Contents of the Section on Creation

1. I salute the Lord of all human beings and of the entire world, of the form of Creation and the Knower of Pradhāna (i.e. Sāmkhya Prakrti). He creates this disposition in me.

2. He, the Creator of the worlds, the Knower of their essential nature, conversant with Yoga (-doctrines), resorting to the concentration of mind created all immobile and mobile beings.

3. Being desirous of knowing the story of the Purāna I submit myself to Him — the unborn, the creator of everything, the Lord of souls, the Observer of the worlds, and the Supreme Ruler.

4-6. Being well-disposed, having saluted with a concentrated mind Brahma, Vishnu, Śiva, Indra, the Guardians of the Quarters of the world and the sun; and also the magnanimous Vasishtha, the greatest among the sages and Jātukarnya1, with penance shining on his face, in the Gāksusa (Manvantara); and having saluted the revered Vyāsa, the Creator, the ancient Purusa who acted according to the words of Bhrigu (I shall narrate the Purāna).

7. From Him, the declarer of the Vedas, the omniscient one, adored in all the worlds and of glowing lustre. I heard the Purāna.

1. Jātukarnya: "The Jātukarnyas were a Vasishtha gotra (Matsya 200.19; Vāyu 1.9-10; but see Bhāgavata IX.2.21).This name is a patronymic, and so there were several of the name. Jātukarnya or Jatukarna is said to have taught Vyāsa the Veda (Vāyu 1.44; Harivarhśa 42, 2364), and the Purāna (Brahmānda i. 1.11)" (Ancient Indian Historical Tradition, p. 217).

The Manu is called Cāksusa because he was born from the mouth of the Highest Lord (Markandeya Purāna 76.2).

8. It is a certainty that Unmanifest Eternal Cause, of the nature of being and non-being, creates all distinctions upto Mahat.

9-10. In the golden egg, the excellent birth of Brahma (took place) first. The egg was covered by water, and water by light (or heat). It (i.e. light) was covered by air; air by ether; that by the source of the elements (i.e. Aham-kāra); that source of elements too was covered by Mahat, and Mahat by the Invisible.

11. And the coming into being (appearance) of the worlds in the egg itself is described; then follows the description of the coming into existence of rivers and mountains.

12. Then (follows) the description in brief of the periods ofManus1 and of the Kalpas, (and also) of the extinction of the Divine Tree and the creation of the beings by Brahma.

13. The passage of the Kalpas, the fixing of the world, Vishnu's sleeping in the water and the lifting up of the earth again (are also narrated).

14. Vishnu's passing through ten existences (i.e. the ten Incarnations) due to Bhrigu's curse2; the arrangement of the Yugas (ages of the world); the division of (human) life into all the stages (are described).

15. The distinction in the conditions of the mortals moving in heaven (after death), as well as the origin of beasts and birds is narrated.

16-17. And also etymology and ritual (find a place here) and the inclusion of sacred study (is done); in the same way Brahma's wilful dissolutions and creations, and also His three un-wilful secondary creations (are recounted); and (how) Brahma conceived the worlds (is told); and the rise of Bhrigu and others from Brahma's mouth (is described in the Purāna).

1. A manvantara is said to be the period of a Manu and the gods (Padma, Srsti-khanda 3.12ff.).

2. The curse pronounced by Bhrigu on Vishnu is attributed to different causes in Devi Bhāgavata (4.11.12) and Padma, Bhūmikhanda 121.

18a. The interval between two Kalpas is narrated and the period of transition between two creations (is described).

18b-19. The description of the origin of the progeny of Bhrigu and other sages (as given here) and the greatness of the Brahmanical sage Vasishtha is narrated; then follows the glorification of Svāyambhuva Manu.

20. (Account of) the creations of Nābhi and the noble Rajas (is told). The enumeration of the islands1, oceans and mountains (is also done).

21. The inclusion among the seven of the various islands and oceans according to their arrangement and the residents thereof are described (in the Purāna).

22. Also the regions thereof, along with the rivers and mountains, as well as the islands like Jambū Dvīpa, surrounded by seven seas (are described).

23-25. (The accounts of) these worlds in the egg and the earth with its seven islands (are given); the movement of the sun and the moon and of the planets (and other) luminaries also due to the power ofDhruva is narrated; the good and bad fortune of the beings (is narrated), and (the description of) the sun's chariot fashioned for a purpose by Brahma Himself, in which (chariot) regulated by him, the revered sun moves (is given). (It is also told how) the chariots of the sun and others proceed from Dhruva only.

26a. (The Purāna narrates how) He created Śimśumāra in whose tail Dhruva remains.

26b. Destruction coming at the end of creation and creation at the end of destruction (are described).

27. It is not possible to give in detail the account of gods, sages, Manu and the host of fathers; so it is narrated in brief.

28. The narration of gods and kings, past and future, in the periods of (various) Manus is similar to that in the (period of) Svāyambhuva (i.e. the first) Manu.

1. The seven islands are: Jambū, Plaksa, Sālmala, Kus'a, Krauñca, Śāka and Puskara.

29. The 'dissolution-and-recreation' of the beings conceived to be of three types is called Naimittika, Prākrtika, and Ātyan-tika.

30. Drought and the terrible fire of destruction from the sun, and the clouds causing general inundation, and also the night of the Highest Lord (are described).

31. The characteristic mark of the period intervening between the end of one Yuga and the commencement of another is described and especially that of Brahma; also the description of the beings and seven worlds (is given in it).

32. I shall describe here (i.e. in the Purāna) the hells like Raurava of the Sinners (i.e. where the sinners go); also the consideration of the end of one and all beings.

33. (It contains) the secondary creation of Brahma and the description of the total destruction; and the destruction of even the great beings in every Kalpa.

34. Having perceived after proper calculation (I shall describe) the evanescence of even Brahma, and also the depravity of the enjoyments and the painfulness of the worldly existence.

35-36. (The Purāna describes) (how) salvation is difficult to attain, and (how) faults are noticed through detachment and (how) Reality, discarding the manifest and unmanifest, remains in Brahman. (The Purāna tells) how the untinged one called Virūpa, after realising the diversity, and having gone beyond the three miseries is happy and then, remains in it (i e. Brahman). 'Experiencing the joy of Brahman he is afraid of nothing'. A full and proper description of the proof for such (statements) is given (here).

37. In it (lit. in which) the changes pertaining to the world like creation and dissolution are described; also the active worldly life and the fruits of resignation of worldly acts (are described).

