तयोः सैव पृथग्भावकारणं संश्रयस्य च । क्षोभकारणभूता च सर्गकाले महामते
Of these two, the cause of their distinction and dependence is the power which acts as the cause of agitation at the time of creation, O wise one.
यथा सक्तं जले वातो बिभर्त्ति कणिकाशतम् । शक्तिः सापि तथा विष्णोः प्रधानपुरुषात्मकम्
Just as wind, when mixed with water, supports hundreds of droplets, so too does the power of Viṣṇu sustain Pradhāna and the Self.
यथा च पादयोर्मूलस्कन्धशाखादिसंयुतः । आदिबीजात्प्रभवति बीजान्यन्यानि वै ततः
And as from the original seed arise roots, trunks, branches, and so on, so too do other seeds originate from the first.
प्रभवन्ति ततस्तेभ्यः सम्भवन्त्यपरे द्रु माः । तेपि तल्लक्षणद्र व्यकारणानुगता मुने
From those, others arise, and from them yet others, O sage; all these follow the characteristics and causes of the preceding ones.
एवमव्याकृतात्पूर्वं जायन्ते महदादयः । विशेषान्तास्ततस्तेभ्यः संभवंत्यसुरादयः । तेभ्यश्च पुत्रास्तेषां च पुत्राणामपरे सुताः
Thus, from the unmanifest, the great principle and others are born; from them, the specific elements arise, and from those, gods and others; from them, their sons, and from their sons, other descendants.
बीजाद्वृक्षप्ररोहेण यथा नापचयस्तरोः । भूतानां भूतसर्गेण नैवास्त्यपचयस्तथा
Just as there is no diminution in a tree from the sprouting of seeds, so too, there is no diminution in beings from the creation of other beings.
सन्निधानाद्यथाकाशकालाद्याः कारणं तरोः । तथैवापरिणामेव विश्वस्य भगवान्हरिः
Just as proximity and such—like space and time—are causes for a tree, so too, in the transformation of the universe, is the Blessed Hari alone the cause.
व्रीहिबीजे यथा मूलं नालं पत्राङ्कुरौ तथा । काण्डकोषस्तु पुष्पं च क्षीरं तद्वच्च तण्डुलाः
As in a grain of rice, the root, the stalk, the leaves, and the sprout, as well as the stem, the sheath, the flower, the milk, and likewise the grains of rice,
तुषाः कणाश्च सन्तो वै यान्त्याविर्भावमात्मनः । प्ररोहहेतुसामग्र्यमासाद्य मुनिसत्तम
The husks and the grains, indeed, all come forth into manifestation, O best of sages, when the proper combination of causes for growth is obtained.
तथा कर्मस्वनेकेषु देवाद्याः समवस्थिताः । विष्णुशक्तिं समासाद्य प्ररोहमुपयान्ति वै
In the same way, in various actions, the gods and others, having obtained the power of Vishnu, indeed come forth into manifestation.
स च विष्णुः परं ब्रह्म यतः सर्वमिदं जगत् । जगच्च यो यत्र चेदं यस्मिंश्च लयमेष्यति
And that Vishnu is the Supreme Brahman, from whom this entire universe arises, in whom the world exists, and into whom it will dissolve.
तद्ब्रह्म तत्परं धाम सदसत्परमं पदम् । यस्य सर्वमभेदेन यतश्चैतच्चराचरम्
That Brahman, that supreme abode, the highest state beyond existence and non-existence, by whom all this, moving and unmoving, is pervaded and from whom it arises.
स एव मूलप्रकृतिर्व्यक्तरूपी जगच्च सः । तस्मिन्नेव लयं सर्वं याति तत्र च तिष्ठति
He alone is the root-prakriti, the manifest form, and the universe itself; into him all things dissolve, and in him they abide.
कर्त्ता क्रियाणां स च इज्यते क्रतुः स एवतत्कर्मफलं च तस्य । स्रुगादियत्साधनमप्यश्षॐ हरेर्न किञ्चिद्व्यतिरिक्तमस्ति
He is the doer of actions, he is worshipped as the sacrifice, and he is also the fruit of that action; all the means such as the ladle and so on—nothing exists apart from Hari.
श्रीपारशर उवाच तारामयं भगवतः शिशुमाराकृति प्रभोः । दिवि रूपं हरेर्यत्तु तस्य पुच्छे स्थितो ध्रुवः ॥ २,९.
Śrī Parāśara said: The form of the Lord in the heavens, shaped like a dolphin and composed of stars, is that of Hari; Dhruva is situated at its tail.
सैष भ्रमन् भ्रामयति चन्द्रादित्यादिकान् ग्रहान् । भ्रमन्तमनु तं यान्ति नक्षत्राणि च चक्रवत् ॥ २,९.
As this revolves, it causes the moon, the sun, and the other planets to revolve; and the stars follow it in their rotation, like a wheel.
