प्रयान्ति तोयानि खुराग्रविक्षतरसातलेऽधः कृतशब्दसन्तति । श्वासानिलास्ताः परितः प्रयांति सिद्धा जने ये नियता वसन्ति
The waters, churned by the tips of his hooves on the surface of the netherworld, resounded with continuous noise; his breaths dispersed them in all directions, and the perfected beings and yogis who dwell there moved about.
उत्तिष्ठतस्तस्य जलार्द्र कुक्षेर्महावराहस्य महीं विगृह्य । विधुन्वतो वेदमयं शरीरं रोमान्तरस्था मुनयः स्तुवन्ति
As the great Boar rose, his belly still wet with water, holding the Earth, and shaking his body composed of the Vedas, the sages dwelling between his hairs praised him.
तं तुष्टुवुस्तोषपरीतचेतसो लोके जने ये निवसन्ति योगिनः । सनन्दनाद्या ह्यतिनम्रकन्धरा धराधरं धीरतरोद्धतेक्षणम्
Those yogis who dwell among people in the world, their minds filled with joy and praise, along with Sanandana and others, bowed their heads low and extolled the steadfast bearer of the Earth, whose gaze was firmly uplifted.
जयेश्वराणां परमेश केशव प्रभो गदाशंखधरासिचक्रधृक् । प्रसूतिनाशस्थितिहेतुरीश्वरस्त्वमेव नान्यत्परमं च यत्पदम्
O Supreme Lord, Keshava, master of the lords of victory, bearer of the mace, conch, sword, and discus! You alone are the cause of creation, destruction, and sustenance; you are the supreme ruler—there is no higher state than your feet.
पादेषु वेदास्तव यूपदंष्ट्रा दन्तेषु जज्ञाश्चितयश्च वक्त्रे । हुताशजिह्वोसि तनूरुहाणि दर्भाः प्रभो यज्ञपुमांस्त्वमेव
In your feet are the Vedas, your tusks are the sacrificial posts, your teeth are the rites, and your mouth is the altar; you are the fire-tongue, your hairs are the sacred darbha grass—O Lord, you alone are the embodiment of sacrifice.
विलोचने रात्र्! यहनी महात्मन्सर्वाश्रयं ब्रह्मपरं शिरस्ते । सूक्तान्यश्षोआ!णि सटाकलापो घ्राणं समस्तानि हवींषि देव
Your eyes are day and night, O great soul; your head is the supreme Brahman, the refuge of all; your mane is the collection of hymns, and your nose is all the offerings, O God.
स्रुक्तुण्डसामस्वरधीरनादप्राग्वंशकायाखिलसत्रसन्धे । पूर्तेष्टधर्मश्रवणोसि देव सनातनात्मन्भगवन्प्रसीद
Your snout is the sacrificial ladle, your voice is the deep tone of the Sāma chants, your body is the eastern altar, the connection of all sacrifices; you are the hearing of righteous and charitable acts—O eternal soul, O blessed Lord, be gracious.
पदक्रमाक्रान्तभुवं भवन्तमादिस्थितं चाक्षरविश्वमूर्ते । विश्वस्य विद्मः परमेश्वरोऽसि प्रसीद नाथोसि परावरस्य
You, who stride over the earth with your measured steps, are the primal, imperishable form of the universe; we know you as the supreme Lord—be gracious, for you are the master of all that is high and low.
दंष्ट्राग्रविन्यस्तमश्षोमेतद्भूमण्डलं नाथ विभाव्यते ते । विगाहतः पद्मवनं विलग्नं सरोजिनीपत्रमिवोढपंकम्
O Lord, the earth, placed on the tip of your tusk, appears as if a lotus leaf, freshly lifted from the mud, clings to a great blue lotus in the pond.
द्यावापृथिव्योरतुलप्रभाव यदन्तरं तद्वपुषा तवैव । व्याप्तं जगद्व्याप्तिसमर्थदीप्ते हिताय विश्वस्य विभो भव त्वम्
The space between heaven and earth, of incomparable extent, is pervaded by your very form; the universe is filled by your all-pervading radiance—O Lord, may you exist for the welfare of all.
परमार्थस्त्वमेवैको नान्योस्ति जगतः पते । तवैष महिमा येन व्याप्तमेतच्चराचरम्
You alone are the highest reality, O Lord of the universe; there is no other. By your greatness, this entire world, moving and unmoving, is pervaded.
यदेतदृश्यते मूर्त्तमेतज्ज्ञानात्मनस्तव । भ्रान्तिज्ञानेन पश्यन्ति जगद्रू पमयोगिनः
Whatever is seen here as form is, in truth, your own self of knowledge; but those whose knowledge is deluded perceive the world as separate, O Yogis.
ज्ञानस्वरूपमखिलं जगदेतदबुद्धयः । अर्थस्वरूपं पश्यन्तो भ्राम्यन्ते मोहसंप्लवे
Those without understanding see this entire world as material, but, perceiving it as mere objects, they wander lost in the flood of delusion.
