by the rays of the Sun. Everything was a single vast sheet of water. It was terribly dark all round. In that vast sheet of water, the lord devoid of impurities and free from calamities had gone to sleep. He had a thousand heads,[1] a thousand eyes, a thousand feet and a thousand arms. He, the universal soul, omniscient, the source of origin of all, was characterized by the qualities of rajas, tamas and sattva in the form of Brahmā, Rudra and Viṣṇu. He was omnipresent and the supreme lord in view of his being the soul of all. He was in the form of Kāla with Kala in his umbilicus. He was white, black, pure, of huge arms, the soul of all and identical with Being and non-Being.

Brahmā said: On seeing the lotus-eyed deity lying thus, I was deluded by his māyā. I asked him angrily:

Brahmā said: Who are you? Tell me. Then with my hand I raised up the eternal lord. Due to the severe and firm blow of my hands he woke up from sleep and sat in his serpent couch.[2] Within a moment he regained control of himself and with his lotus-like bleary eyes he looked at me.

Brahmā said: Who are you? Tell me. Then with my hand I raised up the eternal lord. Due to the severe and firm blow of my hands he woke up from sleep and sat in his serpent couch.[2] Within a moment he regained control of himself and with his lotus-like bleary eyes he looked at me.

Brahmā said: Enveloped that he was by a halo of brilliance he spoke to me as I stood before him. He got up from bed and laughing awhile addressed me sweetly.

Brahmā said: “I welcome you, O dear Brahmā of great brilliance.” O leading Devas, when I heard his words uttered smilingly my arrogance was provoked by rajas and I spoke to him thus: “With smiles within, you call me by the appellation ‘Dear’ (as if I were inferior to you). But know that I am the cause of creation and annihilation of the universe. O sinless one, you address me as a preceptor would address his disciple. But I am the creator of the universe, the promptor of Prakṛti, the eternal, unborn Brahmā, the origin and soul of the universe. I am the lotus-eyed lord. Now tell me quickly why you speak thus in utter delusion.

Brahmā said: “I welcome you, O dear Brahmā of great brilliance.” O leading Devas, when I heard his words uttered smilingly my arrogance was provoked by rajas and I spoke to him thus: “With smiles within, you call me by the appellation ‘Dear’ (as if I were inferior to you). But know that I am the cause of creation and annihilation of the universe. O sinless one, you address me as a preceptor would address his disciple. But I am the creator of the universe, the promptor of Prakṛti, the eternal, unborn Brahmā, the origin and soul of the universe. I am the lotus-eyed lord. Now tell me quickly why you speak thus in utter delusion.

Brahmā said: “I welcome you, O dear Brahmā of great brilliance.” O leading Devas, when I heard his words uttered smilingly my arrogance was provoked by rajas and I spoke to him thus: “With smiles within, you call me by the appellation ‘Dear’ (as if I were inferior to you). But know that I am the cause of creation and annihilation of the universe. O sinless one, you address me as a preceptor would address his disciple. But I am the creator of the universe, the promptor of Prakṛti, the eternal, unborn Brahmā, the origin and soul of the universe. I am the lotus-eyed lord. Now tell me quickly why you speak thus in utter delusion.

Brahmā said: “I welcome you, O dear Brahmā of great brilliance.” O leading Devas, when I heard his words uttered smilingly my arrogance was provoked by rajas and I spoke to him thus: “With smiles within, you call me by the appellation ‘Dear’ (as if I were inferior to you). But know that I am the cause of creation and annihilation of the universe. O sinless one, you address me as a preceptor would address his disciple. But I am the creator of the universe, the promptor of Prakṛti, the eternal, unborn Brahmā, the origin and soul of the universe. I am the lotus-eyed lord. Now tell me quickly why you speak thus in utter delusion.

Brahmā said: “I welcome you, O dear Brahmā of great brilliance.” O leading Devas, when I heard his words uttered smilingly my arrogance was provoked by rajas and I spoke to him thus: “With smiles within, you call me by the appellation ‘Dear’ (as if I were inferior to you). But know that I am the cause of creation and annihilation of the universe. O sinless one, you address me as a preceptor would address his disciple. But I am the creator of the universe, the promptor of Prakṛti, the eternal, unborn Brahmā, the origin and soul of the universe. I am the lotus-eyed lord. Now tell me quickly why you speak thus in utter delusion.

Brahmā said: “I welcome you, O dear Brahmā of great brilliance.” O leading Devas, when I heard his words uttered smilingly my arrogance was provoked by rajas and I spoke to him thus: “With smiles within, you call me by the appellation ‘Dear’ (as if I were inferior to you). But know that I am the cause of creation and annihilation of the universe. O sinless one, you address me as a preceptor would address his disciple. But I am the creator of the universe, the promptor of Prakṛti, the eternal, unborn Brahmā, the origin and soul of the universe. I am the lotus-eyed lord. Now tell me quickly why you speak thus in utter delusion.

