Vishnu Purana — Amsha 1 — Chapter 2
ViP 1 2.1
अविकाराय शुद्धाय नित्याय परमात्मने सदैकरूपरूपाय विष्णवे सर्वजिष्णवे ॥
avikārāya śuddhāya nityāya paramātmane sadaikarūparūpāya viṣṇave sarvajiṣṇave //
To the changeless, the pure, the eternal, the supreme Self, whose form is ever one and the same, to Viṣṇu the all-conquering—
AI translation rendered from the Sanskrit, not a published edition
ViP 1 2.2
नमो हिरण्यगर्भाय हरये शंकराय च वासुदेवाय ताराय सर्गस्थित्यन्तकारिणे ॥
namo hiraṇyagarbhāya haraye śaṃkarāya ca vāsudevāya tārāya sargasthityantakāriṇe //
Homage to Hiraṇyagarbha, to Hari, and to Śaṃkara, to Vāsudeva, the deliverer, the maker of creation, continuance and end.
AI translation rendered from the Sanskrit, not a published edition
ViP 1 2.3
एकानेकस्वरूपाय स्थूलसूक्ष्मात्मने नमः अव्यक्तव्यक्तरूपाय विष्णवे मुक्तिहेतवे ॥
ekānekasvarūpāya sthūlasūkṣmātmane namaḥ avyaktavyaktarūpāya viṣṇave muktihetave //
Homage to him whose nature is one and many, whose self is gross and subtle, whose form is unmanifest and manifest, to Viṣṇu the cause of liberation.
AI translation rendered from the Sanskrit, not a published edition
ViP 1 2.4
सर्गस्थितिविनाशानां जगतो यो जगन्मयः मूलभूतो नमस् तस्मै विष्णवे परमात्मने ॥
sargasthitivināśānāṃ jagato yo jaganmayaḥ mūlabhūto namas tasmai viṣṇave paramātmane //
Homage to that Viṣṇu, the supreme Self, who, consisting of the world, is the root-source of the world's creation, continuance and destruction.
AI translation rendered from the Sanskrit, not a published edition
ViP 1 2.5
आधारभूतं विश्वस्याप्य् अणीयांसम् अणीयसाम् प्रणम्य सर्वभूतस्थम् अच्युतं पुरुषोत्तमम् ॥
ādhārabhūtaṃ viśvasyāpy aṇīyāṃsam aṇīyasām praṇamya sarvabhūtastham acyutaṃ puruṣottamam //
Having bowed to the imperishable Highest Person, who is the support even of the universe, subtler than the subtlest, abiding in all beings—
AI translation rendered from the Sanskrit, not a published edition
ViP 1 2.6
ज्ञानस्वरूपम् अत्यन्तनिर्मलं परमार्थतः तम् एवार्थस्वरूपेण भ्रान्तिदर्शनतः स्थितम् ॥
jñānasvarūpam atyantanirmalaṃ paramārthataḥ tam evārthasvarūpeṇa bhrāntidarśanataḥ sthitam //
—who in ultimate truth is of the nature of knowledge and utterly stainless, yet who, through deluded seeing, stands as though he were of the nature of objects—
AI translation rendered from the Sanskrit, not a published edition
ViP 1 2.7
विष्णुं ग्रसिष्णुं विश्वस्य स्थितिसर्गे तथा प्रभुम् प्रणम्य जगताम् ईशम् अजम् अक्षयम् अव्ययम् ॥
viṣṇuṃ grasiṣṇuṃ viśvasya sthitisarge tathā prabhum praṇamya jagatām īśam ajam akṣayam avyayam //
Having bowed to Viṣṇu, the devourer of the universe and likewise the lord of its continuance and creation, the ruler of the worlds, unborn, undecaying, unchanging—
AI translation rendered from the Sanskrit, not a published edition
ViP 1 2.8
कथयामि यथापूर्वं दक्षाद्यैर् मुनिसत्तमैः पृष्टः प्रोवाच भगवान् अब्जयोनिः पितामहः ॥
kathayāmi yathāpūrvaṃ dakṣādyair munisattamaiḥ pṛṣṭaḥ provāca bhagavān abjayoniḥ pitāmahaḥ //
I shall relate (it) just as of old the Lord, the lotus-born Grandfather (Brahmā), declared it when questioned by Dakṣa and the other most excellent sages.
AI translation rendered from the Sanskrit, not a published edition
ViP 1 2.9
तैश् चोक्तं पुरुकुत्साय भूभुजे नर्मदातटे सारस्वताय तेनापि मम सारस्वतेन च ॥
taiś coktaṃ purukutsāya bhūbhuje narmadātaṭe sārasvatāya tenāpi mama sārasvatena ca //
And it was told by them to Purukutsa, the ruler of the earth, on the bank of the Narmadā, and by him in turn to Sārasvata, and by Sārasvata to me.
