Vishnupurana 1.4

1.4.1

maitreya uvāca:
brahmā nārāyaṇākhyo 'sau kalpādau bhagavān yathā
sasarja sarvabhūtāni tad ācakṣva mahāmune //

MAITREYA.--Tell me, mighty sage, how, in the commencement of the (present) Kalpa, Náráyańa, who is named Brahmá, created all existent things.

1.4.2

parāśara uvāca:
prajāḥ sasarja bhagavān brahmā nārāyaṇātmakaḥ
prajāpatipatir devo yathā tan me niśāmaya //

PARÁŚARA.--In what manner the divine Brahmá, who is one with Náráyańa, created progeny, and is thence named the lord of progeny (Prajápati), the lord god, you shall hear.

1.4.3

atītakalpāvasāne niśāsuptotthitaḥ prabhuḥ
sattvodriktas tathā brahmā śūnyaṃ lokam avaikṣata //

At the close of the past (or Pádma) Kalpa, the divine Brahmá, endowed with the quality of goodness, awoke from his night of sleep, and beheld the universe void. He, the supreme Náráyańa, the incomprehensible, the sovereign of all creatures, invested with the form of Brahmá, the god without beginning, the creator of all things; of whom, with respect to his name Náráyańa, the god who has the form of Brahmá, the imperishable origin of the world, this verse is repeated, "The waters are called Nárá, because they were the offspring of Nara (the supreme spirit); and as in them his first (Ayana) progress (in the character of Brahmá) took place, he is thence named Náráyańa (he whose place of moving was the waters)." He, the lord, concluding that within the waters lay the earth, and being desirous to raise it up, created another form for that purpose; and as in preceding Kalpas he had assumed the shape of a fish or a tortoise, so in this he took the figure of a boar. Having adopted a form composed of the sacrifices of the Vedas, for the preservation of the whole earth, the eternal, supreme, and universal soul, the great progenitor of created beings, eulogized by Sanaka and the other saints who dwell in the sphere of holy men (Janaloka); he, the supporter of spiritual and material being, plunged into the ocean. The goddess Earth, beholding him thus descending to the subterrene regions, bowed in devout adoration, and thus glorified the god:--

1.4.4

nārāyaṇaḥ paro 'cintyaḥ pareṣām api sa prabhuḥ
brahmasvarūpī bhagavān anādiḥ sarvasaṃbhavaḥ //

At the close of the past (or Pádma) Kalpa, the divine Brahmá, endowed with the quality of goodness, awoke from his night of sleep, and beheld the universe void. He, the supreme Náráyańa, the incomprehensible, the sovereign of all creatures, invested with the form of Brahmá, the god without beginning, the creator of all things; of whom, with respect to his name Náráyańa, the god who has the form of Brahmá, the imperishable origin of the world, this verse is repeated, "The waters are called Nárá, because they were the offspring of Nara (the supreme spirit); and as in them his first (Ayana) progress (in the character of Brahmá) took place, he is thence named Náráyańa (he whose place of moving was the waters)." He, the lord, concluding that within the waters lay the earth, and being desirous to raise it up, created another form for that purpose; and as in preceding Kalpas he had assumed the shape of a fish or a tortoise, so in this he took the figure of a boar. Having adopted a form composed of the sacrifices of the Vedas, for the preservation of the whole earth, the eternal, supreme, and universal soul, the great progenitor of created beings, eulogized by Sanaka and the other saints who dwell in the sphere of holy men (Janaloka); he, the supporter of spiritual and material being, plunged into the ocean. The goddess Earth, beholding him thus descending to the subterrene regions, bowed in devout adoration, and thus glorified the god:--

1.4.5

imaṃ codāharanty atra ślokaṃ nārāyaṇaṃ prati
brahmasvarūpiṇaṃ devaṃ jagataḥ prabhavāpyayam //

At the close of the past (or Pádma) Kalpa, the divine Brahmá, endowed with the quality of goodness, awoke from his night of sleep, and beheld the universe void. He, the supreme Náráyańa, the incomprehensible, the sovereign of all creatures, invested with the form of Brahmá, the god without beginning, the creator of all things; of whom, with respect to his name Náráyańa, the god who has the form of Brahmá, the imperishable origin of the world, this verse is repeated, "The waters are called Nárá, because they were the offspring of Nara (the supreme spirit); and as in them his first (Ayana) progress (in the character of Brahmá) took place, he is thence named Náráyańa (he whose place of moving was the waters)." He, the lord, concluding that within the waters lay the earth, and being desirous to raise it up, created another form for that purpose; and as in preceding Kalpas he had assumed the shape of a fish or a tortoise, so in this he took the figure of a boar. Having adopted a form composed of the sacrifices of the Vedas, for the preservation of the whole earth, the eternal, supreme, and universal soul, the great progenitor of created beings, eulogized by Sanaka and the other saints who dwell in the sphere of holy men (Janaloka); he, the supporter of spiritual and material being, plunged into the ocean. The goddess Earth, beholding him thus descending to the subterrene regions, bowed in devout adoration, and thus glorified the god:--

1.4.6

āpo nārā iti proktā āpo vai narasūnavaḥ
ayanaṃ tasya tāḥ pūrvaṃ tena nārāyaṇaḥ smṛtaḥ //

At the close of the past (or Pádma) Kalpa, the divine Brahmá, endowed with the quality of goodness, awoke from his night of sleep, and beheld the universe void. He, the supreme Náráyańa, the incomprehensible, the sovereign of all creatures, invested with the form of Brahmá, the god without beginning, the creator of all things; of whom, with respect to his name Náráyańa, the god who has the form of Brahmá, the imperishable origin of the world, this verse is repeated, "The waters are called Nárá, because they were the offspring of Nara (the supreme spirit); and as in them his first (Ayana) progress (in the character of Brahmá) took place, he is thence named Náráyańa (he whose place of moving was the waters)." He, the lord, concluding that within the waters lay the earth, and being desirous to raise it up, created another form for that purpose; and as in preceding Kalpas he had assumed the shape of a fish or a tortoise, so in this he took the figure of a boar. Having adopted a form composed of the sacrifices of the Vedas, for the preservation of the whole earth, the eternal, supreme, and universal soul, the great progenitor of created beings, eulogized by Sanaka and the other saints who dwell in the sphere of holy men (Janaloka); he, the supporter of spiritual and material being, plunged into the ocean. The goddess Earth, beholding him thus descending to the subterrene regions, bowed in devout adoration, and thus glorified the god:--

