Varaha Purana

स्थितस्तस्मिन् यदा क्षुब्धे ब्रह्माण्डमभवत्तदा । तस्मिंस्तु शकलीभूते भूर्लोकं च व्यवस्थितम् ।। 9.

When he stood in that stirred state, then the cosmic egg came into being; when it was divided, the Bhūloka was established.

अपरं भुवनं प्रायान्मध्ये भास्करसन्निभम् । पुराणपुरुषो व्याप्य पद्मकोशे व्यवस्थितः ।। 9.

Another world appeared in the middle, shining like the sun; the Ancient Person, pervading it, was established within the lotus sheath.

स हि नारायणो देवः प्राजापत्येन तेजसा । अकाराद्यं स्वरं नाभ्यां हलं च विससर्ज ह ।। 9.

That god Nārāyaṇa, with the brilliance of the progenitor, produced the first vowel 'a' from his navel, and also the consonant 'ha.'

अमूर्त्तसृष्टौ शास्त्राणि उदगायत् तदा दिशः । सुष्ट्वा पुनरमेयात्मा चिन्तयामास धारणम् ।। 9.

At the creation of the formless, he sang forth the scriptures to the directions; having created them, the immeasurable self again contemplated support.

तस्य चिन्तयतो नेत्रात् तेजः समभवन्महत् । दक्षिणं वह्निसङ्काशं वामं तुहिनसन्निभम् ।। 9.

As he contemplated, from his eyes arose a great radiance: from the right, like fire; from the left, like the coolness of the moon.

तं दृष्ट्वा चन्द्रसूर्यौ तु कल्पितौ परमेष्ठिना । ततः प्राणः समुत्तस्थौ वायुश्च परमेष्ठिनः ।। 9.

Seeing that, the supreme lord fashioned the moon and the sun; then breath arose, and from the supreme lord, the wind.

स एव वायुर्भगवान् योऽद्यापि हृदिगो विभुः । तस्माद् वह्निः समुत्तस्थौ तस्मादग्नेर्जलं महत् ।। 9.

That very wind, the blessed one, even now moves within the heart, pervading all; from him arose fire, and from fire, the great water.

य एवाग्निः स वै तेजो ब्राह्मं परमकारणम् । बाहुभ्यामप्यसौ तेजः क्षात्रं तेजः ससर्ज ह ।। 9.

That very fire is indeed the divine radiance, the supreme cause of the Brāhmaṇas; and from his arms, he also created the radiance of the Kṣatriyas.

ऊरुभ्यामपि वैश्यांश्च पद्भ्यां शूद्रांस्तथा विभुः । ततस्तु ससृजे यक्षान् राक्षसांश्च तथा विभुः ।। 9.

From his thighs, the mighty one created the Vaiśyas, and from his feet, likewise, the Śūdras; then he created the Yakṣas and Rākṣasas as well.

चतुर्विधैस्तु भूर्लोकं भुवर्लोकं वियच्चरैः । भूतैः स्वर्मार्गगैरन्यैः स्वर्लोकं समपूरयत् ।। 9.

With these four kinds of beings, he filled the earth-world, the atmosphere-world with beings moving in the sky, and the heaven-world with other celestial beings.

महर्लोकं तथा तैस्तैर्भूतैश्च सनकादिभिः । जनोलोकं ततश्चैव वैराजैः समपूरयत् ।। 9.

He likewise filled the Maharloka with those beings and with Sanaka and the others; and then he filled the Janaloka with the Vairājas.

तपोलोकं ततो देवस्तपोनिष्ठैरपूरयत् । अपुनर्मारकैर्देवैः सत्यलोकमपूरयत् ।। 9.

After that, the god filled Tapoloka with those devoted to austerity, and then filled Satyaloka with gods who are free from death.

सृष्टिं सृष्ट्वा तथा देवो भगवान् भूतभावनः । कल्पसंज्ञं स्वकं घस्त्रं जागर्ति परमेश्वरः ।। 9.

Having thus created creation, the blessed Lord, the originator of beings, remains awake in his own cycle of time called a kalpa, as the Supreme Lord.

तस्मिन् जगति भूर्लोको भुवर्लोकश्च जायते । स्वर्लोकश्च त्रयोऽप्येते जायन्ते नात्र संशयः ।। 9.

In that world, the earth-world, the atmosphere-world, and the heaven-world are born; all these three indeed come into being—there is no doubt about this.

सुप्ते तु देवे कल्पान्ते तावती रात्रिरिष्यते । त्रै लोक्यमेतत् सुप्तं स्यात् तथोपप्लवतां गतम् ।। 9.

But when the god sleeps at the end of a kalpa, that is considered to be his night; then these three worlds become dormant, as if submerged in dissolution.

ततो रात्र्यां व्यतीतायामुत्थितः कमलेक्षणः । चिन्तयामास तान् वेदान् मातरं च चतुर्ष्वपि । चिन्तयानः स देवेशस्तान् वेदान् नाध्यगच्छत ।। 9.

