[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Purāṇas](https://indike.org/pramana/in.purana) › [Vishnupurana](https://indike.org/pramana/in.purana.visnu) › 1.7 # Vishnupurana 1.7 Viṣṇupurāṇa 1.7 - **Language:** Sanskrit ## Contents - [1.7.44](https://indike.org/pramana/in.purana.visnu.1.7.44) — 1 part ### [1.7.1](https://indike.org/pramana/in.purana.visnu.1.7.1) parāśara uvāca: tato 'bhidhyāyatas tasya jajñire mānasāḥ prajāḥ taccharīrasamutpannaiḥ kāryais taiḥ karaṇaiḥ saha kṣetrajñāḥ samavartanta gātrebhyas tasya dhīmataḥ // > PARÁŚARA.--From Brahmá, continuing to meditate, were born mind-engendered progeny, with forms and faculties derived from his corporeal nature; embodied spirits, produced from the person of that all-wise deity. All these beings, front the gods to inanimate things, appeared as I have related to you, being the abode of the three qualities: but as they did not multiply themselves, Brahmá created other mind-born sons, like himself; namely, Bhrigu, Pulastya, Pulaha, Kratu, Angiras, Maríchi, Daksha, Atri, and Vaśisht́ha: these are the nine Brahmas (or Brahma rishis) celebrated in the Puráńas. Sanandana and the other sons of Brahmá were previously created by him, but they were without desire or passion, inspired with holy wisdom, estranged from the universe, and undesirous of progeny. This when Brahmá perceived, he was filled with wrath capable of consuming the three worlds, the flame of which invested, like a garland, heaven, earth, and hell. Then from his forehead, darkened with angry frowns, sprang Rudra, radiant as the noon-tide sun, fierce, and of vast bulk, and of a figure which was half male, half female. Separate yourself, Brahmá said to him; and having so spoken, disappeared. Obedient to which command, Rudra became twofold, disjoining his male and female natures. His male being he again divided into eleven persons, of whom some were agreeable, some hideous, some fierce, some mild; and he multiplied his female nature manifold, of complexions black or white. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.7.2](https://indike.org/pramana/in.purana.visnu.1.7.2) te sarve samavartanta ye mayā prāg udāhṛtāḥ devādyāḥ sthāvarāntāś ca traiguṇyaviṣaye sthitāḥ // > PARÁŚARA.--From Brahmá, continuing to meditate, were born mind-engendered progeny, with forms and faculties derived from his corporeal nature; embodied spirits, produced from the person of that all-wise deity. All these beings, front the gods to inanimate things, appeared as I have related to you, being the abode of the three qualities: but as they did not multiply themselves, Brahmá created other mind-born sons, like himself; namely, Bhrigu, Pulastya, Pulaha, Kratu, Angiras, Maríchi, Daksha, Atri, and Vaśisht́ha: these are the nine Brahmas (or Brahma rishis) celebrated in the Puráńas. Sanandana and the other sons of Brahmá were previously created by him, but they were without desire or passion, inspired with holy wisdom, estranged from the universe, and undesirous of progeny. This when Brahmá perceived, he was filled with wrath capable of consuming the three worlds, the flame of which invested, like a garland, heaven, earth, and hell. Then from his forehead, darkened with angry frowns, sprang Rudra, radiant as the noon-tide sun, fierce, and of vast bulk, and of a figure which was half male, half female. Separate yourself, Brahmá said to him; and having so spoken, disappeared. Obedient to which command, Rudra became twofold, disjoining his male and female natures. His male being he again divided into eleven persons, of whom some were agreeable, some hideous, some fierce, some mild; and he multiplied his female nature manifold, of complexions black or white. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.7.3](https://indike.org/pramana/in.purana.visnu.1.7.3) evaṃ bhūtāni sṛṣṭāni carāṇi sthāvarāṇi ca // > PARÁŚARA.--From Brahmá, continuing to meditate, were born mind-engendered progeny, with forms and faculties derived from his corporeal nature; embodied spirits, produced from the person of that all-wise deity. All these beings, front the gods to inanimate things, appeared as I have related to you, being the abode of the three qualities: but as they did not multiply themselves, Brahmá created other mind-born sons, like himself; namely, Bhrigu, Pulastya, Pulaha, Kratu, Angiras, Maríchi, Daksha, Atri, and Vaśisht́ha: these are the nine Brahmas (or Brahma rishis) celebrated in the Puráńas. Sanandana and the other sons of Brahmá were previously created by him, but they were without desire or passion, inspired with holy wisdom, estranged from the universe, and undesirous of progeny. This when Brahmá perceived, he was filled with wrath capable of consuming the three worlds, the flame of which invested, like a garland, heaven, earth, and hell. Then from his forehead, darkened with angry frowns, sprang Rudra, radiant as the noon-tide sun, fierce, and of vast bulk, and of a figure which was half male, half female. Separate yourself, Brahmá said to him; and having so spoken, disappeared. Obedient to which command, Rudra became twofold, disjoining his male and female natures. His male being he again divided into eleven persons, of whom some were agreeable, some hideous, some fierce, some mild; and he multiplied his female nature manifold, of complexions black or white. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.7.4](https://indike.org/pramana/in.purana.visnu.1.7.4) yadāsya tāḥ prajāḥ sarvā na vyavardhanta dhīmataḥ tadānyān mānasān putrān sadṛśān ātmano 'sṛjat // > PARÁŚARA.--From Brahmá, continuing to meditate, were born mind-engendered progeny, with forms and faculties derived from his corporeal nature; embodied spirits, produced from the person of that all-wise deity. All these beings, front the gods to inanimate things, appeared as I have related to you, being the abode of the three qualities: but as they did not multiply themselves, Brahmá created other mind-born sons, like himself; namely, Bhrigu, Pulastya, Pulaha, Kratu, Angiras, Maríchi, Daksha, Atri, and Vaśisht́ha: these are the nine Brahmas (or Brahma rishis) celebrated in the Puráńas. Sanandana and the other sons of Brahmá were previously created by him, but they were without desire or passion, inspired with holy wisdom, estranged from the universe, and undesirous of progeny. This when Brahmá perceived, he was filled with wrath capable of consuming the three worlds, the flame of which invested, like a garland, heaven, earth, and hell. Then from his forehead, darkened with angry frowns, sprang Rudra, radiant as the noon-tide sun, fierce, and of vast bulk, and of a figure which was half male, half female. Separate yourself, Brahmá said to him; and having so spoken, disappeared. Obedient to which command, Rudra became twofold, disjoining his male and female natures. His male being he again divided into eleven persons, of whom some were agreeable, some hideous, some fierce, some mild; and he multiplied his female nature manifold, of complexions black or white. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.7.5](https://indike.org/pramana/in.purana.visnu.1.7.5) bhṛguṃ pulastyaṃ pulahaṃ kratum aṅgirasaṃ tathā marīciṃ dakṣam atriṃ ca vasiṣṭhaṃ caiva mānasān // > PARÁŚARA.