Kurma Purana — Purva Vibhaga — Chapter 4
KuP 1 4.1
सूत उवाच श्रुत्वाऽश्रमविधिं कृत्सनमृषयो हृष्टमानसाः । नमस्कृत्य हृषीकेशं पुनर्वचनमब्रुवन्
sūta uvāca śrutvā'śramavidhiṃ kṛtsanamṛṣayo hṛṣṭamānasāḥ / namaskṛtya hṛṣīkeśaṃ punarvacanamabruvan
Sūta said: Having heard the whole rule of the stages of life, the sages, glad at heart, bowed to Hṛṣīkeśa and spoke again.
AI translation rendered from the Sanskrit, not a published edition
KuP 1 4.2
मुनय ऊचुः भाषितं भवता सर्वं चातुराश्रम्यमुत्तमम् । इदानीं श्रोतुमिच्छामो यथा संभवते जगत्
munaya ūcuḥ bhāṣitaṃ bhavatā sarvaṃ cāturāśramyamuttamam / idānīṃ śrotumicchāmo yathā saṃbhavate jagat
The sages said: The whole excellent (system of) the four stages of life has been spoken by you; now we wish to hear how the world comes into being.
AI translation rendered from the Sanskrit, not a published edition
KuP 1 4.3
कुतः सर्वमिदं जातं कस्मिंश्च लयमेष्यति । नियन्ता कश्च सर्वेषां वदस्व पुरुषोत्तम
kutaḥ sarvamidaṃ jātaṃ kasmiṃśca layameṣyati / niyantā kaśca sarveṣāṃ vadasva puruṣottama
From what has all this arisen, and in what will it go to dissolution? And who is the controller of all? Tell (us), O best of persons.
AI translation rendered from the Sanskrit, not a published edition
KuP 1 4.4
श्रुत्वा नारायणो वाक्यमृषीणां कूर्मरूपधृक् । प्राह गम्भीरया वाचा भूतानां प्रभवाप्ययौ
śrutvā nārāyaṇo vākyamṛṣīṇāṃ kūrmarūpadhṛk / prāha gambhīrayā vācā bhūtānāṃ prabhavāpyayau
Having heard the speech of the sages, Nārāyaṇa, bearing the form of a tortoise, declared with deep voice the origin and dissolution of beings.
AI translation rendered from the Sanskrit, not a published edition
KuP 1 4.5
श्रीकूर्म उवाच महेश्वरः परो ऽव्यक्तश्चतुर्व्यूहः सनातनः । अनन्तश्चाप्रमेयश्च नियन्ता विश्वतोमुखः
śrīkūrma uvāca maheśvaraḥ paro 'vyaktaścaturvyūhaḥ sanātanaḥ / anantaścāprameyaśca niyantā viśvatomukhaḥ
The blessed Tortoise said: Maheśvara is supreme, unmanifest, of fourfold array, everlasting, endless and immeasurable, the controller, facing every way.
AI translation rendered from the Sanskrit, not a published edition
KuP 1 4.6
अव्यक्तं कारणं यत्तन्नित्यं सदसदात्मकम् । प्रधानं प्रकृतिश्चेति यदाहुस्तत्त्वचिन्तकाः
avyaktaṃ kāraṇaṃ yattannityaṃ sadasadātmakam / pradhānaṃ prakṛtiśceti yadāhustattvacintakāḥ
That unmanifest which is the cause, eternal, having the nature of both being and non-being, which the ponderers of principles call pradhāna and prakṛti—
AI translation rendered from the Sanskrit, not a published edition
KuP 1 4.7
गन्धवर्णरसैर्हेनं शब्दस्पर्शविवर्जितम् । अजरं ध्रुवमक्षय्यं नित्यं स्वात्मन्यवस्थितम्
gandhavarṇarasairhenaṃ śabdasparśavivarjitam / ajaraṃ dhruvamakṣayyaṃ nityaṃ svātmanyavasthitam
(it is) devoid of smell, colour and taste, free of sound and touch, unaging, fixed, imperishable, eternal, established in its own self;
AI translation rendered from the Sanskrit, not a published edition
KuP 1 4.8
जगद्योनिर्महाभूतं परं ब्रह्म सनातनम् । विग्रहः सर्वभूतानामात्मनाधिष्ठितं महत्
jagadyonirmahābhūtaṃ paraṃ brahma sanātanam / vigrahaḥ sarvabhūtānāmātmanādhiṣṭhitaṃ mahat
the womb of the world, the great being, the supreme everlasting Brahman, the body of all beings, the great (principle) presided over by the Self.