AI translation rendered from the Sanskrit, not a published edition
ViP 1 2.10
परः पराणां परमः परमात्मात्मसंस्थितः रूपवर्णादिनिर्देशविशेषणविवर्जितः ॥
paraḥ parāṇāṃ paramaḥ paramātmātmasaṃsthitaḥ rūpavarṇādinirdeśaviśeṣaṇavivarjitaḥ //
He is higher than the high, the supreme, the supreme Self abiding in himself, free of qualifications such as the specifying of form, colour and the like.
AI translation rendered from the Sanskrit, not a published edition
ViP 1 2.11
अपक्षयविनाशाभ्यां परिणामर्द्धिजन्मभिः वर्जितः शक्यते वक्तुं यः सदास्तीति केवलम् ॥
apakṣayavināśābhyāṃ pariṇāmarddhijanmabhiḥ varjitaḥ śakyate vaktuṃ yaḥ sadāstīti kevalam //
He is free from decline and destruction, from alteration, growth and birth; of him only this much can be said: "he ever is."
AI translation rendered from the Sanskrit, not a published edition
ViP 1 2.12
सर्वत्रासौ समस्तं च वसत्य् अत्रेति वै यतः ततः स वासुदेवेति विद्वद्भिः परिपठ्यते ॥
sarvatrāsau samastaṃ ca vasaty atreti vai yataḥ tataḥ sa vāsudeveti vidvadbhiḥ paripaṭhyate //
Since he dwells in all things, and since all things dwell in him, therefore he is called "Vāsudeva" by the learned.
AI translation rendered from the Sanskrit, not a published edition
ViP 1 2.13
तद् ब्रह्म परमं नित्यम् अजम् अक्षयम् अव्ययम् एकस्वरूपं च सदा हेयाभावाच् च निर्मलम् ॥
tad brahma paramaṃ nityam ajam akṣayam avyayam ekasvarūpaṃ ca sadā heyābhāvāc ca nirmalam //
That Brahman is supreme, eternal, unborn, imperishable, unchanging, ever of a single nature, and, since nothing in it is to be rejected, stainless.
AI translation rendered from the Sanskrit, not a published edition
ViP 1 2.14
तद् एव सर्वम् एवैतद् व्यक्ताव्यक्तस्वरूपवत् तथा पुरुषरूपेण कालरूपेण च स्थितम् ॥
tad eva sarvam evaitad vyaktāvyaktasvarūpavat tathā puruṣarūpeṇa kālarūpeṇa ca sthitam //
That alone is all this, having the nature of the manifest and the unmanifest, and it abides likewise in the form of Puruṣa and in the form of Time.
AI translation rendered from the Sanskrit, not a published edition
ViP 1 2.15
परस्य ब्रह्मणो रूपं पुरुषः प्रथमं द्विज व्यक्ताव्यक्ते तथैवान्ये रूपे कालस् तथापरम् ॥
parasya brahmaṇo rūpaṃ puruṣaḥ prathamaṃ dvija vyaktāvyakte tathaivānye rūpe kālas tathāparam //
Puruṣa is the first form of the supreme Brahman, O twice-born one; the manifest and the unmanifest are the other forms, and Time is yet another.
AI translation rendered from the Sanskrit, not a published edition
ViP 1 2.16
प्रधानपुरुषव्यक्तकालानां परमं हि यत् पश्यन्ति सूरयः शुद्धं तद् विष्णोः परमं पदम् ॥
pradhānapuruṣavyaktakālānāṃ paramaṃ hi yat paśyanti sūrayaḥ śuddhaṃ tad viṣṇoḥ paramaṃ padam //
That which is beyond pradhāna, Puruṣa, the manifest, and Time — that pure (reality) which the wise behold — is the supreme station of Viṣṇu.
AI translation rendered from the Sanskrit, not a published edition
ViP 1 2.17
प्रधानपुरुषव्यक्तकालास् तु प्रविभागशः रूपाणि स्थितिसर्गान्तव्यक्तिसद्भावहेतवः ॥
pradhānapuruṣavyaktakālās tu pravibhāgaśaḥ rūpāṇi sthitisargāntavyaktisadbhāvahetavaḥ //
But pradhāna, Puruṣa, the manifest, and Time are, taken separately, (his) forms, the causes of the coming-to-be of maintenance, creation, dissolution and manifestation.
AI translation rendered from the Sanskrit, not a published edition
ViP 1 2.18
व्यक्तं विष्णुस् तथाव्यक्तं पुरुषः काल एव च क्रीडतो बालकस्येव चेष्टां तस्य निशामय ॥
vyaktaṃ viṣṇus tathāvyaktaṃ puruṣaḥ kāla eva ca krīḍato bālakasyeva ceṣṭāṃ tasya niśāmaya //
Viṣṇu is the manifest, and likewise the unmanifest, the Puruṣa, and Time as well; hear now of his activity, which is like that of a child at play.
