Brahmanda Purana — Purva Bhaga — Chapter 8
BndP 1 8.1
सूत उवाच ततोभिध्यायतस्तस्य मानस्यो जज्ञिरे प्रजाः । तच्छरीरसमुत्पन्नैः कार्यैस्तैः कारणैः सह
sūta uvāca tatobhidhyāyatastasya mānasyo jajñire prajāḥ / taccharīrasamutpannaiḥ kāryaistaiḥ kāraṇaiḥ saha
Sūta said: Then, as he meditated, mind-born creatures were born to him, together with the effects and the causes that had arisen from his body.
AI translation rendered from the Sanskrit, not a published edition
BndP 1 8.2
क्षेत्रज्ञाः समवर्त्तन्त क्षेत्रस्यैतस्य धीमतः । ततो देवासुरपितॄन्मनुष्यांश्च चतुषृयम्
kṣetrajñāḥ samavarttanta kṣetrasyaitasya dhīmataḥ / tato devāsurapitṝnmanuṣyāṃśca catuṣṛyam
Knowers of the field came into being for this field of the wise one; then, (desiring to create) gods, asuras, fathers and men, the set of four,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 8.3
सिसृक्षुरयुतातानि स चात्मानमयूयुजत् । युक्तात्मनस्ततस्तस्य तमोमात्रासमुद्भवः
sisṛkṣurayutātāni sa cātmānamayūyujat / yuktātmanastatastasya tamomātrāsamudbhavaḥ
desiring to create them by tens of thousands, he yoked himself; then, from him whose self was thus yoked, there arose an emergence of the portion of darkness (tamas).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 8.4
तदाभिध्यायतः सर्गं प्रयत्नो ऽभूत्प्रजापतेः । ततो ऽस्य जघ नात्पूर्वमसुरा जज्ञिर सुताः
tadābhidhyāyataḥ sargaṃ prayatno 'bhūtprajāpateḥ / tato 'sya jagha nātpūrvamasurā jajñira sutāḥ
Then, as he meditated on creation, an effort arose in Prajāpati; thereupon from his hip the asuras were first born as sons.
AI translation rendered from the Sanskrit, not a published edition
BndP 1 8.5
असुः प्राणः स्मृतो विज्ञैस्तज्जन्मानस्ततो ऽसुराः । सृष्टा यया सुरास्तन्वा तां तनुं स व्यपोहत
asuḥ prāṇaḥ smṛto vijñaistajjanmānastato 'surāḥ / sṛṣṭā yayā surāstanvā tāṃ tanuṃ sa vyapohata
"Asu" is understood by the knowing as breath (prāṇa); having their birth from that, they are therefore "asuras." The body by which the asuras were created — that body he cast away.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 8.6
सापविद्धा तनुस्तेन सद्यो रात्रिरजायत । सा तमोबहुला यस्मात्ततो रात्रिस्त्रियामिका
sāpaviddhā tanustena sadyo rātrirajāyata / sā tamobahulā yasmāttato rātristriyāmikā
That body, flung off by him, at once became night; because she was abounding in darkness, therefore night has three watches.
AI translation rendered from the Sanskrit, not a published edition
BndP 1 8.7
आवृतास्तमसा रात्रौ प्रजा स्तस्मात्स्वयं पुनः । सृष्ट्वासुरांस्ततः सो ऽथ तनुमन्यामपद्यत
āvṛtāstamasā rātrau prajā stasmātsvayaṃ punaḥ / sṛṣṭvāsurāṃstataḥ so 'tha tanumanyāmapadyata
Therefore creatures are enveloped by darkness at night. Having thus himself created the asuras, he then took on another body.
AI translation rendered from the Sanskrit, not a published edition
BndP 1 8.8
अव्यक्तां सत्त्वबहुलां ततस्तां सो ऽभ्ययुञ्जत । ततस्तां युञ्ज मानस्य प्रियमासीत्प्रभोः किल
avyaktāṃ sattvabahulāṃ tatastāṃ so 'bhyayuñjata / tatastāṃ yuñja mānasya priyamāsītprabhoḥ kila
Thereupon he yoked that other (body), unmanifest and abounding in sattva; and as the lord was yoking it, there was, they say, delight for him.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 8.9
ततो मुखात्समुत्पन्ना दीव्यतस्तस्य देवताः । यतो ऽस्य दीव्यतो जातास्तेन देवाः प्रकीर्त्तिताः
tato mukhātsamutpannā dīvyatastasya devatāḥ / yato 'sya dīvyato jātāstena devāḥ prakīrttitāḥ
Then from the mouth of him as he was playing the deities arose; since they were born of him while he played, for that reason they are called "devas."