1.4.7

toyāntaḥ sa mahīṃ jñātvā jagaty ekārṇave prabhuḥ
anumānāt taduddhāraṃ kartukāmaḥ prajāpatiḥ //

At the close of the past (or Pádma) Kalpa, the divine Brahmá, endowed with the quality of goodness, awoke from his night of sleep, and beheld the universe void. He, the supreme Náráyańa, the incomprehensible, the sovereign of all creatures, invested with the form of Brahmá, the god without beginning, the creator of all things; of whom, with respect to his name Náráyańa, the god who has the form of Brahmá, the imperishable origin of the world, this verse is repeated, "The waters are called Nárá, because they were the offspring of Nara (the supreme spirit); and as in them his first (Ayana) progress (in the character of Brahmá) took place, he is thence named Náráyańa (he whose place of moving was the waters)." He, the lord, concluding that within the waters lay the earth, and being desirous to raise it up, created another form for that purpose; and as in preceding Kalpas he had assumed the shape of a fish or a tortoise, so in this he took the figure of a boar. Having adopted a form composed of the sacrifices of the Vedas, for the preservation of the whole earth, the eternal, supreme, and universal soul, the great progenitor of created beings, eulogized by Sanaka and the other saints who dwell in the sphere of holy men (Janaloka); he, the supporter of spiritual and material being, plunged into the ocean. The goddess Earth, beholding him thus descending to the subterrene regions, bowed in devout adoration, and thus glorified the god:--

1.4.8

akarot sa tanūm anyāṃ kalpādiṣu yathā purā
matsyakūrmādikāṃ tadvad vārāhaṃ vapur āsthitaḥ //

At the close of the past (or Pádma) Kalpa, the divine Brahmá, endowed with the quality of goodness, awoke from his night of sleep, and beheld the universe void. He, the supreme Náráyańa, the incomprehensible, the sovereign of all creatures, invested with the form of Brahmá, the god without beginning, the creator of all things; of whom, with respect to his name Náráyańa, the god who has the form of Brahmá, the imperishable origin of the world, this verse is repeated, "The waters are called Nárá, because they were the offspring of Nara (the supreme spirit); and as in them his first (Ayana) progress (in the character of Brahmá) took place, he is thence named Náráyańa (he whose place of moving was the waters)." He, the lord, concluding that within the waters lay the earth, and being desirous to raise it up, created another form for that purpose; and as in preceding Kalpas he had assumed the shape of a fish or a tortoise, so in this he took the figure of a boar. Having adopted a form composed of the sacrifices of the Vedas, for the preservation of the whole earth, the eternal, supreme, and universal soul, the great progenitor of created beings, eulogized by Sanaka and the other saints who dwell in the sphere of holy men (Janaloka); he, the supporter of spiritual and material being, plunged into the ocean. The goddess Earth, beholding him thus descending to the subterrene regions, bowed in devout adoration, and thus glorified the god:--

1.4.9

vedayajñamayaṃ rūpam aśeṣajagataḥ sthitau
sthitaḥ sthirātmā sarvātmā paramātmā prajāpatiḥ //

At the close of the past (or Pádma) Kalpa, the divine Brahmá, endowed with the quality of goodness, awoke from his night of sleep, and beheld the universe void. He, the supreme Náráyańa, the incomprehensible, the sovereign of all creatures, invested with the form of Brahmá, the god without beginning, the creator of all things; of whom, with respect to his name Náráyańa, the god who has the form of Brahmá, the imperishable origin of the world, this verse is repeated, "The waters are called Nárá, because they were the offspring of Nara (the supreme spirit); and as in them his first (Ayana) progress (in the character of Brahmá) took place, he is thence named Náráyańa (he whose place of moving was the waters)." He, the lord, concluding that within the waters lay the earth, and being desirous to raise it up, created another form for that purpose; and as in preceding Kalpas he had assumed the shape of a fish or a tortoise, so in this he took the figure of a boar. Having adopted a form composed of the sacrifices of the Vedas, for the preservation of the whole earth, the eternal, supreme, and universal soul, the great progenitor of created beings, eulogized by Sanaka and the other saints who dwell in the sphere of holy men (Janaloka); he, the supporter of spiritual and material being, plunged into the ocean. The goddess Earth, beholding him thus descending to the subterrene regions, bowed in devout adoration, and thus glorified the god:--

1.4.10

janalokagataiḥ siddhaiḥ sanakādyair abhiṣṭutaḥ
praviveśa tadā toyam ātmādhāro dharādharaḥ //

At the close of the past (or Pádma) Kalpa, the divine Brahmá, endowed with the quality of goodness, awoke from his night of sleep, and beheld the universe void. He, the supreme Náráyańa, the incomprehensible, the sovereign of all creatures, invested with the form of Brahmá, the god without beginning, the creator of all things; of whom, with respect to his name Náráyańa, the god who has the form of Brahmá, the imperishable origin of the world, this verse is repeated, "The waters are called Nárá, because they were the offspring of Nara (the supreme spirit); and as in them his first (Ayana) progress (in the character of Brahmá) took place, he is thence named Náráyańa (he whose place of moving was the waters)." He, the lord, concluding that within the waters lay the earth, and being desirous to raise it up, created another form for that purpose; and as in preceding Kalpas he had assumed the shape of a fish or a tortoise, so in this he took the figure of a boar. Having adopted a form composed of the sacrifices of the Vedas, for the preservation of the whole earth, the eternal, supreme, and universal soul, the great progenitor of created beings, eulogized by Sanaka and the other saints who dwell in the sphere of holy men (Janaloka); he, the supporter of spiritual and material being, plunged into the ocean. The goddess Earth, beholding him thus descending to the subterrene regions, bowed in devout adoration, and thus glorified the god:--

1.4.11

nirīkṣya taṃ tadā devī pātālatalam āgatam
tuṣṭāva praṇatā bhūtvā bhaktinamrā vasuṃdharā //