AI translation rendered from the Sanskrit, not a published edition
ViP 1 2.19
अव्यक्तं कारणं यत् तत् प्रधानम् ऋषिसत्तमैः प्रोच्यते प्रकृतिः सूक्ष्मा नित्या सदसदात्मिका ॥
avyaktaṃ kāraṇaṃ yat tat pradhānam ṛṣisattamaiḥ procyate prakṛtiḥ sūkṣmā nityā sadasadātmikā //
That unmanifest cause is called pradhāna by the most excellent sages: it is prakṛti, subtle, eternal, having the nature of both the existent and the non-existent.
AI translation rendered from the Sanskrit, not a published edition
ViP 1 2.20
अक्षयं नान्यदाधारम् अमेयम् अजरं ध्रुवम् शब्दस्पर्शविहीनं तद् रूपादिभिर् असंहतम् ॥
akṣayaṃ nānyadādhāram ameyam ajaraṃ dhruvam śabdasparśavihīnaṃ tad rūpādibhir asaṃhatam //
It is imperishable, has no other support, is immeasurable, unaging, fixed, devoid of sound and touch, and not compounded of form and the rest.
AI translation rendered from the Sanskrit, not a published edition
ViP 1 2.21
त्रिगुणं तज् जगद्योनिर् अनादिप्रभवाव्ययम् तेनाग्रे सर्वम् एवासीद् व्याप्तं वै प्रलयाद् अनु ॥
triguṇaṃ taj jagadyonir anādiprabhavāvyayam tenāgre sarvam evāsīd vyāptaṃ vai pralayād anu //
It has the three qualities, is the womb of the world, beginningless, (its) source, unfailing; by it all this was pervaded in the beginning, after the dissolution.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
ViP 1 2.22
वेदवादविदो विद्वन् नियता ब्रह्मवादिनः पठन्ति चैतम् एवार्थं प्रधानप्रतिपादकम् ॥
vedavādavido vidvan niyatā brahmavādinaḥ paṭhanti caitam evārthaṃ pradhānapratipādakam //
O learned one, those versed in the utterances of the Veda, steadfast, expounders of Brahman, also recite this very passage, which sets forth pradhāna:
AI translation rendered from the Sanskrit, not a published edition
ViP 1 2.23
नाहो न रात्रिर् न नभो न भूमिर् नासीत् तमो ज्योतिर् अभून् न चान्यत् श्रोत्रादिबुद्ध्यानुपलभ्यम् एकं प्राधानिकं ब्रह्म पुमांस् तदासीत् ॥
nāho na rātrir na nabho na bhūmir nāsīt tamo jyotir abhūn na cānyat śrotrādibuddhyānupalabhyam ekaṃ prādhānikaṃ brahma pumāṃs tadāsīt //
"There was no day, no night, no sky, no earth; there was no darkness, and no light arose, nor anything else; there was then only the One, imperceptible to the intellect and to hearing and the other (senses): Brahman consisting of pradhāna, and the Male (Puruṣa)."
AI translation rendered from the Sanskrit, not a published edition
ViP 1 2.24
विष्णोः स्वरूपात् परतो हि ते ऽन्ये रूपे प्रधानं पुरुषश् च विप्र तस्यैव ते ऽन्येन धृते वियुक्ते रूपान्तरं तद् द्विज कालसंज्ञम् ॥
viṣṇoḥ svarūpāt parato hi te 'nye rūpe pradhānaṃ puruṣaś ca vipra tasyaiva te 'nyena dhṛte viyukte rūpāntaraṃ tad dvija kālasaṃjñam //
For beyond Viṣṇu's own form are those two other forms, pradhāna and Puruṣa, O brahmin; and when those two of his are held together and when they are separated by yet another, that other form, O twice-born one, is named Time.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
ViP 1 2.25
प्रकृतौ च स्थितं व्यक्तम् अतीतप्रलये तु यत् तस्मात् प्राकृतसंज्ञो ऽयम् उच्यते प्रतिसंचरः ॥
prakṛtau ca sthitaṃ vyaktam atītapralaye tu yat tasmāt prākṛtasaṃjño 'yam ucyate pratisaṃcaraḥ //
And because at the past dissolution the manifest came to rest in prakṛti, this dissolution is therefore called "prākṛta" (belonging to prakṛti).
AI translation rendered from the Sanskrit, not a published edition
ViP 1 2.26
अनादिर् भगवान् कालो नान्तो ऽस्य द्विज विद्यते अव्युच्छिन्नास् ततस् त्व् एते सर्गस्थित्यन्तसंयमाः ॥
anādir bhagavān kālo nānto 'sya dvija vidyate avyucchinnās tatas tv ete sargasthityantasaṃyamāḥ //
The Lord Time is without beginning, and no end of it is found, O twice-born one; therefore these — creation, maintenance, end and restraint — are unbroken (in sequence).