1. Śakti: Eldest son of Vasishtha and Arundhati. Adrśyanti was his wife (Bhāgavata 4.1.41; Mbh. Adi 192.11). He defeated Viśvāmitra in a sacrifice

38-44. (It describes) The origin of Vasishtha; also the birth of Śakti1; his destruction by Kalmāsapāda, the son of Sudāsa, through the act of Viśvāmitra; the birth of Parāśara the Lord from Adrśyantī; also how Vyāsa was born of the daughter of the Pitrs, and how Suka was born; also of his intelligent son; how Parāśara was very much hated by Viśvā-mītra; (how) fire prepared by Vasishtha with a desire to kill Viśvāmitra was destroyed by intelligent Kanva — the Lord of the brāhmanas and non-brāhmanas — desiring the welfare of Viśvāmitra, to reconcile (the two sages). How Vyāsa, the Lord, favouring all, divided one Veda of four quarters into four parts; how his pupils and their pupils again divided (the Veda) into (various) branches; (how) the Lord (i.e. Vyāsa) was asked by the best sages at Prayāga and (how) those sages longing for Dharma, were advised by Krishna (Dvaipāyana Vyāsa).

45b-46. So also (is told) the best course of the world of (i.e. as practised by) the sages always practising Dharma, which was in ancient times narrated to the noble Pulastya by Brahma and by Pulastya to Bhīsma at Gańgādvāra.

47. The narration or the listening to and especially the assimilation ofthis Purāna is blessed, leads to fame, prolongs life and destroys all sins.

48. To the brāhrnanas Sūta declared in detail and in due order this Purāna which was formerly narrated by Brahma.

49. There is no doubt that he, who, withhis senses subdued, would study with proper understanding (even) a part of this, has studied the entire Purāna.

50. He, who knows the four Vedas, along with the Ańgas (i.e. certain classes of works regarded as auxiliary to the Vedas) and the Upanisads and knows the Purāna also, is wiser than the one (described above).

51. One should nourish Veda with ītihāsa and Purānas. Veda, thinking 'he would deceive me', is afraid of a (person) of little learning. at the house of Saudāsa. Jamadagni again endowed Viśvāmitra with power. Then Viśvāmitra burnt him with the help of Saudāsa. At the time of his death Adrśyantī was carrying. She gave birth to the celebrated Parāśara. In the present Manvantara the name of the 26th Vyāsa is Śakti. (Matsyaiii. 2.12-18).

52. And having studied (even) one chapter (of this Purāna) narrated by Brahma himself, one would be free from calamities (even) after having met with them and would get the desired course.

53. It tells about the old tradition; so it is called Purāna. He who knows its derivation is absolved of all sins.

54-58. How did the revered sage Pulastya, Brahma's mind-born son, whose sight is difficult to be obtained, come in contact with Bhīsma? It is a a great wonder, O Sūta, O highly intelligent one. Tell us how that great sage was propitiated by that ksatriya (i.e. Bhīsma). What kind of penance or what other religious observances did he practise by which that brahmanic sage talked to him in such a way that he explained to him a section or half a section or the entire (Purāna)? O fortunate one, tell us, in which place and in what condition the revered one was seen by him? We are ready to listen to it.

59-61. Where the Ganges, the benefactress of the good, the purifier of the world, having broken (open) the mountain, flowed forth, there — at the great sacred place — (named) Gangādvāra, Bhīsma, devoted to the forefathers, desirous of listening to (the Purāna), remained, for a very long time in the religious observances of (i.e. practised by) the great, for full hundred years, meditating with great concentration on the Highest Brahman, and bathed thrice (a day).

62. God Brahma was pleased with the noble one who gratified the forefathers and gods with self-recitation, and who subdued himself.

63-65a. Brahma said to his son Pulastya, the best among the sages: "Such as you are, ward off from penance that brave Devavrata Bhīsma, a descendant of the Kurufamily, and tell him the reason (for doing so). The blessed one has remained (there) meditating upon his forefathers. What desire his mind has, fulfil it; do not delay."

65b-66. Having heard the words of Brahma, Pulastya, the best of the sages, having come to Gańgedvāra, said (these) words to Bhīsma: "Welfare to you; ask for whatever boon is in your mind (i.e. you think of asking).

67. O warrior, god Brahma himself is pleased with your penance. I, who am sent by Brahma, will grant you yourdesired boons.

68-69. Bhīsma too, having heard those words pleasing to the ears, opening his eyes and seeing Pulastya standing before him, (and) having saluted the best sage with the eight parts of his body and the entire body touching the earth, and thus bending, said:

70. "Today my birth is fruitful; and this day is very auspicious (as) here I have seen your feet adorable for the world.

71. And I have obtained the fruit of my penance since I have seen the venerable one, the granter of the boon, who has especially arrived at the river-bank.

72-73. I have made ready this comfortable seat; (please) be seated. 1 n the offering-vessel made of Palāśa-leaves is the respectful offering with (i.e. consisting of) sacred dūrvā-grass, rice grains, flowers, barley and milk, for of yore the sages have recommended such an offering consisting of eight articles."

74. Having heard these words of Bhīsma, of unlimited lustre the revered sage Pulastya, the son of Brahma, sat on the seat.

75. Being pleased with him of good behaviour and being delighted the revered one liked the seat with the water offered for washing the feet and the (contents of) the offeringvessel.

76. You are a truthful munificent king, true to your word, modest, friendly, of a forgiving nature, (and) powerful in controlling the enemies.

77. O sweet-speaking one, you are conversant with religious law, grateful, kind. (You) honour those who deserve honour. You are intelligent, hospitable to the brāhmanas (and) kind towards the good.

78. O child, I am pleased with you who are always intent on obeisance. Tell me, O blessed one, what I (should) tell you.

79. O revered one, tell me during which time the venerable lord lived and formerly made the creation of gods and others.

80. (When) did revered Vishnu (effect) the preservation? How was Rudra creaetd? and how were the sages and gods created by that magnanimous one?

81. How (were) the earth, the sky, these oceans, the islands, the mountains, the villages, the forests and the cities created (by him)?

82-83. Tell me how (i.e. in the order in which) the lord created the ascetics, the (ten) lords of created beings, and the seven distinguished sages, the castes, wind, old places, Gandharvas^ Yaksas and demons, holy places, rivers, planets like the sun and stars.

84-85. He, the best among the best, the greatest, the supreme spirit — Brahma — without any form or complexion, destitute of any attribute, decay or destruction, change, increase or birth, (and also) void of all qualities, alone shines.

86. He is regarded to be living equally everywhere, and is said to be matchless. The learned declare him to manifest himself in the form of Brahma.

87-88. Having saluted him, the mysterious, supreme, eternal, unborn, inexhaustible, immutable one, that has remained in the form of time, I shall tell you, how having first risen from the lotus-bed, the lord of the world brought the creation.

89-91. O king, at the time of creation, Mahān, of three types, viz. Sāttvika, Rājasa and Tāmasa also, came out, endowed with the marks of the three constituents.