Brahmā said: “I welcome you, O dear Brahmā of great brilliance.” O leading Devas, when I heard his words uttered smilingly my arrogance was provoked by rajas and I spoke to him thus: “With smiles within, you call me by the appellation ‘Dear’ (as if I were inferior to you). But know that I am the cause of creation and annihilation of the universe. O sinless one, you address me as a preceptor would address his disciple. But I am the creator of the universe, the promptor of Prakṛti, the eternal, unborn Brahmā, the origin and soul of the universe. I am the lotus-eyed lord. Now tell me quickly why you speak thus in utter delusion.

Brahmā said: “I welcome you, O dear Brahmā of great brilliance.” O leading Devas, when I heard his words uttered smilingly my arrogance was provoked by rajas and I spoke to him thus: “With smiles within, you call me by the appellation ‘Dear’ (as if I were inferior to you). But know that I am the cause of creation and annihilation of the universe. O sinless one, you address me as a preceptor would address his disciple. But I am the creator of the universe, the promptor of Prakṛti, the eternal, unborn Brahmā, the origin and soul of the universe. I am the lotus-eyed lord. Now tell me quickly why you speak thus in utter delusion.

Brahmā said: “I welcome you, O dear Brahmā of great brilliance.” O leading Devas, when I heard his words uttered smilingly my arrogance was provoked by rajas and I spoke to him thus: “With smiles within, you call me by the appellation ‘Dear’ (as if I were inferior to you). But know that I am the cause of creation and annihilation of the universe. O sinless one, you address me as a preceptor would address his disciple. But I am the creator of the universe, the promptor of Prakṛti, the eternal, unborn Brahmā, the origin and soul of the universe. I am the lotus-eyed lord. Now tell me quickly why you speak thus in utter delusion.

Brahmā said: “I welcome you, O dear Brahmā of great brilliance.” O leading Devas, when I heard his words uttered smilingly my arrogance was provoked by rajas and I spoke to him thus: “With smiles within, you call me by the appellation ‘Dear’ (as if I were inferior to you). But know that I am the cause of creation and annihilation of the universe. O sinless one, you address me as a preceptor would address his disciple. But I am the creator of the universe, the promptor of Prakṛti, the eternal, unborn Brahmā, the origin and soul of the universe. I am the lotus-eyed lord. Now tell me quickly why you speak thus in utter delusion.

Brahmā said: “I welcome you, O dear Brahmā of great brilliance.” O leading Devas, when I heard his words uttered smilingly my arrogance was provoked by rajas and I spoke to him thus: “With smiles within, you call me by the appellation ‘Dear’ (as if I were inferior to you). But know that I am the cause of creation and annihilation of the universe. O sinless one, you address me as a preceptor would address his disciple. But I am the creator of the universe, the promptor of Prakṛti, the eternal, unborn Brahmā, the origin and soul of the universe. I am the lotus-eyed lord. Now tell me quickly why you speak thus in utter delusion.

Brahmā said: “I welcome you, O dear Brahmā of great brilliance.” O leading Devas, when I heard his words uttered smilingly my arrogance was provoked by rajas and I spoke to him thus: “With smiles within, you call me by the appellation ‘Dear’ (as if I were inferior to you). But know that I am the cause of creation and annihilation of the universe. O sinless one, you address me as a preceptor would address his disciple. But I am the creator of the universe, the promptor of Prakṛti, the eternal, unborn Brahmā, the origin and soul of the universe. I am the lotus-eyed lord. Now tell me quickly why you speak thus in utter delusion.

Brahmā said: “I welcome you, O dear Brahmā of great brilliance.” O leading Devas, when I heard his words uttered smilingly my arrogance was provoked by rajas and I spoke to him thus: “With smiles within, you call me by the appellation ‘Dear’ (as if I were inferior to you). But know that I am the cause of creation and annihilation of the universe. O sinless one, you address me as a preceptor would address his disciple. But I am the creator of the universe, the promptor of Prakṛti, the eternal, unborn Brahmā, the origin and soul of the universe. I am the lotus-eyed lord. Now tell me quickly why you speak thus in utter delusion.

Brahmā said: “I welcome you, O dear Brahmā of great brilliance.” O leading Devas, when I heard his words uttered smilingly my arrogance was provoked by rajas and I spoke to him thus: “With smiles within, you call me by the appellation ‘Dear’ (as if I were inferior to you). But know that I am the cause of creation and annihilation of the universe. O sinless one, you address me as a preceptor would address his disciple. But I am the creator of the universe, the promptor of Prakṛti, the eternal, unborn Brahmā, the origin and soul of the universe. I am the lotus-eyed lord. Now tell me quickly why you speak thus in utter delusion.

Brahmā said: “I welcome you, O dear Brahmā of great brilliance.” O leading Devas, when I heard his words uttered smilingly my arrogance was provoked by rajas and I spoke to him thus: “With smiles within, you call me by the appellation ‘Dear’ (as if I were inferior to you). But know that I am the cause of creation and annihilation of the universe. O sinless one, you address me as a preceptor would address his disciple. But I am the creator of the universe, the promptor of Prakṛti, the eternal, unborn Brahmā, the origin and soul of the universe. I am the lotus-eyed lord. Now tell me quickly why you speak thus in utter delusion.

Brahmā said: In the meantime a brilliant Liṅga appeared in front of us in order to suppress our dispute and enlighten us.

Brahmā said: It had thousands of clusters of flames. It was comparable to hundreds of (all-consuming fires). It was stable, with no decline or increase. It had neither a beginning nor an end nor a middle.