AI translation rendered from the Sanskrit, not a published edition
ViP 1 2.27
गुणसाम्ये ततस् तस्मिन् पृथक् पुंसि व्यवस्थिते कालस्वरूपं तद् विष्णोर् मैत्रेय परिवर्तते ॥
guṇasāmye tatas tasmin pṛthak puṃsi vyavasthite kālasvarūpaṃ tad viṣṇor maitreya parivartate //
Then, when the qualities are in equilibrium and the Puruṣa stands apart, that form of Viṣṇu which is Time revolves, O Maitreya.
AI translation rendered from the Sanskrit, not a published edition
ViP 1 2.28
ततस् तत् परमं ब्रह्म परमात्मा जगन्मयः सर्वगः सर्वभूतेशः सर्वात्मा परमेश्वरः ॥
tatas tat paramaṃ brahma paramātmā jaganmayaḥ sarvagaḥ sarvabhūteśaḥ sarvātmā parameśvaraḥ //
Then that supreme Brahman, the supreme Self, made of the world, all-pervading, lord of all beings, the Self of all, the highest Lord —
AI translation rendered from the Sanskrit, not a published edition
ViP 1 2.29
प्रधानं पुरुषं चापि प्रविश्यात्मेच्छया हरिः क्षोभयाम् आस संप्राप्ते सर्गकाले व्ययाव्ययौ ॥
pradhānaṃ puruṣaṃ cāpi praviśyātmecchayā hariḥ kṣobhayām āsa saṃprāpte sargakāle vyayāvyayau //
— Hari, entering both the primal matter (pradhāna) and the Person by his own will, stirred them into agitation, the perishable and the imperishable, when the time of creation had come.
AI translation rendered from the Sanskrit, not a published edition
ViP 1 2.30
यथा संनिधिमात्रेण गन्धः क्षोभाय जायते मनसो नोपकर्तृत्वात् तथासौ परमेश्वरः ॥
yathā saṃnidhimātreṇa gandhaḥ kṣobhāya jāyate manaso nopakartṛtvāt tathāsau parameśvaraḥ //
Just as a scent, by its mere proximity, produces an agitation of the mind, though it does not act (upon it), so is that highest Lord.
AI translation rendered from the Sanskrit, not a published edition
ViP 1 2.31
स एव क्षोभको ब्रह्मन् क्षोभ्यश् च पुरुषोत्तमः स संकोचविकासाभ्यां प्रधानत्वे ऽपि च स्थितः ॥
sa eva kṣobhako brahman kṣobhyaś ca puruṣottamaḥ sa saṃkocavikāsābhyāṃ pradhānatve 'pi ca sthitaḥ //
He himself, O brahman, is the agitator and the one to be agitated, (he) the highest Person; and he abides in the state of pradhāna too, through contraction and expansion.
AI translation rendered from the Sanskrit, not a published edition
ViP 1 2.32
विकासाणुस्वरूपैश् च ब्रह्मरूपादिभिस् तथा व्यक्तस्वरूपश् च तथा विष्णुः सर्वेश्वरेश्वरः ॥
vikāsāṇusvarūpaiś ca brahmarūpādibhis tathā vyaktasvarūpaś ca tathā viṣṇuḥ sarveśvareśvaraḥ //
And Viṣṇu, the lord of all lords, is likewise (present) through the expanded and atomic forms, and through the forms of Brahmā and the rest, and also as having a manifest form.
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
ViP 1 2.33
गुणसाम्यात् ततस् तस्मात् क्षेत्रज्ञाधिष्ठितान् मुने गुणव्यञ्जनसंभूतिः सर्गकाले द्विजोत्तम ॥
guṇasāmyāt tatas tasmāt kṣetrajñādhiṣṭhitān mune guṇavyañjanasaṃbhūtiḥ sargakāle dvijottama //
Then, O sage, from that equilibrium of the constituents (guṇas), presided over by the knower of the field, arises at the time of creation the emergence of the manifestation of the guṇas, O best of the twice-born.
AI translation rendered from the Sanskrit, not a published edition
ViP 1 2.34
प्रधानतत्त्वम् उद्भूतं महान्तं तत् समावृणोत् सात्त्विको राजसश् चैव तामसश् च त्रिधा महान् प्रधानतत्त्वेन समं त्वचा बीजम् इवावृतम् ॥
pradhānatattvam udbhūtaṃ mahāntaṃ tat samāvṛṇot sāttviko rājasaś caiva tāmasaś ca tridhā mahān pradhānatattvena samaṃ tvacā bījam ivāvṛtam //
The principle of pradhāna, having arisen, enveloped that Great One (mahat); the Great One is threefold — sāttvika, rājasa, and tāmasa — and is covered evenly by the principle of pradhāna, as a seed is covered by its husk.
AI translation rendered from the Sanskrit, not a published edition
ViP 1 2.35
वैकारिकस् तैजसश् च भूतादिश् चैव तामसः त्रिविधो ऽयम् अहंकारो महत्तत्त्वाद् अजायत ॥
vaikārikas taijasaś ca bhūtādiś caiva tāmasaḥ trividho 'yam ahaṃkāro mahattattvād ajāyata //
This threefold self-sense (ahaṃkāra) — the modificatory (vaikārika), the fiery (taijasa), and the tāmasa, the origin of the elements — was born from the principle of mahat.