At the close of the past (or Pádma) Kalpa, the divine Brahmá, endowed with the quality of goodness, awoke from his night of sleep, and beheld the universe void. He, the supreme Náráyańa, the incomprehensible, the sovereign of all creatures, invested with the form of Brahmá, the god without beginning, the creator of all things; of whom, with respect to his name Náráyańa, the god who has the form of Brahmá, the imperishable origin of the world, this verse is repeated, "The waters are called Nárá, because they were the offspring of Nara (the supreme spirit); and as in them his first (Ayana) progress (in the character of Brahmá) took place, he is thence named Náráyańa (he whose place of moving was the waters)." He, the lord, concluding that within the waters lay the earth, and being desirous to raise it up, created another form for that purpose; and as in preceding Kalpas he had assumed the shape of a fish or a tortoise, so in this he took the figure of a boar. Having adopted a form composed of the sacrifices of the Vedas, for the preservation of the whole earth, the eternal, supreme, and universal soul, the great progenitor of created beings, eulogized by Sanaka and the other saints who dwell in the sphere of holy men (Janaloka); he, the supporter of spiritual and material being, plunged into the ocean. The goddess Earth, beholding him thus descending to the subterrene regions, bowed in devout adoration, and thus glorified the god:--

1.4.12

pṛthivy uvāca:
namas te sarvabhūtāya tubhyaṃ śaṅkhagadādhara
mām uddharāsmād adya tvaṃ tvatto 'haṃ pūrvam utthitā //

Príthiví (Earth).--Hail to thee, who art all creatures; to thee, the holder of the mace and shell: elevate me now from this place, as thou hast upraised me in days of old. From thee have I proceeded; of thee do I consist; as do the skies, and all other existing things. Hail to thee, spirit of the supreme spirit; to thee, soul of soul; to thee, who art discrete and indiscrete matter; who art one with the elements and with time. Thou art the creator of all things, their preserver, and their destroyer, in the forms, oh lord, of Brahmá, Vishńu, and Rudra, at the seasons of creation, duration, and dissolution. When thou hast devoured all things, thou reposest on the ocean that sweeps over the world, meditated upon, oh Govinda, by the wise. No one knoweth thy true nature, and the gods adore thee only in the forms it bath pleased thee to assume. They who are desirous of final liberation, worship thee as the supreme Brahmá; and who that adores not Vásudeva, shall obtain emancipation? Whatever may be apprehended by the mind, whatever may be perceived by the senses, whatever may he discerned by the intellect, all is but a form of thee. I am of thee, upheld by thee; thou art my creator, and to thee I fly for refuge: hence, in this universe, Mádhaví (the bride of Mádhava or Vishńu) is my designation. Triumph to the essence of all wisdom, to the unchangeable, the imperishable: triumph to the eternal; to the indiscrete, to the essence of discrete things: to him who is both cause and effect; who is the universe; the sinless lord of sacrifice; triumph. Thou art sacrifice; thou art the oblation; thou art the mystic Omkára; thou art the sacrificial fires; thou art the Vedas, and their dependent sciences; thou art, Hari, the object of all worship. The sun, the stars, the planets, the whole world; all that is formless, or that has form; all that is visible, or invisible; all, Purushottama, that I have said, or left unsaid; all this, Supreme, thou art. Hail to thee, again and again! hail! all hail!

1.4.13

tvayāham uddhṛtā pūrvaṃ tvanmayāhaṃ janārdana
tathānyāni ca bhūtāni gaganādīny aśeṣataḥ //

Príthiví (Earth).--Hail to thee, who art all creatures; to thee, the holder of the mace and shell: elevate me now from this place, as thou hast upraised me in days of old. From thee have I proceeded; of thee do I consist; as do the skies, and all other existing things. Hail to thee, spirit of the supreme spirit; to thee, soul of soul; to thee, who art discrete and indiscrete matter; who art one with the elements and with time. Thou art the creator of all things, their preserver, and their destroyer, in the forms, oh lord, of Brahmá, Vishńu, and Rudra, at the seasons of creation, duration, and dissolution. When thou hast devoured all things, thou reposest on the ocean that sweeps over the world, meditated upon, oh Govinda, by the wise. No one knoweth thy true nature, and the gods adore thee only in the forms it bath pleased thee to assume. They who are desirous of final liberation, worship thee as the supreme Brahmá; and who that adores not Vásudeva, shall obtain emancipation? Whatever may be apprehended by the mind, whatever may be perceived by the senses, whatever may he discerned by the intellect, all is but a form of thee. I am of thee, upheld by thee; thou art my creator, and to thee I fly for refuge: hence, in this universe, Mádhaví (the bride of Mádhava or Vishńu) is my designation. Triumph to the essence of all wisdom, to the unchangeable, the imperishable: triumph to the eternal; to the indiscrete, to the essence of discrete things: to him who is both cause and effect; who is the universe; the sinless lord of sacrifice; triumph. Thou art sacrifice; thou art the oblation; thou art the mystic Omkára; thou art the sacrificial fires; thou art the Vedas, and their dependent sciences; thou art, Hari, the object of all worship. The sun, the stars, the planets, the whole world; all that is formless, or that has form; all that is visible, or invisible; all, Purushottama, that I have said, or left unsaid; all this, Supreme, thou art. Hail to thee, again and again! hail! all hail!