This Aharhkāra — resembling the principle of Pradhāna, and enveloped by seeds etc. of three types (viz. Vaikārika or Sāttvika, Taijasa or Rājasa and Bhutādi or Tāmasa) arose from the principle of Mahat. (From it arose) the five elements and organs of sense, along with the organs of action.

92. I shall narrate the nature of each one (of the five elements, viz.) earth, water, and fire, air and Akāśa in succession.

93. Akāśa has the quality of sound; Bhūtadi1 covered the sky; Āk^śāa, being effected, created the quality of touch.

94. This Vāyu is indeed powerful; touch is regarded to be its quality. Akāśa, having sound as its quality, covered the quality of touch.

95. From that Vāyu being effected, created the quality of form: that (arising from Vāyu) is of the form of lustre; it is said to be having form as its quality.

96. Vāyu, of the nature of touch, covered (lustre having) the quality of form; lustre too, being effected created the quality of water.

97. The quality of form covered the water arising out of it. The water being effected, created the quality of odour.

98. From it comes into being the aggregate (i.e. the earth). Odour is regarded as its quality; the sense-organs are said to be (arising from) Tejas. The ten of sense and action organs are products of the Sāttvika (Vaikārika Ahamkāra).

99. Here (i.e. of the organs) mind is the eleventh. The sense-organs are said to be Vaikārika. (They are:) Skin, eye, nose, tongue, and ear is the fifth of these.

100-102. The function of these is said to be the apprehension of sound etc. (The other are:) speech, hands, feet, anus, and the fifth of these is the sex-organ. The characteristics of these in reverse order are: discharge, manual work, movement and speech. Ākāśa, air, fire, water and earth are, O brave one, endowed with the successive qualities of sound etc.; therefore, the specific objects (or particularities) are said to be tranquil, violent and stupid.

103. Then being of diverse strength, and separated, they were unable to procreate without wholly coming together.

104-105. Having come together, by mutual contact and inter-dependence, having the target of one aggregate, completely being united, by being controlled by the Purusa, and by the favour of the invisible (Prakrti) (when favoured by the Avyakta), (they) beginning with the Mahān etc. and ending with the specific objects effect the egg.

1. Bhūtādi is the Tāmasa Ahamkāra.c;Aharhkāra is said to be of three types: (i) Vaikārika or Sāttvika, (ii) Taijasa or Rājasa, and (iii) Bhūtādi or Tāmasa.

106-110. That (egg) gradually manifested is like a water-bubble. In it, Brahma himself, whose form is invisible, (who is) Janārdana of a visible form, remains in the form of Brahman. Of him, the great-souled one, Meru was the foetus, the (other) mountains were the outer skin of the embryo and oceans were the(foetus-) fluid. In that egg, O warrior, there were the islands, seas, and and the whole universe with the luminaries, with gods, demons and human beings. The egg has water, fire, air and ether (Akāśa) concealed within and is, from outside, covered by Ahamkāra and by the ten powers1 (i.e. ten organs) and Ahamkāra (is covered) by Mahān. O prince, Mahān, with all these, is covered by Avyakia.

111. The egg is endowed with all these covers and all beings as the coconut seed is covered by external scabbardsr

112. Brahma himself proceeds towards the creation of the world, and protects the creation yuga after yuga, as long as the kalpa is regulated.

113. That god Janārdana, all alone, enjoying pleasure, possessing virtues, of unlimited valour (now) gets an appel-ation.

114-115. At the end of the kalpa, O best of princes, he increases darkness and takes up a terrible form, and being very ferocious, eats up all beings; and, when the world becomes but one ocean, he, having eaten up all beings, and having assumed his own full form, sleeps on the bed of the serpent.

116. Being awake, he, taking up the form (of Brahma) effects the creation. For creating, maintaining and destroying (the world he takes up) respectively the forms of Brahma, Vishnu and Śiva.

117. The creator creates himself, and Vishnu protects (the world) that is to be protected, and the lord himself, the with-drawer, is withdrawn (into himself).

118. Since he, the immutable one of a universal form, is the lord of (all these) elements — earth, water, and also fire, air and ether, therefore beneficial creation etc. proceed from him only.

119. He — having the entire (world) as his form through such states as Brahman etc., the Supreme Being, the best one, the giver of boons and the worthiest — alone is the creation and the creator; he is the one that protects what is to be protected.

1. Guna: the five subtle organs of perception, five subtle organs of action and the mind are the eleven śaktis or gunas of Ahamkāra.

1. How is it possible for Brahman, the quality-less, unlimited, pure and great, to be the author of the creation etc.?

2. As the potentialities of all objects are inconceivable and inapprehensible, so are those powers of creation of Brahman.

3. The wise one who is born is only secondarily described to be eternal; and by his own measure his life-span is said to be a hundred years.

4. O best prince, that is called para; half of it is said to be parārdha. Fifteen nimesas (= twinklings of an eye) are said (to form) one kāsthā.

5. Thirty kalās make one kāsthā (also called nimisa), (or) the period called muhūrta. Muhūrtas equalling that number (i.e. 30)form the human day and night (taken together).

6. As many (i.e. 30) days and nights (i.e. thirty days) form a month having two fortnights. With six of them an ayana is formed and a year has (two such ayanas, viz.) Daksina and Uttara.

7-9. The daksināyana is the night of the gods and the uttarāyana is their day. The set of four yugas called Krta, Tretā etc. is formed by 12000 divine years. Learn from me their division: Those acquainted with the past say that the number of a thousand divine years in the Krta and other yugas is respectively four, three, two and one. A (period called) sandhyā of equal number of hundred years (corresponding to thousands — the number of years of eachyuga) is said to precede it (i.e. each yuga).

10-11. That period coming immediately after a yuga and equal to (the period of) a Sandhyā is (called) Sandhyāmśaka. The period between a Sandhyā and Sandhyāmśa is to be known as a yuga called Krta, Tretāetc. The Caturyuga is said to consist oīKrta, Tretā, Dvāpara and Kali.

12-21. O prince, a thousand of such caturyugas is said to be a day of Brahma. There are fourteen Manus during one day of Brahma. Listen to the measure of their period: O prince the seven sages, Indra, Manu and his sons are created at one and the same time, and are also withdrawn as before (i.e. at one and the same time). The period of Manu and gods is called Manvantara, and is enumerated to form seventyone caturyugas (i.e. groups of four yugas). This span, O highly intelligent one, is said to be (equal to) eight lakhs and fifty two thousand divine years. According to the calculation, thirty crores, sixtyseven million ond twenty thousand human years without any addition is the number of years in a Manvantara. The day of Brahma is fourteen times this period. At the end of it (i.e. this day) there is Brahma's reabsorption (of the creation called) Naimittika. At that time all the three worlds like Bhūh, Bhuvah are consumed. Residents of the Mahas world, afflicted by tormentation, go to the world of (i.e. called) Jana. When the three worlds just become one ocean, Brahma, the lord of the world, the best among those who know Brahman, increased with the nourishment of the worlds, and being meditated upon by the yogins remaining in the Jana-worlā lies on the bed of a serpent.

