Linga Purana — Chapter 70
LiP 70.1
आदिसर्गस्त्वया सूत सूचितो न प्रकाशितः सांप्रतं विस्तरेणैव वक्तुमर्हसि सुव्रत
ādisargastvayā sūta sūcito na prakāśitaḥ sāṃprataṃ vistareṇaiva vaktumarhasi suvrata
The primal creation, O Sūta, was (only) hinted at by you, not made plain; now, O you of good vows, you ought to tell it at length.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.2
महेश्वरो महादेवः प्रकृतेः पुरुषस्य च परत्वे संस्थितो देवः परमात्मा मुनीश्वराः
maheśvaro mahādevaḥ prakṛteḥ puruṣasya ca paratve saṃsthito devaḥ paramātmā munīśvarāḥ
Maheśvara, Mahādeva, the god, the supreme Self, stands beyond both prakṛti and puruṣa, O lords of sages.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.3
अव्यक्तं चेश्वरात्तस्माद् अभवत्कारणं परम् प्रधानं प्रकृतिश्चेति यदाहुस्तत्त्वचिन्तकाः
avyaktaṃ ceśvarāttasmād abhavatkāraṇaṃ param pradhānaṃ prakṛtiśceti yadāhustattvacintakāḥ
And from that Īśvara arose the unmanifest, the supreme cause, which those who ponder the principles call pradhāna and prakṛti:
AI translation rendered from the Sanskrit, not a published edition
LiP 70.4
गन्धवर्णरसैर् हीनं शब्दस्पर्शविवर्जितम् अजरं ध्रुवमक्षय्यं नित्यं स्वात्मन्यवस्थितम्
gandhavarṇarasair hīnaṃ śabdasparśavivarjitam ajaraṃ dhruvamakṣayyaṃ nityaṃ svātmanyavasthitam
lacking smell, colour and taste, free of sound and touch, unaging, fixed, undecaying, eternal, resting in its own self,
AI translation rendered from the Sanskrit, not a published edition
LiP 70.5
जगद्योनिं महाभूतं परं ब्रह्म सनातनम् विग्रहः सर्वभूतानाम् ईश्वराज्ञाप्रचोदितम्
jagadyoniṃ mahābhūtaṃ paraṃ brahma sanātanam vigrahaḥ sarvabhūtānām īśvarājñāpracoditam
the womb of the world, the great being, the supreme eternal Brahman, the body of all beings, impelled by the command of Īśvara,
AI translation rendered from the Sanskrit, not a published edition
LiP 70.6
अनाद्यन्तमजं सूक्ष्मं त्रिगुणं प्रभवाव्ययम् अप्रकाशमविज्ञेयं ब्रह्माग्रे समवर्तत
anādyantamajaṃ sūkṣmaṃ triguṇaṃ prabhavāvyayam aprakāśamavijñeyaṃ brahmāgre samavartata
without beginning or end, unborn, subtle, having the three guṇas, both origin and decay, unlit, unknowable—such Brahman existed at the beginning.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.7
अस्यात्मना सर्वमिदं व्याप्तं त्वासीच्छिवेच्छया गुणसाम्ये तदा तस्मिन्न् अविभागे तमोमये
asyātmanā sarvamidaṃ vyāptaṃ tvāsīcchivecchayā guṇasāmye tadā tasminn avibhāge tamomaye
By its own self all this was pervaded, through Śiva's will; then, in that (pradhāna), while the guṇas were in equilibrium, undivided and made of darkness,
AI translation rendered from the Sanskrit, not a published edition
LiP 70.8
सर्गकाले प्रधानस्य क्षेत्रज्ञाधिष्ठितस्य वै गुणभावाद्व्यज्यमानो महान् प्रादुर्बभूव ह
sargakāle pradhānasya kṣetrajñādhiṣṭhitasya vai guṇabhāvādvyajyamāno mahān prādurbabhūva ha
At the time of creation, when the primal matter (pradhāna) is presided over by the knower of the field, the Great One (mahat), becoming manifest through the condition of the qualities, came forth.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.9
सूक्ष्मेण महता चाथ अव्यक्तेन समावृतम् सत्त्वोद्रिक्तो महानग्रे सत्तामात्रप्रकाशकः
sūkṣmeṇa mahatā cātha avyaktena samāvṛtam sattvodrikto mahānagre sattāmātraprakāśakaḥ
And (it was) enveloped by the subtle great one and by the unmanifest; the Great One, in which sattva predominates, (came) first, revealing mere existence.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 70.10
मनो महांस्तु विज्ञेयम् एकं तत्कारणं स्मृतम् समुत्पन्नं लिङ्गमात्रं क्षेत्रज्ञाधिष्ठितं हि तत्
mano mahāṃstu vijñeyam ekaṃ tatkāraṇaṃ smṛtam samutpannaṃ liṅgamātraṃ kṣetrajñādhiṣṭhitaṃ hi tat
But the Great One is to be known as mind (manas); it is remembered as the one cause of that; it has arisen as mere characteristic-mark (liṅgamātra), and it is indeed presided over by the knower of the field.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 70.11
धर्मादीनि च रूपाणि लोकतत्त्वार्थहेतवः महान् सृष्टिं विकुरुते चोद्यमानः सिसृक्षया
dharmādīni ca rūpāṇi lokatattvārthahetavaḥ mahān sṛṣṭiṃ vikurute codyamānaḥ sisṛkṣayā
And the forms beginning with dharma are the causes of the world, the elements and the (human) aims; the Great One, urged on by the desire to create, brings creation into being.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 70.12
मनो महान्मतिर्ब्रह्म पूर्बुद्धिः ख्यातिरीश्वरः प्रज्ञा चितिः स्मृतिः संविद् विश्वेशश्चेति स स्मृतः
mano mahānmatirbrahma pūrbuddhiḥ khyātirīśvaraḥ prajñā citiḥ smṛtiḥ saṃvid viśveśaśceti sa smṛtaḥ
He is remembered thus: mind, the Great One, intellect (mati), brahman, city (pūr), understanding (buddhi), renown (khyāti), lord, wisdom (prajñā), consciousness (citi), memory (smṛti), awareness (saṃvid), and lord of all.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.13
मनुते सर्वभूतानां यस्माच्चेष्टा फलं ततः सौक्ष्म्यात्तेन विभक्तं तु येन तन्मन उच्यते
manute sarvabhūtānāṃ yasmācceṣṭā phalaṃ tataḥ saukṣmyāttena vibhaktaṃ tu yena tanmana ucyate
Since he thinks (manute) the striving and fruit of all beings, and since through subtlety a division is made by him — for that reason it is called mind (manas).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 70.14
तत्त्वानाम् अग्रजो यस्मान् महांश् च परिमाणतः विशेषेभ्यो गुणेभ्यो ऽपि महानिति ततः स्मृतः
tattvānām agrajo yasmān mahāṃś ca parimāṇataḥ viśeṣebhyo guṇebhyo 'pi mahāniti tataḥ smṛtaḥ
Since he is the firstborn of the principles and is great in measure, and greater even than the particulars and the qualities — therefore he is remembered as 'the Great One' (mahat).
AI translation rendered from the Sanskrit, not a published edition
LiP 70.15
बिभर्ति मानं मनुते विभागं मन्यते ऽपि च पुरुषो भोगसंबन्धात् तेन चासौ मतिः स्मृतः
bibharti mānaṃ manute vibhāgaṃ manyate 'pi ca puruṣo bhogasaṃbandhāt tena cāsau matiḥ smṛtaḥ
He bears measure, he thinks, and he also conceives division; because the puruṣa is connected with enjoyment, therefore he is remembered as 'mati' (intellect).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 70.16
बृहत्त्वाद् बृंहणत्वाच्च भावानां सकलाश्रयात् यस्माद्धारयते भावान् ब्रह्म तेन निरुच्यते
bṛhattvād bṛṃhaṇatvācca bhāvānāṃ sakalāśrayāt yasmāddhārayate bhāvān brahma tena nirucyate
From greatness and from causing growth, from being the support of the totality of existing things, and because he sustains existing things — therefore he is called 'brahman'.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.17
यः पूरयति यस्माच्च कृत्स्नान्देवाननुग्रहैः नयते तत्त्वभावं च तेन पूरिति चोच्यते
yaḥ pūrayati yasmācca kṛtsnāndevānanugrahaiḥ nayate tattvabhāvaṃ ca tena pūriti cocyate
And since he fills all the gods with favours, and leads (them) to the state of the true principle — therefore he is called 'pūr'.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 70.18
बुध्यते पुरुषश्चात्र सर्वान् भावान् हितं तथा यस्माद्बोधयते चैव बुद्धिस्तेन निरुच्यते
budhyate puruṣaścātra sarvān bhāvān hitaṃ tathā yasmādbodhayate caiva buddhistena nirucyate
Here the puruṣa understands (budhyate) all the existing things and what is beneficial, and since he awakens (them) — therefore he is called 'buddhi'.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.19
ख्यातिः प्रत्युपभोगश् च यस्मात्संवर्तते ततः भोगस्य ज्ञाननिष्ठत्वात् तेन ख्यातिरिति स्मृतः
khyātiḥ pratyupabhogaś ca yasmātsaṃvartate tataḥ bhogasya jñānaniṣṭhatvāt tena khyātiriti smṛtaḥ
Since renown (khyāti) and the enjoyment in return arise from that, and since enjoyment rests upon knowledge — therefore he is remembered as 'khyāti'.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 70.20
ख्यायते तद्गुणैर् वापि ज्ञानादिभिर् अनेकशः तस्माच्च महतः संज्ञा ख्यातिरित्यभिधीयते
khyāyate tadguṇair vāpi jñānādibhir anekaśaḥ tasmācca mahataḥ saṃjñā khyātirityabhidhīyate
Or (because) he is made known (khyāyate) in many ways by his qualities, knowledge and the rest — for that reason the designation of the Great One is called 'khyāti'.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.21
साक्षात्सर्वं विजानाति महात्मा तेन चेश्वरः यस्माज्ज्ञानानुगश्चैव प्रज्ञा तेन स उच्यते
sākṣātsarvaṃ vijānāti mahātmā tena ceśvaraḥ yasmājjñānānugaścaiva prajñā tena sa ucyate
The great Self knows everything directly, and thereby (he is) 'lord' (īśvara); and since he follows upon knowledge, he is therefore called 'prajñā'.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.22
ज्ञानादीनि च रूपाणि बहुकर्मफलानि च चिनोति यस्माद्भोगार्थं तेनासौ चितिरुच्यते
jñānādīni ca rūpāṇi bahukarmaphalāni ca cinoti yasmādbhogārthaṃ tenāsau citirucyate
Since he gathers up (cinoti) the forms beginning with knowledge and the many fruits of actions for the sake of enjoyment — therefore he is called 'citi'.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.23
वर्तमानव्यतीतानि तथैवानागतान्यपि स्मरते सर्वकार्याणि तेनासौ स्मृतिरुच्यते
vartamānavyatītāni tathaivānāgatānyapi smarate sarvakāryāṇi tenāsau smṛtirucyate
He remembers all the things to be done, present and past, and likewise those yet to come — therefore he is called 'smṛti'.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.24
कृत्स्नं च विन्दते ज्ञानं यस्मान्माहात्म्यमुत्तमम् तस्माद् विन्देर् विदेश्चैव संविदित्यभिधीयते
kṛtsnaṃ ca vindate jñānaṃ yasmānmāhātmyamuttamam tasmād vinder videścaiva saṃvidityabhidhīyate
And since he obtains (vindate) knowledge entire and the highest greatness, therefore from (the root) 'vind' and from 'vid' he is designated 'saṃvid'.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.25
विद्यते ऽपि च सर्वत्र तस्मिन्सर्वं च विन्दति तस्मात्संविदिति प्रोक्तो महद्भिर् मुनिसत्तमाः
vidyate 'pi ca sarvatra tasminsarvaṃ ca vindati tasmātsaṃviditi prokto mahadbhir munisattamāḥ
He also exists everywhere, and in him one finds everything; therefore, best of sages, he is called 'saṃvid' by the great ones.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.26
जानातेर् ज्ञानम् इत्याहुर् भगवान् ज्ञानसंनिधिः बन्धनादिपरीभावाद् ईश्वरः प्रोच्यते बुधैः
jānāter jñānam ityāhur bhagavān jñānasaṃnidhiḥ bandhanādiparībhāvād īśvaraḥ procyate budhaiḥ
From (the root) 'jānāti' they say 'jñāna'; the Lord is the abode of knowledge; because he overcomes bondage and the rest, he is called 'īśvara' by the wise.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 70.27
पर्यायवाचकैः शब्दैस् तत्त्वम् आद्यम् अनुत्तमम् व्याख्यातं तत्त्वभावज्ञैर् देवसद्भावचेतकैः
paryāyavācakaiḥ śabdais tattvam ādyam anuttamam vyākhyātaṃ tattvabhāvajñair devasadbhāvacetakaiḥ
With words that are synonyms, the first, unsurpassed principle has been explained by those who know the nature of the principles, who perceive the true being of God.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 70.28
महान्सृष्टिं विकुरुते चोद्यमानः सिसृक्षया संकल्पो ऽध्यवसायश् च तस्य वृत्तिद्वयं स्मृतम्
mahānsṛṣṭiṃ vikurute codyamānaḥ sisṛkṣayā saṃkalpo 'dhyavasāyaś ca tasya vṛttidvayaṃ smṛtam
The Great One (mahat), urged on by the desire to create, brings forth creation; its two functions are held to be resolve (saṃkalpa) and determination (adhyavasāya).
AI translation rendered from the Sanskrit, not a published edition
LiP 70.29
त्रिगुणाद् रजसोद्रिक्ताद् अहङ्कारस्ततो ऽभवत् महता च वृतः सर्गो भूतादिर् बाह्यतस्तु सः
triguṇād rajasodriktād ahaṅkārastato 'bhavat mahatā ca vṛtaḥ sargo bhūtādir bāhyatastu saḥ
From that (mahat), which has the three qualities with rajas predominant, arose ego-principle (ahaṅkāra); and the creation beginning with the elements (bhūtādi) is enveloped by mahat, but it is external (to it).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 70.30
तस्मादेव तमोद्रिक्ताद् अहङ्कारादजायत भूततन्मात्रसर्गस्तु भूतादिस्तामसस्तु सः
tasmādeva tamodriktād ahaṅkārādajāyata bhūtatanmātrasargastu bhūtādistāmasastu saḥ
From that very ego-principle, with tamas predominant, was born the creation of the elements and the subtle element-essences (tanmātras); and that bhūtādi is of the nature of darkness (tāmasa).
AI translation rendered from the Sanskrit, not a published edition
LiP 70.31
भूतादिस्तु विकुर्वाणः शब्दमात्रं ससर्ज ह आकाशं सुषिरं तस्माद् उत्पन्नं शब्दलक्षणम्
bhūtādistu vikurvāṇaḥ śabdamātraṃ sasarja ha ākāśaṃ suṣiraṃ tasmād utpannaṃ śabdalakṣaṇam
The bhūtādi, undergoing modification, created the mere-sound (śabdamātra); from that arose hollow space (ākāśa), whose mark is sound.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.32
आकाशं शब्दमात्रं तु स्पर्शमात्रं समावृणोत् वायुश्चापि विकुर्वाणो रूपमात्रं ससर्ज ह
ākāśaṃ śabdamātraṃ tu sparśamātraṃ samāvṛṇot vāyuścāpi vikurvāṇo rūpamātraṃ sasarja ha
Space, being mere sound, enveloped the mere-touch; and wind (vāyu) too, undergoing modification, created the mere-form.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.33
ज्योतिरुत्पद्यते वायोस् तद्रूपगुणम् उच्यते स्पर्शमात्रस्तु वै वायू रूपमात्रं समावृणोत्
jyotirutpadyate vāyos tadrūpaguṇam ucyate sparśamātrastu vai vāyū rūpamātraṃ samāvṛṇot
From wind fire (jyotis) arises; form is said to be its quality. The wind, being mere touch, enveloped the mere-form.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.34
ज्योतिश्चापि विकुर्वाणं रसमात्रं ससर्ज ह सम्भवन्ति ततो ह्यापस् ता वै सर्वरसात्मिकाः
jyotiścāpi vikurvāṇaṃ rasamātraṃ sasarja ha sambhavanti tato hyāpas tā vai sarvarasātmikāḥ
And fire, undergoing modification, created the mere-taste; from it the waters come into being, and they consist of all tastes.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.35
रसमात्रास्तु ता ह्यापो रूपमात्रो ऽग्निर् आवृणोत् आपश्चापि विकुर्वत्यो गन्धमात्रं ससर्जिरे
rasamātrāstu tā hyāpo rūpamātro 'gnir āvṛṇot āpaścāpi vikurvatyo gandhamātraṃ sasarjire
Those waters, being mere taste — fire, which is mere form, enveloped (them); and the waters too, undergoing modification, created the mere-smell.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.36
संघातो जायते तस्मात् तस्य गन्धो गुणो मतः तस्मिंस्तस्मिंश् च तन्मात्रं तेन तन्मात्रता स्मृता
saṃghāto jāyate tasmāt tasya gandho guṇo mataḥ tasmiṃstasmiṃś ca tanmātraṃ tena tanmātratā smṛtā
From that a compacted mass (earth) arises; smell is held to be its quality. And in each one there is a tanmātra (a 'that-only'); hence the term tanmātratā (being-only-that) is used.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.37
अविशेषवाचकत्वाद् अविशेषास् ततस् तु ते प्रशान्तघोरमूढत्वाद् अविशेषास्ततः पुनः
aviśeṣavācakatvād aviśeṣās tatas tu te praśāntaghoramūḍhatvād aviśeṣāstataḥ punaḥ
Because they are denoted as non-specific, they are therefore the non-specific ones (aviśeṣas); and again, because of being tranquil, terrible, and dull, they are the non-specific ones.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 70.38
भूततन्मात्रसर्गो ऽयं विज्ञेयस्तु परस्परम् वैकारिकादहङ्कारात् सत्त्वोद्रिक्तात्तु सात्त्विकात्
bhūtatanmātrasargo 'yaṃ vijñeyastu parasparam vaikārikādahaṅkārāt sattvodriktāttu sāttvikāt
This creation of the elements and the tanmātras is to be understood as mutually (interrelated). Next, from the modificatory (vaikārika) ego-principle, which is sāttvika with sattva predominant —
AI translation rendered from the Sanskrit, not a published edition
LiP 70.39
वैकारिकः स सर्गस्तु युगपत् सम्प्रवर्तते बुद्धीन्द्रियाणि पञ्चैव पञ्च कर्मेन्द्रियाणि च
vaikārikaḥ sa sargastu yugapat sampravartate buddhīndriyāṇi pañcaiva pañca karmendriyāṇi ca
— that modificatory creation proceeds all at once: the five organs of cognition and the five organs of action.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.40
साधकानीन्द्रियाणि स्युर् देवा वैकारिका दश एकादशं मनस्तत्र स्वगुणेनोभयात्मकम्
sādhakānīndriyāṇi syur devā vaikārikā daśa ekādaśaṃ manastatra svaguṇenobhayātmakam
The organs are the instruments (of action); the ten (of them) are the vaikārika deities; and the eleventh there is mind, which by its own quality is of both natures.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.41
श्रोत्रं त्वक् चक्षुषी जिह्वा नासिका चैव पञ्चमी शब्दादीनामवाप्त्यर्थं बुद्धियुक्तानि तानि वै
śrotraṃ tvak cakṣuṣī jihvā nāsikā caiva pañcamī śabdādīnāmavāptyarthaṃ buddhiyuktāni tāni vai
Ear, skin, the two eyes, tongue, and the nose as fifth — these, joined with cognition, serve for the apprehension of sound and the rest.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.42
पादौ पायुरुपस्थश् च हस्तौ वाग्दशमी भवेत् गतिर्विसर्गो ह्यानन्दः शिल्पं वाक्यं च कर्म तत्
pādau pāyurupasthaś ca hastau vāgdaśamī bhavet gatirvisargo hyānandaḥ śilpaṃ vākyaṃ ca karma tat
The two feet, anus, and generative organ, the two hands, and speech would be the tenth; their action is going, excretion, pleasure, craft-work, and utterance.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.43
आकाशं शब्दमात्रं च स्पर्शमात्रं समाविशत् द्विगुणस्तु ततो वायुः शब्दस्पर्शात्मको ऽभवत्
ākāśaṃ śabdamātraṃ ca sparśamātraṃ samāviśat dviguṇastu tato vāyuḥ śabdasparśātmako 'bhavat
Space, which is mere sound, entered into the mere-touch; hence wind became twofold in quality, consisting of sound and touch.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.44
रूपं तथैव विशतः शब्दस्पर्शगुणावुभौ त्रिगुणस्तु ततस्त्वग्निः सशब्दस्पर्शरूपवान्
rūpaṃ tathaiva viśataḥ śabdasparśaguṇāvubhau triguṇastu tatastvagniḥ saśabdasparśarūpavān
Likewise both qualities, sound and touch, entering into form — thence fire is threefold in quality, possessing sound, touch, and form.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.45
सशब्दस्पर्शरूपं च रसमात्रं समाविशत् तस्माच्चतुर्गुणा आपो विज्ञेयास्तु रसात्मिकाः
saśabdasparśarūpaṃ ca rasamātraṃ samāviśat tasmāccaturguṇā āpo vijñeyāstu rasātmikāḥ
And (that) which has sound, touch, and form entered into the mere-taste; hence the waters are to be known as fourfold in quality, consisting of taste.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.46
शब्दस्पर्शं च रूपं च रसो वै गन्धमाविशत् संगता गन्धमात्रेण आविशन्तो महीमिमाम्
śabdasparśaṃ ca rūpaṃ ca raso vai gandhamāviśat saṃgatā gandhamātreṇa āviśanto mahīmimām
And sound and touch and form and taste entered into smell; combined with the mere-smell, they entered into this earth.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.47
तस्मात्पञ्चगुणा भूमिः स्थूला भूतेषु शस्यते शान्ता घोराश् च मूढाश् च विशेषास्तेन ते स्मृताः
tasmātpañcaguṇā bhūmiḥ sthūlā bhūteṣu śasyate śāntā ghorāś ca mūḍhāś ca viśeṣāstena te smṛtāḥ
Therefore the earth is fivefold in quality, and among the elements it is reckoned gross. Being tranquil, terrible, and dull, they are for that reason called the specific ones (viśeṣas).