1.4.14

namas te paramātmātman puruṣātman namo 'stu te
pradhānavyaktabhūtāya kālabhūtāya te namaḥ //

Príthiví (Earth).--Hail to thee, who art all creatures; to thee, the holder of the mace and shell: elevate me now from this place, as thou hast upraised me in days of old. From thee have I proceeded; of thee do I consist; as do the skies, and all other existing things. Hail to thee, spirit of the supreme spirit; to thee, soul of soul; to thee, who art discrete and indiscrete matter; who art one with the elements and with time. Thou art the creator of all things, their preserver, and their destroyer, in the forms, oh lord, of Brahmá, Vishńu, and Rudra, at the seasons of creation, duration, and dissolution. When thou hast devoured all things, thou reposest on the ocean that sweeps over the world, meditated upon, oh Govinda, by the wise. No one knoweth thy true nature, and the gods adore thee only in the forms it bath pleased thee to assume. They who are desirous of final liberation, worship thee as the supreme Brahmá; and who that adores not Vásudeva, shall obtain emancipation? Whatever may be apprehended by the mind, whatever may be perceived by the senses, whatever may he discerned by the intellect, all is but a form of thee. I am of thee, upheld by thee; thou art my creator, and to thee I fly for refuge: hence, in this universe, Mádhaví (the bride of Mádhava or Vishńu) is my designation. Triumph to the essence of all wisdom, to the unchangeable, the imperishable: triumph to the eternal; to the indiscrete, to the essence of discrete things: to him who is both cause and effect; who is the universe; the sinless lord of sacrifice; triumph. Thou art sacrifice; thou art the oblation; thou art the mystic Omkára; thou art the sacrificial fires; thou art the Vedas, and their dependent sciences; thou art, Hari, the object of all worship. The sun, the stars, the planets, the whole world; all that is formless, or that has form; all that is visible, or invisible; all, Purushottama, that I have said, or left unsaid; all this, Supreme, thou art. Hail to thee, again and again! hail! all hail!

1.4.15

tvaṃ kartā sarvabhūtānāṃ tvaṃ pātā tvaṃ vināśakṛt
sargādiṣu prabho brahmaviṣṇurudrātmarūpadhṛk //

Príthiví (Earth).--Hail to thee, who art all creatures; to thee, the holder of the mace and shell: elevate me now from this place, as thou hast upraised me in days of old. From thee have I proceeded; of thee do I consist; as do the skies, and all other existing things. Hail to thee, spirit of the supreme spirit; to thee, soul of soul; to thee, who art discrete and indiscrete matter; who art one with the elements and with time. Thou art the creator of all things, their preserver, and their destroyer, in the forms, oh lord, of Brahmá, Vishńu, and Rudra, at the seasons of creation, duration, and dissolution. When thou hast devoured all things, thou reposest on the ocean that sweeps over the world, meditated upon, oh Govinda, by the wise. No one knoweth thy true nature, and the gods adore thee only in the forms it bath pleased thee to assume. They who are desirous of final liberation, worship thee as the supreme Brahmá; and who that adores not Vásudeva, shall obtain emancipation? Whatever may be apprehended by the mind, whatever may be perceived by the senses, whatever may he discerned by the intellect, all is but a form of thee. I am of thee, upheld by thee; thou art my creator, and to thee I fly for refuge: hence, in this universe, Mádhaví (the bride of Mádhava or Vishńu) is my designation. Triumph to the essence of all wisdom, to the unchangeable, the imperishable: triumph to the eternal; to the indiscrete, to the essence of discrete things: to him who is both cause and effect; who is the universe; the sinless lord of sacrifice; triumph. Thou art sacrifice; thou art the oblation; thou art the mystic Omkára; thou art the sacrificial fires; thou art the Vedas, and their dependent sciences; thou art, Hari, the object of all worship. The sun, the stars, the planets, the whole world; all that is formless, or that has form; all that is visible, or invisible; all, Purushottama, that I have said, or left unsaid; all this, Supreme, thou art. Hail to thee, again and again! hail! all hail!

1.4.16

saṃbhakṣayitvā sakalaṃ jagaty ekārṇavīkṛte
śeṣe tvam eva govinda cintyamāno manīṣibhiḥ //

Príthiví (Earth).--Hail to thee, who art all creatures; to thee, the holder of the mace and shell: elevate me now from this place, as thou hast upraised me in days of old. From thee have I proceeded; of thee do I consist; as do the skies, and all other existing things. Hail to thee, spirit of the supreme spirit; to thee, soul of soul; to thee, who art discrete and indiscrete matter; who art one with the elements and with time. Thou art the creator of all things, their preserver, and their destroyer, in the forms, oh lord, of Brahmá, Vishńu, and Rudra, at the seasons of creation, duration, and dissolution. When thou hast devoured all things, thou reposest on the ocean that sweeps over the world, meditated upon, oh Govinda, by the wise. No one knoweth thy true nature, and the gods adore thee only in the forms it bath pleased thee to assume. They who are desirous of final liberation, worship thee as the supreme Brahmá; and who that adores not Vásudeva, shall obtain emancipation? Whatever may be apprehended by the mind, whatever may be perceived by the senses, whatever may he discerned by the intellect, all is but a form of thee. I am of thee, upheld by thee; thou art my creator, and to thee I fly for refuge: hence, in this universe, Mádhaví (the bride of Mádhava or Vishńu) is my designation. Triumph to the essence of all wisdom, to the unchangeable, the imperishable: triumph to the eternal; to the indiscrete, to the essence of discrete things: to him who is both cause and effect; who is the universe; the sinless lord of sacrifice; triumph. Thou art sacrifice; thou art the oblation; thou art the mystic Omkára; thou art the sacrificial fires; thou art the Vedas, and their dependent sciences; thou art, Hari, the object of all worship. The sun, the stars, the planets, the whole world; all that is formless, or that has form; all that is visible, or invisible; all, Purushottama, that I have said, or left unsaid; all this, Supreme, thou art. Hail to thee, again and again! hail! all hail!

1.4.17

bhavato yat paraṃ rūpaṃ tan na jānāti kaścana
avatāreṣu yad rūpaṃ tad arcanti divaukasaḥ //