22. At the end of the night which is of the same measure (as the day) he again brings about the creation. Such is the year of Brahma and likewise are his hundred years.

23. Long is the life-span of that great one, viz. one hundred years. Only one Parārdha (half of the span) has rolled by, O sinless one.

24-25a. At the end of it there was the great Kalpa known as Padma. Of the second Parārdha, O king, this present Kalpa (called) Varāha is conceived to be the first one.

Tell me, O great, sage, how this Brahma, called Nārāyana, created all the beings at the beginning of the Kalpa.

25b-29. Brahma, the lord, beginningless, cause of everything, who had slept at night, at the end of the bygone Kalpa, got up, with increased vitality, saw the world void; being in the water and noticing the earth plunged in the flood of water, and after a thought desiring to take it and comprehending up the form of Vishnu in order to carry off the earth he entered other forms like those of Matsya, Kūrma and Varāha.

30. Having resorted to the form of Vedic Sacrifice, the Creator, of a firm mind, the soul of all and the highest soul, remained (firm) for the stability of the world.

31-32. Then the sustainer of the earth entered the water in the ocean; then the goddess Earth seeing him who had come from the nether region, reverential through devotion, bowing down, praised him.

33. Salutation to you, the all-existing one; salutation to you, the highest soul; lift me today from this (ocean); formerly I have risen from you. Salution to you, O highest soul; salutation to you, O soul of man.

34-36. Salutation to you who are the manifest form of Pradhāna (the Sāmkhya Prakrti), and who are the destroyer. You are the creator, the protector and the destroyer of all the beings; you, O Govinda, the highest Brahma, who, at the the beginning of the creation take the form of Vishnu and Rudra, having devoured everything when the world has just become one ocean, lie (in it) being meditated upon by the wise. Nobody knows that which is your highest form.

3 7. The residents of heaven worship that form of yours which you take) in your incarnations. Those desirous of salvation have iitained it after having propitiated you, thehighest Brahman.

38-40a. For, who would attain salvation without propitiating Vāsudeva? All that form which can be mentally grasped, the external form that can be perceived by eyes etc. and that which can be defined by intelligence, is your form. I am full of you; you are my support; you have created me (and) I have sought your refuge. Therefore the people call me 'Mādhavī' (i.e. of or belonging to Mādhava i e. Vishnu).

40b-41 Being thus praised by the Earth, the lustrous sustainer of the earth, having the voice like the Sāman-notes, roared with a loud murmuring sound. Then the great boar, resembling a lotus-leaf, and having eyes like full-blown lotuses, having lifted the earth (from the ocean) with ds fang, rose like a great blue mountain.

42. The water of the ocean struck by his breath when he rose, again made the sinless sages like Sanandana, who had resorted to the Jana world, the abode of purity.

43. When the base of the earth was struck by his hoof, the water moved on, and the row of clouds hurled by his breath moved all around, making a continuous (thundering) sound.

44. The sages that were between the hair on his body praised the great boar tossing his body of Veda when, he, with his sides wet, came out (of the ocean) after having rent the earth.

45. "O greatest lord, Keśava, you are the lord of the lords of people. O you, holder of the mace, conchshell and disc! You, are the cause of the creation, sustenance and destruction; you are the ruler, and you, and none else, are the place which is the highest.

46. The Vedas are at your feet, your tusk is the tying post, sacrifices are in your fangs, and the sacred texts in your mouth. Your tongue is fire, your hair the sacred darbha grass. O lord, you alone are the sacrificial man.

47. O you of matchless prowess, the distance between heaven and earth — or this entire world — is pervaded by your body; be, O lord, for the well-being of the world.

48-53. O lord of the world, you alone, and none else, are the lord of the world. It is the greatness of you alone by which the movable and the immovable are pervaded. The ignorant ones, who look upon this world, of the form of knowledge, to be true, wander in the flood of darkness; but O lord, the wise ones of pure heart see the entire world, your form, to be of the nature of knowledge. O soul of all beings, be pleased for the existence of the world; O you lotus-eyed one, unlimited self, lift up this earth that is plunged (in the ocean). You are enhanced with energy, O lord Govind. Lift up this earth for the well-being (of the world); bring about the good of the world."

54. The highest soul, who had held the earth, being thus praised, put it in the great ocean. The earth remained over it like a boat in a stream of water.

55. The beginningless supreme being, then having flattened the earth, piled the mountains on it according to (its) divisions.

56. Then having accurately divided the earth into seven divisions, he conceived the four worlds Bhūh etc. as before.

57. This is exactly what was formerly shown to Brahma by Vishnu. The god of gods who was pleased (said to Vishnu):

58-59. "This world is to be sustained and protected by you and me with care. O mighty one, those chief Asuras who were granted a boon by me, are now to be killed by you, desiring the good of gods. I shall create the world. O supreme one, it is to be protected by you."

60. Vishnu, the eminent one, being thus addressed (by Brahma) went (from that place) and created gods and others. From him spontaneous (creation) full of darkness proceeded.

61-62. From the great one, who did not ponder, five kinds of creation stood apart: Tamas, Moha, Mahāmoha, Tāmisra, Andha. It was dark from within and without, and of the form of (i.e. consisting of) the immovable. This is (called) Mukhya Sargaas the Nāgas are said to be pre-eminent in it.

63-64. Seeing that ineffective creation the lord thought of another (creation). From him, who was pondering, the creation called Tiryak-srotas stood out. As the movement (of the animals other than man) was horizontal (with their faces turned to the ground) the creation is said to be Tiryak-srotas. The beasts etc. too, were known to be almost full of ignorance and lacking perception.

65-67. Taking a wrong path they looked upon ignorance as knowledge. Selfconceited and self-loving, they were of twenty-eight kinds. All of them were shining within and had concealed one another. When he looked upon that as ineffective, another creation came up from him, who pondered. This (creation) too he thought to be ineffective. Then from him, who pondered, another (creation) came up. This third creation was Ūrdhva-srotas, virtuous, and stood high up. They had abundant happiness and pleasure and were open and shining from within and without. Hence they are said to be Ūrdhva-srotas.

68. This third creation of him who was pleased, is known as the creation of gods (deva-sarga). When it was accomplished, Brahma was pleased.

69. Knowing those, coming up from the Mukhya Sarga etc. to be ineffective, he then thought of another excellent effective creation.

70. When he was thinking thus, from him, the manifest one and of ti-ue thoughts, an effective creation (called) Arvāk-srotas proceeded.

71-72. Since they move on the lower side, they are Arvāk-srotas. They are rich in brilliance, enhanced in Tamas and strong in Rajas. Therefore they are full of grief and repeat the same things over and over again. They, the human beings, are bright within and without and are efficient.