AI translation rendered from the Sanskrit, not a published edition
KuP 1 4.9
अनाद्यन्तमजं सूक्ष्मं त्रिगुणं प्रभवाप्ययम् । असांप्रतमविज्ञेयं ब्रह्माग्रे समवर्तत
anādyantamajaṃ sūkṣmaṃ triguṇaṃ prabhavāpyayam / asāṃpratamavijñeyaṃ brahmāgre samavartata
Without beginning or end, unborn, subtle, of three qualities, (the source of) origin and dissolution, not present, unknowable—Brahman existed in the beginning.
AI translation rendered from the Sanskrit, not a published edition
KuP 1 4.10
गुणसाम्ये तदा तस्मिन् पुरुषे चात्मनि स्थिते । प्राकृतः प्रलयो ज्ञेयो यावद् विश्वसमुद्भवः
guṇasāmye tadā tasmin puruṣe cātmani sthite / prākṛtaḥ pralayo jñeyo yāvad viśvasamudbhavaḥ
Then, when the qualities are in equilibrium and the Person abides in himself, the dissolution into prakṛti is to be understood (as lasting) until the arising of the universe.
AI translation rendered from the Sanskrit, not a published edition
KuP 1 4.11
ब्राह्मी रात्रिरियं प्रोक्ता अहः सृष्टिरुदाहृता । अहर्न विद्यते तस्य न रात्रिर्ह्युपचारतः
brāhmī rātririyaṃ proktā ahaḥ sṛṣṭirudāhṛtā / aharna vidyate tasya na rātrirhyupacārataḥ
This is called Brahmā's night; the day is said to be creation. But for Him there is truly no day and no night, except figuratively.
AI translation rendered from the Sanskrit, not a published edition
KuP 1 4.12
निशान्ते प्रतिबुद्धो ऽसौ जगदादिरनादिमान् । सर्वभूतमयो ऽव्यक्तो ह्यन्तर्यामीश्वरः परः
niśānte pratibuddho 'sau jagadādiranādimān / sarvabhūtamayo 'vyakto hyantaryāmīśvaraḥ paraḥ
At the end of the night He awakens, the beginning of the world, himself beginningless, made of all beings, unmanifest, the inner controller, the supreme Lord.
AI translation rendered from the Sanskrit, not a published edition
KuP 1 4.13
प्रकृतिं पुरुषं चैव प्रविश्याशु महेश्वरः । क्षोभयामास योगेन परेण परमेश्वरः
prakṛtiṃ puruṣaṃ caiva praviśyāśu maheśvaraḥ / kṣobhayāmāsa yogena pareṇa parameśvaraḥ
Entering swiftly into prakṛti and into puruṣa, Maheśvara, the supreme Lord, agitated (them) by his supreme yoga.
AI translation rendered from the Sanskrit, not a published edition
KuP 1 4.14
यथा मदो नरस्त्रीणां यथा वा माधवो ऽनिलः । अनुप्रविष्टः क्षोभाय तथासौ योगमूर्तिमान्
yathā mado narastrīṇāṃ yathā vā mādhavo 'nilaḥ / anupraviṣṭaḥ kṣobhāya tathāsau yogamūrtimān
As intoxication (enters) men and women, or as the spring wind, having entered, (works) to agitate, so does he whose form is yoga.
AI translation rendered from the Sanskrit, not a published edition
KuP 1 4.15
स एव क्षोभको विप्राः क्षोभ्यश्च परमेश्वरः । स संकोचविकासाभ्यां प्रधानत्वे ऽपि च स्थितः
sa eva kṣobhako viprāḥ kṣobhyaśca parameśvaraḥ / sa saṃkocavikāsābhyāṃ pradhānatve 'pi ca sthitaḥ
He alone, O brahmins, is the agitator and the agitated, the Supreme Lord; he abides through contraction and expansion even in the state of the pradhāna.
AI translation rendered from the Sanskrit, not a published edition
KuP 1 4.16
प्रधानात् क्षोभ्यमाणाच्च तथा पुंसः पुरातनात् । प्रादुरासीन्महद् बीजं प्रधानपुरुषात्मकम्
pradhānāt kṣobhyamāṇācca tathā puṃsaḥ purātanāt / prādurāsīnmahad bījaṃ pradhānapuruṣātmakam
And from the pradhāna as it was being agitated, and likewise from the ancient Person, there arose the great seed, having the nature of both pradhāna and Person.
