प्रयांति तोयानि खुराग्रविक्षते रसातलेऽधकृतशब्दसंततिः। बलाहकानां च तति स्तुतस्य श्वासानिलास्ता परितः प्रयाति
The waters, disturbed by the sharp hooves, descend to the netherworld, producing a continuous sound; and the breath-winds of the praised clouds move all around.
उत्तिष्ठतस्तस्य जलार्द्रकुक्षेर्महावराहस्य महीं विदार्य। विधून्वतो वेदमयं श(शि?)रीरं रोमांतरस्था मुनयो जुषंति
As the great boar, with water-soaked belly, rises up tearing the earth, the sages dwelling within the hair pores of his Veda-formed body rejoice, as he shakes himself.
जनेश्वराणां परमेश केशव प्रभुर्गदा शंखदरासिचक्रधृक्। प्रभूति नाश स्थिति हेतुरीश्वरस्त्वमेव नान्यत्परमं च यत्पदम्
O supreme Lord, O Keśava, master of men, wielder of mace, conch, and discus, you are the cause of creation, destruction, and preservation; you alone are the highest, and there is no other supreme abode.
पादेषु वेदास्तव यूपदंष्ट्रा दंतेषु यज्ञाः श्रुतयश्च वक्त्रे। हुताश जिह्वोसि तनूरुहाणि दर्भाः प्रभो यज्ञपुमांस्त्वमेव
In your feet are the Vedas, your tusks are the sacrificial posts, sacrifices and scriptures are in your teeth and mouth; you are the fire on your tongue, and the blades of grass are your body hair—O Lord, you alone are the embodiment of sacrifice.
द्यावापृथिव्योरतुलप्रभाव यदंतरं तद्वपुषा तवैव। व्याप्तं जगद्वापि समस्तमेतद्धिताय विश्वस्य विभो भवत्वम्
The space between heaven and earth, of incomparable power, is filled by your form alone; indeed, the entire world is pervaded by you, O Lord, for the welfare of all.
परमात्मा त्वमेवैको नान्योस्ति जगतः पते
You alone are the supreme soul; there is no other, O Lord of the world.
तवैष महिमा येन व्याप्तमेतच्चराचरं। ज्ञानस्वरूपमखिलं जगदेतदबुद्धयः
This is your greatness, by which all that moves and does not move is pervaded; this entire world is of the nature of knowledge, though the ignorant do not perceive it.
अर्थस्वरूपं पश्यंतो भ्राम्यंते तमसः प्लवे। ये तु ज्ञानविदश्शुद्धचेतसस्तेऽखिलं जगत् ५० 1.3.
Those who see only the material nature wander adrift on the raft of darkness; but those who know knowledge, with pure minds, perceive the whole world.
ज्ञानात्मकं प्रपश्यंति त्वद्रूपं परमेश्वर। प्रसीद सर्वभूतात्मन्भवाय जगतस्त्विमाम्
Those who perceive your form as knowledge, O supreme Lord, please be gracious, O soul of all beings, for the welfare of the world.
उद्धरोर्वीममेयात्मन्निमग्नामब्जलोचन। सत्वोद्रिक्तोसि भगवन्गोविंद पृथिवीमिमाम्
Lift up this earth, O lotus-eyed one, who is immeasurable; O blessed Govinda, you are full of goodness—raise this earth.
समुद्धर भवायेश कुरु सर्वजगद्धितं। एवं संस्तूयमानश्च परमात्मा महीधरः
Lift it up, O Lord, for the welfare of all; do good to the entire world. Thus praised, the supreme soul, the bearer of the earth,
उज्जहार क्षितिं क्षिप्रं न्यस्तवान्स महार्णवे। तस्योपरि जलौघेस्य महती नौरिवस्थिता
Quickly lifted the earth and placed it upon the great ocean; upon it, a vast mass of water stood like a great ship.
ततः क्षितिं समां कृत्वा पृथिव्यामचिनोद्गिरीन्। यथाविभागं भगवाननादिः पुरुषोत्तमः
Then, making the earth level, the primeval, supreme person arranged the mountains upon the earth according to their divisions.
भूविभागं ततः कृत्वा सप्तद्वीपान्यथातथं। भूताद्यांश्चतुरोलोकान्पूर्ववत्समकल्पयत्
After dividing the earth, he established the seven continents as before, and created the four worlds beginning with the elements, just as previously.
ब्रह्मणे विष्णुना पूर्वमेतदेव प्रदर्शितं। तुष्टेन देवदेवेन त्वं देवः पुरुषोत्तमः
This was previously shown to Brahma by Viṣṇu, the satisfied lord of gods; you are the supreme deity.