AI translation rendered from the Sanskrit, not a published edition
LiP 70.48
परस्परानुप्रवेशाद् धारयन्ति परस्परम् भूमेरन्तस्त्विदं सर्वं लोकालोकाचलावृतम्
parasparānupraveśād dhārayanti parasparam bhūmerantastvidaṃ sarvaṃ lokālokācalāvṛtam
Because of their mutual interpenetration they support one another; all this, encircled by the Lokāloka mountain, is within the earth.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.49
विशेषाश्चेन्द्रियग्राह्या नियतत्वाच्च ते स्मृताः गुणं पूर्वस्य सर्गस्य प्राप्नुवन्त्युत्तरोत्तराः
viśeṣāścendriyagrāhyā niyatatvācca te smṛtāḥ guṇaṃ pūrvasya sargasya prāpnuvantyuttarottarāḥ
The particulars (viśeṣas) are graspable by the senses, and they are called (viśeṣa) because they are fixed; each succeeding one attains the quality of the preceding creation.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 70.50
तेषां यावच्च तद् यच्च यच्च तावद्गुणं स्मृतम् उपलभ्याप्सु वै गन्धं केचिद् ब्रूयुर् अपां गुणम्
teṣāṃ yāvacca tad yacca yacca tāvadguṇaṃ smṛtam upalabhyāpsu vai gandhaṃ kecid brūyur apāṃ guṇam
Of these, whatever and however much there is, just so much is held to be its quality; and some, perceiving smell in water, would call it a quality of water.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 70.51
पृथिव्यामेव तं विद्याद् अपां वायोश् च संश्रयात् एते सप्त महात्मानो ह्य् अन्योन्यस्य समाश्रयात्
pṛthivyāmeva taṃ vidyād apāṃ vāyoś ca saṃśrayāt ete sapta mahātmāno hy anyonyasya samāśrayāt
One should know that (smell) belongs to earth alone, (present in water) through the conjunction of water and wind. These seven great ones (exist) through mutual dependence.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 70.52
पुरुषाधिष्ठितत्वाच्च अव्यक्तानुग्रहेण च महादयो विशेषान्ता ह्य् अण्डमुत्पादयन्ति ते
puruṣādhiṣṭhitatvācca avyaktānugraheṇa ca mahādayo viśeṣāntā hy aṇḍamutpādayanti 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 particulars produce the egg.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.53
एककालसमुत्पन्नं जलबुद्बुदवच्च तत् विशेषेभ्यो ऽण्डम् अभवन् महत् तद् उदकेशयम्
ekakālasamutpannaṃ jalabudbudavacca tat viśeṣebhyo 'ṇḍam abhavan mahat tad udakeśayam
It arose all at once, like a bubble on water; from the particulars there came to be the great egg, resting upon the waters.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.54
अद्भिर् दशगुणाभिस्तु बाह्यतो ऽण्डं समावृतम् आपो दशगुणेनैतास् तेजसा बाह्यतो वृताः
adbhir daśaguṇābhistu bāhyato 'ṇḍaṃ samāvṛtam āpo daśaguṇenaitās tejasā bāhyato vṛtāḥ
The egg was enclosed on the outside by waters ten times (its size); these waters were enclosed on the outside by fire ten times (theirs).
AI translation rendered from the Sanskrit, not a published edition
LiP 70.55
तेजो दशगुणेनैव वायुना बाह्यतो वृतम् वायुर्दशगुणेनैव बाह्यतो नभसा वृतः
tejo daśaguṇenaiva vāyunā bāhyato vṛtam vāyurdaśaguṇenaiva bāhyato nabhasā vṛtaḥ
Fire was enclosed on the outside by wind ten times (its size); wind was enclosed on the outside by the sky ten times (its size).
AI translation rendered from the Sanskrit, not a published edition
LiP 70.56
आकाशेनावृतो वायुः खं तु भूतादिनावृतम् भूतादिर्महता चापि अव्यक्तेनावृतो महान्
ākāśenāvṛto vāyuḥ khaṃ tu bhūtādināvṛtam bhūtādirmahatā cāpi avyaktenāvṛto mahān
Wind is enveloped by space, and space is enveloped by the origin of the elements (ahaṃkāra); the origin of the elements by Mahat, and Mahat is enveloped by the Unmanifest.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.57
शर्वश्चाण्डकपालस्थो भवश्चांभसि सुव्रताः रुद्रो ऽग्निमध्ये भगवान् उग्रो वायौ पुनः स्मृतः
śarvaścāṇḍakapālastho bhavaścāṃbhasi suvratāḥ rudro 'gnimadhye bhagavān ugro vāyau punaḥ smṛtaḥ
Śarva abides in the shell of the egg, and Bhava in the waters, O you of good vows; the Lord Rudra is in the midst of fire, and Ugra again is held to be in the wind.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.58
भीमश्चावनिमध्यस्थो ह्य् अहङ्कारे महेश्वरः बुद्धौ च भगवानीशः सर्वतः परमेश्वरः
bhīmaścāvanimadhyastho hy ahaṅkāre maheśvaraḥ buddhau ca bhagavānīśaḥ sarvataḥ parameśvaraḥ
Bhīma stands in the midst of the earth, Maheśvara in ahaṃkāra, and the Lord Īśa in buddhi; Parameśvara is everywhere.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.59
एतैरावरणैरण्डं सप्तभिः प्राकृतैर् वृतम् एता आवृत्य चान्योन्यम् अष्टौ प्रकृतयः स्थिताः
etairāvaraṇairaṇḍaṃ saptabhiḥ prākṛtair vṛtam etā āvṛtya cānyonyam aṣṭau prakṛtayaḥ sthitāḥ
By these seven coverings belonging to Prakṛti the egg is enveloped; and, enveloping one another, the eight primary principles stand.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.60
प्रसर्गकाले स्थित्वा तु ग्रसन्त्येताः परस्परम् एवं परस्परोत्पन्ना धारयन्ति परस्परम्
prasargakāle sthitvā tu grasantyetāḥ parasparam evaṃ parasparotpannā dhārayanti parasparam
But at the time of dissolution, having stood (thus), these devour one another; thus, arisen from one another, they support one another.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 70.61
आधाराधेयभावेन विकारास्ते विकारिषु महेश्वरः परो ऽव्यक्ताद् अण्डम् अव्यक्तसंभवम्
ādhārādheyabhāvena vikārāste vikāriṣu maheśvaraḥ paro 'vyaktād aṇḍam avyaktasaṃbhavam
By the relation of support and supported, those modifications (rest) in the modifiable; Maheśvara is beyond the Unmanifest, and the egg has its origin in the Unmanifest.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.62
अण्डाज्जज्ञे स एवेशः पुरुषो ऽर्कसमप्रभः तस्मिन्कार्यस्य करणं संसिद्धं स्वेच्छयैव तु
aṇḍājjajñe sa eveśaḥ puruṣo 'rkasamaprabhaḥ tasminkāryasya karaṇaṃ saṃsiddhaṃ svecchayaiva tu
From the egg was born that same Lord, the Puruṣa, of splendour equal to the sun; in him the instrument of action was fully accomplished by his own will alone.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.63
स वै शरीरी प्रथमः स वै पुरुष उच्यते तस्य वामाङ्गजो विष्णुः सर्वदेवनमस्कृतः
sa vai śarīrī prathamaḥ sa vai puruṣa ucyate tasya vāmāṅgajo viṣṇuḥ sarvadevanamaskṛtaḥ
He indeed is the first embodied one; he indeed is called Puruṣa. From his left side was born Viṣṇu, saluted by all the gods,
AI translation rendered from the Sanskrit, not a published edition
LiP 70.64
लक्ष्म्या देव्या ह्यभूद्देव इच्छया परमेष्ठिनः दक्षिणाङ्गभवो ब्रह्मा सरस्वत्या जगद्गुरुः
lakṣmyā devyā hyabhūddeva icchayā parameṣṭhinaḥ dakṣiṇāṅgabhavo brahmā sarasvatyā jagadguruḥ
and the god came to be with the goddess Lakṣmī by the will of the Supreme One; Brahmā, the teacher of the world, arose from his right side, with Sarasvatī.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.65
तस्मिन्नण्डे इमे लोका अन्तर्विश्वमिदं जगत् चन्द्रादित्यौ सनक्षत्रौ सग्रहौ सह वायुना
tasminnaṇḍe ime lokā antarviśvamidaṃ jagat candrādityau sanakṣatrau sagrahau saha vāyunā
In that egg are these worlds, this whole universe within, the moon and the sun with the constellations and the planets, together with the wind,
AI translation rendered from the Sanskrit, not a published edition
LiP 70.66
लोकालोकद्वयं किंचिद् अण्डे ह्यस्मिन्समर्पितम् यत्तु सृष्टौ प्रसंख्यातं मया कालान्तरं द्विजाः
lokālokadvayaṃ kiṃcid aṇḍe hyasminsamarpitam yattu sṛṣṭau prasaṃkhyātaṃ mayā kālāntaraṃ dvijāḥ
and the pair Loka and Aloka too is somehow deposited in this egg. As for the interval of time that has been enumerated by me in (the account of) creation, O twice-born ones—
AI translation rendered from the Sanskrit, not a published edition
LiP 70.67
एतत्कालान्तरं ज्ञेयम् अहर्वै पारमेश्वरम् रात्रिश्चैतावती ज्ञेया परमेशस्य कृत्स्नशः
etatkālāntaraṃ jñeyam aharvai pārameśvaram rātriścaitāvatī jñeyā parameśasya kṛtsnaśaḥ
this interval of time is to be known as the day of the Supreme Lord, and the night of the Supreme Lord is to be known as of just this length, entirely.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.68
अहस्तस्य तु या सृष्टिः रात्रिश् च प्रलयः स्मृतः नाहस्तु विद्यते तस्य न रात्रिरिति धारयेत्
ahastasya tu yā sṛṣṭiḥ rātriś ca pralayaḥ smṛtaḥ nāhastu vidyate tasya na rātririti dhārayet
The creation that (occurs) is his day, and the night is called the dissolution; yet one should hold that for him there is neither day nor night.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.69
उपचारस्तु क्रियते लोकानां हितकाम्यया इन्द्रियाणीन्द्रियार्थाश् च महाभूतानि पञ्च च
upacārastu kriyate lokānāṃ hitakāmyayā indriyāṇīndriyārthāś ca mahābhūtāni pañca ca
But this figure of speech is employed out of a desire for the welfare of the worlds — (as also concerning) the senses, the objects of the senses, and the five great elements.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.70
तस्मात् सर्वाणि भूतानि बुद्धिश् च सह दैवतैः अहस्तिष्ठन्ति सर्वाणि परमेशस्य धीमतः
tasmāt sarvāṇi bhūtāni buddhiś ca saha daivataiḥ ahastiṣṭhanti sarvāṇi parameśasya dhīmataḥ
Therefore all beings, and intellect together with the deities — all these stand (existent) during the day of the wise Supreme Lord.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.71
अहरन्ते प्रलीयन्ते रात्र्यन्ते विश्वसंभवः स्वात्मन्यवस्थिते व्यक्ते विकारे प्रतिसंहृते
aharante pralīyante rātryante viśvasaṃbhavaḥ svātmanyavasthite vyakte vikāre pratisaṃhṛte
At the end of the day they dissolve away; at the end of the night the world comes into being, when the manifest, its modifications withdrawn, rests in its own self.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.72
साधर्म्येणावतिष्ठेते प्रधानपुरुषावुभौ तमःसत्त्वरजोपेतौ समत्वेन व्यवस्थितौ
sādharmyeṇāvatiṣṭhete pradhānapuruṣāvubhau tamaḥsattvarajopetau samatvena vyavasthitau
Both the primal matter (pradhāna) and the puruṣa abide in a common condition, endowed with darkness, purity and passion, established in equilibrium.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.73
अनुपृक्तावभूतां ताव् ओतप्रोतौ परस्परम् गुणसाम्ये लयो ज्ञेयो वैषम्ये सृष्टिरुच्यते
anupṛktāvabhūtāṃ tāv otaprotau parasparam guṇasāmye layo jñeyo vaiṣamye sṛṣṭirucyate
Those two were closely joined, interwoven with each other; when the guṇas are in equipoise it is to be known as dissolution, and in their disequilibrium creation is spoken of.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.74
तिले यथा भवेत्तैलं घृतं पयसि वा स्थितम् तथा तमसि सत्त्वे च रजस्यनुसृतं जगत्
tile yathā bhavettailaṃ ghṛtaṃ payasi vā sthitam tathā tamasi sattve ca rajasyanusṛtaṃ jagat
As oil is (present) in the sesame seed, or butter abides in milk, so the world is inherent in darkness, in purity, and in passion.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.75
उपास्य रजनीं कृत्स्नां परां माहेश्वरीं तथा अर्हमुखे प्रवृत्तश् च परः प्रकृतिसंभवः
upāsya rajanīṃ kṛtsnāṃ parāṃ māheśvarīṃ tathā arhamukhe pravṛttaś ca paraḥ prakṛtisaṃbhavaḥ
Having passed the whole of the supreme Maheśvara night, and (the day) having set in at the opening of dawn, the supreme (one) whose origin is prakṛti (came forth).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 70.76
क्षोभयामास योगेन परेण परमेश्वरः प्रधानं पुरुषं चैव प्रविश्य स महेश्वरः
kṣobhayāmāsa yogena pareṇa parameśvaraḥ pradhānaṃ puruṣaṃ caiva praviśya sa maheśvaraḥ
The Supreme Lord stirred (them) up by his supreme yoga, that Maheśvara having entered both the pradhāna and the puruṣa.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.77
महेश्वरात्त्रयो देवा जज्ञिरे जगदीश्वरात् शाश्वताः परमा गुह्यः सर्वात्मानः शरीरिणः
maheśvarāttrayo devā jajñire jagadīśvarāt śāśvatāḥ paramā guhyaḥ sarvātmānaḥ śarīriṇaḥ
From Maheśvara, the lord of the world, three gods were born — eternal, supreme, secret, having all as their selves, possessed of bodies.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.78
एत एव त्रयो देवा एत एव त्रयो गुणाः एत एव त्रयो लोका एत एव त्रयो ऽग्नयः
eta eva trayo devā eta eva trayo guṇāḥ eta eva trayo lokā eta eva trayo 'gnayaḥ
These very ones are the three gods, these very ones the three guṇas, these very ones the three worlds, these very ones the three fires.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.79
परस्पराश्रिता ह्येते परस्परमनुव्रताः परस्परेण वर्तन्ते धारयन्ति परस्परम्
parasparāśritā hyete parasparamanuvratāḥ paraspareṇa vartante dhārayanti parasparam
For these depend on one another, are devoted to one another; they function through one another and support one another.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.80
अन्योन्यमिथुना ह्येते अन्योन्यमुपजीविनः क्षणं वियोगो न ह्येषां न त्यजन्ति परस्परम्
anyonyamithunā hyete anyonyamupajīvinaḥ kṣaṇaṃ viyogo na hyeṣāṃ na tyajanti parasparam
For these are paired with one another, they live upon one another; they have no separation even for a moment, they do not abandon one another.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.81
ईश्वरस्तु परो देवो विष्णुश् च महतः परः ब्रह्मा च रजसा युक्तः सर्गादौ हि प्रवर्तते
īśvarastu paro devo viṣṇuś ca mahataḥ paraḥ brahmā ca rajasā yuktaḥ sargādau hi pravartate
But Īśvara is the supreme god, and Viṣṇu is higher than the great (principle); and Brahmā, joined with passion, becomes active at the beginning of creation.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.82
परः स पुरुषो ज्ञेयः प्रकृतिः सा परा स्मृता
paraḥ sa puruṣo jñeyaḥ prakṛtiḥ sā parā smṛtā
He is to be known as the supreme puruṣa; she is declared to be the supreme prakṛti.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.83
अधिष्ठिता सा हि महेश्वरेण प्रवर्तते चोद्यमने समन्तात् अनुप्रवृत्तस्तु महांस्तदेनां चिरस्थिरत्वाद् विषयं श्रियः स्वयम्
adhiṣṭhitā sā hi maheśvareṇa pravartate codyamane samantāt anupravṛttastu mahāṃstadenāṃ cirasthiratvād viṣayaṃ śriyaḥ svayam
For she, presided over by Maheśvara, becomes active when urged on from all sides; and the great one (mahat), following after, (took) her, because of long stability, as the object of splendour of itself.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 70.84
प्रधानगुणवैषम्यात् सर्गकालः प्रवर्तते ईश्वराधिष्ठितात्पूर्वं तस्मात्सदसदात्मकात्
pradhānaguṇavaiṣamyāt sargakālaḥ pravartate īśvarādhiṣṭhitātpūrvaṃ tasmātsadasadātmakāt
From the disequilibrium of the guṇas of pradhāna the time of creation comes about — from that first (pradhāna), presided over by Īśvara, whose nature is both existent and non-existent.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.85
संसिद्धः कार्यकरणे रुद्रश्चाग्रे ह्यवर्तत तेजसाप्रतिमो धीमान् अव्यक्तः सम्प्रकाशकः
saṃsiddhaḥ kāryakaraṇe rudraścāgre hyavartata tejasāpratimo dhīmān avyaktaḥ samprakāśakaḥ
Perfected in (his) instruments of action, Rudra came forth first, unequalled in radiance, wise, unmanifest, illuminating (all).