Brahmā said: It was incomparable, inexplicable, and indistinct. It was the source of the universe. Lord Viṣṇu was deluded by its thousand flames.

Brahmā said: I too was deluded. Then Viṣṇu said to me—“Let us test this fiery Being. I shall go to the root of this incomparable column of fire.

Brahmā said: You should go up assiduously”. After saying this, Viṣṇu assumed the form of a boar. O Devas, I assumed the form of a swan. Ever since they call me haṃsa (swan) or Virāṭ haṃsa (cosmic swan).

Brahmā said: You should go up assiduously”. After saying this, Viṣṇu assumed the form of a boar. O Devas, I assumed the form of a swan. Ever since they call me haṃsa (swan) or Virāṭ haṃsa (cosmic swan).

Brahmā said: He who repeatedly calls me swan, shall himself become a swan of bright and white colour, with fiery eyes and feathers. O gods! I assumed the speed of the wind and the mind and went higher and higher. Viṣṇu the all-pervading soul assumed the form of a black boar and went lower and lower. The boar looked like a heap of blue collyrium. It was a hundred Yojanas in length, ten Yojanas in girth. Its body was huge as the mount Meru. It had white and curved teeth. It had the refulgence of all-consuming sun with long snout and loud grunt. Its legs were short and its body of diverse colours. It was victorious, firm and incomparable. Assuming this form of a black boar, Viṣṇu went lower and lower, hurriedly, for a period of one thousand years.

Brahmā said: He who repeatedly calls me swan, shall himself become a swan of bright and white colour, with fiery eyes and feathers. O gods! I assumed the speed of the wind and the mind and went higher and higher. Viṣṇu the all-pervading soul assumed the form of a black boar and went lower and lower. The boar looked like a heap of blue collyrium. It was a hundred Yojanas in length, ten Yojanas in girth. Its body was huge as the mount Meru. It had white and curved teeth. It had the refulgence of all-consuming sun with long snout and loud grunt. Its legs were short and its body of diverse colours. It was victorious, firm and incomparable. Assuming this form of a black boar, Viṣṇu went lower and lower, hurriedly, for a period of one thousand years.

Brahmā said: He who repeatedly calls me swan, shall himself become a swan of bright and white colour, with fiery eyes and feathers. O gods! I assumed the speed of the wind and the mind and went higher and higher. Viṣṇu the all-pervading soul assumed the form of a black boar and went lower and lower. The boar looked like a heap of blue collyrium. It was a hundred Yojanas in length, ten Yojanas in girth. Its body was huge as the mount Meru. It had white and curved teeth. It had the refulgence of all-consuming sun with long snout and loud grunt. Its legs were short and its body of diverse colours. It was victorious, firm and incomparable. Assuming this form of a black boar, Viṣṇu went lower and lower, hurriedly, for a period of one thousand years.

Brahmā said: He who repeatedly calls me swan, shall himself become a swan of bright and white colour, with fiery eyes and feathers. O gods! I assumed the speed of the wind and the mind and went higher and higher. Viṣṇu the all-pervading soul assumed the form of a black boar and went lower and lower. The boar looked like a heap of blue collyrium. It was a hundred Yojanas in length, ten Yojanas in girth. Its body was huge as the mount Meru. It had white and curved teeth. It had the refulgence of all-consuming sun with long snout and loud grunt. Its legs were short and its body of diverse colours. It was victorious, firm and incomparable. Assuming this form of a black boar, Viṣṇu went lower and lower, hurriedly, for a period of one thousand years.

Brahmā said: He who repeatedly calls me swan, shall himself become a swan of bright and white colour, with fiery eyes and feathers. O gods! I assumed the speed of the wind and the mind and went higher and higher. Viṣṇu the all-pervading soul assumed the form of a black boar and went lower and lower. The boar looked like a heap of blue collyrium. It was a hundred Yojanas in length, ten Yojanas in girth. Its body was huge as the mount Meru. It had white and curved teeth. It had the refulgence of all-consuming sun with long snout and loud grunt. Its legs were short and its body of diverse colours. It was victorious, firm and incomparable. Assuming this form of a black boar, Viṣṇu went lower and lower, hurriedly, for a period of one thousand years.

Brahmā said: Still he could not reach the root of the Liṅga. O destroyer of enemies, throughout that period of time I was going higher and higher.

Brahmā said: I hurried up my efforts to see the end of that Liṅga. I was tired. Arrogant that I was I could not see the end and returned to the place of my start.

Brahmā said: Similarly, Lord Viṣṇu was also tired. His fear was evident in his eyes. He, the origin of all Devas, immediately came up there.

Brahmā said: We bowed to lord Siva. The noble-minded Viṣṇu was deluded by Śiva’s Māyā and he stood there in mental dejection.

Brahmā said: We bowed to lord Śiva at the sides, behind and in front and wondered what that was.

Brahmā said: O great Devas! then a loud sound Om[6] issued (out of the column). It was clearly a prolated sound.

Brahmā said: Thinking what it could be, Viṣṇu stood there together with me. Then he saw the eternal first letter ‘a’ on the right hand side of the Liṅga; then on the left the letter ‘u’; thereafter, the letter ‘m’ in the middle and the vibratory tone in the end. That tone was ‘Om’.