Then, when that night had passed, the lotus-eyed one arose and contemplated those Vedas and their mothers in all four; yet, though he pondered, the Lord of gods did not find those Vedas.

लोकमार्गस्थितिं कर्त्तुं निद्राज्ञानेन मोहितः । चिन्तयामास देवेशो नात्र वेदा व्यवस्थिताः ।। 9.

Desiring to establish the path and order of the worlds, but confused by the sleep of ignorance, the Lord of gods reflected: 'Here, the Vedas are not present.'

ततः स्वमूर्तौ तोयाख्ये लीनान् दृष्ट्वा सुरेश्वरः । जिघृक्षुश्चिन्तयामास मत्स्यो भूत्वाविशज्जलम् ।। 9.

Then, seeing them merged in his own form called 'water,' the Lord of gods, wishing to recover them, thought to become a fish and entered the waters.

एवं ध्यात्वा महामत्स्यस्तत्क्षणात् समजायत । विवेश च जलं देवः समन्तात् क्षोभयन्निव ।। 9.

Thus meditating, a great fish instantly appeared; and the god entered the water, as if stirring it all around.

तस्मिन् प्रविष्टे सहसा जलं तु महामहीधृग्वपुषि प्रकाशम् । मात्स्यं गते देववरे महोदधिं हरिं स्तवैस्तुष्टुवुरुद्धृतक्षितिम् ।। 9.

When he entered, suddenly the water became radiant with the form of the great earth-bearer; as the best of gods took the form of a fish and entered the great ocean, the gods praised Hari, who held the earth, with hymns.

नमोऽस्तु वेदान्तरगाप्रतर्क्य नमोऽस्तु नारायण मत्स्यरूप । नमोऽस्तु ते सुस्वर विश्वमूर्त्ते नमोऽस्तु विद्याद्वयरूपधारिन् ।। 9.

Homage to you, who are beyond the reach of the Vedas and reasoning; homage to Nārāyaṇa in the form of a fish; homage to you, melodious one, universal form; homage to you, bearer of the form of knowledge and fearlessness.

नमोऽस्तु चन्द्रार्कमरुत्स्वरूप जलान्तविश्वस्थित चारुनेत्र । नमोऽस्तु विष्णोः शरणं व्रजामः प्रपाहि नो मत्स्यतनुं विहाय ।। 9.

Homage to you, whose forms are the moon, sun, and winds, who dwell within all waters, with beautiful eyes; homage to Viṣṇu—we seek your refuge; protect us, leaving aside your fish form.

त्वया ततं विश्वमनन्तमूर्त्ते पृथग्गते किञ्चिदिहास्ति देव । भवान् न चास्य व्यतिरिक्तमूर्त्ति- स्त्वत्तो वयं ते शरणं प्रपन्नाः ।। 9.

By you, O infinite form, the universe is pervaded; what else exists here, O god, apart from you? You are not different from this; from you we have sought refuge.

खात्मेन्दुवह्निश्च मनश्च रूपं पुराणमूर्त्तेस्तव चाब्जनेत्र । क्षमस्व शंभो यदि भक्तिहीनं त्वया जगद्भासति देवदेव ।। 9.

The sky, the moon, the fire, and the mind are forms of your ancient body, O lotus-eyed one; forgive us, O auspicious one, even if we lack devotion—for by you, O god of gods, the world shines.

विरुद्धमेतत् तव देवरूपं सुभीषणं सुस्वनमद्रितुल्यम् । पुराण देवेश जगन्निवास शमं प्रयाह्यच्युत तीव्रभानो ।। 9.

This divine form of yours appears contradictory—most fearsome, yet with a sweet voice, like a mountain; O ancient Lord of gods, abode of the world, grant us peace, O unfailing one, O intensely radiant one.

वयं हि सर्वे शरणं प्रपन्ना भयाच्च ते रूपमिदं प्रपश्य । लोके समस्तं भवता विना तु न विद्यते देहगतं पुराणम् ।। 9.

Indeed, we have all sought your refuge; out of fear, we behold this form of yours. In the world, apart from you, nothing ancient embodied exists.

एवं स्तुतस्तदा देवो जलस्थान् जगृहे च सः । वेदान् सोपनिषच्छास्त्रानन्तःस्थं रूपमास्थितः ।। 9.

Thus praised at that time, the Lord, abiding in the waters, assumed his form and took up the Vedas along with the Upaniṣads and scriptures.

यावत्स्वमूर्तिर्भगवांस्तावदेव जगत् त्विदम् । कूटस्थे तल्लयं याति विकृतिस्थे विवर्द्धते ।। 9.

As long as the Blessed Lord remains in his own form, so long does this world exist; when he is in the immutable, all dissolves into him, but when in the mutable, it grows.

श्रीवराह उवाच । एवं सृष्ट्वा जगत्सर्वं भगवान् लोकभावनः । विरराम ततः सृष्टिर्व्यवर्द्धत धरे तदा ।। १०.

Śrī Varāha said: Thus, having created all the worlds, the Lord, the sustainer of beings, ceased; then creation flourished upon the earth.