AI translation rendered from the Sanskrit, not a published edition
LiP 70.86
स वै शरीरी प्रथमः स वै पुरुष उच्यते ब्रह्मा च भगवांस्तस्माच् चतुर्वक्त्रः प्रजापतिः
sa vai śarīrī prathamaḥ sa vai puruṣa ucyate brahmā ca bhagavāṃstasmāc caturvaktraḥ prajāpatiḥ
He indeed is the first embodied one; he indeed is called the puruṣa; and from him (arose) the lord Brahmā, the four-faced Prajāpati.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.87
संसिद्धः कार्यकारणे तथा वै समवर्तत एक एव महादेवस् त्रिधैवं स व्यवस्थितः
saṃsiddhaḥ kāryakāraṇe tathā vai samavartata eka eva mahādevas tridhaivaṃ sa vyavasthitaḥ
Perfected in effect and cause, thus indeed he came forth. Mahādeva is but one, (yet) he is thus established in three ways.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.88
अप्रतीपेन ज्ञानेन ऐश्वर्येण समन्वितः धर्मेण चाप्रतीपेन वैराग्येण च ते ऽन्विताः
apratīpena jñānena aiśvaryeṇa samanvitaḥ dharmeṇa cāpratīpena vairāgyeṇa ca te 'nvitāḥ
(He is) joined with unimpeded knowledge and with lordship; and they too are endowed with unimpeded dharma and with dispassion.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 70.89
अव्यक्ताज्जायते तेषां मनसा यद्यदीहितम् वशीकृतत्वात्त्रैगुण्यं सापेक्षत्वात्स्वभावतः
avyaktājjāyate teṣāṃ manasā yadyadīhitam vaśīkṛtatvāttraiguṇyaṃ sāpekṣatvātsvabhāvataḥ
From the unmanifest is born for them whatever is desired by the mind, because the triad of qualities has been brought under (their) control, (and) by its own nature, because it is dependent (on them).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 70.90
चतुर्मुखस्तु ब्रह्मत्वे कालत्वे चान्तकः स्मृतः सहस्रमूर्धा पुरुषस् तिस्रो ऽवस्थाः स्वयंभुवः
caturmukhastu brahmatve kālatve cāntakaḥ smṛtaḥ sahasramūrdhā puruṣas tisro 'vasthāḥ svayaṃbhuvaḥ
In (his) state of Brahmā he is four-faced; in (his) state of Time he is called the Ender; (as) Puruṣa he is thousand-headed: (these are) the three conditions of the Self-existent.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.91
ब्रह्मत्वे सृजते लोकान् कालत्वे संक्षिपत्यपि पुरुषत्वे ह्युदासीनस् तिस्रो ऽवस्थाः प्रजापतेः
brahmatve sṛjate lokān kālatve saṃkṣipatyapi puruṣatve hyudāsīnas tisro 'vasthāḥ prajāpateḥ
In (his) state of Brahmā he creates the worlds; in (his) state of Time he also draws them together; in (his) state of Puruṣa he is indifferent: (these are) the three conditions of the Lord of creatures.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.92
ब्रह्मा कमलगर्भाभो रुद्रः कालाग्निसन्निभः पुरुषः पुण्डरीकाक्षो रूपं तत्परमात्मनः
brahmā kamalagarbhābho rudraḥ kālāgnisannibhaḥ puruṣaḥ puṇḍarīkākṣo rūpaṃ tatparamātmanaḥ
Brahmā has the luster of the lotus's interior, Rudra resembles the fire of time, Puruṣa is lotus-eyed: that is the form of the supreme Self.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.93
एकधा स द्विधा चैव त्रिधा च बहुधा पुनः महेश्वरः शरीराणि करोति विकरोति च
ekadhā sa dvidhā caiva tridhā ca bahudhā punaḥ maheśvaraḥ śarīrāṇi karoti vikaroti ca
Singly, and twofold, and threefold, and again manifoldly, Maheśvara makes bodies and unmakes them.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.94
नानाकृतिक्रियारूपनामवन्ति स्वलीलया महेश्वरः शरीराणि करोति विकरोति च
nānākṛtikriyārūpanāmavanti svalīlayā maheśvaraḥ śarīrāṇi karoti vikaroti ca
By his own play Maheśvara makes and unmakes bodies possessing various shapes, activities, forms and names.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.95
त्रिधा यद्वर्तते लोके तस्मात्त्रिगुण उच्यते चतुर्धा प्रविभक्तत्वाच् चतुर्व्यूहः प्रकीर्तितः
tridhā yadvartate loke tasmāttriguṇa ucyate caturdhā pravibhaktatvāc caturvyūhaḥ prakīrtitaḥ
Because he exists in the world in three ways, he is therefore called the triple-qualitied; because he is divided in four ways, he is proclaimed the four-fold array.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.96
यदाप्नोति यदादत्ते यच्चात्ति विषयानयम् यच्चास्य सततं भावस् तस्मादात्मा निरुच्यते
yadāpnoti yadādatte yaccātti viṣayānayam yaccāsya satataṃ bhāvas tasmādātmā nirucyate
Because he obtains, because he takes to himself, and because he eats the objects of sense, and because his being is constant, he is therefore called ātman.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 70.97
ऋषिः सर्वगतत्वाच्च शरीरी सो ऽस्य यत्प्रभुः स्वामित्वमस्य यत्सर्वं विष्णुः सर्वप्रवेशनात्
ṛṣiḥ sarvagatatvācca śarīrī so 'sya yatprabhuḥ svāmitvamasya yatsarvaṃ viṣṇuḥ sarvapraveśanāt
And he is Ṛṣi because he goes everywhere; he is the embodied one, since he is the lord of this (body); since all mastery belongs to him; he is Viṣṇu because he enters into all.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 70.98
भगवान् भगवद्भावान् निर्मलत्वाच्छिवः स्मृतः परमः सम्प्रकृष्टत्वाद् अवनाद् ओमिति स्मृतः
bhagavān bhagavadbhāvān nirmalatvācchivaḥ smṛtaḥ paramaḥ samprakṛṣṭatvād avanād omiti smṛtaḥ
He is Bhagavān because of possessing bhaga (fortune, majesty); he is called Śiva because of being free of stain; he is Supreme (parama) because of being wholly pre-eminent; because of protecting he is called Om.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 70.99
सर्वज्ञः सर्वविज्ञानात् सर्वः सर्वमयो यतः त्रिधा विभज्य चात्मानं त्रैलोक्यं सम्प्रवर्तते
sarvajñaḥ sarvavijñānāt sarvaḥ sarvamayo yataḥ tridhā vibhajya cātmānaṃ trailokyaṃ sampravartate
He is all-knowing because he knows all; he is All because he is made of all; and dividing himself in three ways he sets the three worlds in motion.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.100
सृजते ग्रसते चैव रक्षते च त्रिभिः स्वयम् आदित्वाद् आदिदेवो ऽसाव् अजातत्वाद् अजः स्मृतः
sṛjate grasate caiva rakṣate ca tribhiḥ svayam āditvād ādidevo 'sāv ajātatvād ajaḥ smṛtaḥ
By these three he himself creates, devours, and protects; because he is the first he is the primal god, and because he is unborn he is called Aja.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.101
पाति यस्मात्प्रजाः सर्वाः प्रजापतिर् इति स्मृतः देवेषु च महान्देवो महादेवस्ततः स्मृतः
pāti yasmātprajāḥ sarvāḥ prajāpatir iti smṛtaḥ deveṣu ca mahāndevo mahādevastataḥ smṛtaḥ
Because he protects all creatures he is called Prajāpati; and because he is the great god among the gods he is therefore called Mahādeva.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.102
सर्वगत्वाच्च देवानाम् अवश्यत्वाच्च ईश्वरः बृहत्त्वाच्च स्मृतो ब्रह्मा भूतत्वाद्भूत उच्यते
sarvagatvācca devānām avaśyatvācca īśvaraḥ bṛhattvācca smṛto brahmā bhūtatvādbhūta ucyate
And because he is all of the gods, and because he cannot be subjected, he is Īśvara; and because he is vast he is called Brahmā; because he (simply) is, he is called Bhūta.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 70.103
क्षेत्रज्ञः क्षेत्रविज्ञानाद् एकत्वात्केवलः स्मृतः यस्मात्पुर्यां स शेते च तस्मात्पूरुष उच्यते
kṣetrajñaḥ kṣetravijñānād ekatvātkevalaḥ smṛtaḥ yasmātpuryāṃ sa śete ca tasmātpūruṣa ucyate
He is the knower of the field because he knows the field; because of his oneness he is called the Solitary (kevala); and because he lies down in the city (purī), he is therefore called Pūruṣa.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.104
अनादित्वाच्च पूर्वत्वात् स्वयंभूरिति संस्मृतः याज्यत्वादुच्यते यज्ञः कविर् विक्रान्तदर्शनात्
anāditvācca pūrvatvāt svayaṃbhūriti saṃsmṛtaḥ yājyatvāducyate yajñaḥ kavir vikrāntadarśanāt
Because he is without beginning and because he is prior, he is remembered as Self-existent; because he is to be worshipped with offerings he is called Yajña; (he is) Kavi because his seeing strides far.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 70.105
क्रमणः क्रमणीयत्वात् पालकश्चापि पालनात् आदित्यसंज्ञः कपिलो ह्य् अग्रजो ऽग्निरिति स्मृतः
kramaṇaḥ kramaṇīyatvāt pālakaścāpi pālanāt ādityasaṃjñaḥ kapilo hy agrajo 'gniriti smṛtaḥ
He is Kramaṇa because he is to be stepped through, and Pālaka because of protecting; bearing the name Āditya, he is tawny (kapila), and being first-born he is called Agni.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 70.106
हिरण्यमस्य गर्भो ऽभूद् धिरण्यस्यापि गर्भजः तस्माद्धिरण्यगर्भत्वं पुराणे ऽस्मिन्निरुच्यते
hiraṇyamasya garbho 'bhūd dhiraṇyasyāpi garbhajaḥ tasmāddhiraṇyagarbhatvaṃ purāṇe 'sminnirucyate
Gold was his womb, and he was also born from the womb of gold; therefore his being Hiraṇyagarbha is explained in this Purāṇa.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.107
स्वयंभुवो ऽपि वृत्तस्य कालो विश्वात्मनस्तु यः न शक्यः परिसंख्यातुम् अपि वर्षशतैरपि
svayaṃbhuvo 'pi vṛttasya kālo viśvātmanastu yaḥ na śakyaḥ parisaṃkhyātum api varṣaśatairapi
But the time that has elapsed of the Self-existent, the Self of the universe, cannot be fully counted even in hundreds of years.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.108
कालसंख्याविवृत्तस्य परार्धो ब्रह्मणः स्मृतः तावच्छेषो ऽस्य कालो ऽन्यस् तस्यान्ते प्रतिसृज्यते
kālasaṃkhyāvivṛttasya parārdho brahmaṇaḥ smṛtaḥ tāvaccheṣo 'sya kālo 'nyas tasyānte pratisṛjyate
Of (Brahmā), whose (measure) has rolled by in the reckoning of time, a parārdha is declared; as much again remains as his other (half of) time, and at its end (the universe) is dissolved.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 70.109
कोटिकोटिसहस्राणि अहर्भूतानि यानि वै समतीतानि कल्पानां तावच्छेषाः परे तु ये यस्त्वयं वर्तते कल्पो वाराहस्तं निबोधत
koṭikoṭisahasrāṇi aharbhūtāni yāni vai samatītāni kalpānāṃ tāvaccheṣāḥ pare tu ye yastvayaṃ vartate kalpo vārāhastaṃ nibodhata
Thousands of ten-millions upon ten-millions of kalpas, which have been (his) days, have wholly passed; as many are those remaining hereafter. Know that this kalpa which is now running is the Vārāha (kalpa).
AI translation rendered from the Sanskrit, not a published edition
LiP 70.110
प्रथमः सांप्रतस्तेषां कल्पो ऽयं वर्तते द्विजाः यस्मिन्स्वायंभुवाद्यास्तु मनवस्ते चतुर्दश
prathamaḥ sāṃpratasteṣāṃ kalpo 'yaṃ vartate dvijāḥ yasminsvāyaṃbhuvādyāstu manavaste caturdaśa
This present kalpa, O twice-born ones, is the first of them and is now running, in which there are those fourteen Manus beginning with Svāyaṃbhuva.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.111
अतीता वर्तमानाश् च भविष्या ये च वै पुनः तैरियं पृथिवी सर्वा सप्तद्वीपा सपर्वता
atītā vartamānāś ca bhaviṣyā ye ca vai punaḥ tairiyaṃ pṛthivī sarvā saptadvīpā saparvatā
Those who are past, those present, and again those who are to come — by them this whole earth, with its seven continents and its mountains,
AI translation rendered from the Sanskrit, not a published edition
LiP 70.112
पूर्णं युगसहस्रं वै परिपाल्या महेश्वरैः प्रजाभिस्तपसा चैव तेषां शृणुत विस्तरम्
pūrṇaṃ yugasahasraṃ vai paripālyā maheśvaraiḥ prajābhistapasā caiva teṣāṃ śṛṇuta vistaram
is to be protected for a full thousand yugas by the great lords, together with (their) progeny and by austerity; hear (now) the detailed account of them.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.113
मन्वन्तरेण चैकेन सर्वाण्येवान्तराणि च कथितानि भविष्यन्ति कल्पः कल्पेन चैव हि
manvantareṇa caikena sarvāṇyevāntarāṇi ca kathitāni bhaviṣyanti kalpaḥ kalpena caiva hi
And by (describing) one manvantara all the (other) intervals are told as well, and (so) one kalpa by (the description of) another kalpa.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.114
अतीतानि च कल्पानि सोदर्काणि सहान्वयैः अनागतेषु तद्वच्च तर्कः कार्यो विजानता
atītāni ca kalpāni sodarkāṇi sahānvayaiḥ anāgateṣu tadvacca tarkaḥ kāryo vijānatā
And the past kalpas, with their outcomes and with their successions — likewise regarding those yet to come the inference is to be made by one who understands.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.115
आपो ह्यग्रे समभवन् नष्टे च पृथिवीतले शान्ततारैकनीरे ऽस्मिन् न प्राज्ञायत किंचन
āpo hyagre samabhavan naṣṭe ca pṛthivītale śāntatāraikanīre 'smin na prājñāyata kiṃcana
For in the beginning, when the surface of the earth had perished, the waters came into being; in this single sheet of water, with the stars stilled, nothing at all was discernible.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.116
एकार्णवे तदा तस्मिन् नष्टे स्थावरजङ्गमे तदा भवति वै ब्रह्मा सहस्राक्षः सहस्रपात्
ekārṇave tadā tasmin naṣṭe sthāvarajaṅgame tadā bhavati vai brahmā sahasrākṣaḥ sahasrapāt
Then, in that single ocean, when the moving and the unmoving had perished, Brahmā comes to be, thousand-eyed and thousand-footed,
AI translation rendered from the Sanskrit, not a published edition
LiP 70.117
सहस्रशीर्षा पुरुषो रुक्मवर्णस् त्वतीन्द्रियः ब्रह्मा नारायणाख्यस्तु सुष्वाप सलिले तदा
sahasraśīrṣā puruṣo rukmavarṇas tvatīndriyaḥ brahmā nārāyaṇākhyastu suṣvāpa salile tadā
a thousand-headed Puruṣa, of golden hue, beyond the senses; and Brahmā, called Nārāyaṇa, slept then upon the water.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.118
सत्त्वोद्रेकात्प्रबुद्धस्तु शून्यं लोकमुदैक्षत इमं चोदाहरन्त्यत्र श्लोकं नारायणं प्रति
sattvodrekātprabuddhastu śūnyaṃ lokamudaikṣata imaṃ codāharantyatra ślokaṃ nārāyaṇaṃ prati
But awakened by the preponderance of sattva, he looked upon the empty world; and here they quote this verse concerning Nārāyaṇa:
AI translation rendered from the Sanskrit, not a published edition
LiP 70.119
आपो नाराश् च सूनव इत्यपां नाम शुश्रुमः आपूर्य ताभिर् अयनं कृतवानात्मनो यतः
āpo nārāś ca sūnava ityapāṃ nāma śuśrumaḥ āpūrya tābhir ayanaṃ kṛtavānātmano yataḥ
"The waters are nārāḥ, the sons (of Nara)" — thus have we heard the name of the waters; since, having filled (himself) with them, he made his abode (ayana) of them,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 70.120
अप्सु शेते यतस्तस्मात् ततो नारायणः स्मृतः चतुर्युगसहस्रस्य नैशं कालम् उपास्यतः
apsu śete yatastasmāt tato nārāyaṇaḥ smṛtaḥ caturyugasahasrasya naiśaṃ kālam upāsyataḥ
and since he lies in the waters, therefore he is called Nārāyaṇa; (he) passes the night-time of a thousand fourfold-yugas.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.121
शर्वर्यन्ते प्रकुरुते ब्रह्मत्वं सर्गकारणात् ब्रह्मा तु सलिले तस्मिन् वायुर्भूत्वा समाचरत्
śarvaryante prakurute brahmatvaṃ sargakāraṇāt brahmā tu salile tasmin vāyurbhūtvā samācarat
At the end of the night he takes on brahmā-hood for the sake of creation; and Brahmā, becoming wind, moved about upon that water,
AI translation rendered from the Sanskrit, not a published edition
LiP 70.122
निशायामिव खद्योतः प्रावृट्काले ततस्तु सः ततस् तु सलिले तस्मिन् विज्ञायान्तर्गतां महीम्
niśāyāmiva khadyotaḥ prāvṛṭkāle tatastu saḥ tatas tu salile tasmin vijñāyāntargatāṃ mahīm
like a firefly at night in the rainy season. Then, in that water, having come to know the earth to have gone within,
AI translation rendered from the Sanskrit, not a published edition
LiP 70.123
अनुमानाद् असंमूढो भूमेरुद्धरणं पुनः अकरोत्स तनूमन्यां कल्पादिषु यथापुरा
anumānād asaṃmūḍho bhūmeruddharaṇaṃ punaḥ akarotsa tanūmanyāṃ kalpādiṣu yathāpurā
unbewildered, by inference, he set about the raising up of the earth once more; he made for himself another body, as formerly at the beginnings of kalpas.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.124
ततो महात्मा भगवान् दिव्यरूपम् अचिन्तयत् सलिलेनाप्लुतां भूमिं दृष्ट्वा स तु समन्ततः
tato mahātmā bhagavān divyarūpam acintayat salilenāplutāṃ bhūmiṃ dṛṣṭvā sa tu samantataḥ
Then the great-souled Lord, seeing the earth flooded with water on every side, bethought himself of a divine form:
AI translation rendered from the Sanskrit, not a published edition
LiP 70.125
किंनु रूपमहं कृत्वा उद्धरेयं महीमिमाम् जलक्रीडानुसदृशं वाराहं रूपमाविशत्
kiṃnu rūpamahaṃ kṛtvā uddhareyaṃ mahīmimām jalakrīḍānusadṛśaṃ vārāhaṃ rūpamāviśat
"By assuming what form indeed shall I raise up this earth?" — (and) he entered the boar's form, suited to sport in the water,
AI translation rendered from the Sanskrit, not a published edition
LiP 70.126
अधृष्यं सर्वभूतानां वाङ्मयं ब्रह्मसंज्ञितम् पृथिव्युद्धरणार्थाय प्रविवेश रसातलम्
adhṛṣyaṃ sarvabhūtānāṃ vāṅmayaṃ brahmasaṃjñitam pṛthivyuddharaṇārthāya praviveśa rasātalam
unassailable by all beings, made of speech, named brahman; and for the purpose of raising up the earth he entered Rasātala.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.127
अद्भिः संछादितां भूमिं स तामाशु प्रजापतिः उपगम्योज्जहारैनाम् आपश्चापि समाविशत्
adbhiḥ saṃchāditāṃ bhūmiṃ sa tāmāśu prajāpatiḥ upagamyojjahārainām āpaścāpi samāviśat
That Prajāpati, drawing near, quickly lifted up that earth which was covered over by the waters; and the waters too entered (their places) —
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 70.128
सामुद्रा वै समुद्रेषु नादेयाश् च नदीषु च रसातलतले मग्नां रसातलपुटे गताम्
sāmudrā vai samudreṣu nādeyāś ca nadīṣu ca rasātalatale magnāṃ rasātalapuṭe gatām
The sea-born (waters remained) in the seas and the river-waters in the rivers; (but the earth) had sunk to the floor of Rasātala, gone into the hollow of Rasātala.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 70.129
प्रभुर्लोकहितार्थाय दंष्ट्रयाभ्युज्जहार गाम् ततः स्वस्थानमानीय पृथिवीं पृथिवीधरः
prabhurlokahitārthāya daṃṣṭrayābhyujjahāra gām tataḥ svasthānamānīya pṛthivīṃ pṛthivīdharaḥ
The Lord, for the welfare of the worlds, lifted the earth up with his tusk; then the upholder of the earth, having brought the earth back to its own place,
AI translation rendered from the Sanskrit, not a published edition
LiP 70.130
मुमोच पूर्ववद् असौ धारयित्वा धराधरः तस्योपरि जलौघस्य महती नौरिव स्थिता
mumoca pūrvavad asau dhārayitvā dharādharaḥ tasyopari jalaughasya mahatī nauriva sthitā
released it as before; and the bearer of the earth, having held it, (it) stood upon that flood of water like a great ship.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.131
तत्समा ह्युरुदेहत्वान् न मही याति संप्लवम् तत उत्क्षिप्य तां देवो जगतः स्थापनेच्छया
tatsamā hyurudehatvān na mahī yāti saṃplavam tata utkṣipya tāṃ devo jagataḥ sthāpanecchayā
For being equal to it (in extent), because of her vast body, the earth does not go under in the flood. Then the god, lifting her up, with the wish to establish the world,
AI translation rendered from the Sanskrit, not a published edition
LiP 70.132
पृथिव्याः प्रविभागाय मनश्चक्रे ऽम्बुजेक्षणः पृथिवीं च समां कृत्वा पृथिव्यां सो ऽचिनोद् गिरीन्
pṛthivyāḥ pravibhāgāya manaścakre 'mbujekṣaṇaḥ pṛthivīṃ ca samāṃ kṛtvā pṛthivyāṃ so 'cinod girīn
the lotus-eyed one set his mind to the dividing up of the earth; and having made the earth level, he heaped up mountains upon the earth.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.133
प्राक्सर्गे दह्यमाने तु तदा संवर्तकाग्निना तेनाग्निना विशीर्णास्ते पर्वता भूरिविस्तराः
prāksarge dahyamāne tu tadā saṃvartakāgninā tenāgninā viśīrṇāste parvatā bhūrivistarāḥ
But when, in the former creation, (all) was being burnt by the fire of dissolution, by that fire those mountains of wide extent were shattered.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.134
शैत्यादेकार्णवे तस्मिन् वायुना तेन संहताः निषिक्ता यत्र यत्रासंस् तत्र तत्राचलाभवन्
śaityādekārṇave tasmin vāyunā tena saṃhatāḥ niṣiktā yatra yatrāsaṃs tatra tatrācalābhavan
Through cold, in that single ocean, they were compacted together by that wind; wherever they were deposited, there they became mountains (acala).