Príthiví (Earth).--Hail to thee, who art all creatures; to thee, the holder of the mace and shell: elevate me now from this place, as thou hast upraised me in days of old. From thee have I proceeded; of thee do I consist; as do the skies, and all other existing things. Hail to thee, spirit of the supreme spirit; to thee, soul of soul; to thee, who art discrete and indiscrete matter; who art one with the elements and with time. Thou art the creator of all things, their preserver, and their destroyer, in the forms, oh lord, of Brahmá, Vishńu, and Rudra, at the seasons of creation, duration, and dissolution. When thou hast devoured all things, thou reposest on the ocean that sweeps over the world, meditated upon, oh Govinda, by the wise. No one knoweth thy true nature, and the gods adore thee only in the forms it bath pleased thee to assume. They who are desirous of final liberation, worship thee as the supreme Brahmá; and who that adores not Vásudeva, shall obtain emancipation? Whatever may be apprehended by the mind, whatever may be perceived by the senses, whatever may he discerned by the intellect, all is but a form of thee. I am of thee, upheld by thee; thou art my creator, and to thee I fly for refuge: hence, in this universe, Mádhaví (the bride of Mádhava or Vishńu) is my designation. Triumph to the essence of all wisdom, to the unchangeable, the imperishable: triumph to the eternal; to the indiscrete, to the essence of discrete things: to him who is both cause and effect; who is the universe; the sinless lord of sacrifice; triumph. Thou art sacrifice; thou art the oblation; thou art the mystic Omkára; thou art the sacrificial fires; thou art the Vedas, and their dependent sciences; thou art, Hari, the object of all worship. The sun, the stars, the planets, the whole world; all that is formless, or that has form; all that is visible, or invisible; all, Purushottama, that I have said, or left unsaid; all this, Supreme, thou art. Hail to thee, again and again! hail! all hail!

1.4.18

tvām ārādhya paraṃ brahma yātā muktiṃ mumukṣavaḥ
vāsudevam anārādhya ko mokṣaṃ samavāpsyati //

Príthiví (Earth).--Hail to thee, who art all creatures; to thee, the holder of the mace and shell: elevate me now from this place, as thou hast upraised me in days of old. From thee have I proceeded; of thee do I consist; as do the skies, and all other existing things. Hail to thee, spirit of the supreme spirit; to thee, soul of soul; to thee, who art discrete and indiscrete matter; who art one with the elements and with time. Thou art the creator of all things, their preserver, and their destroyer, in the forms, oh lord, of Brahmá, Vishńu, and Rudra, at the seasons of creation, duration, and dissolution. When thou hast devoured all things, thou reposest on the ocean that sweeps over the world, meditated upon, oh Govinda, by the wise. No one knoweth thy true nature, and the gods adore thee only in the forms it bath pleased thee to assume. They who are desirous of final liberation, worship thee as the supreme Brahmá; and who that adores not Vásudeva, shall obtain emancipation? Whatever may be apprehended by the mind, whatever may be perceived by the senses, whatever may he discerned by the intellect, all is but a form of thee. I am of thee, upheld by thee; thou art my creator, and to thee I fly for refuge: hence, in this universe, Mádhaví (the bride of Mádhava or Vishńu) is my designation. Triumph to the essence of all wisdom, to the unchangeable, the imperishable: triumph to the eternal; to the indiscrete, to the essence of discrete things: to him who is both cause and effect; who is the universe; the sinless lord of sacrifice; triumph. Thou art sacrifice; thou art the oblation; thou art the mystic Omkára; thou art the sacrificial fires; thou art the Vedas, and their dependent sciences; thou art, Hari, the object of all worship. The sun, the stars, the planets, the whole world; all that is formless, or that has form; all that is visible, or invisible; all, Purushottama, that I have said, or left unsaid; all this, Supreme, thou art. Hail to thee, again and again! hail! all hail!

1.4.19

yat kiṃcin manasā grāhyaṃ yad grāhyaṃ cakṣurādibhiḥ
buddhyā ca yat paricchedyaṃ tad rūpam akhilaṃ tava //

Príthiví (Earth).--Hail to thee, who art all creatures; to thee, the holder of the mace and shell: elevate me now from this place, as thou hast upraised me in days of old. From thee have I proceeded; of thee do I consist; as do the skies, and all other existing things. Hail to thee, spirit of the supreme spirit; to thee, soul of soul; to thee, who art discrete and indiscrete matter; who art one with the elements and with time. Thou art the creator of all things, their preserver, and their destroyer, in the forms, oh lord, of Brahmá, Vishńu, and Rudra, at the seasons of creation, duration, and dissolution. When thou hast devoured all things, thou reposest on the ocean that sweeps over the world, meditated upon, oh Govinda, by the wise. No one knoweth thy true nature, and the gods adore thee only in the forms it bath pleased thee to assume. They who are desirous of final liberation, worship thee as the supreme Brahmá; and who that adores not Vásudeva, shall obtain emancipation? Whatever may be apprehended by the mind, whatever may be perceived by the senses, whatever may he discerned by the intellect, all is but a form of thee. I am of thee, upheld by thee; thou art my creator, and to thee I fly for refuge: hence, in this universe, Mádhaví (the bride of Mádhava or Vishńu) is my designation. Triumph to the essence of all wisdom, to the unchangeable, the imperishable: triumph to the eternal; to the indiscrete, to the essence of discrete things: to him who is both cause and effect; who is the universe; the sinless lord of sacrifice; triumph. Thou art sacrifice; thou art the oblation; thou art the mystic Omkára; thou art the sacrificial fires; thou art the Vedas, and their dependent sciences; thou art, Hari, the object of all worship. The sun, the stars, the planets, the whole world; all that is formless, or that has form; all that is visible, or invisible; all, Purushottama, that I have said, or left unsaid; all this, Supreme, thou art. Hail to thee, again and again! hail! all hail!

1.4.20

tvanmayāhaṃ tvadādhārā tvatsṛṣṭā tvām upāśritā
mādhavīm iti loko 'yam abhidhatte tato hi mām //

Príthiví (Earth).--Hail to thee, who art all creatures; to thee, the holder of the mace and shell: elevate me now from this place, as thou hast upraised me in days of old. From thee have I proceeded; of thee do I consist; as do the skies, and all other existing things. Hail to thee, spirit of the supreme spirit; to thee, soul of soul; to thee, who art discrete and indiscrete matter; who art one with the elements and with time. Thou art the creator of all things, their preserver, and their destroyer, in the forms, oh lord, of Brahmá, Vishńu, and Rudra, at the seasons of creation, duration, and dissolution. When thou hast devoured all things, thou reposest on the ocean that sweeps over the world, meditated upon, oh Govinda, by the wise. No one knoweth thy true nature, and the gods adore thee only in the forms it bath pleased thee to assume. They who are desirous of final liberation, worship thee as the supreme Brahmá; and who that adores not Vásudeva, shall obtain emancipation? Whatever may be apprehended by the mind, whatever may be perceived by the senses, whatever may he discerned by the intellect, all is but a form of thee. I am of thee, upheld by thee; thou art my creator, and to thee I fly for refuge: hence, in this universe, Mádhaví (the bride of Mádhava or Vishńu) is my designation. Triumph to the essence of all wisdom, to the unchangeable, the imperishable: triumph to the eternal; to the indiscrete, to the essence of discrete things: to him who is both cause and effect; who is the universe; the sinless lord of sacrifice; triumph. Thou art sacrifice; thou art the oblation; thou art the mystic Omkára; thou art the sacrificial fires; thou art the Vedas, and their dependent sciences; thou art, Hari, the object of all worship. The sun, the stars, the planets, the whole world; all that is formless, or that has form; all that is visible, or invisible; all, Purushottama, that I have said, or left unsaid; all this, Supreme, thou art. Hail to thee, again and again! hail! all hail!

