Brahmanda Purana — Purva Bhaga — Chapter 4
BndP 1 4.1
सुत उवाच आत्मन्यवस्थिते व्यक्ते विकारे प्रतिसंहते । साधर्म्येणावतिष्ठेते प्रधानपुरुषौ तदा
suta uvāca ātmanyavasthite vyakte vikāre pratisaṃhate / sādharmyeṇāvatiṣṭhete pradhānapuruṣau tadā
Suta said: When the manifest has come to rest in itself and the modification has been withdrawn, then primordial matter and spirit (puruṣa) abide with like properties.
AI translation rendered from the Sanskrit, not a published edition
BndP 1 4.2
तमःसत्त्व गुणावेतौ समत्वेन व्यवस्थितौ । अनुद्रिक्तावनुचरौ तेन प्रोक्तौ परस्परम्
tamaḥsattva guṇāvetau samatvena vyavasthitau / anudriktāvanucarau tena proktau parasparam
These two qualities, darkness (tamas) and goodness (sattva), being established in equality, not predominating (over each other) and accompanying (each other), are therefore said to be mutual.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 4.3
गुणसाम्ये लयो ज्ञेय आधिक्ये सृष्टिरुच्यते । सत्त्ववृद्धौ स्थितिरभूद् ध्रुवं पद्म शिखास्थितम्
guṇasāmye layo jñeya ādhikye sṛṣṭirucyate / sattvavṛddhau sthitirabhūd dhruvaṃ padma śikhāsthitam
When the qualities are in equilibrium, dissolution is to be understood; when one predominates, creation is spoken of. When sattva increases there arose maintenance, fixed, resting on the tip of a lotus.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 4.4
यदा तमसि सत्त्वे च रजोप्यनुगतं स्थितम् । रजः प्रवर्तकं तच्च बीजेष्विव यथा जलम्
yadā tamasi sattve ca rajopyanugataṃ sthitam / rajaḥ pravartakaṃ tacca bījeṣviva yathā jalam
When rajas too stands following upon tamas and sattva—and that rajas is the instigator, as water is (the instigator) in seeds—
AI translation rendered from the Sanskrit, not a published edition
BndP 1 4.5
गुणा वैषम्यमासाद्य प्रसंगेन प्रतिष्ठिताः । गुणेभ्यः क्षोभ्यमाणेभ्यस्त्रयो ज्ञेया हि सादरे
guṇā vaiṣamyamāsādya prasaṃgena pratiṣṭhitāḥ / guṇebhyaḥ kṣobhyamāṇebhyastrayo jñeyā hi sādare
the qualities, having reached disequilibrium, become established through mutual attachment; and from the qualities, when they are being agitated, three are indeed to be known with reverence.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 4.6
शाश्वताः परमा गुह्याः सर्वात्मानः शरीरिणः । सत्त्वं विष्णू रजो ब्रह्मा तमो रुद्रः प्रजापतिः
śāśvatāḥ paramā guhyāḥ sarvātmānaḥ śarīriṇaḥ / sattvaṃ viṣṇū rajo brahmā tamo rudraḥ prajāpatiḥ
(They are) eternal, supreme, secret, the selves of all, embodied: sattva is Viṣṇu, rajas is Brahmā, tamas is Rudra the lord of creatures.
AI translation rendered from the Sanskrit, not a published edition
BndP 1 4.7
रजःप्रकाशकोविष्णुर्ब्रह्मस्रष्टृत्वमाप्नुयात् । जायते च यतश्चत्रा लोकसृष्टिर्महोजसः
rajaḥprakāśakoviṣṇurbrahmasraṣṭṛtvamāpnuyāt / jāyate ca yataścatrā lokasṛṣṭirmahojasaḥ
Viṣṇu, as the illuminator of rajas, attains the state of being the creator Brahmā; and from him, of great vigour, is born the creation of the worlds.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 4.8
तमःप्रकाशको विष्णुः कालत्वेन व्यवस्थितः । सत्त्वप्रकाशको विष्णुः स्थितित्वेन व्यवस्थितः
tamaḥprakāśako viṣṇuḥ kālatvena vyavasthitaḥ / sattvaprakāśako viṣṇuḥ sthititvena vyavasthitaḥ
Viṣṇu, as the illuminator of tamas, is established in the form of Time; Viṣṇu, as the illuminator of sattva, is established in the form of maintenance.