--From Brahmá, continuing to meditate, were born mind-engendered progeny, with forms and faculties derived from his corporeal nature; embodied spirits, produced from the person of that all-wise deity. All these beings, front the gods to inanimate things, appeared as I have related to you, being the abode of the three qualities: but as they did not multiply themselves, Brahmá created other mind-born sons, like himself; namely, Bhrigu, Pulastya, Pulaha, Kratu, Angiras, Maríchi, Daksha, Atri, and Vaśisht́ha: these are the nine Brahmas (or Brahma rishis) celebrated in the Puráńas. Sanandana and the other sons of Brahmá were previously created by him, but they were without desire or passion, inspired with holy wisdom, estranged from the universe, and undesirous of progeny. This when Brahmá perceived, he was filled with wrath capable of consuming the three worlds, the flame of which invested, like a garland, heaven, earth, and hell. Then from his forehead, darkened with angry frowns, sprang Rudra, radiant as the noon-tide sun, fierce, and of vast bulk, and of a figure which was half male, half female. Separate yourself, Brahmá said to him; and having so spoken, disappeared. Obedient to which command, Rudra became twofold, disjoining his male and female natures. His male being he again divided into eleven persons, of whom some were agreeable, some hideous, some fierce, some mild; and he multiplied his female nature manifold, of complexions black or white. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.7.6](https://indike.org/pramana/in.purana.visnu.1.7.6) nava brahmāṇa ity ete purāṇe niścayaṃ gatāḥ // > PARÁŚARA.--From Brahmá, continuing to meditate, were born mind-engendered progeny, with forms and faculties derived from his corporeal nature; embodied spirits, produced from the person of that all-wise deity. All these beings, front the gods to inanimate things, appeared as I have related to you, being the abode of the three qualities: but as they did not multiply themselves, Brahmá created other mind-born sons, like himself; namely, Bhrigu, Pulastya, Pulaha, Kratu, Angiras, Maríchi, Daksha, Atri, and Vaśisht́ha: these are the nine Brahmas (or Brahma rishis) celebrated in the Puráńas. Sanandana and the other sons of Brahmá were previously created by him, but they were without desire or passion, inspired with holy wisdom, estranged from the universe, and undesirous of progeny. This when Brahmá perceived, he was filled with wrath capable of consuming the three worlds, the flame of which invested, like a garland, heaven, earth, and hell. Then from his forehead, darkened with angry frowns, sprang Rudra, radiant as the noon-tide sun, fierce, and of vast bulk, and of a figure which was half male, half female. Separate yourself, Brahmá said to him; and having so spoken, disappeared. Obedient to which command, Rudra became twofold, disjoining his male and female natures. His male being he again divided into eleven persons, of whom some were agreeable, some hideous, some fierce, some mild; and he multiplied his female nature manifold, of complexions black or white. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.7.6x26-1](https://indike.org/pramana/in.purana.visnu.1.7.6x26-1) khyātiṃ bhūtiṃ ca saṃbhūtiṃ kṣamāṃ prītiṃ tathaiva ca // ### [1.7.6x26-2](https://indike.org/pramana/in.purana.visnu.1.7.6x26-2) sannatiṃ ca tathaivorjām anasūyāṃ tathaiva ca // ### [1.7.6x26-3](https://indike.org/pramana/in.purana.visnu.1.7.6x26-3) prasūtiṃ ca tataḥ sṛṣṭvā dadau teṣāṃ mahātmanām // ### [1.7.6x26-4](https://indike.org/pramana/in.purana.visnu.1.7.6x26-4) patnyo bhavadhvam ity uktvā teṣām eva tu dattavān // ### [1.7.7](https://indike.org/pramana/in.purana.visnu.1.7.7) sanandanādayo ye ca pūrvaṃ sṛṣṭās tu vedhasā na te lokeṣv asajjanta nirapekṣāḥ prajāsu te // > PARÁŚARA.--From Brahmá, continuing to meditate, were born mind-engendered progeny, with forms and faculties derived from his corporeal nature; embodied spirits, produced from the person of that all-wise deity. All these beings, front the gods to inanimate things, appeared as I have related to you, being the abode of the three qualities: but as they did not multiply themselves, Brahmá created other mind-born sons, like himself; namely, Bhrigu, Pulastya, Pulaha, Kratu, Angiras, Maríchi, Daksha, Atri, and Vaśisht́ha: these are the nine Brahmas (or Brahma rishis) celebrated in the Puráńas. Sanandana and the other sons of Brahmá were previously created by him, but they were without desire or passion, inspired with holy wisdom, estranged from the universe, and undesirous of progeny. This when Brahmá perceived, he was filled with wrath capable of consuming the three worlds, the flame of which invested, like a garland, heaven, earth, and hell. Then from his forehead, darkened with angry frowns, sprang Rudra, radiant as the noon-tide sun, fierce, and of vast bulk, and of a figure which was half male, half female. Separate yourself, Brahmá said to him; and having so spoken, disappeared. Obedient to which command, Rudra became twofold, disjoining his male and female natures. His male being he again divided into eleven persons, of whom some were agreeable, some hideous, some fierce, some mild; and he multiplied his female nature manifold, of complexions black or white. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.7.8](https://indike.org/pramana/in.purana.visnu.1.7.8) sarve te 'bhyāgatajñānā vītarāgā vimatsarāḥ teṣv evaṃ nirapekṣeṣu lokasṛṣṭau mahātmanaḥ brahmaṇo 'bhūn mahān krodhas trailokyadahanakṣamaḥ // > PARÁŚARA.--From Brahmá, continuing to meditate, were born mind-engendered progeny, with forms and faculties derived from his corporeal nature; embodied spirits, produced from the person of that all-wise deity. All these beings, front the gods to inanimate things, appeared as I have related to you, being the abode of the three qualities: but as they did not multiply themselves, Brahmá created other mind-born sons, like himself; namely, Bhrigu, Pulastya, Pulaha, Kratu, Angiras, Maríchi, Daksha, Atri, and Vaśisht́ha: these are the nine Brahmas (or Brahma rishis) celebrated in the Puráńas. Sanandana and the other sons of Brahmá were previously created by him, but they were without desire or passion, inspired with holy wisdom, estranged from the universe, and undesirous of progeny. This when Brahmá perceived, he was filled with wrath capable of consuming the three worlds, the flame of which invested, like a garland, heaven, earth, and hell. Then from his forehead, darkened with angry frowns, sprang Rudra, radiant as the noon-tide sun, fierce, and of vast bulk, and of a figure which was half male, half female. Separate yourself, Brahmá said to him; and having so spoken, disappeared. Obedient to which command, Rudra became twofold, disjoining his male and female natures. His male being he again divided into eleven persons, of whom some were agreeable, some hideous, some fierce, some mild; and he multiplied his female nature manifold, of complexions black or white. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.7.9](https://indike.org/pramana/in.purana.visnu.1.7.9) tasya krodhasamudbhūtaṃ jvālāmālāvidīpitam brahmaṇo 'bhūt tadā sarvaṃ trailokyam akhilaṃ mune // > PARÁŚARA.