AI translation rendered from the Sanskrit, not a published edition
KuP 1 4.17
महानात्मा मतिर्ब्रह्मा प्रबुद्धिः ख्यातिरीश्वरः । प्रज्ञाधृतिः स्मृतिः संविदेतस्मादिति तत् स्मृतम्
mahānātmā matirbrahmā prabuddhiḥ khyātirīśvaraḥ / prajñādhṛtiḥ smṛtiḥ saṃvidetasmāditi tat smṛtam
(It is called) the Great One, self, intellect, Brahmā, awakening, discernment, lord, wisdom, steadfastness, memory, awareness — thus it is remembered from this.
AI translation rendered from the Sanskrit, not a published edition
KuP 1 4.18
वैकारिकस्तैजसश्च भूतादिश्चैव तामसः । त्रिविधो ऽयमहङ्कारो महतः संबभूव ह
vaikārikastaijasaśca bhūtādiścaiva tāmasaḥ / trividho 'yamahaṅkāro mahataḥ saṃbabhūva ha
Modificatory (sattvic), fiery (rājasic), and the beginning-of-the-elements, which is tamasic: this threefold I-maker arose indeed from the Great One.
AI translation rendered from the Sanskrit, not a published edition
KuP 1 4.19
अहङ्कारो ऽबिमानश्च कर्ता मन्ता च स स्मृतः । आत्मा च पुद्गलो जीवो यतः सर्वाः प्रवृत्तयः
ahaṅkāro 'bimānaśca kartā mantā ca sa smṛtaḥ / ātmā ca pudgalo jīvo yataḥ sarvāḥ pravṛttayaḥ
It is remembered as the I-maker, self-conceit, the doer, the thinker, the self, the individual, the living being, from which all activities (proceed).
AI translation rendered from the Sanskrit, not a published edition
KuP 1 4.20
पञ्चभूतान्यहङ्कारात् तन्मात्राणि च जज्ञिरे । इन्द्रियाणि तथा देवाः सर्वं तस्यात्मजं जगत्
pañcabhūtānyahaṅkārāt tanmātrāṇi ca jajñire / indriyāṇi tathā devāḥ sarvaṃ tasyātmajaṃ jagat
From the I-maker the five elements and the subtle essences were born, and the sense-organs and the gods; the whole world is born of it.
AI translation rendered from the Sanskrit, not a published edition
KuP 1 4.21
मनस्त्वव्यक्तजं प्रोक्तं विकारः प्रथमः स्मृतः । येनासौ जायते कर्ता भूतादींश्चानुपश्यति
manastvavyaktajaṃ proktaṃ vikāraḥ prathamaḥ smṛtaḥ / yenāsau jāyate kartā bhūtādīṃścānupaśyati
But the mind is said to be born of the unmanifest; it is remembered as the first modification, by which this (self) becomes a doer and perceives the elements and the rest.
AI translation rendered from the Sanskrit, not a published edition
KuP 1 4.22
वैकारिकादहङ्कारात् सर्गो वैकारिको ऽभवत् । तैजसानीन्द्रियाणि स्युर्देवा वैकारिका दश
vaikārikādahaṅkārāt sargo vaikāriko 'bhavat / taijasānīndriyāṇi syurdevā vaikārikā daśa
From the modificatory I-maker the modificatory creation came about; the sense-organs would be fiery (rājasic), (and) the ten gods modificatory.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
KuP 1 4.23
एकादशं मनस्तत्र स्वगुणेनोभयात्मकम् । भूततन्मात्रसर्गो ऽयं भूतादेरभवन् प्रजाः
ekādaśaṃ manastatra svaguṇenobhayātmakam / bhūtatanmātrasargo 'yaṃ bhūtāderabhavan prajāḥ
There the mind is the eleventh, of both natures by its own quality; this is the creation of the elements and subtle essences — from the beginning-of-the-elements the creatures came to be.
AI translation rendered from the Sanskrit, not a published edition
KuP 1 4.24
भूतादिस्तु विकुर्वाणः शब्दमात्रं ससर्ज ह । आकाशं शुषिरं तस्मादुत्पन्नं शब्दलक्षणम्
bhūtādistu vikurvāṇaḥ śabdamātraṃ sasarja ha / ākāśaṃ śuṣiraṃ tasmādutpannaṃ śabdalakṣaṇam
But the beginning-of-the-elements, undergoing modification, created sound-alone; from that arose the hollow ether, whose mark is sound.