AI translation rendered from the Sanskrit, not a published edition
BndP 1 8.10
धातुर्दिव्येति यः प्रोक्तः क्रीडायां स विभाव्यते । तस्मात्तन्वास्तु दिव्याया जज्ञिरे तेन देवताः
dhāturdivyeti yaḥ proktaḥ krīḍāyāṃ sa vibhāvyate / tasmāttanvāstu divyāyā jajñire tena devatāḥ
The verbal root that is stated as "div" — it is taken in the sense of play; therefore from that divine body the deities were born by that (play).
AI translation rendered from the Sanskrit, not a published edition
BndP 1 8.11
देवान् सृष्ट्वा ततः सो ऽथ तनुं दिव्यामपोहत । उत्सृष्टा सा तनुस्तेन अहः समभवत्तदा
devān sṛṣṭvā tataḥ so 'tha tanuṃ divyāmapohata / utsṛṣṭā sā tanustena ahaḥ samabhavattadā
Having created the gods, he then cast off that divine body; that body, released by him, then became day.
AI translation rendered from the Sanskrit, not a published edition
BndP 1 8.12
तस्मादहःकर्मयुक्ता देवताः समुपासते । देवान्सृष्ट्वा ततः सो ऽथ तनुमन्यामपद्यत
tasmādahaḥkarmayuktā devatāḥ samupāsate / devānsṛṣṭvā tataḥ so 'tha tanumanyāmapadyata
Therefore men worship the deities, who are joined to the work of the day. Having created the gods, he then took on another body.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 8.13
सत्त्वमात्रात्मिकामेव ततो ऽन्यामभ्ययुङ्क्त वै । पितेव मन्यमानस्तान्पुत्रान्प्रध्याय स प्रभुः
sattvamātrātmikāmeva tato 'nyāmabhyayuṅkta vai / piteva manyamānastānputrānpradhyāya sa prabhuḥ
Then he yoked another (body) consisting of sattva alone; the lord, regarding them as a father does, thinking of them as his sons,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 8.14
पितरो ह्यभवंस्तस्या सध्ये रात्र्यहयोः पृथक् । तस्मात्ते पितरो देवाः पितृत्वं तेषु तत्स्मृतम्
pitaro hyabhavaṃstasyā sadhye rātryahayoḥ pṛthak / tasmātte pitaro devāḥ pitṛtvaṃ teṣu tatsmṛtam
The Fathers came into being from that (body) of his, in the joining of night and day, separately; therefore those Fathers are gods, and fatherhood is held to belong to them.
AI translation rendered from the Sanskrit, not a published edition
BndP 1 8.15
ययासृष्टास्तु पितरस्तां तनुं स व्यपोहत । सापविद्धा तनुस्तेन सद्यः संध्या व्यजायत
yayāsṛṣṭāstu pitarastāṃ tanuṃ sa vyapohata / sāpaviddhā tanustena sadyaḥ saṃdhyā vyajāyata
That body by which the Fathers were created, he cast off; and that body, cast aside by him, at once became twilight (saṃdhyā).
AI translation rendered from the Sanskrit, not a published edition
BndP 1 8.16
तस्मादहर्देवतानां रात्रिर्या साऽसुरी स्मृता । तयोर्मध्ये तु वै पैत्री या तनुः सा गरीयसी
tasmādahardevatānāṃ rātriryā sā'surī smṛtā / tayormadhye tu vai paitrī yā tanuḥ sā garīyasī
Hence day belongs to the gods, and night is held to be that which belongs to the asuras; but between the two is the body pertaining to the Fathers, and that one is the weightier.
AI translation rendered from the Sanskrit, not a published edition
BndP 1 8.17
तस्माद्देवासुराश्चैव ऋषयो मानवास्तथा । युक्तास्तनुमुपासंते उषाव्युष्ट्योर्यदन्तरम्
tasmāddevāsurāścaiva ṛṣayo mānavāstathā / yuktāstanumupāsaṃte uṣāvyuṣṭyoryadantaram
Therefore the gods and asuras, and the sages and men likewise, being intent (upon it), attend upon that body which is the interval between dawn and full daybreak.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 8.18
तस्माद्रात्र्यहयोः संधिमुपासंते तथा द्विजाः । ततो ऽन्यस्यां पुनर्ब्रह्मा स्वतन्वामुपपद्यत
tasmādrātryahayoḥ saṃdhimupāsaṃte tathā dvijāḥ / tato 'nyasyāṃ punarbrahmā svatanvāmupapadyata
Therefore the twice-born likewise attend upon the juncture of night and day. Then Brahmā again entered into another body of his own.