Brahmā said: Thinking what it could be, Viṣṇu stood there together with me. Then he saw the eternal first letter ‘a’ on the right hand side of the Liṅga; then on the left the letter ‘u’; thereafter, the letter ‘m’ in the middle and the vibratory tone in the end. That tone was ‘Om’.

Brahmā said: Viṣṇu saw the first syllable ‘a’ in the south, like the disc of the sun, the second syllable ‘u’ as refulgent as fire in the north, the third ‘m’ in the middle as refulgent as the sphere of the moon; above it, he saw the lord like the pure crystal. It was the fourth entity, devoid of attributes, nectarine, unsullied, undisturbed, devoid of mutually clashing opposites, unique, void, without an exterior or interior but still endowed with exterior and interior, as it was stationed both without and within. It was devoid of beginning, middle and end, it was the cause of bliss.

Brahmā said: Viṣṇu saw the first syllable ‘a’ in the south, like the disc of the sun, the second syllable ‘u’ as refulgent as fire in the north, the third ‘m’ in the middle as refulgent as the sphere of the moon; above it, he saw the lord like the pure crystal. It was the fourth entity, devoid of attributes, nectarine, unsullied, undisturbed, devoid of mutually clashing opposites, unique, void, without an exterior or interior but still endowed with exterior and interior, as it was stationed both without and within. It was devoid of beginning, middle and end, it was the cause of bliss.

Brahmā said: Viṣṇu saw the first syllable ‘a’ in the south, like the disc of the sun, the second syllable ‘u’ as refulgent as fire in the north, the third ‘m’ in the middle as refulgent as the sphere of the moon; above it, he saw the lord like the pure crystal. It was the fourth entity, devoid of attributes, nectarine, unsullied, undisturbed, devoid of mutually clashing opposites, unique, void, without an exterior or interior but still endowed with exterior and interior, as it was stationed both without and within. It was devoid of beginning, middle and end, it was the cause of bliss.

Brahmā said: Viṣṇu saw the first syllable ‘a’ in the south, like the disc of the sun, the second syllable ‘u’ as refulgent as fire in the north, the third ‘m’ in the middle as refulgent as the sphere of the moon; above it, he saw the lord like the pure crystal. It was the fourth entity, devoid of attributes, nectarine, unsullied, undisturbed, devoid of mutually clashing opposites, unique, void, without an exterior or interior but still endowed with exterior and interior, as it was stationed both without and within. It was devoid of beginning, middle and end, it was the cause of bliss.

Brahmā said: The three mātrās and half a mātrā called nāda, together constitute Brahman. The three Vedas Ṛk, Yajus and Sāman are in the form of the three mātrās. Viṣṇu contemplated on Śiva, the universal soul, through the words of the Vedas. The Vedas became a sage. Viṣṇu understood the glorious essence of the Vedas—the supreme lord through that sage alone.

Brahmā said: The three mātrās and half a mātrā called nāda, together constitute Brahman. The three Vedas Ṛk, Yajus and Sāman are in the form of the three mātrās. Viṣṇu contemplated on Śiva, the universal soul, through the words of the Vedas. The Vedas became a sage. Viṣṇu understood the glorious essence of the Vedas—the supreme lord through that sage alone.

Brahmā said: The three mātrās and half a mātrā called nāda, together constitute Brahman. The three Vedas Ṛk, Yajus and Sāman are in the form of the three mātrās. Viṣṇu contemplated on Śiva, the universal soul, through the words of the Vedas. The Vedas became a sage. Viṣṇu understood the glorious essence of the Vedas—the supreme lord through that sage alone.

Brahmā said: The three mātrās and half a mātrā called nāda, together constitute Brahman. The three Vedas Ṛk, Yajus and Sāman are in the form of the three mātrās. Viṣṇu contemplated on Śiva, the universal soul, through the words of the Vedas. The Vedas became a sage. Viṣṇu understood the glorious essence of the Vedas—the supreme lord through that sage alone.

Brahmā said: The three mātrās and half a mātrā called nāda, together constitute Brahman. The three Vedas Ṛk, Yajus and Sāman are in the form of the three mātrās. Viṣṇu contemplated on Śiva, the universal soul, through the words of the Vedas. The Vedas became a sage. Viṣṇu understood the glorious essence of the Vedas—the supreme lord through that sage alone.

Brahmā said: The three mātrās and half a mātrā called nāda, together constitute Brahman. The three Vedas Ṛk, Yajus and Sāman are in the form of the three mātrās. Viṣṇu contemplated on Śiva, the universal soul, through the words of the Vedas. The Vedas became a sage. Viṣṇu understood the glorious essence of the Vedas—the supreme lord through that sage alone.

Brahmā said: The three mātrās and half a mātrā called nāda, together constitute Brahman. The three Vedas Ṛk, Yajus and Sāman are in the form of the three mātrās. Viṣṇu contemplated on Śiva, the universal soul, through the words of the Vedas. The Vedas became a sage. Viṣṇu understood the glorious essence of the Vedas—the supreme lord through that sage alone.