सूर्याचन्द्रमसौ तारा नक्षत्राणि ग्रहैः सह । वातानीकमयैर्बन्धैर्ध्रुवे बद्धानि तानि वै ॥ २,९.
The sun, the moon, the stars, and the planets are all bound to Dhruva by bonds made of wind, and thus remain fixed.
शिशुमाराकृति प्रोक्तं यद्रूपं ज्योतिषां दिवि । नारायणोऽयनं धाम्नां तस्याधारः स्वयं हृदि ॥ २,९.
That form of the luminaries in the sky, called the dolphin-shape, is said to be Nārāyaṇa; he himself is the support of the abodes, in his own heart.
उत्तानपादपुत्रस्तु तमाराध्य जगत्पतिम् । स तारा शिशुमारस्य ध्रुवः पुच्छे व्यवस्थितः ॥ २,९.
The son of Uttānapāda, having worshipped the Lord of the world, became that star; Dhruva is established at the tail of the dolphin.
आधारः शिशुमारस्य सर्वाध्यक्षो जनार्दनः । ध्रुवस्य शिशुमारस्तु ध्रुवे भानुर्व्यवस्थितः ॥ २,९.
Janārdana is the support of the dolphin, and the overseer of all; the dolphin is the support of Dhruva, and the sun is established in Dhruva.
तदाधारं जगच्चेदं सदेवासुरमानुषम् ॥ २,९.
This entire world, with gods, asuras, and humans, is supported by that.
येन विप्रविधानेन तन्ममैकमनाः शृणु । विवस्वानष्टभिर्मासैरादायापो रसात्मिकाः । वर्षत्यम्बुततश्चान्नमन्नादप्यखिलं जगत् ॥ २,९.
By what arrangement this is so, listen to me with single-minded attention: the sun, in eight months, draws up the waters, which are of the essence of sap; then he rains, and from that water comes food, and from food, the entire world.
विवस्वानंशुभिस्तीक्ष्णैरादाय जगतो जलम् । सोमं पुष्णात्यथेन्दुश्च वायुनाडीमयैर्दिवि । नालैर्विक्षिपतेऽभ्रेषु धूमाग्न्यनिलमूर्तिषु ॥ २,९.
The sun, with his sharp rays, draws water from the world; then the moon nourishes it, and the moon, by means of channels made of wind in the sky, disperses it into the clouds, in forms of vapor, fire, and wind.
न भ्रश्यन्ति यतस्तेभ्यो जलान्यभ्राणि तान्यतः । अभ्रस्थाः प्रपतन्त्यापो वायुना समुदीरिताः । संस्कारं कालजनितं मैत्रेयासाद्य निर्मलाः ॥ २,९.
The clouds do not lose that water, for it comes from them; the waters that are in the clouds, driven by the wind, fall down, and, having acquired the transformation caused by time, O Maitreya, they become pure.
सरित्समुद्रभौमास्तु तथापः प्राणिसम्भवाः । चतुष्प्रकारा भगवानादत्ते सविता मुने ॥ २,९.
O sage, the divine Sun takes up water of four kinds: from rivers, oceans, the earth, and from living beings.
आकाशगङ्गासलिलं तथादायगभस्तिमान् । अनभ्रगतमेवोर्व्यां सद्यः क्षिपति रश्मिभिः ॥ २,९.
The radiant one, the Sun, also draws up the waters of the celestial Ganga, and, as if in a cloudless sky, immediately casts them down to earth with his rays.
तस्य संस्पर्शनिर्धूतपापपङ्को द्विजोत्तम । न याति नरकं मर्त्यो दिव्यं स्नानं हि तत्स्मृतम् ॥ २,९.
O best of twice-born, a mortal whose sins and impurities are washed away by contact with that water does not go to hell; for such a bath is considered divine.
दृष्टसूर्यं हि यद्वारि पतत्यभ्रैर्विना दिवः । आकाशगङ्गासलिलं तद्गोभिः क्षिप्यते रवेः ॥ २,९.
The water that falls from the sky when the Sun is visible and there are no clouds is the water of the celestial Ganga, cast down by the rays of the Sun.
कृत्तिकादिषु ऋक्षेषु विषमेषु च यद्दिवः । दृष्टार्कपतितं ज्ञेयं तद्गाङ्गं दिग्गजोज्झितम् ॥ २,९.
Know that the water which falls from the sky when the Sun is seen among the stars, from Krittika onward and in the uneven constellations, is Ganga water, poured down by the guardian elephants of the directions.
युग्मर्क्षेषु च यत्तोयं पतत्यर्कोज्झितं दिवः । तत्सूर्यरश्मिभिः सर्वं समादाय निरस्यते ॥ २,९.
And the water that falls from the sky during the conjunctions of paired stars, cast down by the Sun, is all taken up and dispersed by the rays of the Sun.