AI translation rendered from the Sanskrit, not a published edition
ViP 1 2.36
भूतेन्द्रियाणां हेतुः स त्रिगुणत्वान् महामुने यथा प्रधानेन महान् महता स तथावृतः ॥
bhūtendriyāṇāṃ hetuḥ sa triguṇatvān mahāmune yathā pradhānena mahān mahatā sa tathāvṛtaḥ //
It, having the three guṇas, is the cause of the elements and the sense-faculties, O great sage; and just as the Great One is (enveloped) by pradhāna, so is it enveloped by the Great One.
AI translation rendered from the Sanskrit, not a published edition
ViP 1 2.37
भूतादिस् तु विकुर्वाणः शब्दतन्मात्रकं ततः ससर्ज शब्दतन्मात्राद् आकाशं शब्दलक्षणम् ॥
bhūtādis tu vikurvāṇaḥ śabdatanmātrakaṃ tataḥ sasarja śabdatanmātrād ākāśaṃ śabdalakṣaṇam //
But the origin of the elements (the tāmasa ahaṃkāra), undergoing modification, then brought forth the subtle element of sound; and from the subtle element of sound (arose) space, whose mark is sound.
AI translation rendered from the Sanskrit, not a published edition
ViP 1 2.38
शब्दमात्रं तथाकाशं भूतादिः स समावृणोत् आकाशस् तु विकुर्वाणः स्पर्शमात्रं ससर्ज ह ॥
śabdamātraṃ tathākāśaṃ bhūtādiḥ sa samāvṛṇot ākāśas tu vikurvāṇaḥ sparśamātraṃ sasarja ha //
That origin of the elements enveloped space, which is sound-only; and space, undergoing modification, brought forth the touch-only (subtle element).
AI translation rendered from the Sanskrit, not a published edition
ViP 1 2.39
बलवान् अभवद् वायुस् तस्य स्पर्शो गुणो मतः आकाशं शब्दमात्रं तु स्पर्शमात्रं समावृणोत् ॥
balavān abhavad vāyus tasya sparśo guṇo mataḥ ākāśaṃ śabdamātraṃ tu sparśamātraṃ samāvṛṇot //
Wind came to be, powerful; touch is held to be its quality. And space, which is sound-only, enveloped the touch-only.
AI translation rendered from the Sanskrit, not a published edition
ViP 1 2.40
ततो वायुर् विकुर्वाणो रूपमात्रं ससर्ज ह ज्योतिर् उत्पद्यते वायोस् तद् रूपगुणम् उच्यते ॥
tato vāyur vikurvāṇo rūpamātraṃ sasarja ha jyotir utpadyate vāyos tad rūpaguṇam ucyate //
Then wind, undergoing modification, brought forth the form-only (subtle element); from wind light arises, and that is said to have form as its quality.
AI translation rendered from the Sanskrit, not a published edition
ViP 1 2.41
स्पर्शमात्रस् ततो वायू रूपमात्रं समावृणोत् ज्योतिश् चापि विकुर्वाणं रसमात्रं ससर्ज ह ॥
sparśamātras tato vāyū rūpamātraṃ samāvṛṇot jyotiś cāpi vikurvāṇaṃ rasamātraṃ sasarja ha //
Then wind, which is touch-only, enveloped the form-only; and light, undergoing modification, brought forth the taste-only (subtle element).
AI translation rendered from the Sanskrit, not a published edition
ViP 1 2.42
संभवन्ति ततो ऽम्भांसि रसाधाराणि तानि च रसमात्राणि चाम्भांसि रूपमात्रं समावृणोत् ॥
saṃbhavanti tato 'mbhāṃsi rasādhārāṇi tāni ca rasamātrāṇi cāmbhāṃsi rūpamātraṃ samāvṛṇot //
Then the waters come into being, and they are the support of taste; and the waters, which are taste-only, enveloped the form-only.
AI translation rendered from the Sanskrit, not a published edition
ViP 1 2.43
विकुर्वाणानि चाम्भांसि गन्धमात्रं ससर्जिरे संघातो जायते तस्मात् तस्य गन्धो गुणो मतः ॥
vikurvāṇāni cāmbhāṃsi gandhamātraṃ sasarjire saṃghāto jāyate tasmāt tasya gandho guṇo mataḥ //
And the waters, undergoing modification, brought forth the smell-only (subtle element); from that arises a solid mass (earth), whose quality is held to be smell.
AI translation rendered from the Sanskrit, not a published edition
ViP 1 2.44
तस्मिंस् तस्मिंस् तु तन्मात्रा तेन तन्मात्रता स्मृता तन्मात्राण्य् अविशेषाणि अविशेषास् ततो हि ते ॥
tasmiṃs tasmiṃs tu tanmātrā tena tanmātratā smṛtā tanmātrāṇy aviśeṣāṇi aviśeṣās tato hi te //
In each of these there is only that much (tanmātra); hence their being called tanmātras is recorded. The tanmātras are without distinguishing marks, and therefore they are (called) the undifferentiated ones.