1.4.21

jayākhilajñānamaya jaya sthūlamayāvyaya
jayānanta jayāvyakta jaya vyaktamaya prabho
parāparātman viśvātmañ jaya yajñapate 'nagha //

Príthiví (Earth).--Hail to thee, who art all creatures; to thee, the holder of the mace and shell: elevate me now from this place, as thou hast upraised me in days of old. From thee have I proceeded; of thee do I consist; as do the skies, and all other existing things. Hail to thee, spirit of the supreme spirit; to thee, soul of soul; to thee, who art discrete and indiscrete matter; who art one with the elements and with time. Thou art the creator of all things, their preserver, and their destroyer, in the forms, oh lord, of Brahmá, Vishńu, and Rudra, at the seasons of creation, duration, and dissolution. When thou hast devoured all things, thou reposest on the ocean that sweeps over the world, meditated upon, oh Govinda, by the wise. No one knoweth thy true nature, and the gods adore thee only in the forms it bath pleased thee to assume. They who are desirous of final liberation, worship thee as the supreme Brahmá; and who that adores not Vásudeva, shall obtain emancipation? Whatever may be apprehended by the mind, whatever may be perceived by the senses, whatever may he discerned by the intellect, all is but a form of thee. I am of thee, upheld by thee; thou art my creator, and to thee I fly for refuge: hence, in this universe, Mádhaví (the bride of Mádhava or Vishńu) is my designation. Triumph to the essence of all wisdom, to the unchangeable, the imperishable: triumph to the eternal; to the indiscrete, to the essence of discrete things: to him who is both cause and effect; who is the universe; the sinless lord of sacrifice; triumph. Thou art sacrifice; thou art the oblation; thou art the mystic Omkára; thou art the sacrificial fires; thou art the Vedas, and their dependent sciences; thou art, Hari, the object of all worship. The sun, the stars, the planets, the whole world; all that is formless, or that has form; all that is visible, or invisible; all, Purushottama, that I have said, or left unsaid; all this, Supreme, thou art. Hail to thee, again and again! hail! all hail!

1.4.22

tvaṃ yajñas tvaṃ vaṣaṭkāras tvam oṃkāras tvam agnayaḥ
tvaṃ vedās tvaṃ tadaṅgāni tvaṃ yajñapuruṣo hare //

Príthiví (Earth).--Hail to thee, who art all creatures; to thee, the holder of the mace and shell: elevate me now from this place, as thou hast upraised me in days of old. From thee have I proceeded; of thee do I consist; as do the skies, and all other existing things. Hail to thee, spirit of the supreme spirit; to thee, soul of soul; to thee, who art discrete and indiscrete matter; who art one with the elements and with time. Thou art the creator of all things, their preserver, and their destroyer, in the forms, oh lord, of Brahmá, Vishńu, and Rudra, at the seasons of creation, duration, and dissolution. When thou hast devoured all things, thou reposest on the ocean that sweeps over the world, meditated upon, oh Govinda, by the wise. No one knoweth thy true nature, and the gods adore thee only in the forms it bath pleased thee to assume. They who are desirous of final liberation, worship thee as the supreme Brahmá; and who that adores not Vásudeva, shall obtain emancipation? Whatever may be apprehended by the mind, whatever may be perceived by the senses, whatever may he discerned by the intellect, all is but a form of thee. I am of thee, upheld by thee; thou art my creator, and to thee I fly for refuge: hence, in this universe, Mádhaví (the bride of Mádhava or Vishńu) is my designation. Triumph to the essence of all wisdom, to the unchangeable, the imperishable: triumph to the eternal; to the indiscrete, to the essence of discrete things: to him who is both cause and effect; who is the universe; the sinless lord of sacrifice; triumph. Thou art sacrifice; thou art the oblation; thou art the mystic Omkára; thou art the sacrificial fires; thou art the Vedas, and their dependent sciences; thou art, Hari, the object of all worship. The sun, the stars, the planets, the whole world; all that is formless, or that has form; all that is visible, or invisible; all, Purushottama, that I have said, or left unsaid; all this, Supreme, thou art. Hail to thee, again and again! hail! all hail!

1.4.23

sūryādayo grahās tārā nakṣatrāṇy akhilāni ca
mūrtāmūrtam adṛśyaṃ ca dṛśyaṃ ca puruṣottama //

Príthiví (Earth).--Hail to thee, who art all creatures; to thee, the holder of the mace and shell: elevate me now from this place, as thou hast upraised me in days of old. From thee have I proceeded; of thee do I consist; as do the skies, and all other existing things. Hail to thee, spirit of the supreme spirit; to thee, soul of soul; to thee, who art discrete and indiscrete matter; who art one with the elements and with time. Thou art the creator of all things, their preserver, and their destroyer, in the forms, oh lord, of Brahmá, Vishńu, and Rudra, at the seasons of creation, duration, and dissolution. When thou hast devoured all things, thou reposest on the ocean that sweeps over the world, meditated upon, oh Govinda, by the wise. No one knoweth thy true nature, and the gods adore thee only in the forms it bath pleased thee to assume. They who are desirous of final liberation, worship thee as the supreme Brahmá; and who that adores not Vásudeva, shall obtain emancipation? Whatever may be apprehended by the mind, whatever may be perceived by the senses, whatever may he discerned by the intellect, all is but a form of thee. I am of thee, upheld by thee; thou art my creator, and to thee I fly for refuge: hence, in this universe, Mádhaví (the bride of Mádhava or Vishńu) is my designation. Triumph to the essence of all wisdom, to the unchangeable, the imperishable: triumph to the eternal; to the indiscrete, to the essence of discrete things: to him who is both cause and effect; who is the universe; the sinless lord of sacrifice; triumph. Thou art sacrifice; thou art the oblation; thou art the mystic Omkára; thou art the sacrificial fires; thou art the Vedas, and their dependent sciences; thou art, Hari, the object of all worship. The sun, the stars, the planets, the whole world; all that is formless, or that has form; all that is visible, or invisible; all, Purushottama, that I have said, or left unsaid; all this, Supreme, thou art. Hail to thee, again and again! hail! all hail!