AI translation rendered from the Sanskrit, not a published edition
KuP 1 4.25
आकाशस्तु विकुर्वाणः स्पर्शमात्रं ससर्ज ह । वायुरुत्पद्यते तस्मात् तस्य स्पर्शो गुणो मतः
ākāśastu vikurvāṇaḥ sparśamātraṃ sasarja ha / vāyurutpadyate tasmāt tasya sparśo guṇo mataḥ
Ether, undergoing modification, created touch-alone; from that wind arises, whose quality is held to be touch.
AI translation rendered from the Sanskrit, not a published edition
KuP 1 4.26
वायुश्चापि विकुर्वाणो रूपमात्रं ससर्ज ह । ज्योतिरुत्पद्यते वायोस्तद्रूपगुणमुच्यते
vāyuścāpi vikurvāṇo rūpamātraṃ sasarja ha / jyotirutpadyate vāyostadrūpaguṇamucyate
And wind too, undergoing modification, created form-alone; from wind fire arises, and that is said to have form as its quality.
AI translation rendered from the Sanskrit, not a published edition
KuP 1 4.27
ज्योतिश्चापि विकुर्वाणं रसमात्रं ससर्ज ह । संभवन्ति ततो ऽम्भांसि रसाधाराणि तानि तु
jyotiścāpi vikurvāṇaṃ rasamātraṃ sasarja ha / saṃbhavanti tato 'mbhāṃsi rasādhārāṇi tāni tu
And fire too, undergoing modification, created taste-alone; from that the waters come to be, and they are the support of taste.
AI translation rendered from the Sanskrit, not a published edition
KuP 1 4.28
आपश्चापि विकुर्वन्त्यो गन्धमात्रं ससर्जिरे । संघातो जायते तस्मात् तस्य गन्धो गुणो मतः
āpaścāpi vikurvantyo gandhamātraṃ sasarjire / saṃghāto jāyate tasmāt tasya gandho guṇo mataḥ
And the waters too, undergoing modification, created smell-alone; from that a solid mass arises, whose quality is held to be smell.
AI translation rendered from the Sanskrit, not a published edition
KuP 1 4.29
आकाशं शब्दमात्रं यत् स्पर्शमात्रं समावृणोत् । द्विगुणस्तु ततो वायुः शब्दस्पर्शात्मको ऽभवत्
ākāśaṃ śabdamātraṃ yat sparśamātraṃ samāvṛṇot / dviguṇastu tato vāyuḥ śabdasparśātmako 'bhavat
Ether, which was sound-alone, enveloped touch-alone; thence wind became two-quality, having the nature of sound and touch.
AI translation rendered from the Sanskrit, not a published edition
KuP 1 4.30
रूपं तथैवाविशतः शब्दस्पर्शौ गुणावुभौ । त्रिगुणः स्यात् ततो वह्निः स शब्दस्पर्शरूपवान्
rūpaṃ tathaivāviśataḥ śabdasparśau guṇāvubhau / triguṇaḥ syāt tato vahniḥ sa śabdasparśarūpavān
So too, when the two qualities sound and touch entered form, fire became three-quality, possessing sound, touch, and form.
AI translation rendered from the Sanskrit, not a published edition
KuP 1 4.31
शब्द स्पर्शश्च रूपं च रसमात्रं समाविशन् । तस्माच्चतुर्गुणा आपो विज्ञेयास्तु रसात्मिकाः
śabda sparśaśca rūpaṃ ca rasamātraṃ samāviśan / tasmāccaturguṇā āpo vijñeyāstu rasātmikāḥ
Sound and touch and form entered taste-alone; hence the waters are to be known as four-quality, having taste as their nature.
AI translation rendered from the Sanskrit, not a published edition
KuP 1 4.32
शब्दः स्पर्शश्च रूपं च रसो गन्धं समाविशन् । तसमात् पञ्चगुणा भूमिः स्थूला भूतेषु शब्द्यते
śabdaḥ sparśaśca rūpaṃ ca raso gandhaṃ samāviśan / tasamāt pañcaguṇā bhūmiḥ sthūlā bhūteṣu śabdyate
Sound and touch and form and taste entered smell; hence the earth, of five qualities, is called gross among the elements.
AI translation rendered from the Sanskrit, not a published edition
KuP 1 4.33
शान्ता घोराश्च मूढाश्च विशेषास्तेन ते स्मृताः । परस्परानुप्रवेशाद् धारयन्ति परस्परम्
śāntā ghorāśca mūḍhāśca viśeṣāstena te smṛtāḥ / parasparānupraveśād dhārayanti parasparam
Therefore they, the particulars, are remembered as peaceful, terrible, and dull; through mutual interpenetration they support one another.