73-75. Fifth is the Anugraha Sarga arranged in four ways: error, success, power and satisfaction. They again do not know the past and the present. The sixth sarga (creation) is said to be of the beings and the like. All of them have possessions, they become partners, follow instructions, mutter texts and should be known as beings etc.

76. Thus, O best king, the six creations are narrated. First one is the creation of Mahat; and that which is the second is of Brahma.

77. The second one of the subtle and primary elements is known as the Bhūtādi sarga. The third one, the Vaikārika, is said to be of sense organs.

78. Thus this is (i.e. these three are together called) Prā-krta sarga, which has come up without deliberation. The fourth one is Mukhya sarga. The immovables are known to be Mukhya.

79-80. That (sarga) which is described as Tiryak-srotas is (also) called Tiryakyonya. Then (comes) the sixth one of the Ūrdhva-srotas known as Deva-sarga.

Then (follows) the creation of the Arvāk-srotas (moving with their faces turned to the ground); and the seventh one is Mānusa. Eighth is the Anugraha sarga. It is both virtuous and vicious.

81. These five are Vaikrta sargas (i.e. modified creations). (Other) three are known to be Prākrta (natural). The ninth (sarga called) Kaumāra is both Prākrta and Vaikrta.

82. These nine creations of Prajāpati, viz. the Prākrta and the Vaikrta and the root causes of the world are enumerated to you.

83-84a. What else do you want to hear about the lord of the world — -the creator?

You have told in brief the sargas of gods and others from the lord. O best sage, I desire to hear about them from you in detail.

84b-87. Created due to their good and bad actions, and not devoid of the faculty of discrimination, they are withdrawn at the time of universal destruction. O king, the beings — beginning with gods and ending with the immovable — are of four types. They were created by Blfahmā creating the world and are known to be mānasa. Then desiring to create the group of four, viz. gods, manes, demons and human beings, he employed himself (to create) this water.

88. First, (from him) desirous of creating beings, the demons were born from his buttocks. Then he abandoned that wicked body full of vice only.

89-90. O best of kings, that body abandoned by him became the night. Then resorting to another body, he desired to create; and then, O king, gods, born from his mouth, were joyful (as they were) increased with brightness. He abandoned that body too, and (it became) the day full of brightness.

91-92. Therefore, the demons are powerful at night and the gods by day. Then he took up another body full of virtue only. The pitrs looking upon him as their father were born from (that body of) him. The lord having created the pitrs gave up that body too.

93. That body, thus abandoned, became evening — the time between (the end of) day and (the beginning of) night. Then he took up another body full of activity only.

94-97. (From it) human beings, richly endowed with activity only, were born, O best among the Kurus. Prajāpati quickly gave up that former body also. That body became light, which is also called twilight. Therefore human beings are powerful when the light comes on (i.e. in the morning), and likewise the pitrs are powerful (in the evening). Light, night, day and evening — these four are Brahma's bodies supporting the three constituents (sattva, rajas and tamas). Then he took up another body of the nature of activity (rajas) only.

98. Then Brahma had a sneeze; and it produced anger (in him); affected by it the lord then created (certain beings) in darkness.

99-101. These deformed (beings) desiring to eat him up, ran to the lord. Those who said 'Protect him', became goblins. Those others who said 'Let us eat him', became spirits. The hairs of the creator who was very much afraid of them fell off, and those that fell off, again got on his head. They are known as serpents (sarpa) on account of their creeping (sarpana), and snakes (ahi) on account of their having fallen (hīnatva).

102-104. Then the angry creator created fearful, angry-minded beings, pink in colour and flesh-eaters. Then Gandhar-vas, sucking the earth, sprang from him at that time. While sucking (the earth), they produced sounds; so on that account, they became gandharvas. Impelled by the respective capacity of them, he, having created these, created the birds at his free will.

105-114. He created sheep from his chest, and rams from his mouth. He created cows and buffaloes from his belly; and from his feet (he created) horses with elephants, donkeys, (a species of ox called) gavayas, deer, camels, mules, antelopes and other species; herbs having fruits and roots sprang up from his hair. At the beginning of the kalpa, and the introduction of Tretā yuga, Brahma having duly created animals and herbs, employed himself in a sacrifice. Cows, rams, buffaloes, sheep, horses, mules, and donkeys — these are called tame animals. Learn from me the wild ones: Beasts of prey, two-hoofed animals, ehjphants, monkeys, birds, as the fifth (species), animals like camels as the sixth, serpents as the seventh. From his first mouth (i.e. facing the east) he created Gāyatra, rks, and also Trivrtsoma and Rathantara and Agnistoma of sacrifices. From his mouth facing the south (he created) the Tajzwformulae, Tristubh metre, and Stoma, Pañcadaśa, Brhatsāma and Uktha. From his mouth facing the west he created sāmans, Jagati metre, and Stoma, Saptadaśa, Vairūpa and Atirāja. From his mouth facing the north, he created Ekavirhśa, Atharva, Āptoryāma, Anustubh, and Vairāja. From the limbs of his body high and low animals were created.

115-116. Having created gods, demons, manes and human beings, the creator again at the beginning of the kalpa, created spirits, goblins, gandhavas and groups of celestial nymphs, siddhas, kinnaras, demons, lions, birds, beasts and reptiles.

117. Then Brahma, supreme ruler, the primary cause, created whatever is unchanging and changing, movable and immovable.

118. Those beings being again and again created, enter upon those acts which they performed before (this) creation (i.e. in the previous creation).

119. Inspired by cruelty and kindness, right or wrong, truth or falsehood, they follow that; therefore each one likes a particular thing.

120. The creator, the lord, himself created diversity and employment among the objects of senses, the beings and (their) bodies.

121. From (i.e. by the authority of) the Vedic words, he, in the beginning, brought about the names and forms, and also the diversity in acts of gods etc.

122. He also gave names to the sages as reported in the Vedas, and also to others according to their respective duties.

123. Since, in the season the characteristics are seen and in the change (that an object goes through) various forms are observed, they are as they occurred in the beginnings of the yugas.

124. Desirous of creation, endowed with capacity and impelled by the potency of creation, he again and again brings about creation of this type at the beginning of a kalpa.

125. O brāhmana, please tell me in detail how Brahma brought about that creation of human beings called Arvāk-srotas which you mentioned.

126. (Tell me) O great sage, how he created the castes, and qualities; tell (me) what is said to be the duty of brāhmanas etc.

127. O best among the Kurus, formerly from the mouth of Brahma, thinking of virtue and desiring to create, beings enhanced with virtue were created.

128. From his chest (sprang up those) who were enhanced with activity and others and from his thigh those who were enhanced with activity and ignorance.