AI translation rendered from the Sanskrit, not a published edition
BndP 1 8.19
रजोमात्रात्मिका या तु मनसा सो ऽसृजत्प्रभुः । मनसा तु सुतास्तस्य प्रजनाज्जज्ञिरे प्रजाः
rajomātrātmikā yā tu manasā so 'sṛjatprabhuḥ / manasā tu sutāstasya prajanājjajñire prajāḥ
And the (body) that consisted of the element of rajas—by (its) mind the Lord created; and by the mind sons of his were born, and offspring by generation.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 8.20
मननाच्च मनुषयास्ते प्रजनात्प्रथिताः प्रजाः । सृष्ट्वा पुनः प्रजाः सो ऽथ स्वां तनुं स व्यपोहत
mananācca manuṣayāste prajanātprathitāḥ prajāḥ / sṛṣṭvā punaḥ prajāḥ so 'tha svāṃ tanuṃ sa vyapohata
From 'thinking' (manana) they are men (manuṣya), and from 'generation' (prajana) the offspring (prajā) are so called. Having created offspring again, he then cast off that body of his.
AI translation rendered from the Sanskrit, not a published edition
BndP 1 8.21
सापविद्धा तनुस्तेन ज्योत्स्ना सद्यस्त्वजायत । तस्माद्भवन्ति संहृष्टा ज्योत्स्नाया उद्भवे प्रजाः
sāpaviddhā tanustena jyotsnā sadyastvajāyata / tasmādbhavanti saṃhṛṣṭā jyotsnāyā udbhave prajāḥ
That body, cast aside by him, at once became moonlight (jyotsnā); therefore creatures become joyful at the rising of the moonlight.
AI translation rendered from the Sanskrit, not a published edition
BndP 1 8.22
इत्येतास्तनवस्तेन ह्यपविद्धा महात्मना । सद्यो रात्र्यहनी चैवसंध्या ज्योत्स्ना च जज्ञिरे
ityetāstanavastena hyapaviddhā mahātmanā / sadyo rātryahanī caivasaṃdhyā jyotsnā ca jajñire
Thus these bodies were cast off by that great one, and at once night and day, twilight and moonlight were born.
AI translation rendered from the Sanskrit, not a published edition
BndP 1 8.23
ज्योत्स्ना संध्याहनी चैव सत्त्वमात्रात्मकं त्रयम् । तमोमात्रात्मिका रात्रिः सा वै तस्मान्नियामिका
jyotsnā saṃdhyāhanī caiva sattvamātrātmakaṃ trayam / tamomātrātmikā rātriḥ sā vai tasmānniyāmikā
Moonlight, twilight and day—these three consist of the element of sattva; night consists of the element of tamas, and it is therefore restraining.
AI translation rendered from the Sanskrit, not a published edition
BndP 1 8.24
तस्माद्देवा दिव्यतन्वा तुष्ट्या सृष्टा सुखात्तु वै । यस्मात्तेषां दिवा जन्म बलिनस्तेन ते दिवा
tasmāddevā divyatanvā tuṣṭyā sṛṣṭā sukhāttu vai / yasmātteṣāṃ divā janma balinastena te divā
Therefore the gods, (created) with a heavenly body, were created out of satisfaction and from pleasure; since their birth is by day, they are strong by day for that reason.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 8.25
तन्वा यदसुरान्रत्र्या जघनादसृजत्प्रभुः । प्राणेभ्यो रात्रिजन्मानो ह्यजेया निशि तेन ते
tanvā yadasurānratryā jaghanādasṛjatprabhuḥ / prāṇebhyo rātrijanmāno hyajeyā niśi tena te
Since the Lord created the asuras from the hindquarters with the body of night, they, being born of night from the vital breaths, are for that reason unconquerable at night.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 8.26
एतान्येव भविष्याणां देवानामसुरैः सह । पितॄणां मानुषाणां च अतीताना गतेषु वै
etānyeva bhaviṣyāṇāṃ devānāmasuraiḥ saha / pitṝṇāṃ mānuṣāṇāṃ ca atītānā gateṣu vai
These very same are (the marks) of the gods to come along with the asuras, and of the Fathers and of men, and of those past, among those that are gone.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 8.27
मन्वन्तरेषु सर्वेषु निमित्तानि भवन्ति हि । ज्योत्स्ना रात्र्यहनी संध्या चत्वार्येतानि तानि वा
manvantareṣu sarveṣu nimittāni bhavanti hi / jyotsnā rātryahanī saṃdhyā catvāryetāni tāni vā
For in all the manvantaras they become the causes: moonlight, night, day, and twilight—these are the four.