AI translation rendered from the Sanskrit, not a published edition
KuP 1 4.34
एते सप्त महात्मानो ह्यन्योन्यस्य समाश्रयात् । नाशक्नुवन् प्रजाः स्त्रष्टुमसमागम्य कृत्स्नशः
ete sapta mahātmāno hyanyonyasya samāśrayāt / nāśaknuvan prajāḥ straṣṭumasamāgamya kṛtsnaśaḥ
These seven great ones, indeed, by reason of dependence on one another, were unable to create creatures without coming together completely.
AI translation rendered from the Sanskrit, not a published edition
KuP 1 4.35
पुरुषाधिष्ठितात्वाच्च अव्यक्तानुग्रहेण च । महादादयो विशेषान्ता ह्मण्डमुत्पादयन्ति ते
puruṣādhiṣṭhitātvācca avyaktānugraheṇa ca / mahādādayo viśeṣāntā hmaṇḍamutpādayanti te
And because they are presided over by the Puruṣa, and by the favour of the Unmanifest, those (principles) beginning with Mahat and ending with the gross elements produce the Egg.
AI translation rendered from the Sanskrit, not a published edition
KuP 1 4.36
एककालसमुत्पन्नं जलबुद्बुदवच्च तत् । विशेषेभ्यो ऽण्डमभवद् बृहत् तदुदकेशयम्
ekakālasamutpannaṃ jalabudbudavacca tat / viśeṣebhyo 'ṇḍamabhavad bṛhat tadudakeśayam
Arisen all at one time, like a bubble on water, the Egg came into being from the particulars — huge, and lying upon the water.
AI translation rendered from the Sanskrit, not a published edition
KuP 1 4.37
तस्मिन् कार्यस्य करणं संसिद्धिः परमेष्ठिनः । प्राकृते ऽण्डे विवृत्तः स क्षेत्रज्ञो ब्रह्मसंज्ञितः
tasmin kāryasya karaṇaṃ saṃsiddhiḥ parameṣṭhinaḥ / prākṛte 'ṇḍe vivṛttaḥ sa kṣetrajño brahmasaṃjñitaḥ
In it (occurs) the making of the effect, the full accomplishment of the Supreme One; he, the knower of the field, developed within the primordial Egg and is named Brahmā.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
KuP 1 4.38
स वै शरीरी प्रथमः स वै पुरुष उच्यते । आदिकर्ता स भूतानां ब्रह्माग्रे समवर्तत
sa vai śarīrī prathamaḥ sa vai puruṣa ucyate / ādikartā sa bhūtānāṃ brahmāgre samavartata
He indeed is the first embodied one; he indeed is called Puruṣa; he is the original maker of beings — Brahmā came into being in the beginning.
AI translation rendered from the Sanskrit, not a published edition
KuP 1 4.39
यमाहुः पुरुषं हंसं प्रधानात् परतः स्थितम् । हिरण्यगर्भं कपिलं छन्दोमूर्ति सनातनम्
yamāhuḥ puruṣaṃ haṃsaṃ pradhānāt parataḥ sthitam / hiraṇyagarbhaṃ kapilaṃ chandomūrti sanātanam
(He) whom they call the Puruṣa, the Swan, standing beyond the Pradhāna, Hiraṇyagarbha, Kapila, whose form is the (Vedic) metres, the everlasting one.
AI translation rendered from the Sanskrit, not a published edition
KuP 1 4.40
मेरुरुल्बमभूत् तस्य जरायुश्चापि पर्वताः । गर्भोदकं समुद्राश्च तस्यासन् परमात्मनः
merurulbamabhūt tasya jarāyuścāpi parvatāḥ / garbhodakaṃ samudrāśca tasyāsan paramātmanaḥ
Meru became his membrane, and the mountains his afterbirth; the womb-waters and the oceans were of him, the Supreme Self.
AI translation rendered from the Sanskrit, not a published edition
KuP 1 4.41
तस्मिन्नण्डे ऽभवद् विश्वं सदेवासुरमानुषम् । चन्द्रादित्यौ सनक्षत्रौ सग्रहौ सह वायुना
tasminnaṇḍe 'bhavad viśvaṃ sadevāsuramānuṣam / candrādityau sanakṣatrau sagrahau saha vāyunā
Within that Egg came to be the universe with its gods, demons and men, the moon and the sun together with the stars and the planets, along with the wind.
