yasmAt sarvvamidaM prapaJca racitaM mAyAjagajjAyate,


yasmiMstiSThati yAti cAnta samaye kalpAnukalpe punaH |


yaM dhyAtvA munayaH prapaJca rahitaM vindanti mokSaM dhruvaM,


taM vande puruSottamAkhyam amalaM nityaM vibhuM nizcalam || 1


yaM dhyAyanti buddhAH samAdhi samaye zuddhaM viyatsannibhaM,


nityAnandamayaM prasannam amalaM sarvvezvaraM nirguNam |


vyaktAvyaktaparaM prapaJca rahitaM dhyAnaikagamyaM vibhuM,


taM saMsAravinAzahetum ajaraM vande hariM muktidam || 2

In praise of him who is called the best of men, stainless, perpetual, omnipresent, constant; from whose cause all this fashioned, manifold, illusory world becomes old, is in whom it stands, is going, and in its final coming together has the form of following in order repeatedly; on whom contemplating, sages, free from manifoldness, obtain permanent liberation. In praise of that ever young cause of annihilation of transmigration, Hari; the giver of liberation on whom wise men in the practice and circumstance of concentration meditate; who is pure, resembling the sky, the delight of perpetual joy, clearly stainless, the lord of all, devoid of qualities, manifestly invisible in the extreme, free from manifoldness, attainable by solitary profound meditation and omnipresent.

supuNye naimiSAraNye pavitre sumanohare | nAnAmunijanAkIrNe nAnApuSpopazobhite || 3


saralaiH karNikAraizca panasairdhavakhAdiraiH | AmrajambUkapitthaizca nyagrodhairdevadArubhiH || 4


azvatthaiH pArijAtaizca candanAgurupATalaiH | bakulaiH saptaparNaizca punnAgairnAgakezaraiH||5


zAlaistAlaistamAlaizca nArikelaistathArjjunaiH | anyaizca bahubhirvRkSaizcampakAdyaizca zobhite || 6

In the very propitious and pure, very heart-stealing Naimisharanya, it is filled with the births of various sages and adorned in different flowers and trees. Karnikas, breadfruit, dhavas, acacias, also mangos, rose-apples, kapithas, banyans, devadarus, holy figs and coral trees, sandals, aloe woods, patalas, bakulas, saptarnas, punnagas, nagakesaras, sals, palmyras and tamals, cocoa-nuts, arjunas, and in that manner different and numerous trees and campakas etc., embellish it.

nAnApakSigaNAkIrNe nAnAmRgagaNairyute | nAnAjalAzayaiH puNyairdIrghikAdyairalaGkRte || 7


brAhmaNaiH kSatriyairvaizyaiH zUdraizcAnyaizca jAtibhiH | vAnaprasthairgRhasthaizca yatibhirbrahmacAribhiH || 8


saMpannairgokulaizcaiva sarvatra samalaGkRte | yavagodhUmacaNakairmASamudgatilekSubhiH || 9


cInakAdyaistathA medhyaiH zasyaizcAnyaizca zobhite |

Filled with flocks of different birds and provided with troops of wild beasts and by those who differently repose on waters, it is excellent in decorated and auspicious ponds. Everywhere it is well adorned by brahmans, warriors, working men, and shudras, and also other forms of existence as fixed by birth; by hermits and householders, ascetics, unmarried students, and so everywhere by perfect herds of kine. Barley, wheat, chickpeas, beans, sesame, sugarcanes, fennel etc., and in that manner other fresh grains also make it splendid.

tatra dIpte hutavahe hUyamAne mahAmakhe || 10


yajatAM naimiSeyANAM satre dvAdazavArSike | Ajagmustatra munayastathA`nye`pi dvijAtayaH || 11


tAnAgatAn dvijAMste tu pUjAM cakruryathocitAm | teSu tatropaviSTeSu RtivigbhiH sahiteSu ca || 12

To that place a shining oblation-bearer was called to design a great sacrifice, worthy of the worship of those living in Naimisharanya, lasting in session 12 years. Sages, and in that manner other twice born went to that place. Indeed, to those twice born that arrived worship was made in accordance with propriety by those in that place, there at the proper time for the sacrifice and connected with it.