AI translation rendered from the Sanskrit, not a published edition
LiP 70.135
तदाचलत्वाद् अचलाः पर्वभिः पर्वताः स्मृताः गिरयो हि निगीर्णत्वाच् छयानत्वाच्छिलोच्चयाः
tadācalatvād acalāḥ parvabhiḥ parvatāḥ smṛtāḥ girayo hi nigīrṇatvāc chayānatvācchiloccayāḥ
Hence, from their not moving, they are 'acalas'; from their joints they are called 'parvatas'; mountains (giri) indeed from their having been swallowed, and 'rock-heaps' from their lying (there).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 70.136
ततस्तेषु विकीर्णेषु कोटिशो हि गिरिष्वथ विश्वकर्मा विभजते कल्पादिषु पुनः पुनः
tatasteṣu vikīrṇeṣu koṭiśo hi giriṣvatha viśvakarmā vibhajate kalpādiṣu punaḥ punaḥ
Then, when those mountains lie scattered by the crores, Viśvakarman apportions (them) again and again at the beginnings of the kalpas.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.137
ससमुद्रामिमां पृथ्वीं सप्तद्वीपां सपर्वताम् भूराद्यांश् चतुरो लोकान् पुनः सो ऽथ व्यकल्पयत्
sasamudrāmimāṃ pṛthvīṃ saptadvīpāṃ saparvatām bhūrādyāṃś caturo lokān punaḥ so 'tha vyakalpayat
And then he again arranged this earth with its oceans, its seven continents and its mountains, and the four worlds beginning with Bhūr.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.138
लोकान् प्रकल्पयित्वाथ प्रजासर्गं ससर्ज ह ब्रह्मा स्वयंभूर्भगवान् सिसृक्षुर्विविधाः प्रजाः
lokān prakalpayitvātha prajāsargaṃ sasarja ha brahmā svayaṃbhūrbhagavān sisṛkṣurvividhāḥ prajāḥ
Then, having arranged the worlds, the self-existent Lord Brahmā, desiring to create manifold creatures, sent forth the creation of beings.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.139
ससर्ज सृष्टिं तद्रूपां कल्पादिषु यथापुरा तस्याभिध्यायतः सर्गं तथा वै बुद्धिपूर्वकम्
sasarja sṛṣṭiṃ tadrūpāṃ kalpādiṣu yathāpurā tasyābhidhyāyataḥ sargaṃ tathā vai buddhipūrvakam
He sent forth a creation of that same form as before at the beginnings of the kalpas; and as he meditated on the creation, it was preceded by intellect.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.140
बुद्ध्याश् च समकाले वै प्रादुर्भूतस् तमोमयः तमोमोहो महामोहस् तामिस्रश्चान्धसंज्ञितः
buddhyāś ca samakāle vai prādurbhūtas tamomayaḥ tamomoho mahāmohas tāmisraścāndhasaṃjñitaḥ
And simultaneously with intellect there appeared that which consists of darkness: delusion of darkness, great delusion, gloom, and that named blindness.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.141
अविद्या पञ्चपर्वैषा प्रादुर्भूता महात्मनः पञ्चधावस्थितः सर्गो ध्यायतः सो ऽभिमानिनः
avidyā pañcaparvaiṣā prādurbhūtā mahātmanaḥ pañcadhāvasthitaḥ sargo dhyāyataḥ so 'bhimāninaḥ
This ignorance of five joints appeared from the great-souled one; the creation of that meditating, self-conceiving one stood in five ways.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 70.142
संवृतस्तमसा चैव बीजाङ्कुरवदावृतः बहिरन्तश्चाप्रकाशस् तब्धो निःसंज्ञ एव च
saṃvṛtastamasā caiva bījāṅkuravadāvṛtaḥ bahirantaścāprakāśas tabdho niḥsaṃjña eva ca
Enveloped by darkness, covered over like a sprout within a seed, unilluminated without and within, stiff, and devoid of consciousness—
AI translation rendered from the Sanskrit, not a published edition
LiP 70.143
यस्मात्तेषां वृता बुद्धिर् दुःखानि करणानि च तस्मात्ते संवृतात्मानो नगा मुख्याः प्रकीर्तिताः
yasmātteṣāṃ vṛtā buddhir duḥkhāni karaṇāni ca tasmātte saṃvṛtātmāno nagā mukhyāḥ prakīrtitāḥ
since their intellect, their sufferings and their organs are covered over, therefore they, whose selves are enveloped, are declared to be the trees, the 'chief' ones.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 70.144
मुख्यसर्गं तथाभूतं दृष्ट्वा ब्रह्मा ह्यसाधकम् अप्रसन्नमनाः सो ऽथ ततो ऽन्यं सो ह्यमन्यत
mukhyasargaṃ tathābhūtaṃ dṛṣṭvā brahmā hyasādhakam aprasannamanāḥ so 'tha tato 'nyaṃ so hyamanyata
Seeing that the chief creation, being of that kind, was ineffective, Brahmā, his mind not pleased, then thought of another after it.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.145
तस्याभिध्यायतश्चैव तिर्यक्स्रोता ह्यवर्तत तस्मात् तिर्यक्प्रवृत्तः स तिर्यक्स्रोतास् ततः स्मृतः
tasyābhidhyāyataścaiva tiryaksrotā hyavartata tasmāt tiryakpravṛttaḥ sa tiryaksrotās tataḥ smṛtaḥ
And as he meditated, the 'sideways-flowing' (creation) came about; because it proceeds sideways, it is therefore called 'sideways-flowing'.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.146
पश्वादयस्ते विख्याता उत्पथग्राहिणो द्विजाः तस्याभिध्यायतो ऽन्यं वै सात्त्विकः समवर्तत
paśvādayaste vikhyātā utpathagrāhiṇo dvijāḥ tasyābhidhyāyato 'nyaṃ vai sāttvikaḥ samavartata
These are known as the animals and the rest, who take the wrong path, O twice-born ones. As he meditated, another, of the nature of sattva, came about.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.147
ऊर्ध्वस्रोतास्तृतीयस्तु स वै चोर्ध्वं व्यवस्थितः यस्मात्प्रवर्तते चोर्ध्वम् ऊर्ध्वस्रोतास्ततः स्मृतः
ūrdhvasrotāstṛtīyastu sa vai cordhvaṃ vyavasthitaḥ yasmātpravartate cordhvam ūrdhvasrotāstataḥ smṛtaḥ
The third is the 'upward-flowing', and it is established upward; since it proceeds upward, it is therefore called 'upward-flowing'.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.148
ते सुखप्रीतिबहुला बहिरन्तश् च संवृताः प्रकाशा बहिरन्तश् च ऊर्ध्वस्रोतोभवाः स्मृताः
te sukhaprītibahulā bahirantaś ca saṃvṛtāḥ prakāśā bahirantaś ca ūrdhvasrotobhavāḥ smṛtāḥ
They abound in pleasure and joy, enclosed outside and within, and luminous outside and within: such are said to be the beings arisen from the upward stream.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.149
ते सत्त्वस्य च योगेन सृष्टाः सत्त्वोद्भवाः स्मृताः ऊर्ध्वस्रोतास्तृतीयो वै देवसर्गस्तु स स्मृतः
te sattvasya ca yogena sṛṣṭāḥ sattvodbhavāḥ smṛtāḥ ūrdhvasrotāstṛtīyo vai devasargastu sa smṛtaḥ
They were created through the conjunction of sattva, and are said to arise from sattva; this third (creation), the upward-streaming one, is said to be the creation of the gods.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.150
प्रकाशाद् बहिरन्तश् च ऊर्ध्वस्रोतोद्भवाः स्मृताः ते ऊर्ध्वस्रोतसो ज्ञेयास् तुष्टात्मानो बुधैः स्मृताः
prakāśād bahirantaś ca ūrdhvasrotodbhavāḥ smṛtāḥ te ūrdhvasrotaso jñeyās tuṣṭātmāno budhaiḥ smṛtāḥ
(They are) luminous outside and within, and are said to arise from the upward stream; they are to be known as the upward-streaming ones, said by the wise to be satisfied in themselves.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 70.151
ऊर्ध्वस्रोतःसु सृष्टेषु देवेषु वरदः प्रभुः प्रीतिमानभवद्ब्रह्मा ततो ऽन्यं सो ऽभ्यमन्यत
ūrdhvasrotaḥsu sṛṣṭeṣu deveṣu varadaḥ prabhuḥ prītimānabhavadbrahmā tato 'nyaṃ so 'bhyamanyata
When the gods of the upward stream had been created, the boon-granting lord Brahmā became pleased; then he had in mind another (creation).
AI translation rendered from the Sanskrit, not a published edition
LiP 70.152
ससर्ज सर्गमन्यं हि साधकं प्रभुरीश्वरः ततो ऽभिध्यायतस्तस्य सत्याभिध्यायिनस्तदा
sasarja sargamanyaṃ hi sādhakaṃ prabhurīśvaraḥ tato 'bhidhyāyatastasya satyābhidhyāyinastadā
For the lord, the ruler, emitted yet another creation, the effective one (sādhaka); then, as he meditated, meditating upon truth,
AI translation rendered from the Sanskrit, not a published edition
LiP 70.153
प्रादुरासीत्तदा व्यक्ताद् अर्वाक्स्रोतास्तु साधकः यस्माद् अर्वाङ्न्यवर्तन्त ततो ऽर्वाक्स्रोतसस् तु ते
prādurāsīttadā vyaktād arvāksrotāstu sādhakaḥ yasmād arvāṅnyavartanta tato 'rvāksrotasas tu te
then from the manifest there appeared the downward stream, the effective (creation); because they turned downward, they are therefore the downward-streaming ones.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.154
ते च प्रकाशबहुलास् तमःपृक्ता रजो ऽधिकाः तस्मात्ते दुःखबहुला भूयोभूयश् च कारिणः
te ca prakāśabahulās tamaḥpṛktā rajo 'dhikāḥ tasmātte duḥkhabahulā bhūyobhūyaś ca kāriṇaḥ
And they abound in light, are mixed with tamas, and have rajas in excess; therefore they abound in suffering and act again and again.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.155
संवृता बहिरन्तश् च मनुष्याः साधकाश् च ते
saṃvṛtā bahirantaś ca manuṣyāḥ sādhakāś ca te
Enclosed outside and within, they are humans and effective ones (sādhakas).
AI translation rendered from the Sanskrit, not a published edition
LiP 70.156
लक्षणैस्तारकाद्यैस्ते ह्य् अष्टधा तु व्यवस्थिताः
lakṣaṇaistārakādyaiste hy aṣṭadhā tu vyavasthitāḥ
By their marks, beginning with the pupil of the eye, they are indeed arranged in eight ways.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 70.157
सिद्धात्मानो मनुष्यास्ते गन्धर्वसहधर्मिणः इत्येष तैजसः सर्गो ह्य् अर्वाक्स्रोतःप्रकीर्तितः
siddhātmāno manuṣyāste gandharvasahadharmiṇaḥ ityeṣa taijasaḥ sargo hy arvāksrotaḥprakīrtitaḥ
Those humans, accomplished in themselves, share the same character as the gandharvas. Thus this is the fiery creation, proclaimed as the downward stream.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.158
पञ्चमो ऽनुग्रहः सर्गश् चतुर्धा तु व्यवस्थितः विपर्ययेण शक्त्या च सिद्ध्या तुष्ट्या तथैव च
pañcamo 'nugrahaḥ sargaś caturdhā tu vyavasthitaḥ viparyayeṇa śaktyā ca siddhyā tuṣṭyā tathaiva ca
The fifth is the creation of grace (anugraha), and it is arranged in four ways: by inversion, by power, by accomplishment, and likewise by contentment.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.159
स्थावरेषु विपर्यासस् तिर्यग्योनिषु शक्तितः सिद्धात्मानो मनुष्यास्तु ऋषिदेवेषु कृत्स्नशः
sthāvareṣu viparyāsas tiryagyoniṣu śaktitaḥ siddhātmāno manuṣyāstu ṛṣideveṣu kṛtsnaśaḥ
Among immobile things there is inversion; among animal births it is through power; and humans are accomplished in themselves; among seers and gods it is complete in every way.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 70.160
इत्येष प्राकृतः सर्गो वैकृतो नवमः स्मृतः भूतादिकानां भूतानां षष्ठः सर्गः स उच्यते
ityeṣa prākṛtaḥ sargo vaikṛto navamaḥ smṛtaḥ bhūtādikānāṃ bhūtānāṃ ṣaṣṭhaḥ sargaḥ sa ucyate
Thus this is the primary (prākṛta) creation; the ninth is held to be the secondary (vaikṛta) one. That is called the sixth creation, of the beings beginning with the elements.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 70.161
निवृत्तं वर्तमानं च तेषां जानन्ति वै पुनः भूतादिकानां भूतानां सप्तमः सर्ग एव च
nivṛttaṃ vartamānaṃ ca teṣāṃ jānanti vai punaḥ bhūtādikānāṃ bhūtānāṃ saptamaḥ sarga eva ca
And they know again both what has ceased and what is present for them; and the seventh is precisely the creation of the beings beginning with the elements.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 70.162
ते परिग्राहिणः सर्वे संविभागरताः पुनः स्वादनाश् चाप्यशीलाश् च ज्ञेया भूतादिकाश् च ते
te parigrāhiṇaḥ sarve saṃvibhāgaratāḥ punaḥ svādanāś cāpyaśīlāś ca jñeyā bhūtādikāś ca te
They are all acquisitive, and again fond of sharing out; they are also to be known as tasters (of enjoyments) and as lacking good conduct — such are those beginning with the elements.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 70.163
विपर्ययेण भूतादिर् अशक्त्या च व्यवस्थितः प्रथमो महतः सर्गो विज्ञेयो ब्रह्मणः स्मृतः
viparyayeṇa bhūtādir aśaktyā ca vyavasthitaḥ prathamo mahataḥ sargo vijñeyo brahmaṇaḥ smṛtaḥ
The elemental origin (ahaṃkāra) stands established through inversion and through lack of power; the first creation is to be known as that of mahat, said to belong to Brahmā.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 70.164
तन्मात्राणां द्वितीयस्तु भूतसर्गः स उच्यते वैकारिकस्तृतीयस्तु सर्ग ऐन्द्रियकः स्मृतः
tanmātrāṇāṃ dvitīyastu bhūtasargaḥ sa ucyate vaikārikastṛtīyastu sarga aindriyakaḥ smṛtaḥ
The second is that of the subtle elements (tanmātras); it is called the creation of the elements. The third is the modificatory one, said to be the creation of the sense-faculties.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.165
इत्येष प्राकृतः सर्गः सम्भूतो बुद्धिपूर्वकः मुख्यसर्गश्चतुर्थश् च मुख्या वै स्थावराः स्मृताः
ityeṣa prākṛtaḥ sargaḥ sambhūto buddhipūrvakaḥ mukhyasargaścaturthaś ca mukhyā vai sthāvarāḥ smṛtāḥ
Thus this primary creation came to be, preceded by intelligence. And the fourth is the chief creation; the immobile beings are said to be the 'chief' ones.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.166
ततो ऽर्वाक्स्रोतसां सर्गः सप्तमः स तु मानुषः अष्टमो ऽनुग्रहः सर्गः सात्त्विकस्तामसश् च सः
tato 'rvāksrotasāṃ sargaḥ saptamaḥ sa tu mānuṣaḥ aṣṭamo 'nugrahaḥ sargaḥ sāttvikastāmasaś ca saḥ
Then, seventh, is the creation of the downward-streaming ones, which is the human one; the eighth is the creation of grace, and it is both sāttvika and tāmasa.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.167
पञ्चैते वैकृताः सर्गाः प्राकृतास्तु त्रयः स्मृताः प्राकृतो वैकृतश्चैव कौमारो नवमः स्मृतः
pañcaite vaikṛtāḥ sargāḥ prākṛtāstu trayaḥ smṛtāḥ prākṛto vaikṛtaścaiva kaumāro navamaḥ smṛtaḥ
These five are the secondary creations, while three are said to be primary; the ninth, the Kumāra creation, is said to be both primary and secondary.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.168
अबुद्धिपूर्वकाः सर्गाः प्राकृतास्तु त्रयः स्मृताः बुद्धिपूर्वं प्रवर्तन्ते षट् पुनर्ब्रह्मणस्तु ते
abuddhipūrvakāḥ sargāḥ prākṛtāstu trayaḥ smṛtāḥ buddhipūrvaṃ pravartante ṣaṭ punarbrahmaṇastu te
The three Prākṛta creations are said to be without prior intelligence (unconscious); but the six creations of Brahmā proceed with intelligence preceding them.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.169
विस्तरानुग्रहः सर्गः कीर्त्यमानो निबोधत चतुर्धावस्थितः सो ऽथ सर्वभूतेषु कृत्स्नशः
vistarānugrahaḥ sargaḥ kīrtyamāno nibodhata caturdhāvasthitaḥ so 'tha sarvabhūteṣu kṛtsnaśaḥ
Learn now of the creation (called) 'the favour of expansion', as it is being recounted; it stands in fourfold form, wholly, in all beings.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 70.170
इत्येते प्राकृताश्चैव वैकृताश् च नव स्मृताः परस्परानुरक्ताश् च कारणैश् च बुधैः स्मृताः
ityete prākṛtāścaiva vaikṛtāś ca nava smṛtāḥ parasparānuraktāś ca kāraṇaiś ca budhaiḥ smṛtāḥ
Thus these nine are declared to be both prākṛta (from primal nature) and vaikṛta (modified); and by the wise they are said to be mutually attached and (linked) by causes.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 70.171
अग्रे ससर्ज वै ब्रह्मा मानसानात्मनः समान् ऋभुः सनत्कुमारश् च द्वावेतावूर्ध्वरेतसौ
agre sasarja vai brahmā mānasānātmanaḥ samān ṛbhuḥ sanatkumāraś ca dvāvetāvūrdhvaretasau
First Brahmā created out of his mind (sons) equal to himself: Ṛbhu and Sanatkumāra — these two whose seed goes upward (celibates).
AI translation rendered from the Sanskrit, not a published edition
LiP 70.172
पूर्वोत्पन्नौ पुरा तेभ्यः सर्वेषामपि पूर्वजौ व्यतीते त्वष्टमे कल्पे पुराणौ लोकसाक्षिणौ
pūrvotpannau purā tebhyaḥ sarveṣāmapi pūrvajau vyatīte tvaṣṭame kalpe purāṇau lokasākṣiṇau
These two were produced first of old, born before all the others, in the eighth Kalpa that had passed away — ancient ones, witnesses of the world.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.173
तौ वाराहे तु भूर्लोके तेजः संक्षिप्य धिष्ठितौ तावुभौ मोक्षकर्माणाव् आरोप्यात्मानमात्मनि
tau vārāhe tu bhūrloke tejaḥ saṃkṣipya dhiṣṭhitau tāvubhau mokṣakarmāṇāv āropyātmānamātmani
But in the Vārāha (Kalpa) those two abide in the earth-world, having contracted their radiance — both of them engaged in the work of liberation, having placed the self upon the self.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.174
प्रजां धर्मं च कामं च त्यक्त्वा वैराग्यमास्थितौ यथोत्पन्नस्तथैवेह कुमारः स इहोच्यते
prajāṃ dharmaṃ ca kāmaṃ ca tyaktvā vairāgyamāsthitau yathotpannastathaiveha kumāraḥ sa ihocyate
Having abandoned offspring, dharma, and desire, the two are established in dispassion. Since he remains here just as he was born, he is called Kumāra (boy) here.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.175
तस्मात् सनत्कुमारेति नामास्येह प्रकीर्तितम् सनन्दं सनकं चैव विद्वांसं च सनातनम्
tasmāt sanatkumāreti nāmāsyeha prakīrtitam sanandaṃ sanakaṃ caiva vidvāṃsaṃ ca sanātanam
Therefore his name here is proclaimed as "Sanatkumāra." (And Brahmā created) Sananda and Sanaka, and the learned Sanātana.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.176
विज्ञानेन निवृत्तास्ते व्यवर्तन्त महौजसः संबुद्धाश्चैव नानात्वे अप्रवृत्ताश् च योगिनः
vijñānena nivṛttāste vyavartanta mahaujasaḥ saṃbuddhāścaiva nānātve apravṛttāś ca yoginaḥ
Those of great vigour, turned back by (their) knowledge, withdrew; fully awakened and not engaging in multiplicity, they were yogins.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.177
असृष्ट्वैव प्रजासर्गं प्रतिसर्गं गताः पुनः ततस्तेषु व्यतीतेषु ततो ऽन्यान् साधकान् सुतान्
asṛṣṭvaiva prajāsargaṃ pratisargaṃ gatāḥ punaḥ tatasteṣu vyatīteṣu tato 'nyān sādhakān sutān
Without creating any progeny at all, they went back again to (the state of) dissolution. Then, when they had passed away, (Brahmā created) other sons, capable of accomplishing (the work).