Brahmā said: The syllable ‘m’ is the sower, ‘a’ is the seed and ‘u’ is the womb. The three symbolise the lord, Pradhāna and Puruṣa. Thus the sower, the seed and the womb, together with nāda, constitute lord Śiva. The sower divided itself out of his own free will. Out of the liṅga of the lord the sower created the seed ‘a’ which he discharged into the womb ‘u’ where it increased all round.

Brahmā said: The syllable ‘m’ is the sower, ‘a’ is the seed and ‘u’ is the womb. The three symbolise the lord, Pradhāna and Puruṣa. Thus the sower, the seed and the womb, together with nāda, constitute lord Śiva. The sower divided itself out of his own free will. Out of the liṅga of the lord the sower created the seed ‘a’ which he discharged into the womb ‘u’ where it increased all round.

Brahmā said: The syllable ‘m’ is the sower, ‘a’ is the seed and ‘u’ is the womb. The three symbolise the lord, Pradhāna and Puruṣa. Thus the sower, the seed and the womb, together with nāda, constitute lord Śiva. The sower divided itself out of his own free will. Out of the liṅga of the lord the sower created the seed ‘a’ which he discharged into the womb ‘u’ where it increased all round.

Brahmā said: It turned into a golden egg enveloping the first letter ‘a’. This divine egg was ensconced in the water for many years.

Brahmā said: Then at the end of a thousand years the egg that had evolved out of the unborn and stationed in the waters was split into two by the primeval lord himself. The splendid golden skull of the egg became heaven and the base became the earth.

Brahmā said: Then at the end of a thousand years the egg that had evolved out of the unborn and stationed in the waters was split into two by the primeval lord himself. The splendid golden skull of the egg became heaven and the base became the earth.

Brahmā said: From the egg the four-faced Brahmā was born. He is the creator of the universe, the lord of three forms.

Brahmā said: The wise exponents of Yajus say that Om is Brahman. The Ṛk and Sāman śrutis too have declared similarly. On the lord of Devas precisely we meditated and we eulogised him by reciting the Vedic mantras. Delighted by our eulogy the unsullied lord delightfully stationed himself into the divine Liṅga after assuming the form of sound.

Brahmā said: The wise exponents of Yajus say that Om is Brahman. The Ṛk and Sāman śrutis too have declared similarly. On the lord of Devas precisely we meditated and we eulogised him by reciting the Vedic mantras. Delighted by our eulogy the unsullied lord delightfully stationed himself into the divine Liṅga after assuming the form of sound.

Brahmā said: The wise exponents of Yajus say that Om is Brahman. The Ṛk and Sāman śrutis too have declared similarly. On the lord of Devas precisely we meditated and we eulogised him by reciting the Vedic mantras. Delighted by our eulogy the unsullied lord delightfully stationed himself into the divine Liṅga after assuming the form of sound.

Brahmā said: The letter ‘a’ was his head; ‘ā’ the forehead; ‘i’ the right eye; ‘ī’ the left eye; ‘u’ the right ear; ‘ū’ the left ear; ‘ṛ’ the right cheek; ‘ṝ’ the left cheek, ‘lṛ’ [‘ḷ’] and ‘lṝ’ [ḹ] the pairs of his nostrils; ‘e’ the upper lip, ‘ai’ the lower lip; ‘o’ and ‘au’ the two rows of teeth; ‘aṃ’ and ‘aḥ’ the palates; the five letters beginning with ‘k’ his five hands on the right side; the five letters beginning with ‘c’ his five hands on the left side; the five letters beginning with ‘ṭ’ his right leg; the five letters beginning with ‘t’ his left leg; the letter ‘p’ his belly; ‘ph’ his right side, ‘b’ his left side; ‘bh’ his shoulder, ‘m’ his heart; the letters ‘y’ to ‘s’ the seven dhātus; ‘h’ his soul and ‘kṣ’ his anger. On seeing the great lord along with Umā. Viṣṇu bowed and then looked up at him. He saw a mantra emerging from ‘Om’ with five digits. Resembling pure crystal it contained thirty eight syllables. It was conducive to the increase of knowledge, and it was the means of achievement of all righteous matters. He saw the Ṛk of twenty four syllables and four digits in Gāyatrī metre and in green colour, with the efficacy for gaining control. He saw the Atharvan mantra of thirty three syllables, eight digits, black in colour and with its efficacy of black magic. He saw the Yajus mantra of thirty five syllables, eight digits, white in colour, with the efficacy for peace. He saw the Sāman mantra of sixty-six syllables, of thirteen digits, in the jagatī metre, in the coral-red colour, with the efficacy for creation and dissolution of the universe.