AI translation rendered from the Sanskrit, not a published edition
BndP 1 8.28
भान्ति यस्मात्ततो भाति भाशब्दो व्याप्तिदीप्तिषु । अंभांस्येतानि सृष्ट्वा तु देवदानवमानुषान्
bhānti yasmāttato bhāti bhāśabdo vyāptidīptiṣu / aṃbhāṃsyetāni sṛṣṭvā tu devadānavamānuṣān
Since they shine (bhānti), therefore it shines (bhāti)—the root bhā is used for pervading and for shining. Having created these 'waters' (ambhas), (namely) gods, dānavas and men,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 8.29
पितॄंश्चैव तथा चान्यान्विविधान्व्य सृजत्प्रजाः । तामुत्सृज्य ततो च्योत्स्नां ततो ऽन्यां प्राप्य स प्रभुः
pitṝṃścaiva tathā cānyānvividhānvya sṛjatprajāḥ / tāmutsṛjya tato cyotsnāṃ tato 'nyāṃ prāpya sa prabhuḥ
and the Fathers likewise, and other manifold creatures, he brought forth. Then, having abandoned that moonlight, the Lord obtained another (body).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 8.30
मूर्त्तिं रजस्तमोद्रिक्तां ततस्तां सो ऽभ्ययुञ्जत । ततो ऽन्याः स्ॐऽधकारे च क्षुधाविष्टाः प्रजाः सृजन्
mūrttiṃ rajastamodriktāṃ tatastāṃ so 'bhyayuñjata / tato 'nyāḥ soṃ'dhakāre ca kṣudhāviṣṭāḥ prajāḥ sṛjan
He then joined himself to that form in which rajas and tamas predominated; then in the darkness he created other creatures, possessed by hunger.
AI translation rendered from the Sanskrit, not a published edition
BndP 1 8.31
ताः सृष्टास्तु क्षुधाविष्टा अम्भांस्यादातुमुद्यताः । अम्भांस्येतानि रक्षाम उक्तवन्तस्तु तेषु ये
tāḥ sṛṣṭāstu kṣudhāviṣṭā ambhāṃsyādātumudyatāḥ / ambhāṃsyetāni rakṣāma uktavantastu teṣu ye
Those, once created, being possessed by hunger, rose up to seize the waters; and among them those who said, 'Let us guard (rakṣāma) these waters'—
AI translation rendered from the Sanskrit, not a published edition
BndP 1 8.32
राक्षसास्ते स्मृतास्तस्मात्क्षुधात्मानो निशाचराः । ये ऽब्रुवन् क्षिणुमो ऽम्भांसि तेषां त्दृष्टाः परस्परम्
rākṣasāste smṛtāstasmātkṣudhātmāno niśācarāḥ / ye 'bruvan kṣiṇumo 'mbhāṃsi teṣāṃ tdṛṣṭāḥ parasparam
—those are therefore known as rākṣasas, hunger-souled, roaming by night. Those who said, 'Let us destroy the waters', they were seen by one another (as such).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 8.33
तेन ते कर्मणा यक्षा गुह्यकाः क्रूरकर्मिणः । रक्षेति पालने चापि धातुरेष विभाव्यते
tena te karmaṇā yakṣā guhyakāḥ krūrakarmiṇaḥ / rakṣeti pālane cāpi dhātureṣa vibhāvyate
By that act they are yakṣas, guhyakas, doers of cruel deeds; and this root 'rakṣ' is understood also in the sense of protecting.
AI translation rendered from the Sanskrit, not a published edition
BndP 1 8.34
य एष क्षीतिधातुर्वै क्षपणे स निरुच्यते । रक्षणाद्रक्ष इत्युक्तं क्षपणाद्यक्ष उच्यत
ya eṣa kṣītidhāturvai kṣapaṇe sa nirucyate / rakṣaṇādrakṣa ityuktaṃ kṣapaṇādyakṣa ucyata
That root kṣi, indeed, is explained in the sense of "destroying": from "guarding" (rakṣaṇa) the word rakṣas is said, and from "destroying" (kṣapaṇa) the word yakṣa is spoken.
