महतां चैव भूतानां विश्वो विश्वमचिंतयत्। तस्य चिंतयमानस्य नियते संस्थितेर्णवे
He, the universe, contemplated the existence of the great beings; as he pondered the destined dissolution in the ocean,
निराकाशे तोयमये सूक्ष्मे जगति संक्षये। ईशः संक्षोभयामास सोर्णवं सलिलं गतः
In the subtle, water-filled, skyless void, as the world was dissolving, the Lord, having entered the waters, began to stir the ocean.
अथांतरादपां सूक्ष्ममथ च्छिद्रमभूत्पुरा। शब्दं प्रति ततो भूतो मारुतश्छिद्रसंभवः
Then, from within the waters, a subtle opening appeared; from that, in response to sound, arose the wind, born from the opening.
संलब्ध्वांतरसंक्षोभं व्यवर्धत समीरणः। नभस्वता बलवता वेगाद्विक्षोभितोर्णवः
Having obtained inner agitation, the wind grew; with force and speed, the powerful air disturbed the ocean.
तस्यार्णवस्य क्षुब्धस्य तस्मिन्नंभसि मथ्यतः। कृष्णवर्त्मा समभवत्प्रभुर्वैश्वानरो महान्
As that ocean was churned and agitated, from those waters arose the great Lord Vaishvanara, with a dark path.
ततः संशोषयामास पावकः सलिलं बहु। समस्तजलधिश्छिद्रमभवद्विसृतं नभः
Then the fire began to dry up the abundant waters; all the oceans became pierced, and the sky was revealed.
आत्मतेजोभवाः पुण्या आपोमृतरसोपमाः। आकाशं छिद्रसंभूतं वायुराकाशसंभवः
Pure waters, born from his own radiance and resembling the nectar of immortality; space arose from the opening, and wind from space.
अथ संघर्षसम्भूतं पावकं चास्य संभवम्। दृष्ट्वा पितामहो देवो महाभूतविभावनः
Then, seeing the fire that arose from friction, the god Pitamaha, the revealer of the great elements, beheld its origin.
दृष्ट्वा भूतानि भगवान्लोकसृष्ट्यर्थमुत्तमम्। ब्रह्मणो जन्मसहितं बहुरूपो ह्यचिंतयत्
Seeing the elements, the Blessed Lord, for the sake of creating the worlds, contemplated the manifold birth of Brahma.
चतुर्युगानां संख्यातं सहस्रं युगपर्यये। यत्पृथिव्यां द्विजेंद्राणां तपसा भावितात्मनाम्
A thousand cycles of four ages, counted in succession, which, on earth, belong to the twice-born lords whose souls are purified by austerity.
बहुजन्मविशुद्धात्मा ब्रह्मणो हरिरुच्यते। ज्ञानं दृष्ट्वा तु विश्वात्मा योगिनां याति योग्यताम्1.39.
Hari is called the Supreme Spirit, whose soul has been purified through many births; seeing knowledge, the Lord of all becomes fit for union with the yogis.
तं योगवंतं विज्ञाय संपूर्णैश्वर्यमुत्तमम्। पदे ब्रह्मणि विश्वस्य न्ययोजयत योगवित्
Recognizing him as endowed with yoga and possessing supreme, complete lordship, the knower of yoga established him in the supreme state of Brahman, the foundation of the universe.
ततस्तस्मिन्महातोये महेशो हरिरच्युतः। जलक्रीडां च विधिवत्स चक्रे सर्वलोककृत्
Then, in those great waters, the mighty, infallible Hari, the Lord of all, performed water play according to the proper order.
पद्मं नाभ्युद्भवं चैकं समुत्पादितवांस्ततः। सहस्त्रवर्णं विरजं भास्कराभं हिरण्मयम्
From there, he produced a single lotus, sprung from his navel, with a thousand petals, spotless, shining like the sun, and golden in hue.
हुताशनज्वलितशिखोज्जवलप्रभं समुत्थितं शरदमलार्कतेजसम्। विराजते कमलमुदारवर्चसं महात्मनस्तनुरुह चारुशैवलम्
The lotus arose, radiant with the brilliance of blazing fire, pure as the autumn sun, splendid in its noble beauty, and adorned with lovely leaves from the body of the great soul.