AI translation rendered from the Sanskrit, not a published edition
KuP 1 4.42
अद्भिर्दशगुणाभिश्च बाह्यतो ऽण्डं समावृतम् । आपो दशगुणेनैव तेजसा बाह्यतो वृताः
adbhirdaśaguṇābhiśca bāhyato 'ṇḍaṃ samāvṛtam / āpo daśaguṇenaiva tejasā bāhyato vṛtāḥ
And the Egg is encompassed on the outside by the waters, ten times (as great); the waters in turn are enveloped on the outside by fire ten times (as great).
AI translation rendered from the Sanskrit, not a published edition
KuP 1 4.43
तेजो दशगुणेनैव बाह्यतो वायुनावृतम् । आकाशेनावृतो वायुः खं तु भूतादिनावृतम्
tejo daśaguṇenaiva bāhyato vāyunāvṛtam / ākāśenāvṛto vāyuḥ khaṃ tu bhūtādināvṛtam
Fire in turn is enveloped on the outside by wind ten times (as great); the wind is enveloped by ether, and ether by the origin of the elements (ahaṃkāra).
AI translation rendered from the Sanskrit, not a published edition
KuP 1 4.44
भूतादिर्महता तद्वदव्यक्तेनावृतो महान् । एते लोका महात्मनः सर्वतत्त्वाभिमानिनः
bhūtādirmahatā tadvadavyaktenāvṛto mahān / ete lokā mahātmanaḥ sarvatattvābhimāninaḥ
The origin of the elements (is enveloped) by Mahat, and likewise Mahat is enveloped by the Unmanifest. These are the worlds of the Great Self, identifying themselves with all the principles.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
KuP 1 4.45
वसन्ति तत्र पुरुषास्तदात्मानो व्यवस्थिताः । ईश्वरा योगधर्माणो ये चान्ये तत्त्वचिन्तकाः
vasanti tatra puruṣāstadātmāno vyavasthitāḥ / īśvarā yogadharmāṇo ye cānye tattvacintakāḥ
There dwell persons, established with those as their selves — lords whose law is yoga, and others who meditate on the principles,
AI translation rendered from the Sanskrit, not a published edition
KuP 1 4.46
सर्वज्ञाः शान्तरजसो नित्यं मुदितमानसाः । एतैरावरणैरण्डं सप्तभिः प्राकृतैर्वृतम्
sarvajñāḥ śāntarajaso nityaṃ muditamānasāḥ / etairāvaraṇairaṇḍaṃ saptabhiḥ prākṛtairvṛtam
all-knowing, their rajas stilled, their minds ever glad. By these seven coverings made of primordial matter the Egg is enveloped.
AI translation rendered from the Sanskrit, not a published edition
KuP 1 4.47
एतावच्छक्यते वक्तुं मायैषा गहना द्विजाः । एतत् प्राधानिकं कार्यं यन्मया बीजमीरितम् । प्रजापतेः परा मूर्तिरितीयं वैदिकी श्रुतिः
etāvacchakyate vaktuṃ māyaiṣā gahanā dvijāḥ / etat prādhānikaṃ kāryaṃ yanmayā bījamīritam / prajāpateḥ parā mūrtiritīyaṃ vaidikī śrutiḥ
Only so much can be told: this māyā is unfathomable, O twice-born. This is the work of the Pradhāna, of which the seed has been declared by me; "it is the supreme form of Prajāpati" — such is this Vedic tradition.
AI translation rendered from the Sanskrit, not a published edition
KuP 1 4.48
ब्रह्माण्डमेतत् सकलं सप्तलोकतलान्वितम् । द्वितीयं तस्य देवस्य शरीरं परमेष्ठिनः
brahmāṇḍametat sakalaṃ saptalokatalānvitam / dvitīyaṃ tasya devasya śarīraṃ parameṣṭhinaḥ
This whole Brahma-egg, together with the seven worlds and the netherworlds, is the second body of that Supreme God.
AI translation rendered from the Sanskrit, not a published edition
KuP 1 4.49
हिरण्यगर्भो भगवान् ब्रह्मा वै कनकाण्डजः । तृतीयं भगवद्रूपं प्राहुर्वेदार्थवेदिनः
hiraṇyagarbho bhagavān brahmā vai kanakāṇḍajaḥ / tṛtīyaṃ bhagavadrūpaṃ prāhurvedārthavedinaḥ
Lord Hiraṇyagarbha, that is Brahmā, born of the golden egg — him those who know the sense of the Vedas call the third form of the Lord.
