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.
पंचमोनुग्रहः सर्गः स चतुर्द्धा व्यवस्थितः। विपर्ययेण सिद्ध्या च शक्त्या तुष्ट्या तथैव च ७३ (तुलनीय - ब्रह्माण्ड पुराणम् [https://sa.wikisource.org/s/89a १.१.५.६१], लिङ्ग पुराणम् [https://sa.wikisource.org/s/4ii १.७०.१५८])। विवृत्तं वर्त्तमानं च ते न जानंति वै पुनः। भूतादिकानां भूतानां षष्ठः सर्गः स उच्यते
The fifth creation is of grace, established in fourfold form: by reversal, by accomplishment, by power, and by contentment. The sixth creation, called bhūtādi, is of beings who do not know what has passed or is present.
ते परिग्राहिणः सर्वे सविभागतरास्तु ते। चोदना जाप्यशीलाश्च ज्ञेया भूतादिकास्तु ते
All these are grasping, and they are more distinctly divided; they are to be known as those who act by impulse and by habitual chanting, and these are called bhūtādikas.
इत्येते कथिताः सर्गाः षडत्र नृपसत्तम। प्रथमो महतस्सर्गो द्वितीयो ब्रह्मणस्तु यः
Thus, O best of kings, these six creations have been described here: the first is the creation of mahat, the second is that of Brahmā.
तन्मात्राणां द्वितीयस्तु भूतसर्गोहि स स्मृतः। वैकारिकस्तृतीयस्तु सर्गश्चैंद्रियकः स्मृतः
The second is remembered as the creation of the tanmātras, called the creation of elements; the third, called vaikārika, is known as the creation of the senses.
इत्येष प्राकृतः सर्गः संभूतो बुद्धिपूर्वकः। मुख्यसर्गश्चतुर्थस्तु मुख्या वै स्थावराः स्मृताः
Thus, this is the prākṛta creation, arisen through intellect; the fourth, the primary creation, is remembered as the main stationary beings.
तिर्यक्स्रोतश्च यः प्रोक्तस्तिर्यग्योन्यस्स उच्यते। ततोर्ध्वस्रोतसां षष्ठो देवसर्गस्तु स स्मृतः
That which is called tiryaksrotas is also known as the creation of animals; after that, the sixth is the creation of the gods, called ūrdhvasrotas.
ततोर्वाक्स्रोतसां सर्गः सप्तमः स तु मानुषः। अष्टमोनुग्रहः सर्गः सात्विकस्तामसस्तु सः
Then the seventh creation is that of beings with speech-channels, which is the human creation; the eighth is the creation of grace, which is sāttvika, and the tāmasa creation is that one.
पंचैते वैकृताः सर्गाः प्राकृतास्तु त्रयः स्मृताः। प्राकृतो वैकृतश्चैव कौमारो नवमः स्मृतः
These five are known as the modified creations, and the first three are called primary; the ninth, called the kaumāra creation, is both primary and modified.
एते तव समाख्याता नवसर्गाः प्रजापतेः। प्राकृता वैकृताश्चैव जगतो मूलहेतवः
Thus have the nine creations of the Lord of creatures been described to you—both the primary and the modified—which are the root causes of the world.
सृजतो जगदीशस्य किमन्यच्छ्रोतुमर्हसि। भीष्म उवाच। संक्षेपात्कथिताः सर्गा देवादीनां गुरोस्तथा
What else do you wish to hear about the creation by the Lord of the world? Bhīṣma said: The creations of the gods and others, as well as of the teacher, have been told briefly.
विस्तराच्छ्रोतुमिच्छामि त्वत्तो मुनिवरोत्तम। पुलस्त्य उवाच। कर्मभिर्भाविताः सर्वेकुशलाकुशलैस्तु ते
I wish to hear from you, O best of sages, the detailed account. Pulastya said: All those beings are shaped by their actions, both auspicious and inauspicious.
ख्यात्या तया ह्यनिर्मुक्ताः संहारे ह्युपसंहृताः। स्थावरान्तास्सुराद्यास्तु प्रजा राजंश्चतुर्विधाः
Because of that reputation, they are not released, but are withdrawn at dissolution; the beings, from gods to immovables, O king, are of four kinds.
ब्रह्मणः कुर्वतः सृष्टिं जज्ञिरे मानसाः स्मृताः। ततो देवासुरपितॄन्मानुषांस्तु चतुष्टयं
As Brahmā was creating, the mind-born beings were produced; then, the four groups—gods, asuras, ancestors, and humans—came forth.
सिसृक्षुरंभांस्येतानि स्वमात्मानमयूयुजत्। मुक्तात्मनस्ततो जाता दुरात्मानः प्रजापतेः
Desiring to create these beings, he engaged his own self; from the liberated self were born the wicked beings of the Lord of creatures.
सिसृक्षोर्जघनात्पूर्वं जज्ञिरे त्वसुरास्ततः। तत्याज तां ततो दुष्टान्तमोमात्रात्मिकां तनुं
From the lower part of the creator, as he wished to create, the asuras were first born; then he abandoned that evil, darkness-formed body.
सा तु त्यक्ता तनुस्तेन राजेंद्राभूद्विभावरी। सिसृक्षुरन्यदेहस्थः प्रीतिमापुस्ततः सुराः
That body, being abandoned by him, became night, O king; then, as the creator entered another body, the gods attained delight.
सत्वोद्रिक्ताः समुद्भूता मुखतो ब्रह्मणो नृप। त्यक्ता सापि तनुस्तेन सत्वप्रायमभूद्दिनं
Those filled with sattva arose from the mouth of Brahmā, O king; that body too, being abandoned by him, became day, consisting mostly of sattva.
ततो हि बलिनो रात्रावसुरा देवतादि वा। सत्वमात्रात्मिकां चैव ततोन्यां जगृहे तनुम्
Therefore, the strong asuras are active at night, and the gods during the day; then he took on another body, consisting solely of sattva.
पितृवन्मन्यमानस्य पितरस्तस्य जज्ञिरे। उत्ससर्ज पितॄन्कृत्वा ततस्तामपि स प्रभुः
As he considered them as ancestors, the ancestors were born from him; having created the ancestors, the Lord then abandoned that body as well.
सा चोत्सृष्टा भवत्संध्या दिननक्तांतरा स्थितिः। रजोमात्रात्मिकामन्यां जगृहे स तनुं ततः
That body, when abandoned, became twilight, the interval between day and night; then he took on another body, consisting solely of rajas.