Brahmā said: The letter ‘a’ was his head; ‘ā’ the forehead; ‘i’ the right eye; ‘ī’ the left eye; ‘u’ the right ear; ‘ū’ the left ear; ‘ṛ’ the right cheek; ‘ṝ’ the left cheek, ‘lṛ’ [‘ḷ’] and ‘lṝ’ [ḹ] the pairs of his nostrils; ‘e’ the upper lip, ‘ai’ the lower lip; ‘o’ and ‘au’ the two rows of teeth; ‘aṃ’ and ‘aḥ’ the palates; the five letters beginning with ‘k’ his five hands on the right side; the five letters beginning with ‘c’ his five hands on the left side; the five letters beginning with ‘ṭ’ his right leg; the five letters beginning with ‘t’ his left leg; the letter ‘p’ his belly; ‘ph’ his right side, ‘b’ his left side; ‘bh’ his shoulder, ‘m’ his heart; the letters ‘y’ to ‘s’ the seven dhātus; ‘h’ his soul and ‘kṣ’ his anger. On seeing the great lord along with Umā. Viṣṇu bowed and then looked up at him. He saw a mantra emerging from ‘Om’ with five digits. Resembling pure crystal it contained thirty eight syllables. It was conducive to the increase of knowledge, and it was the means of achievement of all righteous matters. He saw the Ṛk of twenty four syllables and four digits in Gāyatrī metre and in green colour, with the efficacy for gaining control. He saw the Atharvan mantra of thirty three syllables, eight digits, black in colour and with its efficacy of black magic. He saw the Yajus mantra of thirty five syllables, eight digits, white in colour, with the efficacy for peace. He saw the Sāman mantra of sixty-six syllables, of thirteen digits, in the jagatī metre, in the coral-red colour, with the efficacy for creation and dissolution of the universe.

Brahmā said: The letter ‘a’ was his head; ‘ā’ the forehead; ‘i’ the right eye; ‘ī’ the left eye; ‘u’ the right ear; ‘ū’ the left ear; ‘ṛ’ the right cheek; ‘ṝ’ the left cheek, ‘lṛ’ [‘ḷ’] and ‘lṝ’ [ḹ] the pairs of his nostrils; ‘e’ the upper lip, ‘ai’ the lower lip; ‘o’ and ‘au’ the two rows of teeth; ‘aṃ’ and ‘aḥ’ the palates; the five letters beginning with ‘k’ his five hands on the right side; the five letters beginning with ‘c’ his five hands on the left side; the five letters beginning with ‘ṭ’ his right leg; the five letters beginning with ‘t’ his left leg; the letter ‘p’ his belly; ‘ph’ his right side, ‘b’ his left side; ‘bh’ his shoulder, ‘m’ his heart; the letters ‘y’ to ‘s’ the seven dhātus; ‘h’ his soul and ‘kṣ’ his anger. On seeing the great lord along with Umā. Viṣṇu bowed and then looked up at him. He saw a mantra emerging from ‘Om’ with five digits. Resembling pure crystal it contained thirty eight syllables. It was conducive to the increase of knowledge, and it was the means of achievement of all righteous matters. He saw the Ṛk of twenty four syllables and four digits in Gāyatrī metre and in green colour, with the efficacy for gaining control. He saw the Atharvan mantra of thirty three syllables, eight digits, black in colour and with its efficacy of black magic. He saw the Yajus mantra of thirty five syllables, eight digits, white in colour, with the efficacy for peace. He saw the Sāman mantra of sixty-six syllables, of thirteen digits, in the jagatī metre, in the coral-red colour, with the efficacy for creation and dissolution of the universe.

Brahmā said: The letter ‘a’ was his head; ‘ā’ the forehead; ‘i’ the right eye; ‘ī’ the left eye; ‘u’ the right ear; ‘ū’ the left ear; ‘ṛ’ the right cheek; ‘ṝ’ the left cheek, ‘lṛ’ [‘ḷ’] and ‘lṝ’ [ḹ] the pairs of his nostrils; ‘e’ the upper lip, ‘ai’ the lower lip; ‘o’ and ‘au’ the two rows of teeth; ‘aṃ’ and ‘aḥ’ the palates; the five letters beginning with ‘k’ his five hands on the right side; the five letters beginning with ‘c’ his five hands on the left side; the five letters beginning with ‘ṭ’ his right leg; the five letters beginning with ‘t’ his left leg; the letter ‘p’ his belly; ‘ph’ his right side, ‘b’ his left side; ‘bh’ his shoulder, ‘m’ his heart; the letters ‘y’ to ‘s’ the seven dhātus; ‘h’ his soul and ‘kṣ’ his anger. On seeing the great lord along with Umā. Viṣṇu bowed and then looked up at him. He saw a mantra emerging from ‘Om’ with five digits. Resembling pure crystal it contained thirty eight syllables. It was conducive to the increase of knowledge, and it was the means of achievement of all righteous matters. He saw the Ṛk of twenty four syllables and four digits in Gāyatrī metre and in green colour, with the efficacy for gaining control. He saw the Atharvan mantra of thirty three syllables, eight digits, black in colour and with its efficacy of black magic. He saw the Yajus mantra of thirty five syllables, eight digits, white in colour, with the efficacy for peace. He saw the Sāman mantra of sixty-six syllables, of thirteen digits, in the jagatī metre, in the coral-red colour, with the efficacy for creation and dissolution of the universe.