tatrAjagAma sUtastu matimAMlomaharSaNaH | tam dRSTvA te munivarAH pUjAM cakrurmudAnvitAH || 13


so`pi tAn pratipUjyaiva saMviveza varAsane | kathAM cakrustadAnyonyaM sUtena sahitA dvijA || 14


kathAnte vyAsazishyaM te papracchuH saMzayaM mudA | RtvigbhiH sahitAH sarvve sadasyaiH saha dIkshitA || 15

Thither went the bard, the devotionally respected Lomaharshana. He was filled with joy at having beheld the chosen sages and he honored them. He was, moreover, returned the honor by them and then settled down into an excellent seat. The bard and the twice born mutually made conversation at that time. In final conversation, by all those properly connected with and present in the sacrificial enclosure and along with the priests, Vyasas` pupil was questioned in pleasurable doubt about the part to be discussed.

munaya UcuH


purANAgamazAstrANi setihAsAni sattama | jAnAsi devadaityAnAM caritaM janma karmma ca || 16


na te`styaviditaM kiJcidvede zAstre ca bhArate | purANe mokshazAstre ca sarvvajJo`si mahAmate || 17


yathApUrvvamidaM sarvvamutpAnnaM sacarAcaram | sasurAsuragandharvva sayakshoragarAkshsam || 18


zrotumicchAmahe sUta brUhi sarvvam yathA jagat | babhUva bhUyazca yathA mahAbhAga bhavishyati || 19


yatazcaiva jagat sUta yatazcaiva carAcaram | lInamAsIttathA yatra layameshyati yatra ca || 20

The sages spoke: `You know the ancient tales, precepts, sacred compositions, along with the best of heroic history, and also of the Devas and Daityas behavior, births and obligations. Neither those things exist in the veda, nor about the Bharatas in ancient legend, nor in the doctrine of final emancipation of which something is not known, as you are omniscient great-minded one! We desire to hear of this as it was before being quoted completely from the veda, together with the moving and unmoving that is accompanied by the Devas and Asuras, Gandharvas, along with the Yakshas, Nagas, and Rakshasas. Revered bard! Illustrious one! So speak completely as to which manner mankind became, also is becoming, and in which manner it will be. And in which manner and to what state the control of this moving and unmoving world was merged and to which direction that melting together is being caused to move.

lomaharshaNa uvAca


avikArAya zuddhAya nityAya paramAtmane | sadaikarUparUpAya vishNave sarvvajishNave || 21


namo hiraNyagarbhAya haraye zaGkarAya ca | vAsudevAya tArAya sargasthityantakarmmaNe || 22


ekAnekasvarUpAya sthUlasUkshmAtmane namaH | avyaktAvyaktabhUtAya vishNave muktihetave || 23


sargasthitivinAzAya jagato yo`jarAmaraH | mUlabhUto namastasmai vishNave paramAtmane || 24


AdhArabhUtaM vizvasyApyaNIyAMsamaNIyasAm | praNamya sarvvabhUtasthamacyutaM purushottamam || 25

Lomaharshana said: `The all-victorious, supreme spirit Vishnu has non-changeable nature, is faultless, perpetual and always a single specific form of forms. Obeisance to Brahma, the remover of sin; the beneficent, supreme soul and savior; the end result of creations` continued existence. Obeisance to the one of many characteristics, both bulky and fine essence and of undeveloped and unknown existence. Vishnu is the cause of liberation and the destruction of creations` continued existence, and of mankind which is immortal and not subject to decay with the past fixed firmly. Obeisance to that Vishnu of the heart, the substratum of existence, omnipresent, and more minute than usual. We bow down to the best of men, who exists permanently in all beings.

jJAnasvarUpamatyantaM nirmmalaM paramArthataH| tamevArthasvarUpeNa bhrAntidarzanataH sthitam || 26


vishNu grasishNu vizvasya sthitau sarge tathA prabhum | sarvvajJaM jagatAmIzamajamakshayamavyayam || 27