AI translation rendered from the Sanskrit, not a published edition
BndP 1 8.35
तान्दृष्ट्वा त्वप्रियेणास्य केशाः शीर्णाश्च धीमतः । ते शीर्णा व्युत्थिता ह्यूर्द्धमारो हन्तः पुनः पुनः
tāndṛṣṭvā tvapriyeṇāsya keśāḥ śīrṇāśca dhīmataḥ / te śīrṇā vyutthitā hyūrddhamāro hantaḥ punaḥ punaḥ
On seeing them, out of displeasure the hairs of that wise one fell away; those that fell rose up ... (text corrupt) again and again.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 8.36
हीना ये शिरसो बालाः पन्नाश्चैवापसर्पिणः । बालात्मना स्मृता व्याला हीनत्वादहयः स्मृताः
hīnā ye śiraso bālāḥ pannāścaivāpasarpiṇaḥ / bālātmanā smṛtā vyālā hīnatvādahayaḥ smṛtāḥ
Those that were deprived of the head, childlike, fallen and creeping away: because of their childlike nature they are called vyālas, and because of their deficiency (hīnatva) they are called ahis.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 8.37
पन्नत्वात्पन्नगाश्चापि व्यपसर्पाच्च सर्प्पता । तेषां लयः पृथिव्यां यः सूर्याचन्द्रमसौ घनाः
pannatvātpannagāścāpi vyapasarpācca sarppatā / teṣāṃ layaḥ pṛthivyāṃ yaḥ sūryācandramasau ghanāḥ
From being fallen (panna) they are also pannagas, and from crawling away (vyapasarpa) comes their being sarpas. Their dissolution is on the earth (?) ... the sun and moon, the clouds.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 8.38
तस्य क्रोधोद्भवो यो ऽसावग्निगर्भः सुदारुणः । स तान्सर्प्पान् सहोत्पन्नानाविवेश विषात्मकः
tasya krodhodbhavo yo 'sāvagnigarbhaḥ sudāruṇaḥ / sa tānsarppān sahotpannānāviveśa viṣātmakaḥ
That dreadful (fire), born of his wrath, having fire within it, poisonous by nature, entered those serpents that had been produced along with it.
AI translation rendered from the Sanskrit, not a published edition
BndP 1 8.39
सर्प्पान्सृष्ट्वा ततः क्रोधात् क्रोधात्मानो विनिर्मिताः । वर्णेन कपिशेनोग्रास्ते भूताः पिशिताशनाः
sarppānsṛṣṭvā tataḥ krodhāt krodhātmāno vinirmitāḥ / varṇena kapiśenogrāste bhūtāḥ piśitāśanāḥ
Having created the serpents, then out of anger there were fashioned beings whose nature is anger; fierce, of a tawny-brown colour, they were the bhūtas, eaters of raw flesh.
AI translation rendered from the Sanskrit, not a published edition
BndP 1 8.40
भूतत्वात्ते रमृता भूताः पिशाचा पिशिताशनात् । गायतो गां ततस्तस्य गन्धर्वा जज्ञिरे सुताः
bhūtatvātte ramṛtā bhūtāḥ piśācā piśitāśanāt / gāyato gāṃ tatastasya gandharvā jajñire sutāḥ
From being "beings" (bhūta) they are remembered as bhūtas, and piśācas from their eating of raw flesh (piśita). Then, as he sang a song, gandharvas were born as his sons.
AI translation rendered from the Sanskrit, not a published edition
BndP 1 8.41
धयेति धातुः कविभिः पानार्थे परिपठ्यते । पिबतो जज्ञिरे वाचं गन्धर्वास्तेन ते स्मृताः
dhayeti dhātuḥ kavibhiḥ pānārthe paripaṭhyate / pibato jajñire vācaṃ gandharvāstena te smṛtāḥ
The root "dhaya" is recited by the learned in the sense of drinking; they were born as he drank in (dhayat) speech (vāc = gā), and therefore they are called gandharvas.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 8.42
अष्टास्वेतासु सृष्टासु देवयोनिषु स प्रभुः । छन्दतश्चैव छन्दासि वयांसि वयसासृजत्
aṣṭāsvetāsu sṛṣṭāsu devayoniṣu sa prabhuḥ / chandataścaiva chandāsi vayāṃsi vayasāsṛjat
When these eight classes of divine beings had been created, that lord created the metres (chandāṃsi) from his will (chandas), and the birds (vayāṃsi) from his vigour (vayas).