AI translation rendered from the Sanskrit, not a published edition
LiP 70.178
मानसानसृजद्ब्रह्मा पुनः स्थानाभिमानिनः आ भूतसम्प्लवावस्था यैरियं विधृता मही
mānasānasṛjadbrahmā punaḥ sthānābhimāninaḥ ā bhūtasamplavāvasthā yairiyaṃ vidhṛtā mahī
Brahmā again created mind-born (sons) who identify themselves with (their) stations, by whom this earth is upheld until the condition of the deluge of beings.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.179
आपो ऽग्निं पृथिवीं वायुम् अन्तरिक्षं दिवं तथा समुद्रांश् च नदीश्चैव तथा शैलवनस्पतीन्
āpo 'gniṃ pṛthivīṃ vāyum antarikṣaṃ divaṃ tathā samudrāṃś ca nadīścaiva tathā śailavanaspatīn
(He created) the waters, fire, earth, wind, the mid-region and likewise the sky, the oceans and the rivers, and likewise the mountains and the trees,
AI translation rendered from the Sanskrit, not a published edition
LiP 70.180
ओषधीनां तथात्मानो वल्लीनां वृक्षवीरुधाम् लताः काष्ठाः कलाश्चैव मुहूर्ताः संधिरात्र्यहान्
oṣadhīnāṃ tathātmāno vallīnāṃ vṛkṣavīrudhām latāḥ kāṣṭhāḥ kalāścaiva muhūrtāḥ saṃdhirātryahān
likewise the presiding selves of herbs, of creepers, of trees and shrubs; the lines (of vines?), the kāṣṭhās and the kalās, the muhūrtas, the twilights, nights and days,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 70.181
अर्धमासांश् च मासांश् च अयनाब्दयुगानि च स्थानाभिमानिनः सर्वे स्थानाख्याश्चैव ते स्मृताः
ardhamāsāṃś ca māsāṃś ca ayanābdayugāni ca sthānābhimāninaḥ sarve sthānākhyāścaiva te smṛtāḥ
the half-months and the months, the solstitial courses, years and yugas — all these identify themselves with (their) stations and are called by the names of those stations.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.182
देवानृषींश् च महतो गदतस्तान् निबोधत मरीचिभृग्वङ्गिरसं पुलस्त्यं पुलहं क्रतुम्
devānṛṣīṃś ca mahato gadatastān nibodhata marīcibhṛgvaṅgirasaṃ pulastyaṃ pulahaṃ kratum
Learn of the gods and the great sages as I recount them: Marīci, Bhṛgu, Aṅgiras, Pulastya, Pulaha, Kratu,
AI translation rendered from the Sanskrit, not a published edition
LiP 70.183
दक्षमत्रिं वसिष्ठं च सो ऽसृजन्मानसान् नव नव ब्रह्माण इत्येते पुराणे निश्चयं गताः
dakṣamatriṃ vasiṣṭhaṃ ca so 'sṛjanmānasān nava nava brahmāṇa ityete purāṇe niścayaṃ gatāḥ
Dakṣa, Atri and Vasiṣṭha — these nine he created from his mind; these nine are established in the Purāṇa as Brahmās.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.184
तेषां ब्रह्मात्मकानां वै सर्वेषां ब्रह्मवादिनाम् स्थानानि कल्पयामास पूर्ववत्पद्मसंभवः
teṣāṃ brahmātmakānāṃ vai sarveṣāṃ brahmavādinām sthānāni kalpayāmāsa pūrvavatpadmasaṃbhavaḥ
For all of these, who are of the nature of Brahman and speakers of Brahman, the lotus-born one appointed stations as before.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.185
ततो ऽसृजच्च संकल्पं धर्मं चैव सुखावहम् सो ऽसृजद् व्यवसायात्तु धर्मं देवो महेश्वरः
tato 'sṛjacca saṃkalpaṃ dharmaṃ caiva sukhāvaham so 'sṛjad vyavasāyāttu dharmaṃ devo maheśvaraḥ
Then he created Saṃkalpa (resolve) and Dharma, which brings happiness. The god Maheśvara created Dharma out of determination,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 70.186
संकल्पं चैव संकल्पात् सर्वलोकपितामहः मानसश् च रुचिर्नाम विजज्ञे ब्रह्मणः प्रभोः
saṃkalpaṃ caiva saṃkalpāt sarvalokapitāmahaḥ mānasaś ca rucirnāma vijajñe brahmaṇaḥ prabhoḥ
and the grandfather of all the worlds (created) Saṃkalpa out of his resolve; and a mind-born (son) named Ruci was born of Brahmā the lord.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.187
प्राणाद्ब्रह्मासृजद्दक्षं चक्षुर्भ्यां च मरीचिनम् भृगुस्तु हृदयाज्जज्ञे ऋषिः सलिलजन्मनः
prāṇādbrahmāsṛjaddakṣaṃ cakṣurbhyāṃ ca marīcinam bhṛgustu hṛdayājjajñe ṛṣiḥ salilajanmanaḥ
Brahmā created Dakṣa from his breath, and Marīci from his two eyes; and Bhṛgu the sage was born from the heart of him who is born from the waters.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.188
शिरसो ऽङ्गिरसश्चैव श्रोत्रादत्रिं तथासृजत् पुलस्त्यं च तथोदानाद् व्यानाच्च पुलहं पुनः
śiraso 'ṅgirasaścaiva śrotrādatriṃ tathāsṛjat pulastyaṃ ca tathodānād vyānācca pulahaṃ punaḥ
And from (his) head (he created) Aṅgiras, and from (his) ear he thus created Atri, and from the upward breath (udāna) Pulastya, and again from the diffused breath (vyāna) Pulaha.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.189
समानजो वसिष्ठश् च अपानान्निर्ममे क्रतुम् इत्येते ब्रह्मणः पुत्रा दिव्या एकादशा स्मृताः
samānajo vasiṣṭhaś ca apānānnirmame kratum ityete brahmaṇaḥ putrā divyā ekādaśā smṛtāḥ
And Vasiṣṭha was born from the samāna breath, and from the downward breath (apāna) he fashioned Kratu; these are declared to be the eleven divine sons of Brahmā.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.190
धर्मादयः प्रथमजाः सर्वे ते ब्रह्मणः सुताः भृग्वादयस्तु ते सृष्टा नवैते ब्रह्मवादिनः
dharmādayaḥ prathamajāḥ sarve te brahmaṇaḥ sutāḥ bhṛgvādayastu te sṛṣṭā navaite brahmavādinaḥ
Dharma and the rest are the firstborn — all of them sons of Brahmā; but those beginning with Bhṛgu, these nine, were created (as) expounders of the Veda.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.191
गृहमेधिनः पुराणास् ते धर्मस् तैः सम्प्रवर्तितः तेषां द्वादश ते वंशा दिव्या देवगुणान्विताः
gṛhamedhinaḥ purāṇās te dharmas taiḥ sampravartitaḥ teṣāṃ dvādaśa te vaṃśā divyā devaguṇānvitāḥ
They were ancient householders; by them the dharma (of householdership) was set in motion. Theirs are those twelve lineages, divine, endowed with the qualities of gods.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.192
क्रियावन्तः प्रजावन्तो महर्षिभिर् अलंकृताः ऋभुः सनत्कुमारश् च द्वावेतावूर्ध्वरेतसौ
kriyāvantaḥ prajāvanto maharṣibhir alaṃkṛtāḥ ṛbhuḥ sanatkumāraś ca dvāvetāvūrdhvaretasau
(They were) performers of rites, possessed of offspring, adorned by great seers. Ṛbhu and Sanatkumāra — these two were of upward-flowing seed (celibate).
AI translation rendered from the Sanskrit, not a published edition
LiP 70.193
पूर्वोत्पन्नौ परं तेभ्यः सर्वेषामपि पूर्वजौ व्यतीते त्वष्टमे कल्पे पुराणौ लोकसाक्षिणौ
pūrvotpannau paraṃ tebhyaḥ sarveṣāmapi pūrvajau vyatīte tvaṣṭame kalpe purāṇau lokasākṣiṇau
These two were produced earlier, beyond those, being born before all of them; ancient, witnesses of the world, (born) when the eighth kalpa had passed.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.194
विराजेतामुभौ लोके तेजः संक्षिप्य धिष्ठितौ तावुभौ योगकर्माणाव् आरोप्यात्मानम् आत्मनि
virājetāmubhau loke tejaḥ saṃkṣipya dhiṣṭhitau tāvubhau yogakarmāṇāv āropyātmānam ātmani
Both shone forth in the world, standing firm, having drawn in their radiance; both of them, whose work was yoga, having placed the self within the self,
AI translation rendered from the Sanskrit, not a published edition
LiP 70.195
प्रजां धर्मं च कामं च त्यक्त्वा वैराग्यमास्थितौ यथोत्पन्नः स एवेह कुमारः स इहोच्यते
prajāṃ dharmaṃ ca kāmaṃ ca tyaktvā vairāgyamāsthitau yathotpannaḥ sa eveha kumāraḥ sa ihocyate
having abandoned offspring, dharma, and desire, remained fixed in dispassion. As he was born, just so is he (still) here — he is here called Kumāra (the youth).
AI translation rendered from the Sanskrit, not a published edition
LiP 70.196
तस्मात्सनत्कुमारेति नामास्येह प्रतिष्ठितम् ततो ऽभिध्यायतस्तस्य जज्ञिरे मानसाः प्रजाः
tasmātsanatkumāreti nāmāsyeha pratiṣṭhitam tato 'bhidhyāyatastasya jajñire mānasāḥ prajāḥ
Therefore his name here is established as Sanatkumāra. Then, as he meditated, mind-born progeny were born (to him).
AI translation rendered from the Sanskrit, not a published edition
LiP 70.197
तच्छरीरसमुत्पन्नैः कार्यैस्तैः कारणैः सह क्षेत्रज्ञाः समवर्तन्त गात्रेभ्यस्तस्य धीमतः
taccharīrasamutpannaiḥ kāryaistaiḥ kāraṇaiḥ saha kṣetrajñāḥ samavartanta gātrebhyastasya dhīmataḥ
With those effects arisen from his body, together with their causes, knowers of the field (embodied souls) came into being from the limbs of that wise one.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.198
ततो देवासुरपितॄन् मानुषांश् च चतुष्टयम् सिसृक्षुर् अम्भांस्येतानि स्वम् आत्मानम् अयूयुजत्
tato devāsurapitṝn mānuṣāṃś ca catuṣṭayam sisṛkṣur ambhāṃsyetāni svam ātmānam ayūyujat
Then, wishing to create the fourfold (set) — gods, asuras, ancestors, and men — he joined his own self to these waters.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 70.199
ततस्तु युञ्जतस्तस्य तमोमात्रसमुद्भवम् समभिध्यायतः सर्गं प्रयत्नेन प्रजापतेः
tatastu yuñjatastasya tamomātrasamudbhavam samabhidhyāyataḥ sargaṃ prayatnena prajāpateḥ
Then, as he yoked himself and meditated intently, with effort, upon a creation arising from the portion of darkness — that Prajāpati —
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 70.200
ततो ऽस्य जघनात्पूर्वम् असुरा जज्ञिरे सुताः असुः प्राणः स्मृतो विप्रास् तज्जन्मानस् ततो ऽसुराः
tato 'sya jaghanātpūrvam asurā jajñire sutāḥ asuḥ prāṇaḥ smṛto viprās tajjanmānas tato 'surāḥ
then first from his hip (or loins) the asuras were born as sons; 'asu' is remembered, O brahmins, as breath, and since they were born from that, they are asuras.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.201
यया सृष्टासुराः सर्वे तां तनुं स व्यपोहत सापविद्धा तनुस् तेन सद्यो रात्रिर् अजायत
yayā sṛṣṭāsurāḥ sarve tāṃ tanuṃ sa vyapohata sāpaviddhā tanus tena sadyo rātrir ajāyata
That body by which all the asuras were created, he cast off; and that body, being cast away by him, at once became night.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.202
सा तमोबहुला यस्मात् ततो रात्रिर्नियामिका आवृतास्तमसा रात्रौ प्रजास्तस्मात्स्वपन्त्युत
sā tamobahulā yasmāt tato rātrirniyāmikā āvṛtāstamasā rātrau prajāstasmātsvapantyuta
Since it was abundant in darkness, therefore night is the restrainer; and because creatures are enveloped by darkness at night, they therefore sleep.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.203
सृष्ट्वासुरांस्ततः सो वै तनुमन्यामगृह्णत अव्यक्तां सत्त्वबहुलां ततस्तां सो ऽभ्यपूजयत्
sṛṣṭvāsurāṃstataḥ so vai tanumanyāmagṛhṇata avyaktāṃ sattvabahulāṃ tatastāṃ so 'bhyapūjayat
Then, having created the asuras, he took on another body, unmanifest and abundant in sattva; and then he honoured that (body).
AI translation rendered from the Sanskrit, not a published edition
LiP 70.204
ततस्तां युञ्जतस् तस्य प्रियम् आसीत् प्रजापतेः ततो मुखात्समुत्पन्ना दीव्यतस्तस्य देवताः
tatastāṃ yuñjatas tasya priyam āsīt prajāpateḥ tato mukhātsamutpannā dīvyatastasya devatāḥ
Then, as that Prajāpati yoked himself to it, it was pleasing (to him); then, as he sported, the deities arose from his mouth.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.205
यतो ऽस्य दीव्यतो जातास् तेन देवाः प्रकीर्तिताः धातुर्दिविति यः प्रोक्तः क्रीडायां स विभाव्यते
yato 'sya dīvyato jātās tena devāḥ prakīrtitāḥ dhāturdiviti yaḥ proktaḥ krīḍāyāṃ sa vibhāvyate
Since they were born of him as he sported (dīvyat), by that they are called devas; the verbal root spoken of as 'div' is understood in the sense of play.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.206
यस्मात्तस्य तु दीव्यन्तो जज्ञिरे तेन देवताः देवान्सृष्ट्वाथ देवेशस् तनुमन्यामपद्यत
yasmāttasya tu dīvyanto jajñire tena devatāḥ devānsṛṣṭvātha deveśas tanumanyāmapadyata
Since, sporting, they were born of him, by that they are deities. Then, having created the gods, the lord of gods took on another body.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.207
उत्सृष्टा सा तनुस्तेन सद्यो ऽहः समजायत तस्मादहो धर्मयुक्तं देवताः समुपासते
utsṛṣṭā sā tanustena sadyo 'haḥ samajāyata tasmādaho dharmayuktaṃ devatāḥ samupāsate
That body, cast off by him, at once became day; therefore the deities attend upon day, which is joined with dharma.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.208
सत्त्वमात्रात्मिकामेव ततो ऽन्यां सो ऽभ्यमन्यत पितृवन्मन्यमानस्य पुत्रांस्तान्ध्यायतः प्रभोः
sattvamātrātmikāmeva tato 'nyāṃ so 'bhyamanyata pitṛvanmanyamānasya putrāṃstāndhyāyataḥ prabhoḥ
Then he conceived another (body), one made purely of sattva; and while the Lord was thinking of them as sons, regarding (himself) as a father—
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 70.209
पितरो ह्युपपक्षाभ्यां रात्र्यह्णोर् अन्तरे ऽभवन् तस्मात्ते पितरो देवाः पितृत्वं तेन तेषु तत्
pitaro hyupapakṣābhyāṃ rātryahṇor antare 'bhavan tasmātte pitaro devāḥ pitṛtvaṃ tena teṣu tat
the Fathers came into being from his two sides, in the interval between night and day; therefore those gods are Fathers, and by that their fatherhood belongs to them.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 70.210
यया सृष्टास्तु पितरस् तनुं तां स व्यपोहत सापविद्धा तनुस्तेन सद्यः संध्या व्यजायत
yayā sṛṣṭāstu pitaras tanuṃ tāṃ sa vyapohata sāpaviddhā tanustena sadyaḥ saṃdhyā vyajāyata
And that body by which the Fathers were created he cast off; and that body, once discarded by him, at once became twilight.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.211
यस्मादहर्देवतानां रात्रिर्या सासुरी स्मृता तयोर्मध्ये तु पैत्री या तनुः सा तु गरीयसी
yasmādahardevatānāṃ rātriryā sāsurī smṛtā tayormadhye tu paitrī yā tanuḥ sā tu garīyasī
Since day belongs to the gods and night is held to be the asuras', but the body that lies between those two, the Fathers', is the weightier one—
AI translation rendered from the Sanskrit, not a published edition
LiP 70.212
तस्माद्देवा सुराः सर्वे ऋषयो मानवास् तथा उपासन्ते मुदायुक्ता रात्र्यह्णोर् मध्यमां तनुम्
tasmāddevā surāḥ sarve ṛṣayo mānavās tathā upāsante mudāyuktā rātryahṇor madhyamāṃ tanum
therefore all the gods, the suras, the seers, and likewise the descendants of Manu, filled with joy, worship the middle body, (that) between night and day.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.213
ततो ह्यन्यां पुनर्ब्रह्मा तनुं वै समगृह्णत रजोमात्रात्मिकायां तु मनसा सो ऽसृजत्प्रभुः
tato hyanyāṃ punarbrahmā tanuṃ vai samagṛhṇata rajomātrātmikāyāṃ tu manasā so 'sṛjatprabhuḥ
Then Brahmā again took on another body, and in one made purely of rajas the Lord created by his mind.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.214
रजःप्रियांस्ततः सो ऽथ मानसानसृजत्सुतान् मनस्विनस्ततस्तस्य मानवा जज्ञिरे सुताः
rajaḥpriyāṃstataḥ so 'tha mānasānasṛjatsutān manasvinastatastasya mānavā jajñire sutāḥ
Then he created mind-born sons who were fond of rajas; and so sons of his, the mānavas (men), were born, endowed with mind.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.215
सृष्ट्वा पुनः प्रजाश्चापि स्वां तनुं ताम् अपोहत सापविद्धा तनुस्तेन ज्योत्स्ना सद्यस्त्वजायत
sṛṣṭvā punaḥ prajāścāpi svāṃ tanuṃ tām apohata sāpaviddhā tanustena jyotsnā sadyastvajāyata
Having created the creatures again, he cast off that body of his; and that body, discarded by him, at once became moonlight.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.216
यस्माद्भवन्ति संहृष्टा ज्योत्स्नाया उद्भवे प्रजाः इत्येतास्तनवस्तेन ह्य् अपविद्धा महात्मना
yasmādbhavanti saṃhṛṣṭā jyotsnāyā udbhave prajāḥ ityetāstanavastena hy apaviddhā mahātmanā
Since creatures become delighted at the rising of the moonlight—thus these are the bodies cast off by the great-souled one.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.217
सद्यो रात्र्यहनी चैव संध्या ज्योत्स्ना च जज्ञिरे ज्योत्स्ना संध्या अहश्चैव सत्त्वमात्रात्मकं त्रयम्
sadyo rātryahanī caiva saṃdhyā jyotsnā ca jajñire jyotsnā saṃdhyā ahaścaiva sattvamātrātmakaṃ trayam
At once night and day, twilight and moonlight were born; moonlight, twilight, and day—these three consist of sattva alone.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.218
तमोमात्रात्मिका रात्रिः सा वै तस्मान्निशात्मिका तस्माद्देवा दिवातन्वा तुष्ट्या सृष्टा मुखात्तु वै
tamomātrātmikā rātriḥ sā vai tasmānniśātmikā tasmāddevā divātanvā tuṣṭyā sṛṣṭā mukhāttu vai
Night consists of tamas alone, and hence it is of the nature of darkness; therefore the gods, created with the day-body out of contentment, (came forth) from the mouth.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 70.219
यस्मात्तेषां दिवा जन्म बलिनस्तेन वै दिवा तन्वा ययासुरान् रात्रौ जघनादसृजत्प्रभुः
yasmātteṣāṃ divā janma balinastena vai divā tanvā yayāsurān rātrau jaghanādasṛjatprabhuḥ
Since their birth is by day, they are strong by day; and with the body by which the Lord created the asuras at night, from his loins—
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 70.220
प्राणेभ्यो निशिजन्मानो बलिनो निशि तेन ते एतान्येव भविष्याणां देवानामसुरैः सह
prāṇebhyo niśijanmāno balino niśi tena te etānyeva bhaviṣyāṇāṃ devānāmasuraiḥ saha
born at night from the breaths, they are therefore strong at night. These same are (the marks) of the gods, together with the asuras, who are to come,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 70.221
पितॄणां मानवानां च अतीतानागतेषु वै मन्वन्तरेषु सर्वेषु निमित्तानि भवन्ति हि
pitṝṇāṃ mānavānāṃ ca atītānāgateṣu vai manvantareṣu sarveṣu nimittāni bhavanti hi
and of the Fathers and of the descendants of Manu: in all the past and future manvantaras these are indeed the causes.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 70.222
ज्योत्स्ना रात्र्यहनी संध्या चत्वार्यंभांसि तानि वै भान्ति यस्मात् ततो ऽंभांसि शब्दो ऽयं सुमनीषिभिः
jyotsnā rātryahanī saṃdhyā catvāryaṃbhāṃsi tāni vai bhānti yasmāt tato 'ṃbhāṃsi śabdo 'yaṃ sumanīṣibhiḥ
Moonlight, night and day, twilight—these four are the 'ambhāṃsi'; since they shine (bhānti), therefore this word 'ambhāṃsi' (is used) by the wise.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 70.223
भातिर्दीप्तौ निगदितः पुनश्चाथ प्रजापतिः सो ऽम्भांस्येतानि सृष्ट्वा तु देवमानुषदानवान्
bhātirdīptau nigaditaḥ punaścātha prajāpatiḥ so 'mbhāṃsyetāni sṛṣṭvā tu devamānuṣadānavān
'Bhāti' is declared (to be used) in the sense of shining. And then again Prajāpati, having created these ambhas, (created) gods, men, and dānavas,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 70.224
पितॄंश्चैव सृजत्तन्वा आत्मना विविधान्पुनः तामुत्सृज्य तनुं ज्योत्स्नां ततो ऽन्यां प्राप्य स प्रभुः