--From Brahmá, continuing to meditate, were born mind-engendered progeny, with forms and faculties derived from his corporeal nature; embodied spirits, produced from the person of that all-wise deity. All these beings, front the gods to inanimate things, appeared as I have related to you, being the abode of the three qualities: but as they did not multiply themselves, Brahmá created other mind-born sons, like himself; namely, Bhrigu, Pulastya, Pulaha, Kratu, Angiras, Maríchi, Daksha, Atri, and Vaśisht́ha: these are the nine Brahmas (or Brahma rishis) celebrated in the Puráńas. Sanandana and the other sons of Brahmá were previously created by him, but they were without desire or passion, inspired with holy wisdom, estranged from the universe, and undesirous of progeny. This when Brahmá perceived, he was filled with wrath capable of consuming the three worlds, the flame of which invested, like a garland, heaven, earth, and hell. Then from his forehead, darkened with angry frowns, sprang Rudra, radiant as the noon-tide sun, fierce, and of vast bulk, and of a figure which was half male, half female. Separate yourself, Brahmá said to him; and having so spoken, disappeared. Obedient to which command, Rudra became twofold, disjoining his male and female natures. His male being he again divided into eleven persons, of whom some were agreeable, some hideous, some fierce, some mild; and he multiplied his female nature manifold, of complexions black or white. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.7.10](https://indike.org/pramana/in.purana.visnu.1.7.10) bhrukuṭīkuṭilāt tasya lalāṭāt krodhadīpitāt samutpannas tadā rudro madhyāhnārkasamaprabhaḥ ardhanārīnaravapuḥ pracaṇḍo 'tiśarīravān // > PARÁŚARA.--From Brahmá, continuing to meditate, were born mind-engendered progeny, with forms and faculties derived from his corporeal nature; embodied spirits, produced from the person of that all-wise deity. All these beings, front the gods to inanimate things, appeared as I have related to you, being the abode of the three qualities: but as they did not multiply themselves, Brahmá created other mind-born sons, like himself; namely, Bhrigu, Pulastya, Pulaha, Kratu, Angiras, Maríchi, Daksha, Atri, and Vaśisht́ha: these are the nine Brahmas (or Brahma rishis) celebrated in the Puráńas. Sanandana and the other sons of Brahmá were previously created by him, but they were without desire or passion, inspired with holy wisdom, estranged from the universe, and undesirous of progeny. This when Brahmá perceived, he was filled with wrath capable of consuming the three worlds, the flame of which invested, like a garland, heaven, earth, and hell. Then from his forehead, darkened with angry frowns, sprang Rudra, radiant as the noon-tide sun, fierce, and of vast bulk, and of a figure which was half male, half female. Separate yourself, Brahmá said to him; and having so spoken, disappeared. Obedient to which command, Rudra became twofold, disjoining his male and female natures. His male being he again divided into eleven persons, of whom some were agreeable, some hideous, some fierce, some mild; and he multiplied his female nature manifold, of complexions black or white. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.7.11](https://indike.org/pramana/in.purana.visnu.1.7.11) vibhajātmānam ity uktvā taṃ brahmāntardadhe tataḥ // > PARÁŚARA.--From Brahmá, continuing to meditate, were born mind-engendered progeny, with forms and faculties derived from his corporeal nature; embodied spirits, produced from the person of that all-wise deity. All these beings, front the gods to inanimate things, appeared as I have related to you, being the abode of the three qualities: but as they did not multiply themselves, Brahmá created other mind-born sons, like himself; namely, Bhrigu, Pulastya, Pulaha, Kratu, Angiras, Maríchi, Daksha, Atri, and Vaśisht́ha: these are the nine Brahmas (or Brahma rishis) celebrated in the Puráńas. Sanandana and the other sons of Brahmá were previously created by him, but they were without desire or passion, inspired with holy wisdom, estranged from the universe, and undesirous of progeny. This when Brahmá perceived, he was filled with wrath capable of consuming the three worlds, the flame of which invested, like a garland, heaven, earth, and hell. Then from his forehead, darkened with angry frowns, sprang Rudra, radiant as the noon-tide sun, fierce, and of vast bulk, and of a figure which was half male, half female. Separate yourself, Brahmá said to him; and having so spoken, disappeared. Obedient to which command, Rudra became twofold, disjoining his male and female natures. His male being he again divided into eleven persons, of whom some were agreeable, some hideous, some fierce, some mild; and he multiplied his female nature manifold, of complexions black or white. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.7.12](https://indike.org/pramana/in.purana.visnu.1.7.12) tathokto 'sau dvidhā strītvaṃ puruṣatvaṃ tathākarot bibheda puruṣatvaṃ ca daśadhā caikadhā ca saḥ // > PARÁŚARA.--From Brahmá, continuing to meditate, were born mind-engendered progeny, with forms and faculties derived from his corporeal nature; embodied spirits, produced from the person of that all-wise deity. All these beings, front the gods to inanimate things, appeared as I have related to you, being the abode of the three qualities: but as they did not multiply themselves, Brahmá created other mind-born sons, like himself; namely, Bhrigu, Pulastya, Pulaha, Kratu, Angiras, Maríchi, Daksha, Atri, and Vaśisht́ha: these are the nine Brahmas (or Brahma rishis) celebrated in the Puráńas. Sanandana and the other sons of Brahmá were previously created by him, but they were without desire or passion, inspired with holy wisdom, estranged from the universe, and undesirous of progeny. This when Brahmá perceived, he was filled with wrath capable of consuming the three worlds, the flame of which invested, like a garland, heaven, earth, and hell. Then from his forehead, darkened with angry frowns, sprang Rudra, radiant as the noon-tide sun, fierce, and of vast bulk, and of a figure which was half male, half female. Separate yourself, Brahmá said to him; and having so spoken, disappeared. Obedient to which command, Rudra became twofold, disjoining his male and female natures. His male being he again divided into eleven persons, of whom some were agreeable, some hideous, some fierce, some mild; and he multiplied his female nature manifold, of complexions black or white. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.7.13](https://indike.org/pramana/in.purana.visnu.1.7.13) saumyāsaumyais tathā śānta(a)śāntaiḥ strītvaṃ ca sa prabhuḥ bibheda bahudhā devaḥ svarūpair asitaiḥ sitaiḥ // > PARÁŚARA.