129-130. Brahma then created from his feet other beings. All those are dominated by ignorance. From it, O best of kings, castes have come: Brāhmana, Ksatriya, Vaiśya, and Śūdra have sprung up from his feet, thighs, chest and mouth (in the reverse order).

131. Brahma did all this for the accomplishment of sacrifice. O great king, the four-fold caste is the best means of sacrifice.

132. Gods are satisfied by sacrifice; human beings by gift of rain; for this reason religious sacrifices are the cause of well-being.

133. They are accomplished by good human beings always engaged in good acts, keeping away from opposite (i.e. bad) conduct and going along the good path.

134. O king, from humanity men obtain (i.e. go to) heaven and salvation. O lord, human beings go to the place which is liked by them.

135-136. O best king, for the steadiness of the fourfold caste Brahma created these beings duly, pure and of a good conduct, living where they liked, destitute of all afflictions, of ^>shJL ^ pure hearts, pure and spotless due to the practice of religion.

137. When Hari is well-settled in their pure minds and hearts, they, by that see that place called Brahman of pure ' knowledge.

138-139. Then that place of the nature of the Supreme Spirit is called the al3orre~t>TViriñca. O best king, Tamas (darkness), cause of falling into the mundane existence, extremely fearful, having little worth, the seed of unrighteousness, arising out of greed, and cause of the series of attachment etc. (springs up) in the beings.

140-141. Then the natural superhuman power does not quite arise in them. O king, there are eight other superhuman powers like subduing (others). When all of them become exhausted and sin increases, then the beings become afflicted with pain due to being overpowered by the pairs of opposite qualities.

142. Then they put up forts: in forests, on mountains, or in water they built forts, cities and villages.

143. O highly intelligent one, in the cities etc. they put up, according to propriety, houses for protection from afflictions like cold and heat.

144. After shunning cold etc. these beings again employed agriculture and manual labour as a result of their acts.

145-146. Rice, barley, and wheat, am, Sheshamum, long pepper, kovidāra (trees), kodrava (grains) with grams, beans, masūra (pulse), nispāoa, kulutthaka (pulse), a dhaka (grains), grams and hemp are said to be seventeen.

147. These, O king, are the species of plants in a village. There are fourteen plants used for sacrifice and found in a village and a forest.

148-149. Rice with barley, beans, wheat, anu, Sheshamum with priyańgu as the seventh and kulutthaka (pulse) as the eighth. Syāmāka grain, wild rice, peas, gavedhu (grass), bamboo-seeds are mentioned. So also markataka grain.

150. These fourteen plants are said to be found in a village and a forest. So also for the accomplishment of a sacrifice they are an excellent means.

151-153. Along with the sacrifice they are also a great cause (of the nourishment) of beings.

Therefore, the wise, who know the higher and the lower, perform sacrifices. O best king, performing sacrifices daily is useful to men desiring fruit (of the sacrifices); and for whom, O highly intelligent one, the papābindu created by time set the limit according to their position and qualities.

154. O best among the religious people, he prescribed the duties of castes and the stages of life and the worlds men properly practising the duties of their castes (would go to).

155-157. O king, the place of the brāhmanas (i.e. the place which the brāhmanas reach) is said to be of Prajāpati (i.e. Brahmaloka); of ksatriyas not returning (i.e. not fleeing away) from the battle (the place) is that of Indra; of vaiśyas who follow their duties the place is of Vāyu; and for śūdras who adhere to (remain well in) service the place is that of Gandhar-vas. That place which is said to be of (i.e. reached by) the eightyeight thousand sages remaining in perpetual celibacy is also of (i.e. reached by) celibate students living with their teachers.

158-164. That place which is said to be of the Seven Sages is also said to be of (i.e. reached by) the anchorites. The place of (i.e. reached by) the householders is of Prajāpati and the place of (i.e. reached by) the ascetics is called Brahma. The place of (i.e. reached by) the yogins is the immortal place — the highest place of Brahman; of the yogins always remaining in secluded places constantly exerting and meditating, the highest place is the one which the wise (alone) see. The planets like the moon and the sun go and come; but those who are intent upon Nārāyana do not return even now. For those who condemn the Vedas and create obstacles in (the performance of) sacrifices and who give up their duties, the place that is told is the terrible Tāmisra, Andhatāmisra, Mahāraurava, Raurava, Asipatraoana, Kālasūtra and Aoicimat. Then from him who meditated, the mind-born beings sprang up. From the limbs of the intelligent one, souls came up along with sense-organs produced from his body and remaining there.

165. All those whom I have enumerated before sprang up: beginning with gods and ending with the immovable, and remaining in the sphere of the three constituents (of Prakrti viz. sattva, rajas and tamas).

166-169. Thus the beings — immovable and movable — were created. When all these created beings of that intelligent one increased, then he created other mind-born sons like himself: Bhrigu, myself (i.e. Pulastya), Pulaha, Kratu and Ańgiras also; Marīci, Daksha and Atri, and Vasishtha. In the Purāna they are determined to be the nine Brahmās. Sanandana and others who were formerly created by the creator did not take interest in the worlds, as they were indifferent to (raising) progeny.

170-171. All of them were having knowledge, were free from attachment, and void of hatred. When they were thus indifferent to the creation of the world, Brahma entertained great anger capable of burning the three worlds. From his wrath the series of burning flames arose.

The flame (from the anger) of Brahma was (capable of) burning all the three worlds.

172-173. From his forehead, with the eyebrows knit and blazing with anger sprang up Rudra, huge, resembling the mid-day sun, having a large body, consisting of half male and half female.

174. 'Divide yourself. Saying so, Brahma then vanished. Thus addressed, he divided himself into two (forms) — female and male.

175. He divided the male form into ten and one; and the female into mild and harsh and tranquil forms.

176-180. He also divided himself into many forms black and white. Then Brahma appointed the self-existent one, the lord, the former Svāyambhuva Manu, who was but his own self, for begetting progeny. That Manu, named Svāyambhuva, the lord, took that lady Śatarūpā, with her sins completely washed, as his wife. From that supreme being, goddess Śatarūpā gave birth to (two sons, viz.) Priyavrata and Uttānapāda; (and two daughters, viz.) Prasūti and Akūti. First he gave Prasūti (in marriage) to Daksha and Ākūti to Ruci. That Prajāpati (Ruci) accepted her (i.e. Ākūti). From that couple, O great one, Yajña, the son, along with Daksinā, was then born.

181. Twelve sons were bom to Daksinā from Yajña. They were called Yama-devas, in the Svāyambhuva Manu (period).

182. In the same way, Daksha begot twentyfour daughters on Prasūti. Hear fron me their correct names.

183-185. Śraddhā, Laksmī, Dhrti, Pusti, Tusti, Medhā, Kriyā; and also Buddhi, Lajjā, Vapu, Śānti, Rddhi, and Kīrti as the thirteenth. Dharma, the lord, accepted these daughters of Daksha as his wives. The remaining eleven, fine-eyed (daughters who were) younger than these were: Khyāti, Satī and Sam-bhūti, (also) Smrti, Prīti, and Ksamā, Sannati, Anasūyā, Ūrjā, Svāhā, and Svadhā.