AdyaM susUkshmaM vizvezaM brahmAdIn praNipatya ca |

Absolute knowledge of a peculiarity is pure in the true sense of the word, and by the same manner is the relation of ignorance to a peculiarity erroneous consciousness. Vishnu is accustomed to assimilating everyone, abides in the creation and is in that manner powerful. All-knowing, one who is completely master of mankind, existing from eternity, exempt from decay, imperishable, being at the beginning and very subtle, he possesses all and his growth is not depressed. We are bowed to him respectfully.

itihAsapurANajJaM vedavedAGgapAragam || 28


sarvvazAstrArthatattvajJaM parAzarasutaM prabhum | guruM praNamya vakshyAmi purANaM vedasammitam || 29


kathayAmi yathApUrvvaM dakshAdyairmunisattamaiH | pRshTaH provAca bhagavAnabjayoniH pitAamahaH || 30


zrRNudhvaM sampravakshyAmi kathAM pApapraNAzinIm | kathyamAnAM mayA citrAM bahvarthAM zrutivistarAm || 31


yastvimAM dhArayennityaM zrRNuyAdvApyabhIkshNazaH | svavaMzadhAraNaM kRtvA svargaloke mahIyate || 32

The begotten of Parasara is familiar with history and legend, and one who has mastered knowledge, auxiliary knowledge, and is aquainted with all rules relating to truth. Powerful and weighty, making obeisance to him, I speak of ancient legend conformable to the Veda. I explain as the gracious lord Brahma taught before, whose beginning is born of water, when he was asked by Daksha and other chief sages. Listen as I explain dialogues that destroy evil. Related by me are opinions and riddles that have multiple meanings and are extensions of the power of hearing. He who thinks of these regularly and listens constantly, preserves his immediate family, and having done this is exalted in the world of light.

avyaktaM kAraNaM yattannityaM sadasadAtmakam | pradhAnaM purushastasmAnnirmmame vizvamIzvaraH || 33


taM budhyadhvaM munizreshThA brahmANamamitaujasam | srashTAraM sarvvabhUtAnAM nArAyaNaparAyaNam || 34


ahaGkArastu mahatastasmAdbhUtAni jajJire | bhUtabhedAzca bhUtebhya iti sargaH sanAtanaH || 35


vistarAvayavaM caiva yathAprajJaM yathAzruti | kIrttyamAnaN zrRNudhvaM vaH sarvveshAM kIrttivarddhanam || 36


kIrttitaM sthirakIrttInAM sarvveshAM puNyavarddhanam |

Undeveloped elementary matter, endeavoring constantly, has the nature of both entity and nonentity, and from that primary nature the animating principle is formed capable of the soul. Most excellent Munis! Understand that as Brahma of unbounded energy, the creator of all living beings and the essence in the sons of original man. Self consciousness is the great principle, and from that all living beings were created and blossomed and are related to one another. And in this manner is the creation eternal. Listen you to all these extensive syllogisms and opinions to be recited, certainly the manner in which the hearing of is prudent and causes fame to increase. Celebrated and of fixed fame, all these also cause auspiciousness to increase.

tataH svayambhUrbhagavAn sisRkshurvividhAH prajAH || 37


apa eva sasarjjAdau tAsu vIryyamathAsRjat | Apo nArA iti proktA Apo vai narasUnavaH || 38


ayanaM tasya tAH pUrvvaM tena nArAyaNaH smRtaH | hiraNyavarNamabhavattadaNDamudakezayam || 39


tatra jajJe svayaM brahmA svayambhUriti naH srutam | hiraNyavarNo bhagavAnushitvA parivatsaram || 40


tadaNDamakaroddvaidhaM divaM bhuvamathApi ca | tayoH zakalayormmadhya AkAzamakarotprabhuH || 41


apsu pAriplavAM pRthvIM dizazca dazadhA dadhe | tatra kAlaM mano vAcaM kAmaM krodhamatho ratim || 42


sasarja sRashTiM tadrUpAM srashTumicchan prajApatIm | marIcimatryaGgirasau pulastyaM pulahaM kratum || 43


vasishThaMca mahAtejAH so`sRjatsapta mAnasAn | sapta brahmANa ityete purANe nizcayaM gatAH || 44