pitṝṃścaiva sṛjattanvā ātmanā vividhānpunaḥ tāmutsṛjya tanuṃ jyotsnāṃ tato 'nyāṃ prāpya sa prabhuḥ
and he created the Fathers too with his body, of various kinds, by himself again; and having cast off that body, the moonlight, the Lord then took on another,
AI translation rendered from the Sanskrit, not a published edition
LiP 70.225
मूर्तिं तमोरजःप्रायां पुनरेवाभ्यपूजयत् अन्धकारे क्षुधाविष्टांस् ततो ऽन्यान् सो ऽसृजत् प्रभुः
mūrtiṃ tamorajaḥprāyāṃ punarevābhyapūjayat andhakāre kṣudhāviṣṭāṃs tato 'nyān so 'sṛjat prabhuḥ
and honoured again a form consisting mostly of tamas and rajas; then in the darkness the Lord created others, possessed by hunger.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.226
तेन सृष्टाः क्षुधात्मानो अंभांस्यादातुम् उद्यताः अम्भांस्येतानि रक्षाम उक्तवन्तस्तु तेषु ये
tena sṛṣṭāḥ kṣudhātmāno aṃbhāṃsyādātum udyatāḥ ambhāṃsyetāni rakṣāma uktavantastu teṣu ye
Those created by him, hunger-natured, were eager to seize the waters (ambhas); and those among them who said 'let us guard (rakṣāma) these waters'—
AI translation rendered from the Sanskrit, not a published edition
LiP 70.227
राक्षसा नाम ते यस्मात् क्षुधाविष्टा निशाचराः ये ऽब्रुवन् यक्षमो ऽम्भांसि तेषां हृष्टाः परस्परम्
rākṣasā nāma te yasmāt kṣudhāviṣṭā niśācarāḥ ye 'bruvan yakṣamo 'mbhāṃsi teṣāṃ hṛṣṭāḥ parasparam
since (they said so), they are named rākṣasas, hunger-possessed night-wanderers; those who said 'let us eat (yakṣāmaḥ) the waters', delighted with one another—
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 70.228
तेन ते कर्मणा यक्षा गुह्यका गूढकर्मणा रक्षेति पालने चापि धातुरेष विभाष्यते
tena te karmaṇā yakṣā guhyakā gūḍhakarmaṇā rakṣeti pālane cāpi dhātureṣa vibhāṣyate
By that act they (became) Yakṣas, and the Guhyakas (so named) from their hidden action; and this root "rakṣ" is explained in the sense of guarding.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 70.229
एवं च यक्षतिर् धातुर् भक्षणे स निरुच्यते तं दृष्ट्वा ह्यप्रियेणास्य केशाः शीर्णास्तु धीमतः
evaṃ ca yakṣatir dhātur bhakṣaṇe sa nirucyate taṃ dṛṣṭvā hyapriyeṇāsya keśāḥ śīrṇāstu dhīmataḥ
And thus the root "yakṣ" is expounded in the sense of eating. On seeing that, out of displeasure at it, the hairs of the wise one fell away.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.230
ते शीर्णाश्चोत्थिता ह्यूर्ध्वं ते चैवारुरुधुः प्रभुम् हीनास्तच्छिरसो वाला यस्माच्चैवावसर्पिणः
te śīrṇāścotthitā hyūrdhvaṃ te caivārurudhuḥ prabhum hīnāstacchiraso vālā yasmāccaivāvasarpiṇaḥ
And those fallen (hairs) rose upward, and they cried out to the lord; since those hairs (vāla), fallen from his head, crept downward —
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 70.231
व्यालात्मानः स्मृता वाला हीनत्वादहयः स्मृताः पतत्वात्पन्नगाश्चैव सर्पाश्चैवावसर्पणात्
vyālātmānaḥ smṛtā vālā hīnatvādahayaḥ smṛtāḥ patatvātpannagāścaiva sarpāścaivāvasarpaṇāt
Being of serpent nature, they are called vālas; from having fallen (hīnatva) they are called ahis; from falling (patatva), pannagas; and sarpas from creeping down.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 70.232
तस्य क्रोधोद्भवो यो ऽसौ अग्निगर्भः सुदारुणः स तु सर्पान् सहोत्पन्नान् आविवेश विषात्मकः
tasya krodhodbhavo yo 'sau agnigarbhaḥ sudāruṇaḥ sa tu sarpān sahotpannān āviveśa viṣātmakaḥ
That very dreadful, fire-wombed (thing) which arose from his anger — that, being of the nature of poison, entered the serpents born along with it.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.233
सर्पान्सृष्ट्वा ततः क्रुद्धः क्रोधात्मानो विनिर्ममे वर्णेन कपिशेनोग्रास् ते भूताः पिशिताशनाः
sarpānsṛṣṭvā tataḥ kruddhaḥ krodhātmāno vinirmame varṇena kapiśenogrās te bhūtāḥ piśitāśanāḥ
Then, having created the serpents, he in anger fashioned beings of wrathful nature; fierce, of tawny colour, those were the Bhūtas, eaters of flesh.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.234
भूतत्वात्ते स्मृता भूताः पिशाचाः पिशिताशनात् प्रसन्नं गायतस्तस्य गन्धर्वा जज्ञिरे यदा
bhūtatvātte smṛtā bhūtāḥ piśācāḥ piśitāśanāt prasannaṃ gāyatastasya gandharvā jajñire yadā
From their being (bhūta) they are called Bhūtas, and Piśācas from eating flesh (piśita). When he sang serenely, then the Gandharvas were born.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.235
धयतीत्येष वै धातुः पानत्वे परिपठ्यते धयन्तो जज्ञिरे वाचं गन्धर्वास्तेन ते स्मृताः
dhayatītyeṣa vai dhātuḥ pānatve paripaṭhyate dhayanto jajñire vācaṃ gandharvāstena te smṛtāḥ
"dhayati" — this root is recited in the sense of drinking; they were born drinking in speech (gāṃ dhayantaḥ), and therefore they are called Gandharvas.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.236
अष्टस्वेतासु सृष्टासु देवयोनिषु स प्रभुः ततः स्वच्छन्दतो ऽन्यानि वयांसि वयसासृजत्
aṣṭasvetāsu sṛṣṭāsu devayoniṣu sa prabhuḥ tataḥ svacchandato 'nyāni vayāṃsi vayasāsṛjat
When these eight divine classes of beings had been created, the lord then, of his own free will, created other birds by means of vayas (vigour/youth).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 70.237
स्वच्छन्दतः स्वच्छन्दांसि वयसा च वयांसि च पशून्सृष्ट्वा स देवेशो ऽसृजत्पक्षिगणानपि
svacchandataḥ svacchandāṃsi vayasā ca vayāṃsi ca paśūnsṛṣṭvā sa deveśo 'sṛjatpakṣigaṇānapi
From "svacchandataḥ" (at will) the svacchandas, and from vayas the birds (vayāṃsi). Having created the livestock, that lord of gods created also the flocks of birds.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 70.238
मुखतो ऽजाः ससर्जाथ वक्षसश् चावयो ऽसृजत् गाश्चैवाथोदराद्ब्रह्मा पार्श्वाभ्यां च विनिर्ममे
mukhato 'jāḥ sasarjātha vakṣasaś cāvayo 'sṛjat gāścaivāthodarādbrahmā pārśvābhyāṃ ca vinirmame
From his mouth he then created goats, and from his chest he created sheep; and cows from his belly, and from his two sides Brahmā fashioned (them).
AI translation rendered from the Sanskrit, not a published edition
LiP 70.239
पद्भ्यां चाश्वान् समातङ्गान् रासभान् आवयान् मृगान् उष्ट्रानश्वतरांश्चैव तथान्याश्चैव जातयः
padbhyāṃ cāśvān samātaṅgān rāsabhān āvayān mṛgān uṣṭrānaśvatarāṃścaiva tathānyāścaiva jātayaḥ
And from his feet horses together with elephants, asses, wild sheep(?), deer, camels and mules, and likewise the other species.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 70.240
ओषध्यः फलमूलिन्यो रोमभ्यस्तस्य जज्ञिरे एवं पश्वोषधीः सृष्ट्वा यूयुजत् सो ऽध्वरे प्रभुः
oṣadhyaḥ phalamūlinyo romabhyastasya jajñire evaṃ paśvoṣadhīḥ sṛṣṭvā yūyujat so 'dhvare prabhuḥ
Plants bearing fruit and root were born from his body-hairs. Having thus created the livestock and the plants, the lord employed them in the sacrifice.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.241
गौरजः पूरुषो मेषो ह्य् अश्वो ऽश्वतरगर्दभौ एतान्ग्राम्यान्पशूनाहुर् आरण्यान्वै निबोधत
gaurajaḥ pūruṣo meṣo hy aśvo 'śvataragardabhau etāngrāmyānpaśūnāhur āraṇyānvai nibodhata
The cow, the goat, man, the ram, the horse, the mule and the ass — these they call the village animals; now learn the forest ones.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.242
श्वापदो द्विखुरो हस्ती वानराः पक्षिपञ्चमाः औदकाः पशवः षष्ठाः सप्तमास्तु सरीसृपाः
śvāpado dvikhuro hastī vānarāḥ pakṣipañcamāḥ audakāḥ paśavaḥ ṣaṣṭhāḥ saptamāstu sarīsṛpāḥ
The beast of prey, the two-hoofed (animal), the elephant, monkeys, birds as the fifth, water animals as the sixth, and the creeping things as the seventh.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.243
महिषा गवयाक्षाश् च प्लवंगाः शरभा वृकाः सिंहस्तु सप्तमस्तेषाम् आरण्याः पशवः स्मृताः
mahiṣā gavayākṣāś ca plavaṃgāḥ śarabhā vṛkāḥ siṃhastu saptamasteṣām āraṇyāḥ paśavaḥ smṛtāḥ
Buffaloes and gavayas and bears, monkeys, śarabhas, wolves; and the lion is the seventh of them — these are known as the forest animals.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.244
गायत्रं च ऋचं चैव त्रिवृत्सामरथंतरम् अग्निष्टोमं च यज्ञानां निर्ममे प्रथमान् मुखात्
gāyatraṃ ca ṛcaṃ caiva trivṛtsāmarathaṃtaram agniṣṭomaṃ ca yajñānāṃ nirmame prathamān mukhāt
The Gāyatra and the Ṛc, the Trivṛt sāman and the Rathaṃtara, and the Agniṣṭoma, the first of sacrifices — (these) he fashioned from his (first) mouth.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.245
यजूंषि त्रैष्टुभं छन्दस्तोमं पञ्चदशं तथा बृहत्साम तथोक्थ्यं च दक्षिणादसृजन्मुखात्
yajūṃṣi traiṣṭubhaṃ chandastomaṃ pañcadaśaṃ tathā bṛhatsāma tathokthyaṃ ca dakṣiṇādasṛjanmukhāt
The Yajus formulas, the Traiṣṭubha metre and likewise the fifteenfold stoma, the Bṛhat sāman and the Ukthya, he created from the southern mouth.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.246
सामानि जगतीछन्दस्तोमं सप्तदशं तथा वैरूपमतिरात्रं च पश्चिमादसृजन्मुखात्
sāmāni jagatīchandastomaṃ saptadaśaṃ tathā vairūpamatirātraṃ ca paścimādasṛjanmukhāt
The Sāmans, the Jagatī metre and likewise the seventeenfold stoma, the Vairūpa and the Atirātra, he created from the western mouth.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.247
एकविंशमथर्वाणम् आप्तोर्यामाणम् एव च अनुष्टुभं सवैराजम् उत्तरादसृजन्मुखात्
ekaviṃśamatharvāṇam āptoryāmāṇam eva ca anuṣṭubhaṃ savairājam uttarādasṛjanmukhāt
The twenty-onefold (stoma), the Atharvan and the Āptoryāma, and the Anuṣṭubh along with the Vairāja, he created from the northern mouth.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.248
विद्युतो ऽशनिमेघांश् च रोहितेन्द्रधनूंषि च तेजांसि च ससर्जादौ कल्पस्य भगवान्प्रभुः
vidyuto 'śanimeghāṃś ca rohitendradhanūṃṣi ca tejāṃsi ca sasarjādau kalpasya bhagavānprabhuḥ
Lightnings, thunderbolts and clouds, and red streaks and rainbows, and the fiery lights — these the Lord, the Blessed One, sent forth at the beginning of the aeon.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.249
उच्चावचानि भूतानि गात्रेभ्यस्तस्य जज्ञिरे ब्रह्मणस्तु प्रजासर्गं सृजतो हि प्रजापतेः
uccāvacāni bhūtāni gātrebhyastasya jajñire brahmaṇastu prajāsargaṃ sṛjato hi prajāpateḥ
High and low beings were born from his limbs, from Brahmā, the Lord of creatures, as he produced the creation of living beings.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.250
सृष्ट्वा चतुष्टयं पूर्वं देवासुरनरान्पितॄन् ततो ऽसृजत् स भूतानि स्थावराणि चराणि च
sṛṣṭvā catuṣṭayaṃ pūrvaṃ devāsuranarānpitṝn tato 'sṛjat sa bhūtāni sthāvarāṇi carāṇi ca
Having first created the fourfold group — gods, asuras, men and the fathers — he then created beings, both immobile and moving,
AI translation rendered from the Sanskrit, not a published edition
LiP 70.251
यक्षान्पिशाचान् गन्धर्वांस् त्व् अथैवाप्सरसां गणान् नरकिन्नररक्षांसि वयःपशुमृगोरगान्
yakṣānpiśācān gandharvāṃs tv athaivāpsarasāṃ gaṇān narakinnararakṣāṃsi vayaḥpaśumṛgoragān
yakṣas, piśācas, gandharvas, and likewise the hosts of apsarases, men, kinnaras and rākṣasas, birds, cattle, wild beasts and serpents,
AI translation rendered from the Sanskrit, not a published edition
LiP 70.252
अव्ययं च व्ययं चापि यदिदं स्थाणुजङ्गमम् तेषां वै यानि कर्माणि प्राक्सृष्ट्यां प्रतिपेदिरे
avyayaṃ ca vyayaṃ cāpi yadidaṃ sthāṇujaṅgamam teṣāṃ vai yāni karmāṇi prāksṛṣṭyāṃ pratipedire
both the imperishable and the perishable, this whole world of the fixed and the moving. Whatever deeds these had undertaken in the prior creation,
AI translation rendered from the Sanskrit, not a published edition
LiP 70.253
तान्येव प्रतिपद्यन्ते सृज्यमानाः पुनः पुनः हिंस्राहिंस्रे मृदुक्रूरे धर्माधर्मे नृतानृते
tānyeva pratipadyante sṛjyamānāḥ punaḥ punaḥ hiṃsrāhiṃsre mṛdukrūre dharmādharme nṛtānṛte
those very ones they take up again, being created again and again: harmfulness and harmlessness, gentleness and cruelty, dharma and adharma, truth and falsehood.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.254
तद्भाविताः प्रपद्यन्ते तस्मात्तत्तस्य रोचते महाभूतेषु सृष्टेषु इन्द्रियार्थेषु मूर्तिषु
tadbhāvitāḥ prapadyante tasmāttattasya rocate mahābhūteṣu sṛṣṭeṣu indriyārtheṣu mūrtiṣu
Conditioned by that, they resort (to it); hence that pleases such a one. When the great elements have been created, and the objects of the senses, and the bodily forms,
AI translation rendered from the Sanskrit, not a published edition
LiP 70.255
विनियोगं च भूतानां धातैव व्यदधात् स्वयम् केचित्पुरुषकारं तु प्राहुः कर्म सुमानवाः
viniyogaṃ ca bhūtānāṃ dhātaiva vyadadhāt svayam kecitpuruṣakāraṃ tu prāhuḥ karma sumānavāḥ
the Ordainer himself arranged the allotment of beings. But some good men call action the doing of man;
AI translation rendered from the Sanskrit, not a published edition
LiP 70.256
दैवमित्यपरे विप्राः स्वभावं भूतचिन्तकाः पौरुषं कर्म दैवं च फलवृत्तिस्वभावतः
daivamityapare viprāḥ svabhāvaṃ bhūtacintakāḥ pauruṣaṃ karma daivaṃ ca phalavṛttisvabhāvataḥ
others, brahmins, call it fate; the speculators on the elements call it inherent nature — human action and fate, by reason of the nature of the working out of fruits.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 70.257
न चैकं न पृथग्भावम् अधिकं न ततो विदुः एतदेवं च नैकं च नामभेदेन नाप्युभे
na caikaṃ na pṛthagbhāvam adhikaṃ na tato viduḥ etadevaṃ ca naikaṃ ca nāmabhedena nāpyubhe
They know it neither as one, nor as separate in being, nor as anything beyond that; and thus it is (both) and not one, and not the two either, by a difference of names.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 70.258
कर्मस्था विषमं ब्रूयुः सत्त्वस्थाः समदर्शनाः नाम रूपं च भूतानां कृतानां च प्रपञ्चनम्
karmasthā viṣamaṃ brūyuḥ sattvasthāḥ samadarśanāḥ nāma rūpaṃ ca bhūtānāṃ kṛtānāṃ ca prapañcanam
Those who abide in action speak of inequality; those who abide in sattva see (all things) as the same. (Thus arise) the name and form of beings, and the manifold display of things made.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 70.259
वेदशब्देभ्य एवादौ निर्ममे स महेश्वरः ऋषीणां नामधेयानि याश् च वेदेषु वृत्तयः
vedaśabdebhya evādau nirmame sa maheśvaraḥ ṛṣīṇāṃ nāmadheyāni yāś ca vedeṣu vṛttayaḥ
In the beginning that Maheśvara fashioned, out of the words of the Veda alone, the names of the seers and the (ritual) usages that are in the Vedas.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.260
शर्वर्यन्ते प्रसूतानां तान्येवैभ्यो ददात्यजः एवंविधाः सृष्टयस्तु ब्रह्मणो ऽव्यक्तजन्मनः
śarvaryante prasūtānāṃ tānyevaibhyo dadātyajaḥ evaṃvidhāḥ sṛṣṭayastu brahmaṇo 'vyaktajanmanaḥ
At the end of the night, the Unborn gives just those (names) to these (seers) who have been born (again); such are the creations of Brahmā, whose birth is from the unmanifest.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.261
शर्वर्यन्ते प्रदृश्यन्ते सिद्धिमाश्रित्य मानसीम् एवंभूतानि सृष्टानि स्थावराणि चराणि च
śarvaryante pradṛśyante siddhimāśritya mānasīm evaṃbhūtāni sṛṣṭāni sthāvarāṇi carāṇi ca
At the end of the night they become visible, resting upon a mental accomplishment; in this way beings are created, both immobile and moving.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 70.262
यदास्य ताः प्रजाः सृष्टा न व्यवर्धन्त सत्तमाः तमोमात्रावृतो ब्रह्मा तदा शोकेन दुःखितः
yadāsya tāḥ prajāḥ sṛṣṭā na vyavardhanta sattamāḥ tamomātrāvṛto brahmā tadā śokena duḥkhitaḥ
When those creatures of his, once created, did not increase, O most excellent ones, then Brahmā, enveloped by the portion of darkness, was afflicted with grief.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.263
ततः स विदधे बुद्धिम् अर्थनिश्चयगामिनीम् अथात्मनि समद्राक्षीत् तमोमात्रां नियामिकाम्
tataḥ sa vidadhe buddhim arthaniścayagāminīm athātmani samadrākṣīt tamomātrāṃ niyāmikām
Then he applied his mind, which proceeds to a determination of the matter, and he then saw within himself the restraining portion of darkness,
AI translation rendered from the Sanskrit, not a published edition
LiP 70.264
रजःसत्त्वं परित्यज्य वर्तमानां स्वधर्मतः ततः स तेन दुःखेन दुःखं चक्रे जगत्पतिः
rajaḥsattvaṃ parityajya vartamānāṃ svadharmataḥ tataḥ sa tena duḥkhena duḥkhaṃ cakre jagatpatiḥ
which, having abandoned rajas and sattva, was operating according to its own nature. Then the Lord of the world, by that suffering, produced suffering.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 70.265
तमश् च व्यनुदत्पश्चाद् रजः सत्त्वं तमावृणोत् तत्तमः प्रतिनुन्नं वै मिथुनं समजायत
tamaś ca vyanudatpaścād rajaḥ sattvaṃ tamāvṛṇot tattamaḥ pratinunnaṃ vai mithunaṃ samajāyata
And afterwards he thrust away the darkness; rajas and sattva covered it over. That darkness, being thrust back, a pair was born.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 70.266
अधर्मस्तमसो जज्ञे हिंसा शोकादजायत ततस्तस्मिन्समुद्भूते मिथुने दारुणात्मिके
adharmastamaso jajñe hiṃsā śokādajāyata tatastasminsamudbhūte mithune dāruṇātmike
Unrighteousness was born from darkness, and violence was born from grief. Then, when that pair of cruel nature had arisen,
AI translation rendered from the Sanskrit, not a published edition
LiP 70.267
गतासुर् भगवान् आसीत् प्रीतिश् चैनम् अशिश्रियत् स्वां तनुं स ततो ब्रह्मा तामपोहत भास्वराम्
gatāsur bhagavān āsīt prītiś cainam aśiśriyat svāṃ tanuṃ sa tato brahmā tāmapohata bhāsvarām
the Lord became lifeless, and (then) delight took hold of him. Thereupon Brahmā cast off that shining body of his.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 70.268
द्विधा कृत्वा स्वकं देहम् अर्धेन पुरुषो ऽभवत् अर्धेन नारी सा तस्य शतरूपा व्यजायत
dvidhā kṛtvā svakaṃ deham ardhena puruṣo 'bhavat ardhena nārī sā tasya śatarūpā vyajāyata
Having made his own body twofold, with one half he became a man, and with the other half a woman; she was born as his Śatarūpā.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.269
प्रकृतिं भूतधात्रीं तां कामाद्वै सृष्टवान्प्रभुः सा दिवं पृथिवीं चैव महिम्ना व्याप्यधिष्ठिता
prakṛtiṃ bhūtadhātrīṃ tāṃ kāmādvai sṛṣṭavānprabhuḥ sā divaṃ pṛthivīṃ caiva mahimnā vyāpyadhiṣṭhitā
Out of desire the Lord created her as Prakṛti, the sustainer of beings; and she, pervading heaven and earth by her greatness, took her station (there).