AI translation rendered from the Sanskrit, not a published edition
KuP 1 4.50
रजोगुणमयं चान्यद् रूपं तस्यैव धीमतः । चतुर्मुखः स भगवान् जगत्सृष्टौ प्रवर्तते
rajoguṇamayaṃ cānyad rūpaṃ tasyaiva dhīmataḥ / caturmukhaḥ sa bhagavān jagatsṛṣṭau pravartate
And another form of that same wise one is made of the quality of rajas: as that four-faced Lord he engages in the creation of the world.
AI translation rendered from the Sanskrit, not a published edition
KuP 1 4.51
सृष्टं च पाति सकलं विश्वात्मा विश्वतोमुखः । सत्त्वं गुणमुपाश्रित्य विष्णुर्विश्वेश्वरः स्वयम्
sṛṣṭaṃ ca pāti sakalaṃ viśvātmā viśvatomukhaḥ / sattvaṃ guṇamupāśritya viṣṇurviśveśvaraḥ svayam
And, resorting to the quality of sattva, he himself as Viṣṇu, lord of all, the Self of the universe, facing every way, protects all that is created.
AI translation rendered from the Sanskrit, not a published edition
KuP 1 4.52
अन्तकाले स्वयं देवः सर्वात्मा परमेश्वरः । तमोगुणं समाश्रित्य रुद्रः संहरते जगत्
antakāle svayaṃ devaḥ sarvātmā parameśvaraḥ / tamoguṇaṃ samāśritya rudraḥ saṃharate jagat
At the time of the end, the God himself, the Self of all, the Supreme Lord, resorting to the quality of tamas, as Rudra withdraws the world.
AI translation rendered from the Sanskrit, not a published edition
KuP 1 4.53
एको ऽपि सन्महादेवस्त्रिधासौ समवस्थितः । सर्गरक्षालयगुणैर्निर्गुणो ऽपि निरञ्जनः । एकधा स द्विधा चैव त्रिधा च बहुधा पुनः
eko 'pi sanmahādevastridhāsau samavasthitaḥ / sargarakṣālayaguṇairnirguṇo 'pi nirañjanaḥ / ekadhā sa dvidhā caiva tridhā ca bahudhā punaḥ
Though he is one, this Mahādeva abides in three ways through the qualities of creation, preservation and dissolution, although he is without qualities and unstained. In one way, and in two, and in three, and again in many ways,
AI translation rendered from the Sanskrit, not a published edition
KuP 1 4.54
योगेश्वरः शरीराणि करोति विकरोति च । नानाकृतिक्रियारूपनामवन्ति स्वलीलया
yogeśvaraḥ śarīrāṇi karoti vikaroti ca / nānākṛtikriyārūpanāmavanti svalīlayā
the Lord of Yoga makes bodies and unmakes them, (bodies) having various shapes, actions, forms and names, by his own play.
AI translation rendered from the Sanskrit, not a published edition
KuP 1 4.55
हिताय चैव भक्तानां स एव ग्रसते पुनः । त्रिधा विभज्य चात्मानं त्रैकाल्ये संप्रवर्तते । सृजते ग्रसते चैव वीक्षते च विशेषतः
hitāya caiva bhaktānāṃ sa eva grasate punaḥ / tridhā vibhajya cātmānaṃ traikālye saṃpravartate / sṛjate grasate caiva vīkṣate ca viśeṣataḥ
And for the benefit of (his) devotees he himself again swallows (them) up; and dividing himself threefold he operates in the three times — he creates, he devours, and he specifically oversees.
AI translation rendered from the Sanskrit, not a published edition
KuP 1 4.56
यस्मात् सृष्ट्वानुगृह्णाति ग्रसते च पुनः प्रजाः । गुणात्मकत्वात् त्रैकाल्ये तस्मादेकः स उच्यते
yasmāt sṛṣṭvānugṛhṇāti grasate ca punaḥ prajāḥ / guṇātmakatvāt traikālye tasmādekaḥ sa ucyate
Since, having created, he favours the creatures and again devours them, and since he consists of the qualities in the three times, he is therefore called One.
AI translation rendered from the Sanskrit, not a published edition
KuP 1 4.57
अग्रे हिरण्यगर्भः स प्रादुर्भूतः सनातनः । आदित्वादादिदेवो ऽसौ अजातत्वादजः स्मृतः
agre hiraṇyagarbhaḥ sa prādurbhūtaḥ sanātanaḥ / āditvādādidevo 'sau ajātatvādajaḥ smṛtaḥ
In the beginning he, the eternal one, appeared as Hiraṇyagarbha; because he was first he is the first god, and because he is unborn he is called Aja.