ये तु ज्ञानविदः शुद्धचेतसस्तेऽखिलं जगत् । ज्ञानात्मकं प्रपश्यन्ति त्वद्रू पं परमेश्वर
But those who know knowledge, whose minds are pure, see the entire world as composed of knowledge, perceiving your form, O Supreme Lord.
प्रसीद सर्व सर्वात्मन्भवाय जगतामिमाम् । उद्धरोर्वीममेयात्मञ्छन्नो देह्यब्जलोचन
Be gracious, O all-pervading Soul of all, for the sake of these worlds; uplift the earth, O lotus-eyed one, who are concealed in this form.
सत्त्वोद्रि क्तोऽसि भगवन् गोविंद पृथिवीमिमाम् । समुद्धर भवायेश शन्नो देह्यब्जलोचन
O blessed Govinda, you are filled with Sattva; O Lord of beings, uplift this earth for our sake; grant us your favor, O lotus-eyed one.
सर्गप्रवृत्तिर्भवतो जगतामुपकारिणी । भवत्वेषा नमस्तेऽस्तु शन्नो देह्यब्जलोचन
May this activity of creation, which benefits the worlds, proceed from you; salutations to you—grant us your favor, O lotus-eyed one.
श्रीपराशर उवाच। एवं संस्तूयमानस्तु परमात्मा महीधरः । उज्जहार क्षितिं क्षिप्रं न्यस्तवांश्च महाम्भसि
Śrī Parāśara said: Thus praised, the Supreme Soul, the bearer of the earth, swiftly lifted up the earth and placed it upon the great waters.
तस्योपरि जलौघस्य महती नौरिव स्थिता । विततत्त्वात्तु देहस्य न मही याति संप्लवम्
Upon him, amidst the flood of waters, the earth stood like a great ship; because of the expanse of his body, the earth did not sink.
ततः क्षितिं समां कृत्वा पृथिव्यां सोचिनोद्गिरीन् । यथाविभागं भगवाननादिः परमेश्वरः
Then, having made the earth level, the primeval Lord, the beginningless Supreme Lord, arranged the mountains upon the earth according to their divisions.
प्राक्यसर्गदग्धानखिलान्पर्वतान्पृथिवीतले । अमोघेन प्रभावेण ससर्जामोघवाञ्छितः
He created upon the earth all the mountains that had been destroyed in the previous creation, by his unfailing power, desiring nothing in vain.
भूविभागं ततः कृत्वा सप्तद्वीपान्यथातथम् । भूराद्यांश्चतुरो लोकान्पूर्ववत्समकल्पयत्
Then, having divided the earth, he formed the seven continents as before, and established the four worlds, beginning with Bhū, just as previously.
ब्रह्मरूपधरो देवस्ततोऽसौ रजसा वृतः । चकार सृष्टिं भगवांश्चतुर्वक्त्रधरो हरिः
Then the god, assuming the form of Brahmā and enveloped in rajas, the blessed Hari with four faces, performed the act of creation.
निमित्तमात्रमेवाऽसौ सृज्यानां सर्गकर्मणि । प्रधानकारणीभूता यतो वै सृज्यशक्तयः
He is only the instrumental cause in the work of creation; for the powers of creation themselves become the primary causes.
निमित्तमात्रं मुक्त्वैवं नान्यत्किंचिदपेक्षते । नीयते तपतां श्रेष्ठ स्वशक्त्या वस्तु वस्तुताम्
Apart from being the mere instrument, he requires nothing else; O best of ascetics, by his own power, each thing attains its own reality.
श्रीमैत्रेय उवाच यथा ससर्ज देवोऽसौ देवर्षिपितृदानवान् । मनुष्यतिर्यग्वृक्षादीन्भूव्योमसलिलौकसः
Śrī Maitreya said: Tell me how that divine one created the gods, sages, ancestors, and Dānavas, as well as humans, animals, trees, and all beings dwelling on earth, in the sky, and in water.
यद्गुणं यत्स्वभावं च यद्रू पं च जगद्द्विज। सर्गादौ सृष्टवान्ब्रह्मा तन्ममाचक्ष्व कृत्स्नशः
O twice-born, tell me in full what qualities, natures, and forms Brahmā created in the world at the beginning of creation.
श्रीपराशर उवाच मैत्रेय कथयाम्येतच्छृणुष्व सुसमाहितः । यथा ससर्ज देवोसौ देवादीनखिलान्विभुः
Śrī Parāśara said: Maitreya, I will tell you this; listen with full attention to how that divine Lord created the gods and all the rest.
सृष्टिं चिंतय तस्तस्य कल्पादिषु यथा पुरा । अबुद्धिपूर्वकः सर्गः प्रादुर्भूतस्तमोमयः
As he contemplated creation at the beginning of the kalpas, as before, an unconscious creation arose, consisting of darkness.
तमोमोहो महामोहस्तामिस्रो ह्यन्धसंज्ञितः । अविद्या पंचपर्वैषा प्रादुर्भूता महात्मनः
This darkness is delusion, great delusion, and is also called Tāmisra and Andhasa; this ignorance, in five forms, arose from the great soul.