AI translation rendered from the Sanskrit, not a published edition
LiP 70.270
ब्रह्मणः सा तनुः पूर्वा दिवमावृत्य तिष्ठति या त्वर्धात्सृजतो नारी शतरूपा व्यजायत
brahmaṇaḥ sā tanuḥ pūrvā divamāvṛtya tiṣṭhati yā tvardhātsṛjato nārī śatarūpā vyajāyata
That former body of Brahmā stands covering the sky; but from the half of him as he created, the woman Śatarūpā was born.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.271
सा देवी नियुतं तप्त्वा तपः परमदुश्चरम् भर्तारं दीप्तयशसं पुरुषं प्रत्यपद्यत
sā devī niyutaṃ taptvā tapaḥ paramaduścaram bhartāraṃ dīptayaśasaṃ puruṣaṃ pratyapadyata
That goddess, having practised for a myriad (of years) austerity extremely hard to perform, obtained as her husband the Man of blazing fame.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.272
स वै स्वायंभुवः पूर्वं पुरुषो मनुरुच्यते तस्यैव सप्ततियुगं मन्वन्तरमिहोच्यते
sa vai svāyaṃbhuvaḥ pūrvaṃ puruṣo manurucyate tasyaiva saptatiyugaṃ manvantaramihocyate
That Man is called the first Manu, the Svāyaṃbhuva; and his interval, of seventy yugas, is here called a manvantara.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.273
लेभे स पुरुषः पत्नीं शतरूपाम् अयोनिजाम् तया सार्धं स रमते तस्मात्सा रतिरुच्यते
lebhe sa puruṣaḥ patnīṃ śatarūpām ayonijām tayā sārdhaṃ sa ramate tasmātsā ratirucyate
That Man obtained as wife Śatarūpā, not born from a womb; together with her he takes his pleasure (ramate), and therefore she is called Rati.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.274
प्रथमः संप्रयोगात्मा कल्पादौ समपद्यत विराजम् असृजद् ब्रह्मा सो ऽभवत् पुरुषो विराट्
prathamaḥ saṃprayogātmā kalpādau samapadyata virājam asṛjad brahmā so 'bhavat puruṣo virāṭ
At the beginning of the kalpa the first (being), whose nature is union, came into existence; Brahmā created Virāj, and he became the Puruṣa Virāṭ.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.275
सम्राट् च शतरूपा वै वैराजः स मनुः स्मृतः स वैराजः प्रजासर्गं ससर्ज पुरुषो मनुः
samrāṭ ca śatarūpā vai vairājaḥ sa manuḥ smṛtaḥ sa vairājaḥ prajāsargaṃ sasarja puruṣo manuḥ
And (there were) Samrāṭ and Śatarūpā; he is remembered as Manu Vairāja, and he, the Vairāja Man, the Manu, brought forth the creation of offspring.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 70.276
वैराजात्पुरुषाद् वीराच् छतरूपा व्यजायत प्रियव्रतोत्तानपादौ पुत्रौ द्वौ लोकसंमतौ
vairājātpuruṣād vīrāc chatarūpā vyajāyata priyavratottānapādau putrau dvau lokasaṃmatau
From the Vairāja Man, the hero, Śatarūpā gave birth to two sons honoured in the world, Priyavrata and Uttānapāda,
AI translation rendered from the Sanskrit, not a published edition
LiP 70.277
कन्ये द्वे च महाभागे याभ्यां जाता इमाः प्रजाः देवी नाम तथाकूतिः प्रसूतिश्चैव ते उभे
kanye dve ca mahābhāge yābhyāṃ jātā imāḥ prajāḥ devī nāma tathākūtiḥ prasūtiścaiva te ubhe
and two daughters of great fortune, from whom these creatures were born: those two were named Devī, that is, Ākūti, and Prasūti.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 70.278
स्वायंभुवः प्रसूतिं तु दक्षाय प्रददौ प्रभुः प्राणो दक्ष इति ज्ञेयः संकल्पो मनुरुच्यते
svāyaṃbhuvaḥ prasūtiṃ tu dakṣāya pradadau prabhuḥ prāṇo dakṣa iti jñeyaḥ saṃkalpo manurucyate
The lord Svāyaṃbhuva gave Prasūti to Dakṣa; Dakṣa is to be understood as Prāṇa, and Manu is called Saṃkalpa.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.279
रुचेः प्रजापतेः सो ऽथ आकूतिं प्रत्यपादयत् आकूत्यां मिथुनं जज्ञे मानसस्य रुचेः शुभम्
ruceḥ prajāpateḥ so 'tha ākūtiṃ pratyapādayat ākūtyāṃ mithunaṃ jajñe mānasasya ruceḥ śubham
Then he gave Ākūti to Ruci, the Lord of creatures; and in Ākūti was born an auspicious pair (of twins) from the mind-born Ruci.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.280
यज्ञश् च दक्षिणा चैव यमलौ संबभूवतुः यज्ञस्य दक्षिणायां तु पुत्रा द्वादश जज्ञिरे
yajñaś ca dakṣiṇā caiva yamalau saṃbabhūvatuḥ yajñasya dakṣiṇāyāṃ tu putrā dvādaśa jajñire
Yajña and Dakṣiṇā came into being as twins; and of Yajña by Dakṣiṇā twelve sons were born.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.281
यामा इति समाख्याता देवाः स्वायंभुवे ऽन्तरे एतस्य पुत्रा यज्ञस्य तस्माद्यामाश् च ते स्मृताः
yāmā iti samākhyātā devāḥ svāyaṃbhuve 'ntare etasya putrā yajñasya tasmādyāmāś ca te smṛtāḥ
They are called the Yāmas, the gods in the Svāyaṃbhuva interval; they are the sons of this Yajña, and therefore they are remembered as Yāmas.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.282
अजितश्चैव शुक्रश् च गणौ द्वौ ब्रह्मणा कृतौ यामाः पूर्वं प्रजाता ये ते ऽभवंस्तु दिवौकसः
ajitaścaiva śukraś ca gaṇau dvau brahmaṇā kṛtau yāmāḥ pūrvaṃ prajātā ye te 'bhavaṃstu divaukasaḥ
Ajita and Śukra were two troops made by Brahmā; those Yāmas who were born earlier became the dwellers in heaven.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.283
स्वायंभुवसुतायां तु प्रसूत्यां लोकमातरः तस्यां कन्याश्चतुर्विंशद् दक्षस् त्वजनयत् प्रभुः
svāyaṃbhuvasutāyāṃ tu prasūtyāṃ lokamātaraḥ tasyāṃ kanyāścaturviṃśad dakṣas tvajanayat prabhuḥ
And in Prasūti, the daughter of Svāyaṃbhuva, the lord Dakṣa begot twenty-four daughters, mothers of the world.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.284
सर्वास्ताश् च महाभागाः सर्वाः कमललोचनाः भोगवत्यश् च ताः सर्वाः सर्वास्ता योगमातरः
sarvāstāś ca mahābhāgāḥ sarvāḥ kamalalocanāḥ bhogavatyaś ca tāḥ sarvāḥ sarvāstā yogamātaraḥ
All of them were of great fortune, all lotus-eyed, all of them possessed of enjoyments, all of them mothers of yoga.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.285
सर्वाश् च ब्रह्मवादिन्यः सर्वा विश्वस्य मातरः श्रद्धा लक्ष्मीर्धृतिस्तुष्टिः पुष्टिर्मेधा क्रिया तथा
sarvāś ca brahmavādinyaḥ sarvā viśvasya mātaraḥ śraddhā lakṣmīrdhṛtistuṣṭiḥ puṣṭirmedhā kriyā tathā
And all were speakers of the Veda, all mothers of the universe: Śraddhā, Lakṣmī, Dhṛti, Tuṣṭi, Puṣṭi, Medhā, and Kriyā,
AI translation rendered from the Sanskrit, not a published edition
LiP 70.286
बुद्धिर्लज्जा वपुः शान्तिः सिद्धिः कीर्तिस्त्रयोदश पत्न्यर्थं प्रतिजग्राह धर्मो दाक्षायणीः प्रभुः
buddhirlajjā vapuḥ śāntiḥ siddhiḥ kīrtistrayodaśa patnyarthaṃ pratijagrāha dharmo dākṣāyaṇīḥ prabhuḥ
Buddhi, Lajjā, Vapus, Śānti, Siddhi, Kīrti — these thirteen daughters of Dakṣa the lord Dharma accepted as wives.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.287
दाराण्येतानि वै तस्य विहितानि स्वयंभुवा ताभ्यः शिष्टायवीयस्य एकादश सुलोचनाः
dārāṇyetāni vai tasya vihitāni svayaṃbhuvā tābhyaḥ śiṣṭāyavīyasya ekādaśa sulocanāḥ
These wives were assigned to him by the Self-existent; of them, the remaining eleven fair-eyed ones belonged to the younger (one).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 70.288
सती ख्यात्यथ संभूतिः स्मृतिः प्रीतिः क्षमा तथा संनतिश्चानसूया च ऊर्जा स्वाहा स्वधा तथा
satī khyātyatha saṃbhūtiḥ smṛtiḥ prītiḥ kṣamā tathā saṃnatiścānasūyā ca ūrjā svāhā svadhā tathā
Satī, Khyāti, then Saṃbhūti, Smṛti, Prīti, Kṣamā, and likewise Saṃnati, Anasūyā, Ūrjā, Svāhā, and Svadhā.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.289
तास् तथा प्रत्यपद्यन्त पुनरन्ये महर्षयः रुद्रो भृगुर् मरीचिश् च अङ्गिराः पुलहः क्रतुः
tās tathā pratyapadyanta punaranye maharṣayaḥ rudro bhṛgur marīciś ca aṅgirāḥ pulahaḥ kratuḥ
These, in turn, other great sages received (as wives): Rudra, Bhṛgu, Marīci, Aṅgiras, Pulaha, Kratu,
AI translation rendered from the Sanskrit, not a published edition
LiP 70.290
पुलस्त्यो ऽत्रिर् वसिष्ठश् च पितरो ऽग्निस्तथैव च सतीं भवाय प्रायच्छत् ख्यातिं च भृगवे ततः
pulastyo 'trir vasiṣṭhaś ca pitaro 'gnistathaiva ca satīṃ bhavāya prāyacchat khyātiṃ ca bhṛgave tataḥ
Pulastya, Atri, and Vasiṣṭha, and the Fathers, and Agni likewise. (Dakṣa) gave Satī to Bhava, and then Khyāti to Bhṛgu,
AI translation rendered from the Sanskrit, not a published edition
LiP 70.291
मरीचये च संभूतिं स्मृतिमङ्गिरसे ददौ प्रीतिं चैव पुलस्त्याय क्षमां वै पुलहाय च
marīcaye ca saṃbhūtiṃ smṛtimaṅgirase dadau prītiṃ caiva pulastyāya kṣamāṃ vai pulahāya ca
and he gave Saṃbhūti to Marīci, Smṛti to Aṅgiras, and Prīti to Pulastya, and Kṣamā to Pulaha,
AI translation rendered from the Sanskrit, not a published edition
LiP 70.292
क्रतवे संनतिं नाम अनसूयां तथात्रये ऊर्जां ददौ वसिष्ठाय स्वाहामप्यग्नये ददौ
kratave saṃnatiṃ nāma anasūyāṃ tathātraye ūrjāṃ dadau vasiṣṭhāya svāhāmapyagnaye dadau
to Kratu the one named Saṃnati, and Anasūyā to Atri; he gave Ūrjā to Vasiṣṭha, and Svāhā he gave to Agni,
AI translation rendered from the Sanskrit, not a published edition
LiP 70.293
स्वधां चैव पितृभ्यस्तु तास्वपत्या निबोधत एताः सर्वा महाभागाः प्रजास्वनुसृताः स्थिताः
svadhāṃ caiva pitṛbhyastu tāsvapatyā nibodhata etāḥ sarvā mahābhāgāḥ prajāsvanusṛtāḥ sthitāḥ
and Svadhā to the Fathers. Learn (now) of their offspring. All these greatly fortunate women stayed on, following in their progeny
AI translation rendered from the Sanskrit, not a published edition
LiP 70.294
मन्वन्तरेषु सर्वेषु यावदाभूतसंप्लवम् श्रद्धा कामं विजज्ञे वै दर्पो लक्ष्मीसुतः स्मृतः
manvantareṣu sarveṣu yāvadābhūtasaṃplavam śraddhā kāmaṃ vijajñe vai darpo lakṣmīsutaḥ smṛtaḥ
in all the manvantaras, until the dissolution of beings. Śraddhā gave birth to Kāma; Darpa is said to be the son of Lakṣmī.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.295
धृत्यास्तु नियमः पुत्रस् तुष्ट्याः संतोष एव च पुष्ट्या लोभः सुतश्चापि मेधापुत्रः श्रुतस् तथा
dhṛtyāstu niyamaḥ putras tuṣṭyāḥ saṃtoṣa eva ca puṣṭyā lobhaḥ sutaścāpi medhāputraḥ śrutas tathā
Niyama was the son of Dhṛti, and Saṃtoṣa of Tuṣṭi; Lobha was the son of Puṣṭi, and Śruta the son of Medhā.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.296
क्रियायामभवत्पुत्रो दण्डः समय एव च बुद्ध्यां बोधः सुतस् तद्वत् प्रमादो ऽप्युपजायत
kriyāyāmabhavatputro daṇḍaḥ samaya eva ca buddhyāṃ bodhaḥ sutas tadvat pramādo 'pyupajāyata
Of Kriyā were born the sons Daṇḍa and Samaya; of Buddhi the son was Bodha, and likewise Pramāda too was produced.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.297
लज्जायां विनयः पुत्रो व्यवसायो वसोः सुतः क्षेमः शान्तिसुतश्चापि सुखं सिद्धेर्व्यजायत
lajjāyāṃ vinayaḥ putro vyavasāyo vasoḥ sutaḥ kṣemaḥ śāntisutaścāpi sukhaṃ siddhervyajāyata
Of Lajjā the son was Vinaya; Vyavasāya was the son of Vasu; Kṣema was the son of Śānti, and Sukha was born of Siddhi.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.298
यशः कीर्तिसुतश्चापि इत्येते धर्मसूनवः कामस्य हर्षः पुत्रो वै देव्यां प्रीत्यां व्यजायत
yaśaḥ kīrtisutaścāpi ityete dharmasūnavaḥ kāmasya harṣaḥ putro vai devyāṃ prītyāṃ vyajāyata
And Yaśas was the son of Kīrti — these are the sons of Dharma. Harṣa, the son of Kāma, was born of his wife Prīti.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.299
इत्येष वै सुतोदर्कः सर्गो धर्मस्य कीर्तितः जज्ञे हिंसा त्वधर्माद्वै निकृतिं चानृतं सुतम्
ityeṣa vai sutodarkaḥ sargo dharmasya kīrtitaḥ jajñe hiṃsā tvadharmādvai nikṛtiṃ cānṛtaṃ sutam
Thus this creation of Dharma, culminating in sons, has been declared. From Adharma was born Hiṃsā, and (she bore) the son Anṛta and (the daughter) Nikṛti.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.300
निकृत्यां तु द्वयं जज्ञे भयं नरक एव च माया च वेदना चापि मिथुनद्वयमेतयोः
nikṛtyāṃ tu dvayaṃ jajñe bhayaṃ naraka eva ca māyā ca vedanā cāpi mithunadvayametayoḥ
Of Nikṛti a pair was born, Bhaya and Naraka; and Māyā and Vedanā too — (these were) the two couples of those two.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.301
भूयो जज्ञे ऽथ वै माया मृत्युं भूतापहारिणम् वेदनायाः सुतश्चापि दुःखं जज्ञे च रौरवः
bhūyo jajñe 'tha vai māyā mṛtyuṃ bhūtāpahāriṇam vedanāyāḥ sutaścāpi duḥkhaṃ jajñe ca rauravaḥ
Then again Māyā gave birth to Mṛtyu, the carrier-off of beings; and the son of Vedanā was Duḥkha, born of Raurava.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 70.302
मृत्योर् व्याधिजराशोकक्रोधासूयाश् च जज्ञिरे दुःखोत्तराः सुता ह्येते सर्वे चाधर्मलक्षणाः
mṛtyor vyādhijarāśokakrodhāsūyāś ca jajñire duḥkhottarāḥ sutā hyete sarve cādharmalakṣaṇāḥ
From Mṛtyu were born disease, old age, sorrow, anger, and envy; all these sons, having Duḥkha as their sequel, bear the marks of Adharma.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.303
नैषां भार्यास्तु पुत्राश् च सर्वे ह्येते परिग्रहाः इत्येष तामसः सर्गो जज्ञे धर्मनियामकः
naiṣāṃ bhāryāstu putrāś ca sarve hyete parigrahāḥ ityeṣa tāmasaḥ sargo jajñe dharmaniyāmakaḥ
These have no wives and no sons; all of them are (mere) appropriations. Thus this dark (tāmasa) creation arose, which restrains Dharma.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 70.304
प्रजाः सृजेति व्यादिष्टो ब्रह्मणा नीललोहितः सो ऽभिध्याय सतीं भार्यां निर्ममे ह्यात्मसंभवान्
prajāḥ sṛjeti vyādiṣṭo brahmaṇā nīlalohitaḥ so 'bhidhyāya satīṃ bhāryāṃ nirmame hyātmasaṃbhavān
Commanded by Brahmā, "Create offspring," the Blue-and-Red One (Śiva), meditating on his wife Satī, fashioned (beings) born from himself,
AI translation rendered from the Sanskrit, not a published edition
LiP 70.305
नाधिकान्न च हीनांस्तान् मानसानात्मनः समान् सहस्रं हि सहस्राणां सो ऽसृजत् कृत्तिवाससः
nādhikānna ca hīnāṃstān mānasānātmanaḥ samān sahasraṃ hi sahasrāṇāṃ so 'sṛjat kṛttivāsasaḥ
not superior and not inferior, mind-born, equal to himself: the wearer of the hide created a thousand thousands (of them),
AI translation rendered from the Sanskrit, not a published edition
LiP 70.306
तुल्यानेवात्मनः सर्वान् रूपतेजोबलश्रुतैः पिङ्गलान्सनिषङ्गांश् च सकपर्दान्सलोहितान्
tulyānevātmanaḥ sarvān rūpatejobalaśrutaiḥ piṅgalānsaniṣaṅgāṃś ca sakapardānsalohitān
all just equal to himself in form, splendour, strength, and learning — tawny, with quivers, with matted braids, ruddy,
AI translation rendered from the Sanskrit, not a published edition
LiP 70.307
विशिष्टान् हरिकेशांश् च दृष्टिघ्नांश् च कपालिनः महारूपान्विरूपांश् च विश्वरूपान् स्वरूपिणः
viśiṣṭān harikeśāṃś ca dṛṣṭighnāṃś ca kapālinaḥ mahārūpānvirūpāṃś ca viśvarūpān svarūpiṇaḥ
distinguished, yellow-haired, destroyers of sight, bearing skulls, of great form and of misshapen form, of all forms and of comely form,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 70.308
रथिनश्चर्मिणश्चैव वर्मिणश् च वरूथिनः सहस्रशतबाहूंश् च दिव्यान् भौमान्तरिक्षगान्
rathinaścarmiṇaścaiva varmiṇaś ca varūthinaḥ sahasraśatabāhūṃś ca divyān bhaumāntarikṣagān
(He created) those mounted on chariots, those bearing hides, those in armour, those with chariot-guards, and those with hundreds and thousands of arms, divine ones, moving on earth and in the mid-air.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.309
स्थूलशीर्षान् अष्टदंष्ट्रान् द्विजिह्वांस् तांस् त्रिलोचनान् अन्नादान् पिशिताशांश् च आज्यपान्सोमपानपि
sthūlaśīrṣān aṣṭadaṃṣṭrān dvijihvāṃs tāṃs trilocanān annādān piśitāśāṃś ca ājyapānsomapānapi
Those with thick heads, with eight tusks, with two tongues, three-eyed, eaters of food and devourers of flesh, drinkers of ghee and drinkers of soma too.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.310
मीढुषो ऽतिकपालांश् च शितिकण्ठोर्ध्वरेतसः हव्यादाञ्छ्रुतधर्मांश् च धर्मिणो ह्यथ बर्हिणः
mīḍhuṣo 'tikapālāṃś ca śitikaṇṭhordhvaretasaḥ havyādāñchrutadharmāṃś ca dharmiṇo hyatha barhiṇaḥ
The bountiful ones, those with excessive skulls, the white-throated, those whose seed is drawn upward, eaters of oblations, those who have heard the law, the righteous, and also those holding sacred grass.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 70.311
आसीनान्धावतश्चैव पञ्चभूतान्सहस्रशः अध्यापिनो ऽध्यायिनश् च जपतो युञ्जतस् तथा
āsīnāndhāvataścaiva pañcabhūtānsahasraśaḥ adhyāpino 'dhyāyinaś ca japato yuñjatas tathā
Those seated and those running, the five elements(-natured), by the thousands, teachers and students, those muttering (prayers) and those practising yoga.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 70.312
धूमवन्तो ज्वलन्तश् च नदीमन्तो ऽतिदीप्तिनः वृद्धान्बुद्धिमतश्चैव ब्रह्मिष्ठाञ्शुभदर्शनान्
dhūmavanto jvalantaś ca nadīmanto 'tidīptinaḥ vṛddhānbuddhimataścaiva brahmiṣṭhāñśubhadarśanān
Smoking and blazing ones, roaring ones, exceedingly brilliant, the aged and the intelligent, those most devoted to brahman, of auspicious appearance.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.313
नीलग्रीवान् सहस्राक्षान् सर्वांश्चाथ क्षमाकरान् अदृश्यान्सर्वभूतानां महायोगान्महौजसः
nīlagrīvān sahasrākṣān sarvāṃścātha kṣamākarān adṛśyānsarvabhūtānāṃ mahāyogānmahaujasaḥ
Blue-necked, thousand-eyed, and all of them forbearing, invisible to all beings, of great yogic power and great vigour.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.314
भ्रमन्तो ऽभिद्रवन्तश् च प्लवन्तश् च सहस्रशः अयातयामान् असृजद् रुद्रानेतान् सुरोत्तमान्
bhramanto 'bhidravantaś ca plavantaś ca sahasraśaḥ ayātayāmān asṛjad rudrānetān surottamān
Roaming, rushing forth and leaping by the thousands — such Rudras, the best of gods, undiminished in strength, he created.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.315
ब्रह्मा दृष्ट्वाब्रवीदेनं मास्राक्षीरीदृशीः प्रजाः स्रष्टव्या नात्मनस्तुल्याः प्रजा देव नमो ऽस्तु ते
brahmā dṛṣṭvābravīdenaṃ māsrākṣīrīdṛśīḥ prajāḥ sraṣṭavyā nātmanastulyāḥ prajā deva namo 'stu te
Seeing (this), Brahmā said to him: "Do not create such offspring; creatures equal to yourself are not to be created. Homage be to you, O god."