AI translation rendered from the Sanskrit, not a published edition
BndP 1 8.43
पक्षिणस्तु स सृष्ट्वा वै ततः पशुगणान्सृजन् । मुखतोजाः सृजन्सो ऽथ वक्षसश्चाप्यवीः सृजन्
pakṣiṇastu sa sṛṣṭvā vai tataḥ paśugaṇānsṛjan / mukhatojāḥ sṛjanso 'tha vakṣasaścāpyavīḥ sṛjan
Having created the birds, he then created the herds of livestock: from his mouth he created goats, and from his chest he created sheep.
AI translation rendered from the Sanskrit, not a published edition
BndP 1 8.44
गावश्चैवोदराद्ब्रह्मा पाश्वीभ्यां च विनिर्ममे । पादतो ऽश्वान्समातङ्गान् रासभान् गवयान्मृगान्
gāvaścaivodarādbrahmā pāśvībhyāṃ ca vinirmame / pādato 'śvānsamātaṅgān rāsabhān gavayānmṛgān
And Brahmā fashioned cows from his belly, and from his two flanks; from his feet, horses, elephants, donkeys, gavayas and deer,
AI translation rendered from the Sanskrit, not a published edition
BndP 1 8.45
उष्ट्रांश्चैव वराहांश्च शुनो ऽन्यांश्चैव जातयः । ओषध्यः फल मूलिन्यो रोमभ्यस्तस्य जज्ञिरे
uṣṭrāṃścaiva varāhāṃśca śuno 'nyāṃścaiva jātayaḥ / oṣadhyaḥ phala mūlinyo romabhyastasya jajñire
camels and boars, dogs, and the other species as well; the herbs bearing fruit and roots were born from his body-hairs.
AI translation rendered from the Sanskrit, not a published edition
BndP 1 8.46
एवं पञ्चौषधीः सृष्ट्वा व्ययुञ्जत्सो ऽध्वरेषु वै । अस्य त्वादौ तु कल्पस्य त्रेतायुगमुखेपुरा
evaṃ pañcauṣadhīḥ sṛṣṭvā vyayuñjatso 'dhvareṣu vai / asya tvādau tu kalpasya tretāyugamukhepurā
Having thus created the five (classes of) plants, he employed them in the sacrifices; and this was at the beginning of this kalpa, formerly, at the opening of the Tretā age.
AI translation rendered from the Sanskrit, not a published edition
BndP 1 8.47
गौरजः पुरुषो ऽथाविरश्वाश्वतरगर्दभाः । एते ग्राम्याः समृताः सप्त आरण्याः सप्त चापरे
gaurajaḥ puruṣo 'thāviraśvāśvataragardabhāḥ / ete grāmyāḥ samṛtāḥ sapta āraṇyāḥ sapta cāpare
The cow, the goat, man, then the sheep, the horse, the mule and the donkey: these seven are remembered as domestic; and there are seven others that are wild.
AI translation rendered from the Sanskrit, not a published edition
BndP 1 8.48
श्वापदो द्वीपिनो हस्ती वानरः पक्षिपञ्चमः । औदकाः पशवः षष्ठाः सप्तमास्तु सरीसृपाः
śvāpado dvīpino hastī vānaraḥ pakṣipañcamaḥ / audakāḥ paśavaḥ ṣaṣṭhāḥ saptamāstu sarīsṛpāḥ
The beast of prey, the leopard, the elephant, the monkey, with the bird as fifth; the water animals are sixth, and the seventh are the reptiles.
AI translation rendered from the Sanskrit, not a published edition
BndP 1 8.49
महिषा गवयोष्ट्राश्च द्विखुराः शरभो द्विषः । मर्कटः सप्तमो ह्येषां चारण्याः पशवस्तु ते
mahiṣā gavayoṣṭrāśca dvikhurāḥ śarabho dviṣaḥ / markaṭaḥ saptamo hyeṣāṃ cāraṇyāḥ paśavastu te
Buffaloes, gavayas and camels, the two-hoofed ones, the śarabha, the dviṣa(?), and the monkey as the seventh of these: these are the wild animals.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 8.50
गायत्रीं च ऋचं चैव त्रिवृत्सतोमरथन्तरे । अग्निष्टोमं च यज्ञानां निर्ममे प्रथमान्मुखात्
gāyatrīṃ ca ṛcaṃ caiva trivṛtsatomarathantare / agniṣṭomaṃ ca yajñānāṃ nirmame prathamānmukhāt
The Gāyatrī and the Ṛc, the Trivṛt stoma and the Rathantara, and, of the sacrifices, the Agniṣṭoma — these he fashioned from his first (eastern) mouth.