AI translation rendered from the Sanskrit, not a published edition
BndP 1 4.9
एत एव त्रयो लोका एत एव त्रयो गुणाः । एत एव त्रयो वेदा एत एव त्रजो ऽग्नयः
eta eva trayo lokā eta eva trayo guṇāḥ / eta eva trayo vedā eta eva trajo 'gnayaḥ
These very (three) are the three worlds; these very ones are the three qualities; these very ones are the three Vedas; these very ones are the three fires.
AI translation rendered from the Sanskrit, not a published edition
BndP 1 4.10
परस्परान्वया ह्येते परस्परमनुव्रताः । परस्परेण वर्तन्ते प्रेरयन्ति परस्परम्
parasparānvayā hyete parasparamanuvratāḥ / paraspareṇa vartante prerayanti parasparam
For these are connected with one another, devoted to one another; they exist by one another, they impel one another.
AI translation rendered from the Sanskrit, not a published edition
BndP 1 4.11
अन्योन्यं मिथुनं ह्येते अन्योन्यमुपजीविनः । क्षणं वियोगो न ह्येषां न त्यजन्ति परस्परम्
anyonyaṃ mithunaṃ hyete anyonyamupajīvinaḥ / kṣaṇaṃ viyogo na hyeṣāṃ na tyajanti parasparam
For these are a pair to each other, living upon each other; there is no separation of them even for a moment, they do not abandon one another.
AI translation rendered from the Sanskrit, not a published edition
BndP 1 4.12
प्रधानगुणवैषम्यात्सर्गकाले प्रवर्त्तते । अदृष्टाधिष्ठितात्पूर्वे तस्मात्सदसदात्मकात्
pradhānaguṇavaiṣamyātsargakāle pravarttate / adṛṣṭādhiṣṭhitātpūrve tasmātsadasadātmakāt
At the time of creation, from the disequilibrium of the qualities of primordial matter, there proceeds—from that first (matter), presided over by the unseen (fate), consisting of the existent and the non-existent—
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 4.13
ब्रह्मा बुद्धित्वमिथुनं युगपत्संबभूव ह । तस्मात्तमोव्यक्तमयं क्षेत्रज्ञो ब्रह्मसंज्ञकः
brahmā buddhitvamithunaṃ yugapatsaṃbabhūva ha / tasmāttamovyaktamayaṃ kṣetrajño brahmasaṃjñakaḥ
Brahmā came into being, at once, as a pair with intellect (buddhi). Therefore the knower of the field named Brahmā consists of tamas and the unmanifest.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 4.14
संसिद्धकार्यकरणो ब्रह्मग्रे समवर्त्तत । तेजसाप्रतिमो धीमानव्यक्तः संप्रकाशकः
saṃsiddhakāryakaraṇo brahmagre samavarttata / tejasāpratimo dhīmānavyaktaḥ saṃprakāśakaḥ
Brahmā, with his effects and instruments fully perfected, existed in the beginning: unequalled in splendour, wise, unmanifest, yet fully illuminating.
AI translation rendered from the Sanskrit, not a published edition
BndP 1 4.15
स वै शरीरप्रथमो धारणत्वव्यवस्थितः । ज्ञानेनाप्रतिमेनेह वैराग्येण च सप्ततिः
sa vai śarīraprathamo dhāraṇatvavyavasthitaḥ / jñānenāpratimeneha vairāgyeṇa ca saptatiḥ
He indeed, having body as his first (form), is established in the condition of upholding; here, by incomparable knowledge and by dispassion … (seventy?).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 4.16
अव्यक्तत्वाय तेनास्य मनसा यद्यदिच्छति । वशीकृतत्वात्त्रैगुण्यात्सापेक्षत्वाच्च भावतः
avyaktatvāya tenāsya manasā yadyadicchati / vaśīkṛtatvāttraiguṇyātsāpekṣatvācca bhāvataḥ
For the sake of (his) unmanifest state, whatever he wishes by that mind of his (comes about), because it is mastered, because it consists of the three constituents, and because, in reality, it is dependent.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 4.17
चतुर्मुखस्तु ब्रह्मत्वे कालत्वे चान्तकृद्भवः । सहस्रमूर्धा पुरुषस्तिस्रो ऽवस्थाःस्वयंभुवः
caturmukhastu brahmatve kālatve cāntakṛdbhavaḥ / sahasramūrdhā puruṣastisro 'vasthāḥsvayaṃbhuvaḥ
In his state of Brahmā he is four-faced; in his state of Time he is Bhava, the maker of the end; as Puruṣa he is the thousand-headed one — these are the three conditions of the Self-existent.