AI translation rendered from the Sanskrit, not a published edition
LiP 70.316
अन्याः सृज त्वं भद्रं ते प्रजा वै मृत्युसंयुताः नारप्स्यन्ते हि कर्माणि प्रजावगतमृत्यवः
anyāḥ sṛja tvaṃ bhadraṃ te prajā vai mṛtyusaṃyutāḥ nārapsyante hi karmāṇi prajāvagatamṛtyavaḥ
"Create others — good fortune to you — creatures indeed joined with death; for creatures from whom death is removed will not undertake works."
AI translation rendered from the Sanskrit, not a published edition
LiP 70.317
एवमुक्तो ऽब्रवीदेनं नाहं मृत्युजरान्विताः प्रजाः स्रक्ष्यामि भद्रं ते स्थितो ऽहं त्वं सृज प्रजाः
evamukto 'bravīdenaṃ nāhaṃ mṛtyujarānvitāḥ prajāḥ srakṣyāmi bhadraṃ te sthito 'haṃ tvaṃ sṛja prajāḥ
Addressed thus, he said to him: "I shall not create offspring afflicted with death and old age. Good fortune to you; I remain (as I am) — you create the creatures."
AI translation rendered from the Sanskrit, not a published edition
LiP 70.318
एते ये वै मया सृष्टा विरूपा नीललोहिताः सहस्राणां सहस्रं तु आत्मनो निःसृताः प्रजाः
ete ye vai mayā sṛṣṭā virūpā nīlalohitāḥ sahasrāṇāṃ sahasraṃ tu ātmano niḥsṛtāḥ prajāḥ
"These misshapen dark-red ones who have been created by me, a thousand of thousands, are offspring issued from myself."
AI translation rendered from the Sanskrit, not a published edition
LiP 70.319
एते देवा भविष्यन्ति रुद्रा नाम महाबलाः पृथिव्यामन्तरिक्षे च दिक्षु चैव परिश्रिताः
ete devā bhaviṣyanti rudrā nāma mahābalāḥ pṛthivyāmantarikṣe ca dikṣu caiva pariśritāḥ
"These shall be gods named Rudras, of great strength, spread over the earth and in the mid-air and in the directions."
AI translation rendered from the Sanskrit, not a published edition
LiP 70.320
शतरुद्राः समात्मानो भविष्यन्तीति याज्ञिकाः यज्ञभाजो भविष्यन्ति सर्वदेवगणैः सह
śatarudrāḥ samātmāno bhaviṣyantīti yājñikāḥ yajñabhājo bhaviṣyanti sarvadevagaṇaiḥ saha
"The ritualists (say) that the hundred Rudras shall be of like nature; they shall be sharers in the sacrifice along with all the hosts of gods."
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 70.321
मन्वन्तरेषु ये देवा भविष्यन्तीह भेदतः सार्धं तैर् ईज्यमानास् ते स्थास्यन्तीह आ युगक्षयात्
manvantareṣu ye devā bhaviṣyantīha bhedataḥ sārdhaṃ tair ījyamānās te sthāsyantīha ā yugakṣayāt
"Together with those gods who shall come to be in the several manvantaras, they, being worshipped in sacrifice, shall abide here until the destruction of the age."
AI translation rendered from the Sanskrit, not a published edition
LiP 70.322
एवमुक्तस्तदा ब्रह्मा महादेवेन धीमता प्रत्युवाच नमस्कृत्य हृष्यमाणः प्रजापतिः
evamuktastadā brahmā mahādevena dhīmatā pratyuvāca namaskṛtya hṛṣyamāṇaḥ prajāpatiḥ
Addressed thus by the wise Mahādeva, Brahmā the lord of creatures, delighted, bowed and replied.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.323
एवं भवतु भद्रं ते यथा ते व्याहृतं विभो ब्रह्मणा समनुज्ञाते तथा सर्वमभूत्किल
evaṃ bhavatu bhadraṃ te yathā te vyāhṛtaṃ vibho brahmaṇā samanujñāte tathā sarvamabhūtkila
"So be it; good fortune to you, just as has been declared by you, O mighty one." With Brahmā's consent, everything came to pass just so, they say.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.324
ततः प्रभृति देवेशो न चासूयत वै प्रजाः ऊर्ध्वरेताः स्थितः स्थाणुर् यावदाभूतसंप्लवम्
tataḥ prabhṛti deveśo na cāsūyata vai prajāḥ ūrdhvaretāḥ sthitaḥ sthāṇur yāvadābhūtasaṃplavam
From that time on the lord of gods did not begrudge creatures; with his seed drawn upward he remained as Sthāṇu (the Pillar), until the dissolution of beings.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.325
यस्मादुक्तः स्थितो ऽस्मीति तस्मात्स्थाणुरिति स्मृतः एष देवो महादेवः पुरुषो ऽर्कसमद्युतिः
yasmāduktaḥ sthito 'smīti tasmātsthāṇuriti smṛtaḥ eṣa devo mahādevaḥ puruṣo 'rkasamadyutiḥ
Because he said "I stand (still)," therefore he is remembered as Sthāṇu. This god is Mahādeva, the Person whose radiance equals the sun's.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.326
अर्धनारीनरवपुस् तेजसा ज्वलनोपमः स्वेच्छयासौ द्विधाभूतः पृथक् स्त्री पुरुषः पृथक्
ardhanārīnaravapus tejasā jvalanopamaḥ svecchayāsau dvidhābhūtaḥ pṛthak strī puruṣaḥ pṛthak
With a body half woman and half man, like fire in his brilliance, by his own will he became twofold: the woman apart and the man apart.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.327
स एवैकादशार्धेन स्थितो ऽसौ परमेश्वरः तत्र या सा महाभागा शङ्करस्यार्धकायिनी
sa evaikādaśārdhena sthito 'sau parameśvaraḥ tatra yā sā mahābhāgā śaṅkarasyārdhakāyinī
That same supreme Lord stood with the half of the eleven(-fold form); and she there, the greatly fortunate one, forming half of Śaṅkara's body —
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 70.328
प्रागुक्ता तु महादेवी स्त्री सैवेह सती ह्यभूत् हिताय जगतां देवी दक्षेणाराधिता पुरा
prāguktā tu mahādevī strī saiveha satī hyabhūt hitāya jagatāṃ devī dakṣeṇārādhitā purā
That same great Goddess spoken of before became Satī here as a woman, for the welfare of the worlds; formerly the Goddess was propitiated by Dakṣa.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.329
कार्यार्थं दक्षिणं तस्याः शुक्लं वामं तथासितम् आत्मानं विभजस्वेति प्रोक्ता देवेन शंभुना
kāryārthaṃ dakṣiṇaṃ tasyāḥ śuklaṃ vāmaṃ tathāsitam ātmānaṃ vibhajasveti proktā devena śaṃbhunā
For the sake of the task (to be done), her right (half was) white and her left likewise black; "Divide yourself in two," she was told by the god Śaṃbhu.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.330
सा तथोक्ता द्विधाभूता शुक्ला कृष्णा च वै द्विजाः तस्या नामानि वक्ष्यामि शृण्वन्तु च समाहिताः
sā tathoktā dvidhābhūtā śuklā kṛṣṇā ca vai dvijāḥ tasyā nāmāni vakṣyāmi śṛṇvantu ca samāhitāḥ
Being addressed thus, she became twofold, white and black indeed, O twice-born ones; I shall declare her names — listen attentively.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.331
स्वाहा स्वधा महाविद्या मेधा लक्ष्मीः सरस्वती सती दाक्षायणी विद्या इच्छाशक्तिः क्रियात्मिका
svāhā svadhā mahāvidyā medhā lakṣmīḥ sarasvatī satī dākṣāyaṇī vidyā icchāśaktiḥ kriyātmikā
Svāhā, Svadhā, Mahāvidyā, Medhā, Lakṣmī, Sarasvatī, Satī, Dākṣāyaṇī, Vidyā, Icchāśakti, she whose nature is action (Kriyātmikā),
AI translation rendered from the Sanskrit, not a published edition
LiP 70.332
अपर्णा चैकपर्णा च तथा चैवैकपाटला उमा हैमवती चैव कल्याणी चैकमातृका
aparṇā caikaparṇā ca tathā caivaikapāṭalā umā haimavatī caiva kalyāṇī caikamātṛkā
Aparṇā and Ekaparṇā, and likewise Ekapāṭalā, Umā and Haimavatī, Kalyāṇī and Ekamātṛkā,
AI translation rendered from the Sanskrit, not a published edition
LiP 70.333
ख्यातिः प्रज्ञा महाभागा लोके गौरीति विश्रुता गणांबिका महादेवी नन्दिनी जातवेदसी
khyātiḥ prajñā mahābhāgā loke gaurīti viśrutā gaṇāṃbikā mahādevī nandinī jātavedasī
Khyāti, Prajñā, Mahābhāgā, renowned in the world as Gaurī, Gaṇāṃbikā, Mahādevī, Nandinī, Jātavedasī.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.334
एकरूपमथैतस्याः पृथग्देहविभावनात् सावित्री वरदा पुण्या पावनी लोकविश्रुता
ekarūpamathaitasyāḥ pṛthagdehavibhāvanāt sāvitrī varadā puṇyā pāvanī lokaviśrutā
Her form is one, though (appearing manifold) through the manifestation of separate bodies: Sāvitrī, granter of boons, holy, purifying, famed in the world,
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
LiP 70.335
आज्ञा आवेशनी कृष्णा तामसी सात्त्विकी शिवा प्रकृतिर्विकृता रौद्री दुर्गा भद्रा प्रमाथिनी
ājñā āveśanī kṛṣṇā tāmasī sāttvikī śivā prakṛtirvikṛtā raudrī durgā bhadrā pramāthinī
Ājñā, Āveśanī, Kṛṣṇā, Tāmasī, Sāttvikī, Śivā, Prakṛti, Vikṛtā, Raudrī, Durgā, Bhadrā, Pramāthinī,
AI translation rendered from the Sanskrit, not a published edition
LiP 70.336
कालरात्रिर्महामाया रेवती भूतनायिका द्वापरान्तविभागे च नामानीमानि सुव्रताः
kālarātrirmahāmāyā revatī bhūtanāyikā dvāparāntavibhāge ca nāmānīmāni suvratāḥ
Kālarātri, Mahāmāyā, Revatī, Bhūtanāyikā — these are the names in the division at the end of the Dvāpara (age), O you of good vows.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.337
गौतमी कौशिकी चार्या चण्डी कात्यायनी सती कुमारी यादवी देवी वरदा कृष्णपिङ्गला
gautamī kauśikī cāryā caṇḍī kātyāyanī satī kumārī yādavī devī varadā kṛṣṇapiṅgalā
Gautamī, Kauśikī, Āryā, Caṇḍī, Kātyāyanī, Satī, Kumārī, Yādavī, Devī, Varadā, Kṛṣṇapiṅgalā,
AI translation rendered from the Sanskrit, not a published edition
LiP 70.338
बर्हिध्वजा शूलधरा परमा ब्रह्मचारिणी महेन्द्रोपेन्द्रभगिनी दृषद्वत्य् एकशूलधृक्
barhidhvajā śūladharā paramā brahmacāriṇī mahendropendrabhaginī dṛṣadvaty ekaśūladhṛk
She whose banner is a peacock('s tail), bearer of the trident, supreme, chaste, sister of Mahendra and Upendra, Dṛṣadvatī, holder of the single trident,
AI translation rendered from the Sanskrit, not a published edition
LiP 70.339
अपराजिता बहुभुजा प्रगल्भा सिंहवाहिनी शुम्भादिदैत्यहन्त्री च महामहिषमर्दिनी
aparājitā bahubhujā pragalbhā siṃhavāhinī śumbhādidaityahantrī ca mahāmahiṣamardinī
Unconquered, many-armed, bold, riding a lion, slayer of Śumbha and the other demons, and crusher of the great buffalo,
AI translation rendered from the Sanskrit, not a published edition
LiP 70.340
अमोघा विन्ध्यनिलया विक्रान्ता गणनायिका देव्या नामविकाराणि इत्येतानि यथाक्रमम्
amoghā vindhyanilayā vikrāntā gaṇanāyikā devyā nāmavikārāṇi ityetāni yathākramam
Amoghā, dwelling in the Vindhyas, valorous, leader of the hosts — these, in order, are the variant names of the Goddess,
AI translation rendered from the Sanskrit, not a published edition
LiP 70.341
भद्रकाल्या मयोक्तानि सम्यक्फलप्रदानि च ये पठन्ति नरास्तेषां विद्यते न च पातकम्
bhadrakālyā mayoktāni samyakphalapradāni ca ye paṭhanti narāsteṣāṃ vidyate na ca pātakam
declared by me, of Bhadrakālī, and granting full fruit; those men who recite them — for them there is no sin.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.342
अरण्ये पर्वते वापि पुरे वाप्यथवा गृहे रक्षामेतां प्रयुञ्जीत जले वाथ स्थले ऽपि वा
araṇye parvate vāpi pure vāpyathavā gṛhe rakṣāmetāṃ prayuñjīta jale vātha sthale 'pi vā
In the forest, or on a mountain, or in a town, or in a house, one should employ this protection, whether in water or on dry land.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.343
व्याघ्रकुम्भीनचोरेभ्यो भयस्थाने विशेषतः आपत्स्वपि च सर्वासु देव्या नामानि कीर्तयेत्
vyāghrakumbhīnacorebhyo bhayasthāne viśeṣataḥ āpatsvapi ca sarvāsu devyā nāmāni kīrtayet
From tigers, crocodiles and thieves, especially in a place of danger, and in all calamities too, one should proclaim the Goddess's names.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.344
आर्यकग्रहभूतैश् च पूतनामातृभिस् तथा अभ्यर्दितानां बालानां रक्षामेतां प्रयोजयेत्
āryakagrahabhūtaiś ca pūtanāmātṛbhis tathā abhyarditānāṃ bālānāṃ rakṣāmetāṃ prayojayet
For children afflicted by the Āryaka seizers and spirits, and likewise by Pūtanā and the Mothers, one should apply this protection.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.345
महादेवीकले द्वे तु प्रज्ञा श्रीश् च प्रकीर्तिते आभ्यां देवीसहस्राणि यैर्व्याप्तमखिलं जगत्
mahādevīkale dve tu prajñā śrīś ca prakīrtite ābhyāṃ devīsahasrāṇi yairvyāptamakhilaṃ jagat
Two portions of Mahādevī are proclaimed: Prajñā and Śrī; from these two (come) thousands of goddesses, by whom the whole world is pervaded.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.346
अनया देवदेवो ऽसौ सत्या रुद्रो महेश्वरः आतिष्ठत्सर्वलोकानां हिताय परमेश्वरः
anayā devadevo 'sau satyā rudro maheśvaraḥ ātiṣṭhatsarvalokānāṃ hitāya parameśvaraḥ
With her, with Satī, that god of gods, Rudra Maheśvara, the supreme lord, abided for the welfare of all the worlds.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.347
रुद्रः पशुपतिश्चासीत् पुरा दग्धं पुरत्रयम् देवाश् च पशवः सर्वे बभूवुस्तस्य तेजसा
rudraḥ paśupatiścāsīt purā dagdhaṃ puratrayam devāś ca paśavaḥ sarve babhūvustasya tejasā
Rudra became Paśupati: formerly the triple city was burnt, and all the gods became his cattle through his fiery power.
AI translation rendered from the Sanskrit, not a published edition
LiP 70.348
यः पठेच्छृणुयाद्वापि आदिसर्गक्रमं शुभम् स याति ब्रह्मणो लोकं श्रावयेद्वा द्विजोत्तमान्
yaḥ paṭhecchṛṇuyādvāpi ādisargakramaṃ śubham sa yāti brahmaṇo lokaṃ śrāvayedvā dvijottamān
Whoever recites, or even hears, the auspicious account of the order of the first creation goes to the world of Brahmā — or (whoever) has it recited to the best of the twice-born.
AI translation rendered from the Sanskrit, not a published edition