AI translation rendered from the Sanskrit, not a published edition
ViP 1 2.45
न शान्ता नापि घोरास् ते न मूढाश् चाविशेषिणः भूततन्मात्रसर्गो ऽयम् अहंकारात् तु तामसात् ॥
na śāntā nāpi ghorās te na mūḍhāś cāviśeṣiṇaḥ bhūtatanmātrasargo 'yam ahaṃkārāt tu tāmasāt //
They are neither tranquil, nor terrible, nor dull, being undifferentiated. This is the creation of the elements and the subtle elements, (arising) from the tāmasa self-sense.
AI translation rendered from the Sanskrit, not a published edition
ViP 1 2.46
तैजसानीन्द्रियाण्य् आहुर् देवा वैकारिका दश एकादशं मनश् चात्र देवा वैकारिकाः स्मृताः ॥
taijasānīndriyāṇy āhur devā vaikārikā daśa ekādaśaṃ manaś cātra devā vaikārikāḥ smṛtāḥ //
They call the sense-faculties taijasa; the ten deities are vaikārika, and mind here is the eleventh; the deities are recorded as vaikārika.
AI translation rendered from the Sanskrit, not a published edition
ViP 1 2.47
त्वक् चक्षुर् नासिका जिह्वा श्रोत्रम् अत्र च पञ्चमम् शब्दादीनाम् अवाप्त्यर्थं बुद्धियुक्तानि वै द्विज ॥
tvak cakṣur nāsikā jihvā śrotram atra ca pañcamam śabdādīnām avāptyarthaṃ buddhiyuktāni vai dvija //
Skin, eye, nose, tongue, and here the ear as the fifth — these, joined with the intellect, serve for the apprehension of sound and the rest, O twice-born.
AI translation rendered from the Sanskrit, not a published edition
ViP 1 2.48
पायूपस्थौ करौ पादौ वाक् च मैत्रेय पञ्चमी विसर्गशिल्पगत्युक्ति कर्म तेषां च कथ्यते ॥
pāyūpasthau karau pādau vāk ca maitreya pañcamī visargaśilpagatyukti karma teṣāṃ ca kathyate //
The anus and the generative organ, the hands, the feet, and speech as the fifth, Maitreya — and their action is said to be excretion, handiwork, motion, and utterance (respectively).
AI translation rendered from the Sanskrit, not a published edition
ViP 1 2.49
आकाशवायुतेजांसि सलिलं पृथिवी तथा शब्दादिभिर् गुणैर् ब्रह्मन् संयुक्तान्य् उत्तरोत्तरैः ॥
ākāśavāyutejāṃsi salilaṃ pṛthivī tathā śabdādibhir guṇair brahman saṃyuktāny uttarottaraiḥ //
Ether, wind and fire, water, and likewise earth are joined, O brahman, with the qualities of sound and the rest, each successive one (having one more).
AI translation rendered from the Sanskrit, not a published edition
ViP 1 2.50
शान्ता घोराश् च मूढाश् च विशेषास् तेन ते स्मृताः ॥
śāntā ghorāś ca mūḍhāś ca viśeṣās tena te smṛtāḥ //
Therefore those gross elements (viśeṣas) are held to be tranquil, terrible, and dull.
AI translation rendered from the Sanskrit, not a published edition
ViP 1 2.51
नानावीर्याः पृथग्भूतास् ततस् ते संहतिं विना नाशक्नुवन् प्रजाः स्रष्टुम् असमागम्य कृत्स्नशः ॥
nānāvīryāḥ pṛthagbhūtās tatas te saṃhatiṃ vinā nāśaknuvan prajāḥ sraṣṭum asamāgamya kṛtsnaśaḥ //
Being of various potencies and separate from one another, they were then unable, without combination, to produce creatures, not having come together completely.
AI translation rendered from the Sanskrit, not a published edition
ViP 1 2.52
समेत्यान्योन्यसंयोगं परस्परसमाश्रयाः एकसंघातलक्ष्याश् च संप्राप्यैक्यम् अशेषतः ॥
sametyānyonyasaṃyogaṃ parasparasamāśrayāḥ ekasaṃghātalakṣyāś ca saṃprāpyaikyam aśeṣataḥ //
Having come into mutual conjunction, resting on one another, and marked as a single aggregate, having attained unity entirely —
AI translation rendered from the Sanskrit, not a published edition
ViP 1 2.53
पुरुषाधिष्ठितत्वाच् च अव्यक्तानुग्रहेण च महदाद्या विशेषान्ता ह्य् अण्डम् उत्पादयन्ति ते ॥
puruṣādhiṣṭhitatvāc ca avyaktānugraheṇa ca mahadādyā viśeṣāntā hy aṇḍam utpādayanti te //
and because of being presided over by the Puruṣa, and by the favour of the Unmanifest, they — beginning with mahat and ending with the gross elements — bring forth the egg.