AI translation rendered from the Sanskrit, not a published edition
BndP 1 8.51
यजूंषि त्रैष्टुभं छन्दः स्तोमं पञ्चदशं तथा । बृहत्साम तथोक्तं च दक्षिणात्सो ऽसृजन्मुखात्
yajūṃṣi traiṣṭubhaṃ chandaḥ stomaṃ pañcadaśaṃ tathā / bṛhatsāma tathoktaṃ ca dakṣiṇātso 'sṛjanmukhāt
The Yajus formulas, the Triṣṭubh metre, the fifteenfold stoma, and likewise the Bṛhat sāman and the Uktha — these he created from his southern mouth.
AI translation rendered from the Sanskrit, not a published edition
BndP 1 8.52
सामानि जगतीं चैव स्तोमं सप्तदशं तथा । वैरूप्यमतिरात्रं च पश्चिमात्सो ऽसृजन्मखात्
sāmāni jagatīṃ caiva stomaṃ saptadaśaṃ tathā / vairūpyamatirātraṃ ca paścimātso 'sṛjanmakhāt
The Sāmans, the Jagatī, the seventeenfold stoma, the Vairūpya and the Atirātra — these he created from his western mouth.
AI translation rendered from the Sanskrit, not a published edition
BndP 1 8.53
एकविंशमथर्वाणमाप्तोर्यामं तथैव च । अनुष्टुभं सवैराजं चतुर्थादसृजन्मुखात्
ekaviṃśamatharvāṇamāptoryāmaṃ tathaiva ca / anuṣṭubhaṃ savairājaṃ caturthādasṛjanmukhāt
The twenty-onefold stoma, the Atharvan, and likewise the Āptoryāma, the Anuṣṭubh together with the Vairāja — these he created from his fourth mouth.
AI translation rendered from the Sanskrit, not a published edition
BndP 1 8.54
विद्युतो ऽशनिमेघांश्व रोहितेद्रधनूंषि च । सृष्ट्वासौ भगवान्देवः पर्जन्यमितिविश्रुतम्
vidyuto 'śanimeghāṃśva rohitedradhanūṃṣi ca / sṛṣṭvāsau bhagavāndevaḥ parjanyamitiviśrutam
Having created the lightnings, the thunderbolt, the clouds, the red (glows) and the rainbows, that lord god (also created) what is known as the rain-cloud (Parjanya).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 8.55
ऋचो यजूंषि सामानि निर्ममे यज्ञसिद्धये । उच्चावचानि भूतानि गात्रेभ्यस्तस्य जज्ञिरे
ṛco yajūṃṣi sāmāni nirmame yajñasiddhaye / uccāvacāni bhūtāni gātrebhyastasya jajñire
He fashioned the Ṛc, Yajus and Sāman verses for the accomplishment of sacrifice; and beings high and low were born from his limbs.
AI translation rendered from the Sanskrit, not a published edition
BndP 1 8.56
ब्रह्मणास्तु प्रजासर्गं सृजतो हि प्रजापतेः । सृष्ट्वा चतुष्टयं पूर्वं देवर्षिपितृमानवान्
brahmaṇāstu prajāsargaṃ sṛjato hi prajāpateḥ / sṛṣṭvā catuṣṭayaṃ pūrvaṃ devarṣipitṛmānavān
But when Brahmā, the lord of creatures, was producing the creation of living beings, having first created the fourfold group — gods, seers, ancestors and men —
AI translation rendered from the Sanskrit, not a published edition
BndP 1 8.57
ततो ऽसृजत भूतानि चराणि स्थावराणि च । सृष्ट्वा यक्षपिशाचांश्च गन्धर्वप्सरसस्तदा
tato 'sṛjata bhūtāni carāṇi sthāvarāṇi ca / sṛṣṭvā yakṣapiśācāṃśca gandharvapsarasastadā
then he created beings, moving and stationary, and he created the yakṣas and piśācas, and the gandharvas and apsarases at that time,
AI translation rendered from the Sanskrit, not a published edition
BndP 1 8.58
नरकिन्नररक्षांसि वयःपशुमृगोरगान् । अव्ययं च व्ययं चैव द्वयं स्थावरजङ्गमम्
narakinnararakṣāṃsi vayaḥpaśumṛgoragān / avyayaṃ ca vyayaṃ caiva dvayaṃ sthāvarajaṅgamam
the men, kinnaras and rākṣasas, birds, cattle, wild animals and snakes — both the imperishable and the perishable, the twofold (world of) the stationary and the moving.