Brahmā said: The letter ‘a’ was his head; ‘ā’ the forehead; ‘i’ the right eye; ‘ī’ the left eye; ‘u’ the right ear; ‘ū’ the left ear; ‘ṛ’ the right cheek; ‘ṝ’ the left cheek, ‘lṛ’ [‘ḷ’] and ‘lṝ’ [ḹ] the pairs of his nostrils; ‘e’ the upper lip, ‘ai’ the lower lip; ‘o’ and ‘au’ the two rows of teeth; ‘aṃ’ and ‘aḥ’ the palates; the five letters beginning with ‘k’ his five hands on the right side; the five letters beginning with ‘c’ his five hands on the left side; the five letters beginning with ‘ṭ’ his right leg; the five letters beginning with ‘t’ his left leg; the letter ‘p’ his belly; ‘ph’ his right side, ‘b’ his left side; ‘bh’ his shoulder, ‘m’ his heart; the letters ‘y’ to ‘s’ the seven dhātus; ‘h’ his soul and ‘kṣ’ his anger. On seeing the great lord along with Umā. Viṣṇu bowed and then looked up at him. He saw a mantra emerging from ‘Om’ with five digits. Resembling pure crystal it contained thirty eight syllables. It was conducive to the increase of knowledge, and it was the means of achievement of all righteous matters. He saw the Ṛk of twenty four syllables and four digits in Gāyatrī metre and in green colour, with the efficacy for gaining control. He saw the Atharvan mantra of thirty three syllables, eight digits, black in colour and with its efficacy of black magic. He saw the Yajus mantra of thirty five syllables, eight digits, white in colour, with the efficacy for peace. He saw the Sāman mantra of sixty-six syllables, of thirteen digits, in the jagatī metre, in the coral-red colour, with the efficacy for creation and dissolution of the universe.

Brahmā said: The letter ‘a’ was his head; ‘ā’ the forehead; ‘i’ the right eye; ‘ī’ the left eye; ‘u’ the right ear; ‘ū’ the left ear; ‘ṛ’ the right cheek; ‘ṝ’ the left cheek, ‘lṛ’ [‘ḷ’] and ‘lṝ’ [ḹ] the pairs of his nostrils; ‘e’ the upper lip, ‘ai’ the lower lip; ‘o’ and ‘au’ the two rows of teeth; ‘aṃ’ and ‘aḥ’ the palates; the five letters beginning with ‘k’ his five hands on the right side; the five letters beginning with ‘c’ his five hands on the left side; the five letters beginning with ‘ṭ’ his right leg; the five letters beginning with ‘t’ his left leg; the letter ‘p’ his belly; ‘ph’ his right side, ‘b’ his left side; ‘bh’ his shoulder, ‘m’ his heart; the letters ‘y’ to ‘s’ the seven dhātus; ‘h’ his soul and ‘kṣ’ his anger. On seeing the great lord along with Umā. Viṣṇu bowed and then looked up at him. He saw a mantra emerging from ‘Om’ with five digits. Resembling pure crystal it contained thirty eight syllables. It was conducive to the increase of knowledge, and it was the means of achievement of all righteous matters. He saw the Ṛk of twenty four syllables and four digits in Gāyatrī metre and in green colour, with the efficacy for gaining control. He saw the Atharvan mantra of thirty three syllables, eight digits, black in colour and with its efficacy of black magic. He saw the Yajus mantra of thirty five syllables, eight digits, white in colour, with the efficacy for peace. He saw the Sāman mantra of sixty-six syllables, of thirteen digits, in the jagatī metre, in the coral-red colour, with the efficacy for creation and dissolution of the universe.

Brahmā said: The letter ‘a’ was his head; ‘ā’ the forehead; ‘i’ the right eye; ‘ī’ the left eye; ‘u’ the right ear; ‘ū’ the left ear; ‘ṛ’ the right cheek; ‘ṝ’ the left cheek, ‘lṛ’ [‘ḷ’] and ‘lṝ’ [ḹ] the pairs of his nostrils; ‘e’ the upper lip, ‘ai’ the lower lip; ‘o’ and ‘au’ the two rows of teeth; ‘aṃ’ and ‘aḥ’ the palates; the five letters beginning with ‘k’ his five hands on the right side; the five letters beginning with ‘c’ his five hands on the left side; the five letters beginning with ‘ṭ’ his right leg; the five letters beginning with ‘t’ his left leg; the letter ‘p’ his belly; ‘ph’ his right side, ‘b’ his left side; ‘bh’ his shoulder, ‘m’ his heart; the letters ‘y’ to ‘s’ the seven dhātus; ‘h’ his soul and ‘kṣ’ his anger. On seeing the great lord along with Umā. Viṣṇu bowed and then looked up at him. He saw a mantra emerging from ‘Om’ with five digits. Resembling pure crystal it contained thirty eight syllables. It was conducive to the increase of knowledge, and it was the means of achievement of all righteous matters. He saw the Ṛk of twenty four syllables and four digits in Gāyatrī metre and in green colour, with the efficacy for gaining control. He saw the Atharvan mantra of thirty three syllables, eight digits, black in colour and with its efficacy of black magic. He saw the Yajus mantra of thirty five syllables, eight digits, white in colour, with the efficacy for peace. He saw the Sāman mantra of sixty-six syllables, of thirteen digits, in the jagatī metre, in the coral-red colour, with the efficacy for creation and dissolution of the universe.