--From Brahmá, continuing to meditate, were born mind-engendered progeny, with forms and faculties derived from his corporeal nature; embodied spirits, produced from the person of that all-wise deity. All these beings, front the gods to inanimate things, appeared as I have related to you, being the abode of the three qualities: but as they did not multiply themselves, Brahmá created other mind-born sons, like himself; namely, Bhrigu, Pulastya, Pulaha, Kratu, Angiras, Maríchi, Daksha, Atri, and Vaśisht́ha: these are the nine Brahmas (or Brahma rishis) celebrated in the Puráńas. Sanandana and the other sons of Brahmá were previously created by him, but they were without desire or passion, inspired with holy wisdom, estranged from the universe, and undesirous of progeny. This when Brahmá perceived, he was filled with wrath capable of consuming the three worlds, the flame of which invested, like a garland, heaven, earth, and hell. Then from his forehead, darkened with angry frowns, sprang Rudra, radiant as the noon-tide sun, fierce, and of vast bulk, and of a figure which was half male, half female. Separate yourself, Brahmá said to him; and having so spoken, disappeared. Obedient to which command, Rudra became twofold, disjoining his male and female natures. His male being he again divided into eleven persons, of whom some were agreeable, some hideous, some fierce, some mild; and he multiplied his female nature manifold, of complexions black or white. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.7.14](https://indike.org/pramana/in.purana.visnu.1.7.14) tato brahmātmasaṃbhūtaṃ pūrvaṃ svāyambhuvaṃ prabhuḥ ātmānam eva kṛtavān prājāpatye manuṃ dvija // > Then Brahmá created himself the Manu Swáyambhuva, born of, and identical with, his original self, for the protection of created beings; and the female portion of himself he constituted Śatarúpá, whom austerity purified from the sin (of forbidden nuptials), and whom the divine Manu Swáyambhuva took to wife. From these two were born two sons, Priyavrata and Uttánapáda, and two daughters, named Prasúti and Ákúti, graced with loveliness and exalted merit. Prasúti he gave to Daksha, after giving Ákúti to the patriarch Ruchi, who espoused her. Ákúti bore to Ruchi twins, Yajna and Dakshiná, who afterwards became husband and wife, and had twelve sons, the deities called Yámas, in the Manwantara of Swáyambhuva. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.7.15](https://indike.org/pramana/in.purana.visnu.1.7.15) śatarūpāṃ ca tāṃ nārīṃ taponirdhūtakalmaṣām svāyambhuvo manur devaḥ patnītve jagṛhe vibhuḥ // > Then Brahmá created himself the Manu Swáyambhuva, born of, and identical with, his original self, for the protection of created beings; and the female portion of himself he constituted Śatarúpá, whom austerity purified from the sin (of forbidden nuptials), and whom the divine Manu Swáyambhuva took to wife. From these two were born two sons, Priyavrata and Uttánapáda, and two daughters, named Prasúti and Ákúti, graced with loveliness and exalted merit. Prasúti he gave to Daksha, after giving Ákúti to the patriarch Ruchi, who espoused her. Ákúti bore to Ruchi twins, Yajna and Dakshiná, who afterwards became husband and wife, and had twelve sons, the deities called Yámas, in the Manwantara of Swáyambhuva. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.7.16](https://indike.org/pramana/in.purana.visnu.1.7.16) tasmāc ca puruṣād devī śatarūpā vyajāyata priyavratottānapādau prasūtyākūtisaṃjñitam kanyādvayaṃ ca dharmajña rūpaudāryaguṇānvitam // > Then Brahmá created himself the Manu Swáyambhuva, born of, and identical with, his original self, for the protection of created beings; and the female portion of himself he constituted Śatarúpá, whom austerity purified from the sin (of forbidden nuptials), and whom the divine Manu Swáyambhuva took to wife. From these two were born two sons, Priyavrata and Uttánapáda, and two daughters, named Prasúti and Ákúti, graced with loveliness and exalted merit. Prasúti he gave to Daksha, after giving Ákúti to the patriarch Ruchi, who espoused her. Ákúti bore to Ruchi twins, Yajna and Dakshiná, who afterwards became husband and wife, and had twelve sons, the deities called Yámas, in the Manwantara of Swáyambhuva. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.7.17](https://indike.org/pramana/in.purana.visnu.1.7.17) dadau prasūtiṃ dakṣāya ākūtiṃ rucaye purā prajāpatiḥ sa jagrāha tayor jajñe sadakṣiṇaḥ putro yajño mahābhāga dampatyor mithunaṃ tataḥ // > Then Brahmá created himself the Manu Swáyambhuva, born of, and identical with, his original self, for the protection of created beings; and the female portion of himself he constituted Śatarúpá, whom austerity purified from the sin (of forbidden nuptials), and whom the divine Manu Swáyambhuva took to wife. From these two were born two sons, Priyavrata and Uttánapáda, and two daughters, named Prasúti and Ákúti, graced with loveliness and exalted merit. Prasúti he gave to Daksha, after giving Ákúti to the patriarch Ruchi, who espoused her. Ákúti bore to Ruchi twins, Yajna and Dakshiná, who afterwards became husband and wife, and had twelve sons, the deities called Yámas, in the Manwantara of Swáyambhuva. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.7.18](https://indike.org/pramana/in.purana.visnu.1.7.18) yajñasya dakṣiṇāyāṃ tu putrā dvādaśa jajñire yāmā iti samākhyātā devāḥ svāyambhuve manau // > Then Brahmá created himself the Manu Swáyambhuva, born of, and identical with, his original self, for the protection of created beings; and the female portion of himself he constituted Śatarúpá, whom austerity purified from the sin (of forbidden nuptials), and whom the divine Manu Swáyambhuva took to wife. From these two were born two sons, Priyavrata and Uttánapáda, and two daughters, named Prasúti and Ákúti, graced with loveliness and exalted merit. Prasúti he gave to Daksha, after giving Ákúti to the patriarch Ruchi, who espoused her. Ákúti bore to Ruchi twins, Yajna and Dakshiná, who afterwards became husband and wife, and had twelve sons, the deities called Yámas, in the Manwantara of Swáyambhuva. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.7.19](https://indike.org/pramana/in.purana.visnu.1.7.19) prasūtyāṃ ca tathā dakṣaś catasro viṃśatiṃ tathā sasarja kanyās tāsāṃ tu samyaṅ nāmāni me śṛṇu // > The patriarch Daksha had by Prasúti twenty-four daughters: hear from me their names: Sraddhá (faith), Lakshmí (prosperity), Dhriti (steadiness), Tusht́i (resignation), Pusht́i (thriving), Medhá (intelligence), Kríyá (action, devotion), Buddhi (intellect), Lajjá (modesty), Vapu (body), Sánti (expiation), Siddhi (perfection), Kírtti (fame): these thirteen daughters of Daksha, Dharma (righteousness) took to wife. The other eleven bright-eyed and younger daughters of the patriarch were, Khyáti (celebrity), Sati (truth), Sambhúti (fitness), Smriti (memory), Príti (affection), Kshamá (patience), Sannati (humility), Anasúyá (charity), Úrjjá (energy), with Swáhá (offering), and Swadhá (oblation). These maidens were respectively wedded to the Munis, Bhrigu, Bhava, Maríchi, Angiras, Pulastya, Pulaha, Kratu, Atri, and Vaśisht́ha; to Fire (Vahni), and to the Pitris (progenitors). > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.7.20](https://indike.org/pramana/in.purana.visnu.1.7.20) śraddhā lakṣmīr dhṛtis tuṣṭir puṣṭir medhā kriyā tathā buddhir lajjā vapuḥ śāntiḥ siddhiḥ kīrtis trayodaśī // > The patriarch Daksha had by Prasúti twenty-four daughters: hear from me their names: Sraddhá (faith), Lakshmí (prosperity), Dhriti (steadiness), Tusht́i (resignation), Pusht́i (thriving), Medhá (intelligence), Kríyá (action, devotion), Buddhi (intellect), Lajjá (modesty), Vapu (body), Sánti (expiation), Siddhi (perfection), Kírtti (fame): these thirteen daughters