AI translation rendered from the Sanskrit, not a published edition
BndP 1 8.59
तेषां ये यानि कर्माणि प्राक् सृष्टानि प्रपेदिरे । तान्येव प्रतिपद्यन्ते सृज्यमानाः पुनःपुनः
teṣāṃ ye yāni karmāṇi prāk sṛṣṭāni prapedire / tānyeva pratipadyante sṛjyamānāḥ punaḥpunaḥ
Whatever deeds among these (beings) they took up when they were created before, those very ones they take up again, being created over and over.
AI translation rendered from the Sanskrit, not a published edition
BndP 1 8.60
हिंस्राहिंस्रे सृजन् क्रूरे धर्माधर्मावृतानृते । तद्भाविताः प्रपद्यन्ते तस्मात्तत्तस्य रोचते
hiṃsrāhiṃsre sṛjan krūre dharmādharmāvṛtānṛte / tadbhāvitāḥ prapadyante tasmāttattasya rocate
Creating the harmful and the harmless, the cruel, the righteous and the unrighteous, the true and the false — (beings), formed by that, take it up; hence that is what pleases each one.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 8.61
महाभूतेषु नानात्वमिन्द्रियार्तेषु मूर्तिषु । विनियोगं च भूतानां धातैव व्यदधात्स्वयम्
mahābhūteṣu nānātvamindriyārteṣu mūrtiṣu / viniyogaṃ ca bhūtānāṃ dhātaiva vyadadhātsvayam
The Ordainer himself arranged the diversity among the great elements, in the objects of the senses and in bodily forms, and the allotment of the beings.
AI translation rendered from the Sanskrit, not a published edition
BndP 1 8.62
केचित्पुरुषकारं तु प्राहुः कर्म च मानवाः । दैवमित्यपरे विप्राः स्वभावं भूतचिन्तकाः
kecitpuruṣakāraṃ tu prāhuḥ karma ca mānavāḥ / daivamityapare viprāḥ svabhāvaṃ bhūtacintakāḥ
But some men declare (the cause to be) human effort and action; other brahmins (say it is) fate; and those who reflect on the elements (say it is) inherent nature.
AI translation rendered from the Sanskrit, not a published edition
BndP 1 8.63
पौरुषं कर्म दैवं च फलवृत्तिस्वभावतः । न चैव तु पृथग्भावमधिकेन ततो विदुः
pauruṣaṃ karma daivaṃ ca phalavṛttisvabhāvataḥ / na caiva tu pṛthagbhāvamadhikena tato viduḥ
Human effort, action and fate, by reason of (their) fruit, functioning and nature — and yet they do not know them as separate in being, one greater than another.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 8.64
एतदेवं च नैवं च न चोभे नानुभे न च । स्वकर्मविषयं ब्रूयुः सत्त्वस्थाः समदर्शिनः
etadevaṃ ca naivaṃ ca na cobhe nānubhe na ca / svakarmaviṣayaṃ brūyuḥ sattvasthāḥ samadarśinaḥ
"This is so" and "it is not so," "not both" and "not neither" — those established in goodness, who see impartially, would speak (only) of the scope of their own action.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
BndP 1 8.65
नानारूपं च भूतानां कृतानां च प्रपञ्चनम् । वेदशब्देभ्य एवादौ निर्ममे स महेश्वरः
nānārūpaṃ ca bhūtānāṃ kṛtānāṃ ca prapañcanam / vedaśabdebhya evādau nirmame sa maheśvaraḥ
And the manifold forms of the beings that had been made, and their unfolding, that Great Lord fashioned at the beginning out of the words of the Veda alone.
AI translation rendered from the Sanskrit, not a published edition
BndP 1 8.66
आर्षाणि चैव नामानि याश्च देवेषु दृष्टयः । शर्वर्यन्ते प्रसूतानां पुनस्तेभ्यो दधात्यजः
ārṣāṇi caiva nāmāni yāśca deveṣu dṛṣṭayaḥ / śarvaryante prasūtānāṃ punastebhyo dadhātyajaḥ
And the names belonging to the seers, and the visions which are among the gods — at the end of the night the unborn one assigns them again to those (beings) who have been brought forth.
AI translation rendered from the Sanskrit, not a published edition