Brahmā said: The letter ‘a’ was his head; ‘ā’ the forehead; ‘i’ the right eye; ‘ī’ the left eye; ‘u’ the right ear; ‘ū’ the left ear; ‘ṛ’ the right cheek; ‘ṝ’ the left cheek, ‘lṛ’ [‘ḷ’] and ‘lṝ’ [ḹ] the pairs of his nostrils; ‘e’ the upper lip, ‘ai’ the lower lip; ‘o’ and ‘au’ the two rows of teeth; ‘aṃ’ and ‘aḥ’ the palates; the five letters beginning with ‘k’ his five hands on the right side; the five letters beginning with ‘c’ his five hands on the left side; the five letters beginning with ‘ṭ’ his right leg; the five letters beginning with ‘t’ his left leg; the letter ‘p’ his belly; ‘ph’ his right side, ‘b’ his left side; ‘bh’ his shoulder, ‘m’ his heart; the letters ‘y’ to ‘s’ the seven dhātus; ‘h’ his soul and ‘kṣ’ his anger. On seeing the great lord along with Umā. Viṣṇu bowed and then looked up at him. He saw a mantra emerging from ‘Om’ with five digits. Resembling pure crystal it contained thirty eight syllables. It was conducive to the increase of knowledge, and it was the means of achievement of all righteous matters. He saw the Ṛk of twenty four syllables and four digits in Gāyatrī metre and in green colour, with the efficacy for gaining control. He saw the Atharvan mantra of thirty three syllables, eight digits, black in colour and with its efficacy of black magic. He saw the Yajus mantra of thirty five syllables, eight digits, white in colour, with the efficacy for peace. He saw the Sāman mantra of sixty-six syllables, of thirteen digits, in the jagatī metre, in the coral-red colour, with the efficacy for creation and dissolution of the universe.

Brahmā said: The letter ‘a’ was his head; ‘ā’ the forehead; ‘i’ the right eye; ‘ī’ the left eye; ‘u’ the right ear; ‘ū’ the left ear; ‘ṛ’ the right cheek; ‘ṝ’ the left cheek, ‘lṛ’ [‘ḷ’] and ‘lṝ’ [ḹ] the pairs of his nostrils; ‘e’ the upper lip, ‘ai’ the lower lip; ‘o’ and ‘au’ the two rows of teeth; ‘aṃ’ and ‘aḥ’ the palates; the five letters beginning with ‘k’ his five hands on the right side; the five letters beginning with ‘c’ his five hands on the left side; the five letters beginning with ‘ṭ’ his right leg; the five letters beginning with ‘t’ his left leg; the letter ‘p’ his belly; ‘ph’ his right side, ‘b’ his left side; ‘bh’ his shoulder, ‘m’ his heart; the letters ‘y’ to ‘s’ the seven dhātus; ‘h’ his soul and ‘kṣ’ his anger. On seeing the great lord along with Umā. Viṣṇu bowed and then looked up at him. He saw a mantra emerging from ‘Om’ with five digits. Resembling pure crystal it contained thirty eight syllables. It was conducive to the increase of knowledge, and it was the means of achievement of all righteous matters. He saw the Ṛk of twenty four syllables and four digits in Gāyatrī metre and in green colour, with the efficacy for gaining control. He saw the Atharvan mantra of thirty three syllables, eight digits, black in colour and with its efficacy of black magic. He saw the Yajus mantra of thirty five syllables, eight digits, white in colour, with the efficacy for peace. He saw the Sāman mantra of sixty-six syllables, of thirteen digits, in the jagatī metre, in the coral-red colour, with the efficacy for creation and dissolution of the universe.

Brahmā said: The letter ‘a’ was his head; ‘ā’ the forehead; ‘i’ the right eye; ‘ī’ the left eye; ‘u’ the right ear; ‘ū’ the left ear; ‘ṛ’ the right cheek; ‘ṝ’ the left cheek, ‘lṛ’ [‘ḷ’] and ‘lṝ’ [ḹ] the pairs of his nostrils; ‘e’ the upper lip, ‘ai’ the lower lip; ‘o’ and ‘au’ the two rows of teeth; ‘aṃ’ and ‘aḥ’ the palates; the five letters beginning with ‘k’ his five hands on the right side; the five letters beginning with ‘c’ his five hands on the left side; the five letters beginning with ‘ṭ’ his right leg; the five letters beginning with ‘t’ his left leg; the letter ‘p’ his belly; ‘ph’ his right side, ‘b’ his left side; ‘bh’ his shoulder, ‘m’ his heart; the letters ‘y’ to ‘s’ the seven dhātus; ‘h’ his soul and ‘kṣ’ his anger. On seeing the great lord along with Umā. Viṣṇu bowed and then looked up at him. He saw a mantra emerging from ‘Om’ with five digits. Resembling pure crystal it contained thirty eight syllables. It was conducive to the increase of knowledge, and it was the means of achievement of all righteous matters. He saw the Ṛk of twenty four syllables and four digits in Gāyatrī metre and in green colour, with the efficacy for gaining control. He saw the Atharvan mantra of thirty three syllables, eight digits, black in colour and with its efficacy of black magic. He saw the Yajus mantra of thirty five syllables, eight digits, white in colour, with the efficacy for peace. He saw the Sāman mantra of sixty-six syllables, of thirteen digits, in the jagatī metre, in the coral-red colour, with the efficacy for creation and dissolution of the universe.

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