AI translation rendered from the Sanskrit, not a published edition
ViP 1 2.54
तत् क्रमेण विवृद्धं तु जलबुद्बुदवत् समम् भूतेभ्यो ऽण्डं महाबुद्धे बृहत् तद् उदकेशयम् प्राकृतं ब्रह्मरूपस्य विष्णोः स्थानम् अनुत्तमम् ॥
tat krameṇa vivṛddhaṃ tu jalabudbudavat samam bhūtebhyo 'ṇḍaṃ mahābuddhe bṛhat tad udakeśayam prākṛtaṃ brahmarūpasya viṣṇoḥ sthānam anuttamam //
That egg, growing gradually out of the elements, like a water-bubble, O greatly wise one, became vast, lying upon the water — the material, unsurpassed abode of Viṣṇu in the form of Brahmā.
AI translation rendered from the Sanskrit, not a published edition
ViP 1 2.55
तत्राव्यक्तस्वरूपो ऽसौ व्यक्तरूपी जगत्पतिः विष्णुर् ब्रह्मस्वरूपेण स्वयम् एव व्यवस्थितः ॥
tatrāvyaktasvarūpo 'sau vyaktarūpī jagatpatiḥ viṣṇur brahmasvarūpeṇa svayam eva vyavasthitaḥ //
There the Lord of the world, himself of unmanifest nature yet having a manifest form, Viṣṇu, took up his station of his own accord in the form of Brahmā.
AI translation rendered from the Sanskrit, not a published edition
ViP 1 2.56
मेरुर् उल्बम् अभूत् तस्य जरायुश् च महीधराः गर्भोदकं समुद्राश् च तस्यासन् सुमहात्मनः ॥
merur ulbam abhūt tasya jarāyuś ca mahīdharāḥ garbhodakaṃ samudrāś ca tasyāsan sumahātmanaḥ //
Meru became its inner membrane, and the mountains its outer membrane; and the oceans were the amniotic fluid of that greatly exalted one.
AI translation rendered from the Sanskrit, not a published edition
ViP 1 2.57
साद्रिद्वीपसमुद्राश् च सज्योतिर् लोकसंग्रहः तस्मिन्न् अण्डे ऽभवद् विप्र सदेवासुरमानुषः ॥
sādridvīpasamudrāś ca sajyotir lokasaṃgrahaḥ tasminn aṇḍe 'bhavad vipra sadevāsuramānuṣaḥ //
In that egg, O brahman, there came to be the whole collection of worlds with their mountains, continents, oceans and luminaries, together with gods, demons and men.
AI translation rendered from the Sanskrit, not a published edition
ViP 1 2.58
वारिवह्न्यनिलाकाशैस् ततो भूतादिना बहिः वृतं दशगुणैर् अण्डं भूतादिर् महता तथा ॥
vārivahnyanilākāśais tato bhūtādinā bahiḥ vṛtaṃ daśaguṇair aṇḍaṃ bhūtādir mahatā tathā //
Then the egg was enveloped outside by water, fire, wind and ether, each ten times (the previous), and then by the origin of the elements (ahaṃkāra), and likewise the origin of the elements by mahat.
AI translation rendered from the Sanskrit, not a published edition
ViP 1 2.59
अव्यक्तेनावृतो ब्रह्मंस् तैः सर्वैः सहितो महान् एभिर् आवरणैर् अण्डं सप्तभिः प्राकृतैर् वृतम् नालिकेरफलस्यान्तर् बीजं बाह्यदलैर् इव ॥
avyaktenāvṛto brahmaṃs taiḥ sarvaiḥ sahito mahān ebhir āvaraṇair aṇḍaṃ saptabhiḥ prākṛtair vṛtam nālikeraphalasyāntar bījaṃ bāhyadalair iva //
And mahat, together with all those, is enveloped by the Unmanifest, O brahman. By these seven material coverings the egg is enveloped, as the kernel inside a coconut fruit is by the outer husks.
AI translation rendered from the Sanskrit, not a published edition
ViP 1 2.60
जुषन् रजोगुणं तत्र स्वयं विश्वेश्वरो हरिः ब्रह्मा भूत्वास्य जगतो विसृष्टौ संप्रवर्तते ॥
juṣan rajoguṇaṃ tatra svayaṃ viśveśvaro hariḥ brahmā bhūtvāsya jagato visṛṣṭau saṃpravartate //
There, resorting to the quality of rajas, Hari, the lord of the universe himself, becoming Brahmā, engages in the emission of this world.