AI translation rendered from the Sanskrit, not a published edition
BndP 1 4.18
सर्वं रजश्च ब्रह्मत्वे कालत्वे चरजस्तमः । सात्त्विकः पुरुषत्वे च गुणवृतं स्वयंभुवः
sarvaṃ rajaśca brahmatve kālatve carajastamaḥ / sāttvikaḥ puruṣatve ca guṇavṛtaṃ svayaṃbhuvaḥ
In the state of Brahmā all is rajas; in the state of Time, rajas and tamas; and in the state of Puruṣa he is of the nature of sattva — (thus) the Self-existent is encompassed by the constituents.
AI translation rendered from the Sanskrit, not a published edition
BndP 1 4.19
ब्रह्मत्वे सृजते लोकान् कालत्वे संक्षयत्यपि । पुरुषत्वे उदासीनस्तिस्रो ऽवस्थाः स्वयंभुवः
brahmatve sṛjate lokān kālatve saṃkṣayatyapi / puruṣatve udāsīnastisro 'vasthāḥ svayaṃbhuvaḥ
In the state of Brahmā he creates the worlds; in the state of Time he also destroys (them); in the state of Puruṣa he is indifferent — these are the three conditions of the Self-existent.
AI translation rendered from the Sanskrit, not a published edition
BndP 1 4.20
ब्रह्मा कमल पत्राक्षः कालो जात्यञ्जनप्रभः । पुरुषः पुण्डरीकाक्षो रूपेण परमात्मनः
brahmā kamala patrākṣaḥ kālo jātyañjanaprabhaḥ / puruṣaḥ puṇḍarīkākṣo rūpeṇa paramātmanaḥ
Brahmā is lotus-petal-eyed, Time has the sheen of fine collyrium, Puruṣa is lotus-eyed — (such they are) in the form of the supreme Self.
AI translation rendered from the Sanskrit, not a published edition
BndP 1 4.21
एकधा स द्विधा चैव त्रिधा च बहुधा पुनः । योगीश्वरः शरीराणि करोति विकरोतिच
ekadhā sa dvidhā caiva tridhā ca bahudhā punaḥ / yogīśvaraḥ śarīrāṇi karoti vikarotica
Singly, and twofold, and threefold, and again manifoldly, the lord of yogins makes bodies and unmakes them.
AI translation rendered from the Sanskrit, not a published edition
BndP 1 4.22
नानाकृतिक्रियारूपमाश्रयन्तिस्वलीलया । त्रिधा यद्वर्तते लोके तस्मात्र्रिगुण उच्यते
nānākṛtikriyārūpamāśrayantisvalīlayā / tridhā yadvartate loke tasmātrriguṇa ucyate
By his own play they take on forms of manifold shape and action; since he abides threefold in the world, he is therefore called the one of three constituents.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 4.23
चतुर्द्धा प्रविभक्तत्वाच्चतुर्व्यूहः प्रकीर्त्तितः । यदा शेते तदार्धाते यद्भुङ्क्ते विषयान्प्रभुः
caturddhā pravibhaktatvāccaturvyūhaḥ prakīrttitaḥ / yadā śete tadārdhāte yadbhuṅkte viṣayānprabhuḥ
Because he is distributed fourfold, he is proclaimed the fourfold-arrayed one: when he sleeps, then … (ārdhāte), when the Lord enjoys the objects of sense.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 4.24
यत्स्वस्थाः सततं भावस्तस्मादात्मा निरूच्यते । ऋषिः सर्वगतश्चात्र शरीरे सो ऽभ्ययात्प्रभुः
yatsvasthāḥ satataṃ bhāvastasmādātmā nirūcyate / ṛṣiḥ sarvagataścātra śarīre so 'bhyayātprabhuḥ
Because his states (of being) are always self-abiding, he is therefore called Ātman; and here he, the seer, all-pervading, the Lord, came into the body.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 4.25
स्वामी सर्वस्य यत्सर्वंविष्णुः सर्वप्रवेशनात् । भगवानग्रसद्भावान्नागो नागस्वसंश्रयात्
svāmī sarvasya yatsarvaṃviṣṇuḥ sarvapraveśanāt / bhagavānagrasadbhāvānnāgo nāgasvasaṃśrayāt