186-187. O best king, the sages Bhrigu, Bhava, Marīci, Ańgiras, I (i.e. Pulastya), (and) Kratu — the excellent sage — and also Atri, Vasishtha, Vahni, and the pitrs married these daughters viz. Khyāti and others.

188-190. Śraddhā gave birth to a son, viz. Kama, Laksmī to Bala, Dhrti to Niyama; Tusti also gave birth to Santosa, and Pusti to Lobha; Medhā to Śruta, Kriyā to Danda, Naya and Vinaya; Vapu gave birth to a son, viz. Vyavasāya; Śānti to Ksema; (these and) Sukha, Rdhhi, Yaśas, Kirti, are the sons of Dharma.

191. Nandī gave birth to Harsa, Dharma's grandson from Kama. Adharma's wife was Himsā, who begot Anrta and a daughter, viz. Nikrti.

192-193. From the two (i.e. Anrta and Nikrti) were born Bhaya and Naraka; and also the pair Māyā and Vedanā. From the two Māyā brought forth Mrtyu, who takes away (the lives of) the beings, and from Raurava Vedanā brought forth Duhkha.

194. From Mrtyu were born Vyādhi, Jarā, Śoka, Trsnā, and Krodha. All these are said to be accompanied by Duhkha and are characterised by unrighteousness.

195-196. They do not have wives or sons, and all of them live in perpetual celibacy. O prince, these are Brahma's terrible forms. They constantly become the cause of the destruction of the world. I shall (now) tell (you) the creation of Rudra as brought about by Brahma.

197-199. When, at the beginning of the kalpa, he was thinking of a son, a boy, blue-red in complexion, and crying melodiously, arose from him. Out of pity, O king, god (Brahma) said to him who was crying: 'Why are you crying?' He replied to the creator:'Give me a name'. (Brahma said:) 'On account of your crying, you are named Rudra. Do not weep; have courage'.

200-204. Thus addressed, he cried seven times. So the lord gave him seven other names; and for his eight forms he fashioned eight places. The creator said to Rudra (called) Bhava, Śarva, īśāna, Paśupati, Bhīma, Ugra, and Mehādeva: 'The sun, water, earth, fire, air and the sky, the initiated brāhmana and Soma — these are your bodies respectively'. Rudra, thus characterised, obtained Satī as his wife. That Satī gave up her body due to the wrath of Daksha. O best king, she became the daughter of Himalaya (born) from Menā.

205-206. Lord Bhava, soliciting her again, married her. Khyāti, the daughter of Daksha, gave birth to Dhātā and Vidhātā; and to Śhrī, the wife of Lord Nārāyana.

1. I have heard that Laksmī was born in the white ocean. How did you say that she was born of Khyāti from Bhrigu?

2. How did the auspicious daughter of Daksha give up her body? And how was she conceived by Menā and born as Umā?

3. Why did the lord of lords take Himalaya's daughter as his wife? And why did he have hostility with Daksha? May the revered one tell this to me.

4. O king, listen to this (account) since you have now asked me. I have heard about this connection of Śhrī (with

5-10. Durvāsas, Atri's son, wandering over this earth, saw a fragant, auspicious, garland in the hand of a Vidyādharī. He solicited her for it (saying): 'Give it to me. I shall place it in the mass of my matted hair'. Thus the Vidyādharī was asked by him. O king, being pleased, she then gave that garland to him. Taking it, he tied it to his head for a long time, and the brāhmana looking like a mad ghost, said this:

T saw the Vidyādhari maiden, with stout, high breasts, and having charm due to brilliant ornaments; and then my mind gets perturbed today; and I am not skilled in sex. So exhibiting my good fortune, I shall go somewhere else'. O king, saying so, he wandered over the earth.

11-12. Taking from his own head that garland with intoxicating bees hovering over it, he threw it at the bright lord of gods, king of the three worlds, Sacī's husband, mounted upon Airāvata.

13. Taking that garland, the king of gods, put it on the head of the elephant. There it shone like Ganges on Kailāsa.

14. The elephant, with his eyes blinded by intoxication, held the garland in his trunk for smelling its fragrance, and hurled it on the earth.

15-16. Then Durvāsas, the best of the sages, got angry; and, O king, being angry, said to the king of gods: 'O you Indra, with your mind (turned) wicked due to the intoxication of splendour, you are very stiff, since you do not rejoice at the garland, the abode of wealth, given by me.

17-23. Since you threw the garland given by me on the earth, therefore, Ofool, the prosperity of the world will perish. Therefore, these three worlds of you, with their wealth perished, will stand perished. O lord of gods, you have slighted me, of whom, when angered, the movable and the immovable are afraid'. Indra, hastily getting down from the elephant's body, propitiated the sinless sage Durvāsas. Being pleased by(Indra's) prostrations, the brāhmana left, saying: 'I won't pardon you; what is the use of talking too much?' The lord of gods also, mounted upon that elephant, and went to Amarāvatī. Since then these three worlds, along with Indra, were void of affluence. Sacrifices were not performed; ascetics did not practise penance; and gifts were not given; the world had almost perished.

24. When thus the three worlds had become void of affluence and deprived of energy, the Daityas (sons of Diti) and Dānavas (sons ofDanu) started military operations against gods.

25-31. The Daityas defeated gods; and Indra and others led by Agni, took refuge with the illustrious Brahma. Being correctly informed by gods, Brahma likewise spoke to them. With them he went to the northern shore of the white ocean. Having gone there, the revered Brahma said to Vāsudeva: "Quickly get up and do whatever is good for the gods. Without you, the gods (would be) repeatedly defeated by the Dānavas." Vishnu, the supreme being, having eyes like lotuses, thus addressed, looking at the gods, in an unprecedented poise, said: "O gods, I shall nourish you with strength. I shall tell you what should be done by you. Bringing all herbs (and putting them; into the Milky Ocean, and making Vāsuki the string of the churning rod, O gods, with me to help you, churn out, along with the Daityas, the nectar (from the ocean)."

32. Talking to the Daityas in an appeasing manner about that operation (of churning the ocean) (hesaid to them) "Here you will share the fruit equally."

33-34. (To the gods he said): "O gods, by drinking the nectar which will come up when the ocean will be churned you will become strong. I shall, O gods, act in such a way that the enemies of gods will not obtain nectar (but will) merely suffer anguish."

35. All those gods thus addressed by the lord of gods, entering into a league with the Asuras, exerted to get nectar.

36-37. Gods, Daityas and Dānavas, having collected all herbs threw them into the water of the ocean which was bright like spotless autumnal sky, and having made Mandara mountain the churning rod and Vāsuki, the string of the churning rod, O best king, they started churning (the ocean).