of Daksha, Dharma (righteousness) took to wife. The other eleven bright-eyed and younger daughters of the patriarch were, Khyáti (celebrity), Sati (truth), Sambhúti (fitness), Smriti (memory), Príti (affection), Kshamá (patience), Sannati (humility), Anasúyá (charity), Úrjjá (energy), with Swáhá (offering), and Swadhá (oblation). These maidens were respectively wedded to the Munis, Bhrigu, Bhava, Maríchi, Angiras, Pulastya, Pulaha, Kratu, Atri, and Vaśisht́ha; to Fire (Vahni), and to the Pitris (progenitors). > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.7.21](https://indike.org/pramana/in.purana.visnu.1.7.21) patnyarthaṃ pratijagrāha dharmo dākṣāyaṇīḥ prabhuḥ tābhyaḥ śiṣṭā yavīyasya ekādaśa sulocanāḥ // > The patriarch Daksha had by Prasúti twenty-four daughters: hear from me their names: Sraddhá (faith), Lakshmí (prosperity), Dhriti (steadiness), Tusht́i (resignation), Pusht́i (thriving), Medhá (intelligence), Kríyá (action, devotion), Buddhi (intellect), Lajjá (modesty), Vapu (body), Sánti (expiation), Siddhi (perfection), Kírtti (fame): these thirteen daughters of Daksha, Dharma (righteousness) took to wife. The other eleven bright-eyed and younger daughters of the patriarch were, Khyáti (celebrity), Sati (truth), Sambhúti (fitness), Smriti (memory), Príti (affection), Kshamá (patience), Sannati (humility), Anasúyá (charity), Úrjjá (energy), with Swáhá (offering), and Swadhá (oblation). These maidens were respectively wedded to the Munis, Bhrigu, Bhava, Maríchi, Angiras, Pulastya, Pulaha, Kratu, Atri, and Vaśisht́ha; to Fire (Vahni), and to the Pitris (progenitors). > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.7.22](https://indike.org/pramana/in.purana.visnu.1.7.22) khyātiḥ saty atha saṃbhūtiḥ smṛtiḥ prītiḥ kṣamā tathā sannatiś cānasūyā ca ūrjā svāhā svadhā tathā // > The patriarch Daksha had by Prasúti twenty-four daughters: hear from me their names: Sraddhá (faith), Lakshmí (prosperity), Dhriti (steadiness), Tusht́i (resignation), Pusht́i (thriving), Medhá (intelligence), Kríyá (action, devotion), Buddhi (intellect), Lajjá (modesty), Vapu (body), Sánti (expiation), Siddhi (perfection), Kírtti (fame): these thirteen daughters of Daksha, Dharma (righteousness) took to wife. The other eleven bright-eyed and younger daughters of the patriarch were, Khyáti (celebrity), Sati (truth), Sambhúti (fitness), Smriti (memory), Príti (affection), Kshamá (patience), Sannati (humility), Anasúyá (charity), Úrjjá (energy), with Swáhá (offering), and Swadhá (oblation). These maidens were respectively wedded to the Munis, Bhrigu, Bhava, Maríchi, Angiras, Pulastya, Pulaha, Kratu, Atri, and Vaśisht́ha; to Fire (Vahni), and to the Pitris (progenitors). > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.7.23](https://indike.org/pramana/in.purana.visnu.1.7.23) bhṛgur bhavo marīciś ca tathā caivāṅgirā muniḥ pulastyaḥ pulahaś caiva kratuś carṣivaras tathā // > The patriarch Daksha had by Prasúti twenty-four daughters: hear from me their names: Sraddhá (faith), Lakshmí (prosperity), Dhriti (steadiness), Tusht́i (resignation), Pusht́i (thriving), Medhá (intelligence), Kríyá (action, devotion), Buddhi (intellect), Lajjá (modesty), Vapu (body), Sánti (expiation), Siddhi (perfection), Kírtti (fame): these thirteen daughters of Daksha, Dharma (righteousness) took to wife. The other eleven bright-eyed and younger daughters of the patriarch were, Khyáti (celebrity), Sati (truth), Sambhúti (fitness), Smriti (memory), Príti (affection), Kshamá (patience), Sannati (humility), Anasúyá (charity), Úrjjá (energy), with Swáhá (offering), and Swadhá (oblation). These maidens were respectively wedded to the Munis, Bhrigu, Bhava, Maríchi, Angiras, Pulastya, Pulaha, Kratu, Atri, and Vaśisht́ha; to Fire (Vahni), and to the Pitris (progenitors). > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.7.24](https://indike.org/pramana/in.purana.visnu.1.7.24) atrir vasiṣṭho vahniś ca pitaraś ca yathākramam khyātyādyā jagṛhuḥ kanyā munayo munisattama // > The patriarch Daksha had by Prasúti twenty-four daughters: hear from me their names: Sraddhá (faith), Lakshmí (prosperity), Dhriti (steadiness), Tusht́i (resignation), Pusht́i (thriving), Medhá (intelligence), Kríyá (action, devotion), Buddhi (intellect), Lajjá (modesty), Vapu (body), Sánti (expiation), Siddhi (perfection), Kírtti (fame): these thirteen daughters of Daksha, Dharma (righteousness) took to wife. The other eleven bright-eyed and younger daughters of the patriarch were, Khyáti (celebrity), Sati (truth), Sambhúti (fitness), Smriti (memory), Príti (affection), Kshamá (patience), Sannati (humility), Anasúyá (charity), Úrjjá (energy), with Swáhá (offering), and Swadhá (oblation). These maidens were respectively wedded to the Munis, Bhrigu, Bhava, Maríchi, Angiras, Pulastya, Pulaha, Kratu, Atri, and Vaśisht́ha; to Fire (Vahni), and to the Pitris (progenitors). > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.7.25](https://indike.org/pramana/in.purana.visnu.1.7.25) śraddhā kāmaṃ calā darpaṃ niyamaṃ dhṛtir ātmajam saṃtoṣaṃ ca tathā tuṣṭir lobhaṃ puṣṭir asūyata // > The progeny of Dharma by the daughters of Daksha were as follows: by Sraddhá he had Káma (desire); by Lakshmí, Darpa (pride); by Dhriti, Niyama (precept); by Tusht́i, Santosha (content); by Pusht́i, Lobha (cupidity); by Medhá, Sruta (sacred tradition); by Kriyá, Dańd́a, Naya, and Vinaya (correction, polity, and prudence); by Buddhi, Bodha (understanding); by Lajjá, Vinaya (good behaviour); by Vapu, Vyavasaya (perseverance). Sánti gave birth to Kshema (prosperity); Siddhi to Sukha (enjoyment); and Kírtti to Yasas (reputation). These were the sons of Dharma; one of whom, Káma, had Hersha (joy) by his wife Nandi (delight). > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.7.26](https://indike.org/pramana/in.purana.visnu.1.7.26) medhā śrutaṃ kriyā daṇḍaṃ nayaṃ vinayam eva ca bodhaṃ buddhis tathā lajjā vinayaṃ vapur ātmajam vyavasāyaṃ prajajñe vai kṣemaṃ śāntir asūyata // > The progeny of Dharma by the daughters of Daksha were as follows: by Sraddhá he had Káma (desire); by Lakshmí, Darpa (pride); by Dhriti, Niyama (precept); by Tusht́i, Santosha (content); by Pusht́i, Lobha (cupidity); by Medhá, Sruta (sacred tradition); by Kriyá, Dańd́a, Naya, and Vinaya (correction, polity, and prudence); by Buddhi, Bodha (understanding); by Lajjá, Vinaya (good behaviour); by Vapu, Vyavasaya (perseverance). Sánti gave birth to Kshema (prosperity); Siddhi to Sukha (enjoyment); and Kírtti to Yasas (reputation). These were the sons of Dharma; one of whom, Káma, had Hersha (joy) by his wife Nandi (delight). > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.7.27](https://indike.org/pramana/in.purana.visnu.1.7.27) sukhaṃ siddhir yaśaḥ kīrtir ity ete dharmasūnavaḥ kāmād ratiḥ sutaṃ harṣaṃ dharmapautram asūyata // > The progeny of Dharma by the daughters of Daksha were as follows: by Sraddhá he had Káma (desire); by Lakshmí, Darpa (pride); by Dhriti, Niyama (precept); by Tusht́i, Santosha (content); by Pusht́i, Lobha (cupidity); by Medhá, Sruta (sacred tradition); by Kriyá, Dańd́a, Naya, and Vinaya (correction, polity, and prudence); by Buddhi, Bodha (understanding); by Lajjá, Vinaya (good behaviour); by Vapu, Vyavasaya (perseverance). Sánti gave birth