1.4.23x23

tathaiva māyayā sarvaṃ tvatto 'ham iva dṛśyate //

1.4.24

yac coktaṃ yac ca naivoktaṃ mayātra parameśvara
tat sarvaṃ tvaṃ namas tubhyaṃ bhūyo bhūyo namo namaḥ //

Príthiví (Earth).--Hail to thee, who art all creatures; to thee, the holder of the mace and shell: elevate me now from this place, as thou hast upraised me in days of old. From thee have I proceeded; of thee do I consist; as do the skies, and all other existing things. Hail to thee, spirit of the supreme spirit; to thee, soul of soul; to thee, who art discrete and indiscrete matter; who art one with the elements and with time. Thou art the creator of all things, their preserver, and their destroyer, in the forms, oh lord, of Brahmá, Vishńu, and Rudra, at the seasons of creation, duration, and dissolution. When thou hast devoured all things, thou reposest on the ocean that sweeps over the world, meditated upon, oh Govinda, by the wise. No one knoweth thy true nature, and the gods adore thee only in the forms it bath pleased thee to assume. They who are desirous of final liberation, worship thee as the supreme Brahmá; and who that adores not Vásudeva, shall obtain emancipation? Whatever may be apprehended by the mind, whatever may be perceived by the senses, whatever may he discerned by the intellect, all is but a form of thee. I am of thee, upheld by thee; thou art my creator, and to thee I fly for refuge: hence, in this universe, Mádhaví (the bride of Mádhava or Vishńu) is my designation. Triumph to the essence of all wisdom, to the unchangeable, the imperishable: triumph to the eternal; to the indiscrete, to the essence of discrete things: to him who is both cause and effect; who is the universe; the sinless lord of sacrifice; triumph. Thou art sacrifice; thou art the oblation; thou art the mystic Omkára; thou art the sacrificial fires; thou art the Vedas, and their dependent sciences; thou art, Hari, the object of all worship. The sun, the stars, the planets, the whole world; all that is formless, or that has form; all that is visible, or invisible; all, Purushottama, that I have said, or left unsaid; all this, Supreme, thou art. Hail to thee, again and again! hail! all hail!

1.4.25

parāśara uvāca:
evaṃ saṃstūyamānas tu pṛthivyā pṛthivīdharaḥ
sāmasvaradhvaniḥ śrīmāñ jagarja parighargharam //

PARÁŚARA.--The auspicious supporter of the world, being thus hymned by the earth, emitted a low murmuring sound, like the chanting of the Sáma veda; and the mighty boar, whose eyes were like the lotus, and whose body, vast as the Níla mountain, was of the dark colour of the lotus leaves, uplifted upon his ample tusks the earth from the lowest regions. As he reared up his head, the waters shed from his brow purified the great sages, Sanandana and others, residing in the sphere of the saints. Through the indentations made by his hoofs, the waters rushed into the lower worlds with a thundering noise. Before his breath, the pious denizens of Janaloka were scattered, and the Munis sought for shelter amongst the bristles upon the scriptural body of the boar, trembling as he rose up, supporting the earth, and dripping with moisture. Then the great sages, Sanandana and the rest, residing continually in the sphere of saints, were inspired with delight, and bowing lowly they praised the stern-eyed upholder of the earth.

1.4.26

tataḥ samutkṣipya dharāṃ svadaṃṣṭrayā mahāvarāhaḥ sphuṭapadmalocanaḥ
rasātalād utpalapatrasaṃnibhaḥ samutthito nīla ivācalo mahān //

PARÁŚARA.--The auspicious supporter of the world, being thus hymned by the earth, emitted a low murmuring sound, like the chanting of the Sáma veda; and the mighty boar, whose eyes were like the lotus, and whose body, vast as the Níla mountain, was of the dark colour of the lotus leaves, uplifted upon his ample tusks the earth from the lowest regions. As he reared up his head, the waters shed from his brow purified the great sages, Sanandana and others, residing in the sphere of the saints. Through the indentations made by his hoofs, the waters rushed into the lower worlds with a thundering noise. Before his breath, the pious denizens of Janaloka were scattered, and the Munis sought for shelter amongst the bristles upon the scriptural body of the boar, trembling as he rose up, supporting the earth, and dripping with moisture. Then the great sages, Sanandana and the rest, residing continually in the sphere of saints, were inspired with delight, and bowing lowly they praised the stern-eyed upholder of the earth.

1.4.27

uttiṣṭhatā tena mukhānilāhataṃ tatsaṃplavāmbho janalokasaṃśrayān
sanandanādīn apakalmaṣān munīn cakāra bhūyo 'pi pavitratāspadam //

PARÁŚARA.--The auspicious supporter of the world, being thus hymned by the earth, emitted a low murmuring sound, like the chanting of the Sáma veda; and the mighty boar, whose eyes were like the lotus, and whose body, vast as the Níla mountain, was of the dark colour of the lotus leaves, uplifted upon his ample tusks the earth from the lowest regions. As he reared up his head, the waters shed from his brow purified the great sages, Sanandana and others, residing in the sphere of the saints. Through the indentations made by his hoofs, the waters rushed into the lower worlds with a thundering noise. Before his breath, the pious denizens of Janaloka were scattered, and the Munis sought for shelter amongst the bristles upon the scriptural body of the boar, trembling as he rose up, supporting the earth, and dripping with moisture. Then the great sages, Sanandana and the rest, residing continually in the sphere of saints, were inspired with delight, and bowing lowly they praised the stern-eyed upholder of the earth.