पुलस्त्य उवाच। अथ योगवतां श्रेष्ठमसृजद्भूरिवर्चसम्। स्रष्टारं सर्वलोकानां ब्रह्माणं सर्वतोमुखम्१.४०.
Pulastya said: Then, from among the best of those endowed with yoga, he created the illustrious Brahmā, the creator of all worlds, facing in every direction.
तस्मिन्हिरण्मये पद्मे बहुयोजनविस्तृते। सर्वतेजोगुणमये पार्थिवैर्लक्षणैर्वृते१.४०.
In that golden lotus, vast for many yojanas, filled with all the qualities of brilliance, and surrounded by earthly marks,
तच्च पद्मं पुराभूतं पृथिवीरूपमुत्तमम्। नारायणसमुद्भूतं प्रवदंति महर्षयः१.४०.
That lotus, which existed before, is said to be the supreme form of the earth, and the great sages declare it arose from Nārāyaṇa.
यत्पद्मं सा रसादेवी पृथिवी परिकथ्यते। ये पद्मकेसरा मुख्यास्तान्दिव्यान्पर्वतान्विदुः॥१.४०.
That lotus is indeed called Rasā, the goddess Earth; and the principal filaments of the lotus are known as the divine mountains.
हिमवंतं च नीलं च मेरुं निषधमेव च। कैलासं शृंगवंतं च तथाद्रिं गंधमादनम्॥१.४०.
These include Himavat, Nīla, Meru, Niṣadha, Kailāsa, Śṛṅgavat, and also the mountain Gandhamādana.
पुण्यं त्रिशिखरं चैव कांतं मंदरमेव च। उदारं पिंजरं चैव विंध्यमस्तं च पर्वतम्॥१.४०.
Also the sacred Triśikhara, the lovely Mandara, the noble Piñjara, and the mountain Vindhya.
एत एव गणानां च सिद्धानां च महात्मनाम्। आश्रयाः पुण्यशीलानां सर्वकामफलप्रदाः॥१.४०.
These are the abodes of the hosts of perfected beings and the great souls of virtuous conduct, bestowing all desired fruits.
एतेषामंतरे द्वीपो जंबूद्वीप इति स्मृतः। जंबुद्वीपस्य संस्थानं याज्ञीया यत्र च क्रियाः॥१.४०.
Among these lies the island called Jambūdvīpa, where the rites of sacrifice and sacred acts are performed.
तेभ्यो यद्द्रवते तोयं दिव्यामृतरसोपमम्। दिव्यतीर्थशताधाराः सरस्यः सर्वतः स्मृताः॥१.४०.
From these mountains flows water like divine nectar, and hundreds of sacred tirthas and lakes are said to arise everywhere.
यान्येतानीहपद्मस्य केसराणि समंततः। असंख्येयाः पृथिव्यां ते विविधाश्चैव पर्वताः॥१.४०.
All these filaments of the lotus, spread everywhere, are the countless and various mountains upon the earth.
यानि पर्णानि पद्मस्य भूरिपूर्वाणि पार्थिव। ते दुर्गमाः शैलचिता म्लेच्छदेशाः प्रकीर्तिताः॥१.४०.
The many leaves of the lotus, O king, are said to be the difficult, mountain-filled regions known as the lands of the mlecchas.
यान्यधोभागपत्राणि ता निवासास्तु भागशः। दैत्यानामसुराणां च पन्नगानां च पार्थिव॥१.४०.
Those petals below are the separate abodes of the daityas, asuras, and serpents, O king.
तेषां मध्येंतरं यत्तु तद्रसातलसंज्ञितम्। महापातककर्माणो मज्जंते यत्र मानवाः॥१.४०.
In the midst of these lies the region called Rasātala, where men who commit great sins are said to sink.
चतुर्दिशासु संख्याताश्चत्वारः सलिलाकराः। एवं नारायणस्यार्थे मही पुष्कर संभवा॥१.४०.
In the four directions are counted four reservoirs of water; thus, O you born of the lotus, the earth came into being for the sake of Nārāyaṇa.
प्रादुर्भावोप्ययं तस्मान्नाम्ना पुष्करसंज्ञितः। एतस्मात्कारणाद्यज्ञे पुराणैः परमर्षिभिः॥१.४०.
Therefore, its manifestation is known by the name Puṣkara; for this reason, in sacrifice, by the ancient sages, it is so called.