Since he is the master of all — of everything — (he is) Viṣṇu, from entering into all; Bhagavān, from being existent first; Nāga, from being himself the resort of the nāga (or: from resorting to the serpent).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 4.26
परमः संप्रहृष्टत्वाद्देवतादोमिति स्मृतिः । सर्वज्ञः सर्वविज्ञानात्सर्वःसर्वंयतस्ततः
paramaḥ saṃprahṛṣṭatvāddevatādomiti smṛtiḥ / sarvajñaḥ sarvavijñānātsarvaḥsarvaṃyatastataḥ
(He is) Parama from being wholly delighted; the tradition holds 'devatā' to be 'oṃ'; (he is) all-knowing from knowing all, and All since everything is from him.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 4.27
नराणां स्वापनं ब्रह्मा तस्मान्नारायणः स्मृतः । त्रिधा विभज्य चात्मानं सकलः संप्रवर्त्तते
narāṇāṃ svāpanaṃ brahmā tasmānnārāyaṇaḥ smṛtaḥ / tridhā vibhajya cātmānaṃ sakalaḥ saṃpravarttate
Brahmā is the one who causes men to sleep; hence he is called Nārāyaṇa. Dividing himself in three, he, the entire one, sets to work.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 4.28
सृजते ग्रसते चैव पाल्यते च त्रिभिः स्वयम् । सो ऽग्रे हिरण्यगर्भः सन् प्रादुर्भूतः स्वयं प्रभुः
sṛjate grasate caiva pālyate ca tribhiḥ svayam / so 'gre hiraṇyagarbhaḥ san prādurbhūtaḥ svayaṃ prabhuḥ
By the three (forms) he himself creates, devours, and protects. He, being in the beginning Hiraṇyagarbha, the Lord, appeared of himself.
AI translation rendered from the Sanskrit, not a published edition
BndP 1 4.29
आद्यो हि स्ववशश्चैव अजातत्वादजः स्मृतः । तस्माद्धिरण्यगर्भश्च पुराणेषु निरुच्यते
ādyo hi svavaśaścaiva ajātatvādajaḥ smṛtaḥ / tasmāddhiraṇyagarbhaśca purāṇeṣu nirucyate
For he is the first and self-dependent, and since he is unborn he is called Aja; and therefore he is designated Hiraṇyagarbha in the Purāṇas.
AI translation rendered from the Sanskrit, not a published edition
BndP 1 4.30
स्वयंभुवो निवृत्तस्य कालो वर्णाग्रतस्तु यः । न शक्यः परिसंख्यातुं मनुवर्षशतैरपि
svayaṃbhuvo nivṛttasya kālo varṇāgratastu yaḥ / na śakyaḥ parisaṃkhyātuṃ manuvarṣaśatairapi
The time of the Self-existent when he has withdrawn, which is prior to (the ordering of) classes, cannot be counted even by hundreds of Manu-years.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 4.31
कल्पसंख्यानिवृत्तस्तु परार्धो ब्रह्मणः स्मृतः । तावत्त्वे सो ऽस्य कालो ऽन्यस्तस्यान्ते प्रतिबुद्ध्यते
kalpasaṃkhyānivṛttastu parārdho brahmaṇaḥ smṛtaḥ / tāvattve so 'sya kālo 'nyastasyānte pratibuddhyate
Reckoned by the count of kalpas, that which has passed is called Brahmā's half-para; another period of his is of just that extent, and at the end of it he awakens.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 4.32
कोटिवर्षसहस्राणि गृहभूतानि यानि च । समतीतानि कल्पानां तावच्छेषात्परेतु ये
koṭivarṣasahasrāṇi gṛhabhūtāni yāni ca / samatītāni kalpānāṃ tāvaccheṣātparetu ye
Those thousands of crores of years which have become … and which have elapsed, of the kalpas — so many, beyond the remainder, are those which …
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain