Shiva Purana (Books 1 & 7)

आस्थाय विपुलं रूपं वाराहममितं विधिः पृथिव्युद्धरणार्थाय प्रविवेश रसातलम्

Assuming that immense and boundless boar form, the Creator entered the netherworld for the purpose of raising up the earth.

स तदा शुशुभे ऽतीव सूकरो गिरिसंनिभः लिंगाकृतेर्महेशस्य पादमूलं गतो यथा

Then, that boar, resembling a mountain, shone exceedingly, just as if he, in the form of a linga, had reached the feet of the Great Lord.

ततस्स सलिले मग्नां पृथिवीं पृथिवींधरः उद्धृत्यालिंग्य दंष्ट्राभ्यामुन्ममज्ज रसातलात्

Then, the earth-bearer, having lifted the earth sunk in the waters, embraced her with his tusks and rose up from the netherworld.

तं दृष्ट्वा मुनयस्सिद्धा जनलोकनिवासिनः मुमुदुर्ननृतुर्मूर्ध्नि तस्य पुष्पैरवाकिरन्

Seeing him, the sages, siddhas, and inhabitants of the world of men rejoiced, danced, and showered flowers upon his head.

वपुर्महावराहस्य शुशुभे पुष्पसंवृतम् पतद्भिरिव खद्योतैः प्राशुरंजनपर्वतः

The body of the great boar, covered with flowers, shone like a dark mountain illuminated by falling fireflies.

ततः संस्थानमानीय वराहो महतीं महीम् स्वमेव रूपमास्थाय स्थापयामास वै विभुः

Then, having brought the great earth to its place, the mighty Boar, assuming his own form, established her firmly.

पृथिवीं च समीकृत्य पृथिव्यां स्थापयन्गिरीन् भूराद्यांश्चतुरो लोकान् कल्पयामास पूर्ववत्

Having arranged the earth, and placing the mountains upon her, he created the four worlds, beginning with Bhū, just as before.

इति सह महतीं महीं महीध्रैः प्रलयमहाजलधेरधःस्थमध्यात् उपरि च विनिवेश्य विश्वकर्मा चरमचरं च जगत्ससर्ज भूयः

Thus, having set the great earth with the great mountains below, in the midst of the great deluge, and above, Viśvakarman again created the world of moving and unmoving beings.

सर्गं चिंतयतस्तस्य तदा वै बुद्धिपूर्वकम् प्रध्यानकाले मोहस्तु प्रादुर्भूतस्तमोमयः

As he contemplated creation, with deliberate thought, at that moment, delusion arose, consisting of darkness, during his meditation.

तमोमोहो महामोहस्तामिस्रश्चान्धसंज्ञितः अविद्या पञ्चमी चैषा प्रादुर्भूता महात्मनः

That darkness, delusion, great delusion, and what is called Tāmisra and Andha, and the fifth, ignorance—these arose from the great soul.

पञ्चधा ऽवस्थितः सर्गो ध्यायतस्त्वभिमानिनः सर्वतस्तमसातीव बीजकुम्भवदावृतः

The creation, established in fivefold form, while he meditated with self-conceit, was enveloped everywhere by darkness, like a seed in a pot.

बहिरन्तश्चाप्रकाशः स्तब्धो निःसंज्ञ एव च तस्मात्तेषां वृता बुद्धिर्मुखानि करणानि च

Within and without, there was no light, all was motionless and insensible; thus, their intellect, mouths, and senses were covered.

तस्मात्ते संवृतात्मानो नगा मुख्याः प्रकीर्तिताः तं दृष्ट्वा ऽसाधकं ब्रह्मा प्रथमं सर्गमीदृशम्

Therefore, those with covered selves are called the chief trees; seeing that this first creation was unproductive, Brahmā...

अप्रसन्नमना भूत्वा द्वितीयं सो ऽभ्यमन्यत तस्याभिधायतः सर्गं तिर्यक्स्रोतो ऽभ्यवर्तत

Having become displeased in mind, he contemplated a second creation; from his intention, the stream of creation with a lateral flow arose.

अन्तःप्रकाशास्तिर्यंच आवृताश्च बहिः पुनः पश्वात्मानस्ततो जाता उत्पथग्राहिणश्च ते

Their inner illumination is lateral, and they are covered outwardly; thus, the beings with animal nature were born, and they are led astray from the right path.

तमप्यसाधकं ज्ञात्वा सर्गमन्यममन्यत तदोर्ध्वस्रोतसो वृत्तो देवसर्गस्तु सात्त्विकः

Recognizing that too as unsuccessful, he considered another creation; then, the creation with upward flow occurred, which is the divine creation, characterized by purity.

ते सुखप्रीतिबहुला बहिरन्तश्च नावृताः प्रकाशा बहिरन्तश्चस्वभावादेव संज्ञिताः

They are abundant in happiness and delight, uncovered both outwardly and inwardly, radiant within and without, and are naturally so named.

ततो ऽभिध्यायतोव्यक्तादर्वाक्स्रोतस्तु साधकः मनुष्यनामा सञ्जातः सर्गो दुःखसमुत्कटः

Then, from his contemplation, the creation with downward flow, which is effective, arose; this is known as the human creation, marked by intense suffering.

प्रकाशाबहिरन्तस्ते तमोद्रिक्ता रजो ऽधिकाः पञ्चमोनुग्रहः सर्गश्चतुर्धा संव्यवस्थितः

They are radiant outwardly and inwardly, but dominated by darkness and excessive passion; the fifth is the creation of grace, and the fourfold creation is thus established.

विपर्ययेण शक्त्या च तुष्ट्यासिद्ध्या तथैव च ते ऽपरिग्राहिणः सर्वे संविभागरताः पुनः

By reversal, through power, satisfaction, and accomplishment, all these are non-possessive and again devoted to sharing.

खादनाश्चाप्यशीलाश्च भूताद्याः परिकीर्तिताः प्रथमो महतः सर्गो ब्रह्मणः परमेष्ठिनः

Those beings beginning with the elements are described as eaters and lacking in conduct; the first creation from the Great Principle is of Brahmā, the supreme lord.

तन्मात्राणां द्वितीयस्तु भूतसर्गः स उच्यते वैकारिकस्तृतीयस्तु सर्ग ऐन्द्रियकः स्मृतः

The second is the creation of the elements from the subtle essences, called the elemental creation; the third, arising from the senses, is known as the sensory creation.

इत्येष प्रकृतेः सर्गः सम्भृतो ऽबुद्धिपूर्वकः मुख्यसर्गश्चतुर्थस्तु मुख्या वै स्थावराः स्मृताः

Thus, the creation of nature is completed, arising without intellect; the fourth main creation is indeed the immobile beings, so recognized.

तिर्यक्स्रोतस्तु यः प्रोक्तस्तिर्यग्योनिः स पञ्चमः तदूर्ध्वस्रोतसः षष्ठो देवसर्गस्तु स स्मृतः

The creation with lateral flow, as described, is the fifth, belonging to animals; the creation with upward flow is the sixth, known as the divine creation.

ततो ऽर्वाक् स्रोतसां सर्गः सप्तमः स तु मानुषः अष्टमो ऽनुग्रहः सर्गः कौमारो नवमः स्मृतः

Then, the creation with downward flow is the seventh, which is human; the eighth is the creation of grace, and the ninth is called the child creation.

प्राकृताश्च त्रयः पूर्वे सर्गास्ते ऽबुद्धिपूर्वकाः बुद्धिपूर्वं प्रवर्तन्ते मुख्याद्याः पञ्च वैकृताः

The first three creations are natural and arise without intellect; the five beginning with the main creation proceed with intellect and are called modified.

अग्रे ससर्ज वै ब्रह्मा मानसानात्मनः समान् सनन्दं सनकञ्चैव विद्वांसञ्च सनातनम्

In the beginning, Brahmā created from his mind those who are alike: Sananda, Sanaka, and the wise Sanātana.

ऋभुं सनत्कुमारञ्च पूर्वमेव प्रजापतिः सर्वे ते योगिनो ज्ञेया वीतरागा विमत्सराः

The progenitor also previously created Ṛbhu and Sanatkumāra; all these are to be known as yogis, free from passion and envy.

इश्वरासक्तमनसो न चक्रुः सृष्टये मतिम् तेषु सृष्ट्यनपेक्षेषु गतेषु सनकादिषु

Their minds attached to the Lord did not incline toward creation; when Sanaka and the others departed, indifferent to creation,