to Kshema (prosperity); Siddhi to Sukha (enjoyment); and Kírtti to Yasas (reputation). These were the sons of Dharma; one of whom, Káma, had Hersha (joy) by his wife Nandi (delight). > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.7.28](https://indike.org/pramana/in.purana.visnu.1.7.28) hiṃsā bhāryā tv adharmasya tayor jajñe tathānṛtam kanyā ca nikṛtis tābhyāṃ bhayaṃ narakam eva ca // > The wife of Adharma (vice) was Hinsá (violence), on whom he begot a son Anrita (falsehood), and a daughter Nikriti (immorality): they intermarried, and had two sons, Bhaya (fear) and Naraka (hell); and twins to them, two daughters, Máyá (deceit) and Vedaná (torture), who became their wives. The son of Bhaya and Máyá was the destroyer of living creatures, or Mrityu (death); and Dukha (pain) was the offspring of Naraka and Vedaná. The children of Mrityu were Vyádhi (disease), Jará (decay), Soka (sorrow), Trishńa (greediness), and Krodha (wrath). These are all called the inflictors of misery, and are characterised as the progeny of Vice (Adharma). They are all without wives, without posterity, without the faculty to procreate; they are the terrific forms of Vishńu, and perpetually operate as causes of the destruction of this world. On the contrary, Daksha and the other Rishis, the elders of mankind, tend perpetually to influence its renovation: whilst the Manus and their sons, the heroes endowed with mighty power, and treading in the path of truth, as constantly contribute to its preservation. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.7.29](https://indike.org/pramana/in.purana.visnu.1.7.29) māyā ca vedanā caiva mithunaṃ tv idam etayoḥ tayor jajñe 'tha vai māyā mṛtyuṃ bhūtāpahāriṇam // > The wife of Adharma (vice) was Hinsá (violence), on whom he begot a son Anrita (falsehood), and a daughter Nikriti (immorality): they intermarried, and had two sons, Bhaya (fear) and Naraka (hell); and twins to them, two daughters, Máyá (deceit) and Vedaná (torture), who became their wives. The son of Bhaya and Máyá was the destroyer of living creatures, or Mrityu (death); and Dukha (pain) was the offspring of Naraka and Vedaná. The children of Mrityu were Vyádhi (disease), Jará (decay), Soka (sorrow), Trishńa (greediness), and Krodha (wrath). These are all called the inflictors of misery, and are characterised as the progeny of Vice (Adharma). They are all without wives, without posterity, without the faculty to procreate; they are the terrific forms of Vishńu, and perpetually operate as causes of the destruction of this world. On the contrary, Daksha and the other Rishis, the elders of mankind, tend perpetually to influence its renovation: whilst the Manus and their sons, the heroes endowed with mighty power, and treading in the path of truth, as constantly contribute to its preservation. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.7.30](https://indike.org/pramana/in.purana.visnu.1.7.30) vedanā svasutaṃ cāpi duḥkhaṃ jajñe 'tha rauravāt mṛtyor vyādhijarāśokatṛṣṇākrodhāś ca jajñire // > The wife of Adharma (vice) was Hinsá (violence), on whom he begot a son Anrita (falsehood), and a daughter Nikriti (immorality): they intermarried, and had two sons, Bhaya (fear) and Naraka (hell); and twins to them, two daughters, Máyá (deceit) and Vedaná (torture), who became their wives. The son of Bhaya and Máyá was the destroyer of living creatures, or Mrityu (death); and Dukha (pain) was the offspring of Naraka and Vedaná. The children of Mrityu were Vyádhi (disease), Jará (decay), Soka (sorrow), Trishńa (greediness), and Krodha (wrath). These are all called the inflictors of misery, and are characterised as the progeny of Vice (Adharma). They are all without wives, without posterity, without the faculty to procreate; they are the terrific forms of Vishńu, and perpetually operate as causes of the destruction of this world. On the contrary, Daksha and the other Rishis, the elders of mankind, tend perpetually to influence its renovation: whilst the Manus and their sons, the heroes endowed with mighty power, and treading in the path of truth, as constantly contribute to its preservation. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.7.31](https://indike.org/pramana/in.purana.visnu.1.7.31) duḥkhottarāḥ smṛtā hy ete sarve cādharmalakṣaṇāḥ naiṣāṃ bhāryāsti putro vā te sarve hy ūrdhvaretasaḥ // > The wife of Adharma (vice) was Hinsá (violence), on whom he begot a son Anrita (falsehood), and a daughter Nikriti (immorality): they intermarried, and had two sons, Bhaya (fear) and Naraka (hell); and twins to them, two daughters, Máyá (deceit) and Vedaná (torture), who became their wives. The son of Bhaya and Máyá was the destroyer of living creatures, or Mrityu (death); and Dukha (pain) was the offspring of Naraka and Vedaná. The children of Mrityu were Vyádhi (disease), Jará (decay), Soka (sorrow), Trishńa (greediness), and Krodha (wrath). These are all called the inflictors of misery, and are characterised as the progeny of Vice (Adharma). They are all without wives, without posterity, without the faculty to procreate; they are the terrific forms of Vishńu, and perpetually operate as causes of the destruction of this world. On the contrary, Daksha and the other Rishis, the elders of mankind, tend perpetually to influence its renovation: whilst the Manus and their sons, the heroes endowed with mighty power, and treading in the path of truth, as constantly contribute to its preservation. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.7.32](https://indike.org/pramana/in.purana.visnu.1.7.32) raudrāṇy etāni rūpāṇi viṣṇor munivarātmaja nityapralayahetutvaṃ jagato 'sya prayānti vai // > The wife of Adharma (vice) was Hinsá (violence), on whom he begot a son Anrita (falsehood), and a daughter Nikriti (immorality): they intermarried, and had two sons, Bhaya (fear) and Naraka (hell); and twins to them, two daughters, Máyá (deceit) and Vedaná (torture), who became their wives. The son of Bhaya and Máyá was the destroyer of living creatures, or Mrityu (death); and Dukha (pain) was the offspring of Naraka and Vedaná. The children of Mrityu were Vyádhi (disease), Jará (decay), Soka (sorrow), Trishńa (greediness), and Krodha (wrath). These are all called the inflictors of misery, and are characterised as the progeny of Vice (Adharma). They are all without wives, without posterity, without the faculty to procreate; they are the terrific forms of Vishńu, and perpetually operate as causes of the destruction of this world. On the contrary, Daksha and the other Rishis, the elders of mankind, tend perpetually to influence its renovation: whilst the Manus and their sons, the heroes endowed with mighty power, and treading in the path of truth, as constantly contribute to its preservation. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.7.33](https://indike.org/pramana/in.purana.visnu.1.7.33) dakṣo marīcir atriś ca bhṛgvādyāś ca prajeśvarāḥ jagaty atra mahābhāga nityaṃ sargasya hetavaḥ // > The wife of Adharma (vice) was Hinsá (violence), on whom he begot a son Anrita (falsehood), and a daughter Nikriti (immorality): they intermarried, and had two sons, Bhaya (fear) and Naraka (hell); and twins to them, two daughters, Máyá (deceit) and Vedaná (torture), who became their wives. The son of Bhaya and Máyá was the destroyer of living creatures, or Mrityu (death); and Dukha (pain) was the offspring of Naraka and Vedaná. The children of Mrityu were Vyádhi (disease), Jará (decay), Soka (sorrow), Trishńa (greediness), and Krodha (wrath). These are all called the inflictors of misery, and are characterised as the progeny of Vice (Adharma). They are all without wives, without posterity, without the faculty to procreate; they are the terrific forms of Vishńu, and perpetually operate as causes of the destruction of this world. On the contrary, Daksha and the other Rishis, the elders of mankind, tend perpetually to influence its renovation: whilst the Manus and their sons, the heroes endowed with mighty power, and treading in the path of truth, as constantly contribute to its preservation. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.7.34](https://indike.org/pramana/in.purana.visnu.1.7.34) manavo manuputrāś ca bhūpā vīryadharāś ca ye sanmārgābhiratāḥ śūrās te nityaṃ sthitikāriṇaḥ // > The wife of Adharma (vice) was Hinsá (violence), on whom he begot a son Anrita (falsehood), and a daughter Nikriti (immorality): they intermarried, and had two sons, Bhaya (fear) and Naraka (hell); and twins to them, two daughters, Máyá (deceit) and Vedaná (torture), who became their wives. The son of Bhaya and Máyá was the destroyer of living creatures, or Mrityu (death); and Dukha (pain) was the offspring of Naraka and Vedaná. The children of Mrityu were Vyádhi (disease), Jará (decay), Soka (sorrow), Trishńa (greediness), and Krodha (wrath). These are all called the inflictors of misery, and are characterised as the progeny of Vice (Adharma). They are all without wives, without posterity, without the faculty to procreate; they are the terrific forms of Vishńu, and perpetually operate as causes of the destruction of this world. On the contrary, Daksha and the other Rishis, the elders of mankind, tend perpetually to influence its renovation: whilst the Manus and their sons, the heroes endowed with mighty power, and treading in the path of truth, as constantly contribute to its preservation. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.7.35](https://indike.org/pramana/in.purana.visnu.1.7.35) maitreya uvāca: yeyaṃ nityasthitir brahman nityasargas tatheritaḥ nityābhāvaś ca teṣāṃ vai svarūpaṃ mama kathyatām // > MAITREYA.--Tell me, Bráhman, what is the essential nature of these revolutions, perpetual preservation, perpetual creation, and perpetual destruction. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.7.36](https://indike.org/pramana/in.purana.visnu.1.7.36) parāśara uvāca: sargasthitivināśāṃś ca bhagavān madhusūdanaḥ tais tai rūpair acintyātmā karoty avyāhatān vibhuḥ // > PARÁŚARA.--Madhusúdana, whose essence is incomprehensible, in the forms of these (patriarchs and Manus), is the author of the uninterrupted vicissitudes of creation, preservation, and destruction. The dissolution of all things is of four kinds; Naimittika, 'occasional;' Prákritika, 'elemental;' Atyantika, 'absolute;' Nitya, 'perpetual: The first, also termed the Bráhma dissolution, occurs when the sovereign of the world reclines in sleep. In the second, the mundane egg resolves into the primary element, from whence it was derived. Absolute non-existence of the world is the absorption of the sage, through knowledge, into supreme spirit. Perpetual destruction is the constant disappearance, day and night, of all that are born. The productions of Prakriti form the creation that is termed the elemental (Prákrita). That which ensues after a (minor) dissolution is called ephemeral creation: and the daily generation of living things is termed, by those who are versed in the Puráńas, constant creation. In this manner the mighty Vishńu, whose essence is the elements, abides in all bodies, and brings about production, existence, and dissolution. The faculties of Vishńu to create, to preserve, and to destroy, operate successively, Maitreya, in all corporeal beings and at all seasons; and he who frees himself from the influence of these three faculties, which are essentially composed of the three qualities (goodness, foulness, and darkness), goes to the supreme sphere, from whence he never again returns. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.7.37](https://indike.org/pramana/in.purana.visnu.1.7.37) naimittikaḥ prākṛtikas tathaivātyantiko dvija nityaś ca sarvabhūtānāṃ pralayo 'yaṃ caturvidhaḥ // > PARÁŚARA.--Madhusúdana, whose essence is incomprehensible, in the forms of these (patriarchs and Manus), is the author of the uninterrupted vicissitudes of creation, preservation, and destruction. The dissolution of all things is of four kinds; Naimittika, 'occasional;' Prákritika, 'elemental;' Atyantika, 'absolute;' Nitya, 'perpetual: The first, also termed the Bráhma dissolution, occurs when the sovereign of the world reclines in sleep. In the second, the mundane egg resolves into the primary element, from whence it was derived. Absolute non-existence of the world is the absorption of the sage, through knowledge, into supreme spirit. Perpetual destruction is the constant disappearance, day and night, of all that are born. The productions of Prakriti form the creation that is termed the elemental (Prákrita). That which ensues after a (minor) dissolution is called ephemeral creation: and the daily generation of living things is termed, by those who are versed in the Puráńas, constant creation. In this manner the mighty Vishńu, whose essence is the elements, abides in all bodies, and brings about production, existence, and dissolution. The faculties of Vishńu to create, to preserve, and to destroy, operate successively, Maitreya, in all corporeal beings and at all seasons; and he who frees himself from the influence of these three faculties, which are essentially composed of the three qualities (goodness, foulness, and darkness), goes to the supreme sphere, from whence he never again returns. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.7.38](https://indike.org/pramana/in.purana.visnu.1.7.38) brāhmo naimittikas tatra yac chete jagataḥ patiḥ prayāti prākṛte caiva brahmāṇḍaṃ prakṛtau layam // > PARÁŚARA.--Madhusúdana, whose essence is incomprehensible, in the forms of these (patriarchs and Manus), is the author of the uninterrupted vicissitudes of creation, preservation, and destruction. The dissolution of all things is of four kinds; Naimittika, 'occasional;' Prákritika, 'elemental;' Atyantika, 'absolute;' Nitya, 'perpetual: The first, also termed the Bráhma dissolution, occurs when the sovereign of the world reclines in sleep. In the second, the mundane egg resolves into the primary element, from whence it was derived. Absolute non-existence of the world is the absorption of the sage, through knowledge, into supreme spirit. Perpetual destruction is the constant disappearance, day and night, of all that are born. The productions of Prakriti form the creation that is termed the elemental (Prákrita). That which ensues after a (minor) dissolution is called ephemeral creation: and the daily generation of living things is termed, by those who are versed in the Puráńas, constant creation. In this manner the mighty Vishńu, whose essence is the elements, abides in all bodies, and brings about production, existence, and dissolution. The faculties of Vishńu to create, to preserve, and to destroy, operate successively, Maitreya, in all corporeal beings and at all seasons; and he who frees himself from the influence of these three faculties, which are essentially composed of the three qualities (goodness, foulness, and darkness), goes to the supreme sphere, from whence he never again returns. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.7.39](https://indike.org/pramana/in.purana.visnu.1.7.39) jñānād ātyantikaḥ prokto yoginaḥ paramātmani nityaḥ sadaiva jātānāṃ yo vināśo divāniśam // > PARÁŚARA.--Madhusúdana, whose essence is incomprehensible, in the forms of these (patriarchs and Manus), is the author of the uninterrupted vicissitudes of creation, preservation, and destruction. The dissolution of all things is of four kinds; Naimittika, 'occasional;' Prákritika, 'elemental;' Atyantika, 'absolute;' Nitya, 'perpetual: The first, also termed the Bráhma dissolution, occurs when the sovereign of the world reclines in sleep. In the second, the mundane egg resolves into the primary element, from whence it was derived. Absolute non-existence of the world is the absorption of the sage, through knowledge, into supreme spirit. Perpetual destruction is the constant disappearance, day and night, of all that are born. The productions of Prakriti form the creation that is termed the elemental (Prákrita). That which ensues after a (minor) dissolution is called ephemeral creation: and the daily generation of living things is termed, by those who are versed in the Puráńas, constant creation. In this manner the mighty Vishńu, whose essence is the elements, abides in all bodies, and brings about production, existence, and dissolution. The faculties of Vishńu to create, to preserve, and to destroy, operate successively, Maitreya, in all corporeal beings and at all seasons; and he who frees himself from the influence of these three faculties, which are essentially composed of the three qualities (goodness, foulness, and darkness), goes to the supreme sphere, from whence he never again returns. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.7.40](https://indike.org/pramana/in.purana.visnu.1.7.40) prasūtiḥ prakṛter yā tu sā sṛṣṭiḥ prākṛtā smṛtā dainaṃdinī tathā proktā yāntarapralayād anu // > PARÁŚARA.--Madhusúdana, whose essence is incomprehensible, in the forms of these (patriarchs and Manus), is the author of the uninterrupted vicissitudes of creation, preservation, and destruction. The dissolution of all things is of four kinds; Naimittika, 'occasional;' Prákritika, 'elemental;' Atyantika, 'absolute;' Nitya, 'perpetual: The first, also termed the Bráhma dissolution, occurs when the sovereign of the world reclines in sleep. In the second, the mundane egg resolves into the primary element, from whence it was derived. Absolute non-existence of the world is the absorption of the sage, through knowledge, into supreme spirit. Perpetual destruction is the constant disappearance, day and night, of all that are born. The productions of Prakriti form the creation that is termed the elemental (Prákrita). That which ensues after a (minor) dissolution is called ephemeral creation: and the daily generation of living things is termed, by those who are versed in the Puráńas, constant creation. In this manner the mighty Vishńu, whose essence is the elements, abides in all bodies, and brings about production, existence, and dissolution. The faculties of Vishńu to create, to preserve, and to destroy, operate successively, Maitreya, in all corporeal beings and at all seasons; and he who frees himself from the influence of these three faculties, which are essentially composed of the three qualities (goodness, foulness, and darkness), goes to the supreme sphere, from whence he never again returns. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition ### [1.7.41](https://indike.org/pramana/in.purana.visnu.1.7.41) bhūtāny anudinaṃ yatra jāyante munisattama nityasargo hi sa proktaḥ purāṇārthavicakṣaṇaiḥ // > PARÁŚARA.--Madhusúdana, whose essence is incomprehensible, in the forms of these (patriarchs and Manus), is the author of the uninterrupted vicissitudes of creation, preservation, and destruction. The dissolution of all things is of four kinds; Naimittika, 'occasional;' Prákritika, 'elemental;' Atyantika, 'absolute;' Nitya, 'perpetual: The first, also termed the Bráhma dissolution, occurs when the sovereign of the world reclines in sleep. In the second, the mundane egg resolves into the primary element, from whence it was derived. Absolute non-existence of the world is the absorption of the sage, through knowledge, into supreme spirit. Perpetual destruction is the constant disappearance, day and night, of all that are born. The productions of Prakriti form the creation that is termed the elemental (Prákrita). That which ensues after a (minor) dissolution is called ephemeral creation: and the daily generation of living things is termed, by those who are versed in the Puráńas, constant creation. In this manner the mighty Vishńu, whose essence is the elements, abides in all bodies, and brings about production, existence, and dissolution. The faculties of Vishńu to create, to preserve, and to destroy, operate successively, Maitreya, in all corporeal beings and at all seasons; and he who frees himself from the influence of these three faculties, which are essentially composed of the three qualities (goodness, foulness, and darkness), goes to the supreme sphere, from whence he never again returns. > — Horace Hayman Wilson 1840, The Vishnu Purana: A System of Hindu Mythology and Tradition _First 45 of 50 passages. [Read on](https://indike.org/pramana/in.purana.visnu.1.7)_ ## Translations (2) - [The Vishnu Purana: A System of Hindu Mythology and Tradition](https://indike.org/pramana/in.purana.visnu~en-wilson.1.7.1) — Horace Hayman Wilson 1840, English - [A Prose English Translation of Vishnupuranam](https://indike.org/pramana/in.purana.visnu~en-dutt.1.7.p1.1) — Manmatha Nath Dutt 1896, English ## Other recensions (1) - [Viṣṇupurāṇa (vulgate)](https://indike.org/pramana/in.purana.visnu*vulgate.1.7.1) — Sanskrit ## Linked texts (9) - [Padmapurāṇa](https://indike.org/pramana/in.purana.padma.1.1.164) — Vyāsa, Sanskrit - [Mārkaṇḍeyapurāṇa](https://indike.org/pramana/in.purana.markandeya.50.5) — Vyāsa, Sanskrit - [Vāyupurāṇa](https://indike.org/pramana/in.purana.vayu.1.9.62) — Vyāsa, Sanskrit - [Kūrmapurāṇa](https://indike.org/pramana/in.purana.kurma.1.8.26) — Vyāsa, Sanskrit - [Daśavidhahetunirūpaṇa](https://indike.org/pramana/in.vedanga.kalpa.grhya.vaikhanasa!tatparyacintamani.dasavidhahetunirupana.18.3) — Śrīnivāsamakhin, Sanskrit - [Varāhapurāṇa](https://indike.org/pramana/in.purana.varaha.2.49) — Vyāsa, Sanskrit - [Brahmāṇḍapurāṇa](https://indike.org/pramana/in.purana.brahmanda.1.9.65) — Vyāsa, Sanskrit - [Nandipurāṇa](https://indike.org/pramana/in.purana.upa.saiva.nandi.1.3.20) — Sanskrit - [Ṭoḍarānanda](https://indike.org/pramana/in.niti.dharma.nibandha.mahanibandha.todarananda.2.91) — Ṭoḍaramalla 1564, Sanskrit --- Source: [https://indike.org/pramana/in.purana.visnu.1.7](https://indike.org/pramana/in.purana.visnu.1.7) · Pramāṇa