1.4.28

prayānti toyāni khurāgravikṣate rasātale 'dhaḥ kṛtaśabdasaṃtatam
śvāsānilārtāḥ paritaḥ prayānti siddhā jane ye niyataṃ vasanti //

PARÁŚARA.--The auspicious supporter of the world, being thus hymned by the earth, emitted a low murmuring sound, like the chanting of the Sáma veda; and the mighty boar, whose eyes were like the lotus, and whose body, vast as the Níla mountain, was of the dark colour of the lotus leaves, uplifted upon his ample tusks the earth from the lowest regions. As he reared up his head, the waters shed from his brow purified the great sages, Sanandana and others, residing in the sphere of the saints. Through the indentations made by his hoofs, the waters rushed into the lower worlds with a thundering noise. Before his breath, the pious denizens of Janaloka were scattered, and the Munis sought for shelter amongst the bristles upon the scriptural body of the boar, trembling as he rose up, supporting the earth, and dripping with moisture. Then the great sages, Sanandana and the rest, residing continually in the sphere of saints, were inspired with delight, and bowing lowly they praised the stern-eyed upholder of the earth.

1.4.28x24

nārāyaṇasyāpi tanur viśanti ... //

1.4.29

uttiṣṭhatas tasya jalārdrakukṣer mahāvarāhasya mahīṃ vigṛhya
vidhunvato vedamayaṃ śarīraṃ romāntarasthā munayaḥ stuvanti //

PARÁŚARA.--The auspicious supporter of the world, being thus hymned by the earth, emitted a low murmuring sound, like the chanting of the Sáma veda; and the mighty boar, whose eyes were like the lotus, and whose body, vast as the Níla mountain, was of the dark colour of the lotus leaves, uplifted upon his ample tusks the earth from the lowest regions. As he reared up his head, the waters shed from his brow purified the great sages, Sanandana and others, residing in the sphere of the saints. Through the indentations made by his hoofs, the waters rushed into the lower worlds with a thundering noise. Before his breath, the pious denizens of Janaloka were scattered, and the Munis sought for shelter amongst the bristles upon the scriptural body of the boar, trembling as he rose up, supporting the earth, and dripping with moisture. Then the great sages, Sanandana and the rest, residing continually in the sphere of saints, were inspired with delight, and bowing lowly they praised the stern-eyed upholder of the earth.

1.4.30

taṃ tuṣṭuvus toṣaparītacetaso loke jane ye nivasanti yoginaḥ
sanandanādyā natinamrakandharā dharādharaṃ dhīrataroddhatekṣaṇam //

PARÁŚARA.--The auspicious supporter of the world, being thus hymned by the earth, emitted a low murmuring sound, like the chanting of the Sáma veda; and the mighty boar, whose eyes were like the lotus, and whose body, vast as the Níla mountain, was of the dark colour of the lotus leaves, uplifted upon his ample tusks the earth from the lowest regions. As he reared up his head, the waters shed from his brow purified the great sages, Sanandana and others, residing in the sphere of the saints. Through the indentations made by his hoofs, the waters rushed into the lower worlds with a thundering noise. Before his breath, the pious denizens of Janaloka were scattered, and the Munis sought for shelter amongst the bristles upon the scriptural body of the boar, trembling as he rose up, supporting the earth, and dripping with moisture. Then the great sages, Sanandana and the rest, residing continually in the sphere of saints, were inspired with delight, and bowing lowly they praised the stern-eyed upholder of the earth.

1.4.31

jayeśvarāṇāṃ parameśa keśava prabho gadāśaṅkhadharāsicakradhṛk
prasūtināśasthitihetur īśvaras tvam eva nānyat paramaṃ ca yat padam //

The Yogis.--Triumph, lord of lords supreme; Keśava, sovereign of the earth, the wielder of the mace, the shell, the discus, and the sword: cause of production, destruction, and existence. THOU ART, oh god: there is no other supreme condition, but thou. Thou, lord, art the person of sacrifice: for thy feet are the Vedas; thy tusks are the stake to which the victim is bound; in thy teeth are the offerings; thy mouth is the altar; thy tongue is the fire; and the hairs of thy body are the sacrificial grass. Thine eyes, oh omnipotent, are day and night; thy head is the seat of all, the place of Brahma; thy mane is all the hymns of the Vedas; thy nostrils are all oblations: oh thou, whose snout is the ladle of oblation; whose deep voice is the chanting of the Sáma veda; whose body is the hall of sacrifice; whose joints are the different ceremonies; and whose ears have the properties of both voluntary and obligatory rites: do thou, who art eternal, who art in size a mountain, be propitious. We acknowledge thee, who hast traversed the world, oh universal form, to be the beginning, the continuance, and the destruction of all things: thou art the supreme god. Have pity on us, oh lord of conscious and unconscious beings. The orb of the earth is seen seated on the tip of thy tusks, as if thou hadst been sporting amidst a lake where the lotus floats, and hadst borne away the leaves covered with soil. The space between heaven and earth is occupied by thy body, oh thou of unequalled glory, resplendent with the power of pervading the universe, oh lord, for the benefit of all. Thou art the aim of all: there is none other than thee, sovereign of the world: this is thy might, by which all things, fixed or movable, are pervaded. This form, which is now beheld, is thy form, as one essentially with wisdom. Those who have not practised devotion, conceive erroneously of the nature of the world. The ignorant, who do not perceive that this universe is of the nature of wisdom, and judge of it as an object of perception only, are lost in the ocean of spiritual ignorance. But they who know true wisdom, and whose minds are pure, behold this whole world as one with divine knowledge, as one with thee, oh god. Be favourable, oh universal spirit: raise up this earth, for the habitation of created beings. Inscrutable deity, whose eyes are like lotuses, give us felicity. Oh lord, thou art endowed with the quality of goodness: raise up, Govinda, this earth, for the general good. Grant us happiness, oh lotus-eyed. May this, thy activity in creation, be beneficial to the earth. Salutation to thee. Grant us happiness, oh lotus-eyed.