AI translation rendered from the Sanskrit, not a published edition
KuP 1 4.58
पातियस्मात् प्रजाः सर्वाः प्रजापतिरिति स्मृतः । देवेषु च महादेवो माहदेव इति स्मृतः
pātiyasmāt prajāḥ sarvāḥ prajāpatiriti smṛtaḥ / deveṣu ca mahādevo māhadeva iti smṛtaḥ
Because he protects all creatures he is called Prajāpati; and being great among the gods he is called Mahādeva.
AI translation rendered from the Sanskrit, not a published edition
KuP 1 4.59
बृहत्त्वाच्च स्मृतो ब्रह्मा परत्वात् परमेश्वरः । वशित्वादप्यवश्यत्वादीश्वरः परिभाषितः
bṛhattvācca smṛto brahmā paratvāt parameśvaraḥ / vaśitvādapyavaśyatvādīśvaraḥ paribhāṣitaḥ
And because of his vastness he is called Brahmā, because of his supremacy Parameśvara; because he controls and cannot be controlled he is designated Īśvara.
AI translation rendered from the Sanskrit, not a published edition
KuP 1 4.60
ऋषिः सर्वत्रगत्वेन हरिः सर्वहरो यतः । अनुत्पादाच्च पूर्वत्वात् स्वयंभूरिति स स्मृतः
ṛṣiḥ sarvatragatvena hariḥ sarvaharo yataḥ / anutpādācca pūrvatvāt svayaṃbhūriti sa smṛtaḥ
(He is) Ṛṣi through going everywhere, Hari since he takes away everything; and because he is not produced and is prior (to all) he is called Self-existent.
AI translation rendered from the Sanskrit, not a published edition
KuP 1 4.61
नराणामयनो यस्मात् तेन नारायणः स्मृतः । हरः संसारहरणाद् विभुत्वाद् विष्णुरुच्यते
narāṇāmayano yasmāt tena nārāyaṇaḥ smṛtaḥ / haraḥ saṃsāraharaṇād vibhutvād viṣṇurucyate
Since he is the resort of men, he is therefore called Nārāyaṇa; (he is) Hara from taking away transmigration, and from his pervasiveness he is called Viṣṇu.
AI translation rendered from the Sanskrit, not a published edition
KuP 1 4.62
भगवान् सर्वविज्ञानादवनादोमिति स्मृतः । सर्वज्ञः सर्वविज्ञानात् सर्वः सर्वमयो यतः
bhagavān sarvavijñānādavanādomiti smṛtaḥ / sarvajñaḥ sarvavijñānāt sarvaḥ sarvamayo yataḥ
(He is) Bhagavān, and from knowing all and from protecting he is called Om; (he is) omniscient from knowing everything, and All because he consists of all.
AI translation rendered from the Sanskrit, not a published edition
KuP 1 4.63
शिवः स निर्मलो यस्माद् विभुः सर्वगतो यतः । तारणात् सर्वदुः खानां तारकः परिगीयते
śivaḥ sa nirmalo yasmād vibhuḥ sarvagato yataḥ / tāraṇāt sarvaduḥ khānāṃ tārakaḥ parigīyate
He is Śiva because he is stainless, Vibhu because he goes everywhere; from carrying (beings) across all sorrows he is celebrated as Tāraka.
AI translation rendered from the Sanskrit, not a published edition
KuP 1 4.64
बहुनात्र किमुक्तेन सर्वं ब्रह्ममयं जगत् । अनेकभेदभिन्नस्तु क्रीडते परमेश्वरः
bahunātra kimuktena sarvaṃ brahmamayaṃ jagat / anekabhedabhinnastu krīḍate parameśvaraḥ
What is the use of much speech here? The whole world consists of Brahman; but the Supreme Lord, divided into many distinctions, plays.
AI translation rendered from the Sanskrit, not a published edition
KuP 1 4.65
इत्येष प्राकृतः सर्गः संक्षेपात् कथितो मया । अबुद्धिपूर्वको विप्रा ब्राह्मीं सृष्टिं निबोधत
ityeṣa prākṛtaḥ sargaḥ saṃkṣepāt kathito mayā / abuddhipūrvako viprā brāhmīṃ sṛṣṭiṃ nibodhata
Thus this material creation, which is not preceded by intelligence, has been told by me in brief; now learn, brahmins, the creation of Brahmā.
AI translation rendered from the Sanskrit, not a published edition