nArAyaNAtmakAnAM tu saptAnAM brahmajanmanAm |

Consequently, the self existent lord wishing to create manifold races created in the beginning water and in it certainly energy was discharged. The waters relating to men are spoken about in this manner. Indeed! The waters are what has begot man and from that path of those gone before, by that is the son of original man remembered. Of gold color was that egg lying in the water and in that place Brahma was produced spontaneously, self existent in this manner we have heard. The gold colored lord dwelt there a full year. This world egg was made separate into two parts, sky and then earth. And in the middle of both those halves the almighty made ethereal fluid. In the waters, moving in a circle, the earth and its regions were given ten parts. Therein time, intellect, language, desire, anger, and then pleasure were created. Procreation thusly shaped and wishing to create progenitors, he created seven mentally: Marici, Atri, Angirasa, Pulastya, Pulaha, Kratu and the splendorous Vasishta. These are the seven brahmans found in the Purana in this manner and constitute the sons of original man, then, the seven Brahma-born prajapatis.

tato`sRjat purA brahmA rudraM roshAtmasambhavam || 45


sanatkumAraM ca vibhuM pUrvvoshAmapi pUrvvajam | saptasvetA ajAyanta prajA rudrAzca bho dvijAH || 46


skandaH sanatkumArazca tejaH sankshipya tishThataH | teSAM sapta mahAvaMzA divyA devagaNAnvitAH || 47


kriyAvantaH prajAvanto maharSibhiralaGkRtAH | vidyuto`zanimeghAzca rohitendradhanUMSi ca || 48


vayAMsi ca sasarjAdau parjanyaGca sasarja ha | Rco yajUMSi sAmAni nirmmame yajJasiddhaye || 49


sAdhyAnajanayad devAnityevamanusaGjaguH | uccAvacAni bhUtAni gAtrebhyastasya jajJire || 50

Formerly then, Brahma had created the Rudras when rage and the principle of life were together. Sanatkumar also appeared as preceding the dawn, indeed, an ancient. Honored twice born! The seven to be anointed also created the offspring of Rudra, and Skandas` and Sanatkumar`s brilliance stand together. The great lineages of those seven are celestial and connected with troops of Devas, the rites of initiation, and being prolific and are adorned by great singers of sacred hymns. Flashing thunderbolts and clouds and rainbows, and enjoyments were created in the beginning, and the rain god Indra also. Praises, prayers, festivals were formed for the fulfilment of offerings. The celestial beings and the Devas whom Brahma, in this manner, caused to be born together with great and small living creatures were produced from his limbs.

Apavasya prajAsarge sRjatos hi prajApateH | sRjyamAnAH prajA naiva vivarddhante yadA tadA || 51


dvidhA kRtvAtmano dehamarddhena puruSo`bhavat | arddhena nArI tasyAM tu so`sRjadvividhAH prajAH|| 52


divaJca pRthivIM caiva mahimnA vyApya tiSThati | virAjamasRjadviSNuH so`sRjat puruSaM virAT || 53


puruSaM taM manuM vidyAttasya manvantaraM smRtam | dvitIyaM mAnasasyaitanmanorantaramucyate || 54


sa vairAjaH prajAsarga sasarja puruSaH prabhuH | nArAyaNavisargasya prajAstasyApyayonijAH || 55


AyuSmAn kIrttimAn puNyaprajAvAMzca bhavennaraH | Adisarga viditvemaM yatheSTAM cApnuyAd gatim || 56

Whenever procreation is created with Vasishtha as the progenitor, the created offspring are certainly not fortunate. The principle of life was made in two parts, half the body was male and in the female half he created manifold offspring. In the sky, and certainly in the earth, Vishnu is attended by the inherent characteristic of sovereignty and he created the sovereign animating principle in men. Knowledge of primeval man is termed as an age of Man, and the second age of man as belonging to the sons. The almighty animating principle created the sovereignty of mankind, and the son of original mans` creation and the generation of his offspring is paradoxical. Possessing long life, being one of the Visve Devas and having meritorious offspring may be the man knowing this primitive creation and he will also obtain to the condition of proper desires.