त्वया मया जगच्चेदं धार्यं पाल्यं च यत्नतः। येषां त्वसुरमुख्यानां वरो दत्तो मयाधुना
By you and by me, this world must be supported and protected with care; now I have granted a boon to the chief among the asuras.
देवानां हितकामेन हंतव्यास्ते त्वया विभो। अहं सृष्टिं करिष्यामि सा च पाल्या त्वया विभो
For the welfare of the gods, you must slay them, O Lord; I will create the world, and you must protect it, O Lord.
एवमुक्तो गतो विष्णुर्देवादीनसृजद्विभुः। अबुद्धिपूर्वकस्तस्य प्रादुर्भूतस्तमोमयः
Thus addressed, Viṣṇu departed, and the Lord created the gods; but from him, without awareness, a being of darkness appeared.
तमो मोहो महामोहस्तामिस्रो ह्यन्धसंज्ञकः। पंचधावस्थितः सर्गो ध्यायतस्तु महात्मनः
Darkness, confusion, great delusion, tamisra, and that called andhasamjñaka—thus, the creation established in fivefold form arose from the meditation of the great soul.
बहिरंतश्चाप्रकाशः संवृतात्मा नगात्मकः। मुख्यानागायतश्चोक्ता मुख्यसर्गस्ततस्त्वयं
Without light both outwardly and inwardly, with a veiled self, of the nature of trees—this is declared as the primary creation of the principal beings, and thus this is the main creation.
तं दृष्ट्वा साधकं सर्गममन्यदपरं प्रभुः। तस्याभिध्यायतस्सर्गस्तिर्यक्स्रोतोभ्यवर्तत
Seeing that creation as ineffective, the Lord contemplated another, different creation; from his meditation arose the creation called tiryaksrotas.
यस्मात्तिर्यक्प्रवृत्तिः स्यात्तिर्यक्स्रोतस्ततः स्मृतः। पश्वादयस्ते विख्यातास्तमः प्राया ह्यवेदिनः
Because their activity is sideways, they are known as tiryaksrotas; these, such as cattle and others, are renowned, mostly enveloped in darkness and ignorant.
उत्पथग्राहिणश्चैव ते ज्ञाने ज्ञानमानिनः। अहंकृतास्त्वहंमाना अष्टाविंशद्विधात्मकाः। अंतःप्रकाशास्ते सर्व आवृतास्ते परस्परम्
They are led astray from the right path, and though ignorant, they consider themselves knowledgeable; filled with ego and pride, they are of twenty-eight kinds, all with inner light, yet mutually obscured.
तमप्यसाधकं मत्वा ध्यायतोन्यस्ततोभवत्। ऊर्द्ध्वस्रोतस्तृतीयस्तु सात्विकोर्ध्वमवर्तत
Considering that creation too as ineffective, he meditated again, and from that arose the third creation, the sāttvika, which proceeded upward.
ते सुखप्रीतिबहुला बहिरंतरनावृताः। प्रकाशा बहिरंतश्च ऊर्द्ध्वस्रोतास्ततः स्मृताः
They are abundant in happiness and delight, unobscured both outwardly and inwardly, radiant within and without; therefore, they are called ūrdhvasrotas.
तुष्टात्मनस्तृतीयस्तु देवसर्गस्तु संस्मृतः। तस्मिन्सर्गे भवत्प्रीतिर्निष्पन्ने ब्रह्मणस्तदा
The third creation, of contented nature, is remembered as the creation of the gods; when that creation was accomplished, joy arose in Brahmā.
ततोन्यं स तदा दध्यौ साधकं सर्गमुत्तमम्। असाधकांस्तुतान्ज्ञात्वा मुख्यसर्गादिसंभवान्
Then he contemplated yet another, the highest effective creation, having recognized the ineffective ones arising from the primary creation and others.
तथाभिध्यायतस्तस्य सत्याभिध्यायिनस्ततः। प्रादुर्भूतस्तदाव्यक्तादर्वाक्स्रोतस्तु साधकः
Thus, as he meditated with true intent, from the unmanifest appeared the effective creation called avāksrotas.
यस्मादर्वाक्प्रवर्तंते ततोऽवाक्स्रोतसस्तु ते। ते च प्रकाशबहुलास्तमोद्रिक्ता रजोधिकाः
Because their activity proceeds downward, they are called avāksrotas; they are abundant in radiance, yet dominated by darkness and with rajas prevailing.
तस्मात्ते दुःखबहुला भूयोभूयश्च कारिणः। प्रकाशा बहिरंतश्च मनुष्याः साधकाश्च ते
Therefore, they are filled with much suffering and are repeatedly active; radiant within and without, these are the humans, and they are effective.