AI translation rendered from the Sanskrit, not a published edition
ViP 1 2.61
सृष्टं च पात्य् अनुयुगं यावत् कल्पविकल्पना सत्त्वभृद् भगवान् विष्णुर् अप्रमेयपराक्रमः ॥
sṛṣṭaṃ ca pāty anuyugaṃ yāvat kalpavikalpanā sattvabhṛd bhagavān viṣṇur aprameyaparākramaḥ //
And what has been created he protects, age after age, as long as the ordering of the kalpa lasts — the Lord Viṣṇu, upholding sattva, of immeasurable might.
AI translation rendered from the Sanskrit, not a published edition
ViP 1 2.62
तमोउद्रेकी च कल्पान्ते रुद्ररूपी जनार्दनः मैत्रेयाखिलभूतानि भक्षयत्य् अतिभीषणः ॥
tamoudrekī ca kalpānte rudrarūpī janārdanaḥ maitreyākhilabhūtāni bhakṣayaty atibhīṣaṇaḥ //
And at the end of the kalpa, Janārdana, with tamas predominant, in the form of Rudra, most terrifying, devours all beings, Maitreya.
AI translation rendered from the Sanskrit, not a published edition
ViP 1 2.63
संभक्षयित्वा भूतानि जगत्य् एकार्णवीकृते नागपर्यङ्कशयने शेते ऽसौ परमेश्वरः ॥
saṃbhakṣayitvā bhūtāni jagaty ekārṇavīkṛte nāgaparyaṅkaśayane śete 'sau parameśvaraḥ //
Having devoured the beings, when the world has been made a single ocean, this Supreme Lord sleeps on a couch-bed that is the serpent.
AI translation rendered from the Sanskrit, not a published edition
ViP 1 2.64
प्रबुद्धश् च पुनः सृष्टिं करोति ब्रह्मरूपधृक् ॥
prabuddhaś ca punaḥ sṛṣṭiṃ karoti brahmarūpadhṛk //
And awakened, he again performs creation, assuming the form of Brahmā.
AI translation rendered from the Sanskrit, not a published edition
ViP 1 2.65
सृष्टिस्थित्यन्तकरणाद् ब्रह्मविष्णुशिवात्मिकाम् स संज्ञां याति भगवान् एक एव जनार्दनः ॥
sṛṣṭisthityantakaraṇād brahmaviṣṇuśivātmikām sa saṃjñāṃ yāti bhagavān eka eva janārdanaḥ //
Because of his effecting creation, maintenance and end, the Lord Janārdana, though one alone, comes to bear a designation consisting of Brahmā, Viṣṇu and Śiva.
AI translation rendered from the Sanskrit, not a published edition
ViP 1 2.66
स्रष्टा सृजति चात्मानं विष्णुः पाल्यं च पाति च उपसंहरते चान्ते संहर्ता च स्वयं प्रभुः ॥
sraṣṭā sṛjati cātmānaṃ viṣṇuḥ pālyaṃ ca pāti ca upasaṃharate cānte saṃhartā ca svayaṃ prabhuḥ //
As creator Viṣṇu creates himself, and as what is to be protected he protects (it); and at the end he withdraws (it), and as destroyer he is himself the Lord.
AI translation rendered from the Sanskrit, not a published edition
ViP 1 2.67
पृथिव्य् आपस् तथा तेजो वायुर् आकाशम् एव च सर्वेन्द्रियान्तःकरणं पुरुषाख्यं हि यज् जगत् ॥
pṛthivy āpas tathā tejo vāyur ākāśam eva ca sarvendriyāntaḥkaraṇaṃ puruṣākhyaṃ hi yaj jagat //
Earth, water, fire, wind, and ether too, all the senses and the inner organ, and this world that goes by the name of Puruṣa —
AI translation rendered from the Sanskrit, not a published edition
ViP 1 2.68
स एव सर्वभूतेशो विश्वरूपो यतो ऽव्ययः सर्गादिकं ततो ऽस्यैव भूतस्थम् उपकारकम् ॥
sa eva sarvabhūteśo viśvarūpo yato 'vyayaḥ sargādikaṃ tato 'syaiva bhūtastham upakārakam //
He alone is the lord of all beings, of universal form, since he is imperishable; therefore creation and the rest, residing in beings, belong to him alone and are (his) service (to them).
AI translation rendered from the Sanskrit, not a published edition — the model flagged this verse as uncertain
ViP 1 2.69
स एव सृज्यः स च सर्गकर्ता स एव पात्य् अत्ति च पाल्यते च ब्रह्माद्यवस्थाभिर् अशेषमूर्तिर् विष्णुर् वरिष्ठो वरदो वरेण्यः ॥
sa eva sṛjyaḥ sa ca sargakartā sa eva pāty atti ca pālyate ca brahmādyavasthābhir aśeṣamūrtir viṣṇur variṣṭho varado vareṇyaḥ //
He alone is what is to be created, and he is the maker of creation; he alone protects and devours, and is protected; in the conditions of Brahmā and the rest, of endless forms, (he is) Viṣṇu, the highest, the giver of boons, the one to be chosen.
AI translation rendered from the Sanskrit, not a published edition