38. All the gods remained (on that side) where the tail (of Vāsuki) was. Vishnu put the Daityas (on the side of the) forepart of (the body of) Vāsuki.

39. O you, lustrous like a god, all the Asuras deprived of lustre by his (Vāsuki's) breath and fire became powerless.

40. The gods became stout by the showering clouds produced by that breath on the region of (Vāsuki's) tail.

41-49. In the ocean, revered Brahma, best among the wise, and Mahādeva of great lustre, remained on the back of Vishnu. Brahma, tormenter of the enemies, holding the Mandara (mountain) with both hands, and preparing a couple of chains for holding the Mandara (mountain) remained between the hosts of gods and demons (Dānavas). Vishnu himself, remaining in the ocean in the form of a tortoise, nourished the gods with unusual lustre. Then, when the Milky Ocean was being churned by gods and demons, first a fragrant receptacle of oblation honoured by gods, became (manifest). O highly intelligent one, the gods and the demons were then glad. Their minds were distracted and their eyes were motionless. While the Siddhas (semi-divine beings possessing eight supernatural powers) were thinking in heaven 'What is this?', the goddess Vārunī became (manifest). Her eyes were rolling about due to intoxication. Then turning round from there, and faltering at every step, and having only one garment (on her person), with hair let loose, with her eyes motionless, and their corners red (she said): "I am a goddess giving strength. The demons may take me". Regarding Vārunī as impure, the gods let her go. Then the demons took her. She became wine after being taken (by them).

50-54. During the churning, Pārijāta, the wealth of gods, the tree in the paradise, appeared; then came up the hosts of sixty crores of celestial nymphs, (to be) common to gods and demons; and all of them were determined to be common (i.e. available) to the doer of a religious act. Then the moon, delighting the gods, came up. God Śańkara implored: "(This) moon will be undoubtedly the ornament of my matted hair; I have taken him". Brahma agreed to his being the ornament of Hara. Then the deadly poison (came up). By it all gods and demons with (other) deities were afflicted.

55. Mahādeva took and drank that poison at his will. Due to drinking it Mahādeva had his throat turned dark blue.

56. The Nāgas drank the remaining poison that had come up from the White Ocean. Then Dhanvantari himself holding a white umbrella sprang up.

57. He came up holding a pitcher full of nectar. Then the gods became at ease at the sight of the lord of physicians.

58-59. Then the horse (viz. Uccaihśravas) and the elephant Airāvata came up. Then goddess Śhrī with throbbing lustre and seated upon a blooming lotus, and holding a lotus came from that water. The great sages joyfully praised her with the hymn (called) Śhrī-sūkta.

60. Gandharvas led by Viśvāvasu sang before her and the hosts of celestial nymphs headed by Ghrtācī danced there.

61-62. The rivers, Ganges and others, came there for (giving Laksmī) a bath with their water. The quarter-elephants bringing pure water in golden pots, bathed the goddess, the great ruler of all the worlds. The Milky Sea himself gave her a garland of unblooming lotuses. Viśvakarmā put ornaments on her body.

63-66. The hosts of gods like Indra, the Vidyādharas and great snakes, demons (Dānavas), great Daityas, Rāksasas with Guhyakas, longed for that maiden, who had bathed, put on divine flowers and garments and was adorned with ornaments. Then Brahma said: "O Vāsudeva, you alone accept her, offered by me to you. The gods and demons have been forbidden by me in this case (i.e. from seeking her hand). I am pleased with your steady performance."

67. And the goddess was (thus) addressed by Brahma: "O goddess, go to Keśava; obtaining the bridegroom given by me, be happy for many years."

68. When all gods were watching, she resorted to Hari's bosom. Then reaching the bosom she said (these) words to the god (Vishnu):

69. "O dear to all the world, I am not to be forsaken by you. Being always obedient to you I shall stay on your bosom."

70-71. Then O best king, the gods seen by Laksmī, who had resorted to Vishnu's bosom, suddenly became very glad, but the Daityas (demons) who were opposed to Vishnu, became extremely dejected. Laksmī shunned the Dānavas (demons) led by Vipracitti.

72. Then the very powerful Daityas, full of sin seized the nectar which was in the hands of Dhanvantari.

73-75. But Vishnu, taking a female form, and alluring the Dānavas with a trick, approaching them, said: "Give the pitcher to me; being obedient to you I shall stay in your house." Seeing that beautiful lady, most lovely in the three worlds and of a charming body, they, with their minds overpowered by greed and longing for her, gave her that nectar and looked in front.

76. Taking that nectar from the Dānavas, Vishnu gave it to the gods. Then the hosts of gods led by Śakra drank that nectar.

77. With their weapons and swords raised, the Daityas attacked them. The army of Daityas was then vanquished by gods being mighty after having drunk the nectar.

78-79. Being killed (by gods) they turned to (different) quarters and entered the nether world. Then gods, being glad, saluting (Vishnu), the holder of the conch, disc, and mace, repaired, as before, to heaven. Since then, O Bhīsma, the Dānavas have become eager for (the company of) ladies.

80-84. Mentally cursed by Krishna (i.e. Vishnu) they wentto the lower world. Then the Sun of pleasing lustre, moved along his path. Fire, of charming brilliance blazed aloft and all the beings entertained regard for righteousness and the three worlds endowed with Śhrī were protected by Vishnu. Then the gods were addressed by Brahma, preserver of the world:

"I have appointed Vishnu and the chief of gods, Lord of Umā, for your protection. And since they are propitious to you when waited upon, they will look after your welfare, and they, taking care of your well-being will grant you boons."

85-86. Saying so the lord went his way. When the grand-sire of all the worlds vanished and when Indra went to heaven, that moment Vishnu and Śańkara reached Vainkuntha and Kailāsa.

87. Then the king of gods protected the three worlds. Thus glorious Lakshmi sprang up from the Milky Ocean.

88-90. O great king, this eternal one (i.e. Laksmī) was again born with great splendour to Khyāti from Bhrigu. The great sage Bhrigu first made his capital, named after her, on the bank of the river Narmadā, and was approved by Brahma.

Having given her city along with its key to her father, she came to the divine world and coming back again asked her father to return it.

91. When she did not get back the city given to Bhrigu from him through greed, though she asked for it, then she said to Vishnu:

92. "I have been humiliated by my father; he has taken my city. Snatching it from him, give it to me."

93. The lord, with lotus-like eyes and holding the disc and mace, going to Bhrigu spoke courteously to him:

94. "Give the city to your daughter. Be gracious; give to her both the key and the lock (of the city)." Being angry Bhrigu said to him:

95. "I will not give her the city. O god, it is not Lakshmi's city. I myself have fashione

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