विष्णुपुराणम् — प्रथमांशे पञ्चमोऽध्यायः | viṣṇupurāṇam

श्रीमैत्रेय उवाच ।

यथा ससर्ज देवो ऽसौ देवर्षिपितृदान वान् ।
मनुष्यतिर्यग्वृक्षादीन्भूव्योमसलिलौकसः ॥

Summary AI How that divine Lord created the gods, sages, ancestors, and demons, as well as humans, animals, trees, and other inhabitants of the earth, sky, and water.

१.५.२

यद्गुणं यत्स्वभावं च यद्रूपं च जगद्द्विज ।
सर्गादौ सृष्टवान्ब्रह्मा तन्ममाचक्ष्व कृत्स्त्रशः ॥

Summary AI O twice-born one, please describe to me in detail the qualities, nature, and form of the universe that Brahmā created at the beginning of the creation.

श्रीपराशर उवाच ।

१.५.३

मैत्रेय कथयाम्येतच्छृषुष्व सुसमाहितः ।
यथा ससर्ज देवोसौ देवादीनखिलान्विभुः ॥

Summary AI O Maitreya, I shall relate this; listen with full concentration to how that all-pervading divine Lord created the gods and all other beings.

१.५.४

सृष्टिं चिन्तय तस्तस्य कल्पादिषु यथा पुरा ।
अबुद्धिपूर्वकः सर्गः प्रादुर्भूतस्तमोमयः ॥

Summary AI Just as in previous eras, at the beginning of the Kalpas, while he was contemplating creation, an elemental creation characterized by darkness and lack of conscious reflection appeared first.

१.५.५

तमोमोहो महामोहस्तामिस्त्रो ह्यन्धसंज्ञितः ।
अविद्य पञ्चपर्वैषा प्रागुर्भूता महात्मनः ॥

Summary AI Five types of ignorance—darkness (tamas), delusion (moha), extreme delusion (mahāmoha), gloom (tāmisra), and utter darkness (andhatāmisra)—manifested from the Great Soul.

१.५.६

पञ्चधावस्थितः सर्गो ध्यायतो प्रतिबोधवान् ।
बहिरन्तो ऽप्रकाशश्च संवृतात्मा नगात्मकः ॥

Summary AI As he meditated, a fivefold creation appeared, lacking consciousness, devoid of internal or external light, enveloped within itself, and consisting of immobile objects like mountains and trees.

१.५.७

मुख्या नगा यतः प्रोक्ता ।
मुख्यसर्गस्ततस्त्वयम् ॥

Summary AI Since the mountains are called primary (mukhya), this specific creation is known as the primary creation (mukhyasarga).

१.५.८

तं दृष्वासाधकं सर्ग- ।
ममन्यदपरं पुनः ॥

Summary AI Seeing that creation as ineffective for further purpose, he contemplated another creation.

१.५.९

तस्याभिध्यायतः सर्गस्तिर्यक्स्त्रोतोभ्यवर्तत ।
यस्मात्तिर्यक्प्रवृत्तिस्य तिर्यक्स्त्रोतास्ततः स्मृतः ॥

Summary AI As he reflected, the creation of animals (tiryaksrotas) emerged. Because their life-currents flow horizontally, this creation is remembered as tiryaksrotas.

१.५.१०

पश्वादयस्ते विख्याता स्तमःप्राया ह्यवेदिनः ।
उत्पथग्राहिणश्चैव ते ऽज्ञाने ज्ञानमानिनः ॥

Summary AI Known as animals and similar beings, they are dominated by darkness (tamas), lack discernment, follow wrong paths, and possess a false sense of knowledge within their ignorance.

१.५.११

अहङ्कृता अहंमाना अष्टाविंशद्वधात्मकाः ।
अतः प्रकाशास्ते सर्वे आवृताश्च परस्परम् ॥

Summary AI They are egoistic, self-conceited, and possess twenty-eight kinds of deficiencies. Therefore, they are all illuminated yet mutually obscured from one another.

१.५.१२

तमप्यसाधकं मत्वा ध्यायतोन्यस्ततो ऽभवत् ।
ऊर्ध्वस्त्रेतास्तृतीयस्तु सात्त्विकोर्ध्वमवर्तत ॥

Summary AI Considering that creation also ineffective, another appeared as he meditated: the third creation, ūrdhvasrotas, which was sāttvika in nature and moved upwards.

१.५.१३

ते सुखप्रीतिबहुला बहिरन्तश्च नावृताः ।
प्रकाशा बहिरन्तश्च ऊर्ध्वस्त्रोतोद्भवाः स्मृताः ॥

Summary AI These beings are abundant in happiness and joy, unobstructed both internally and externally. Enlightened inside and out, they are known as the products of the ūrdhvasrotas creation.

१.५.१४

तुष्टात्मानस्तृतीयस्तु देवसर्गस्तु स स्मृतः ।
तस्मिन्सर्गेभवत्प्रीतिर्निष्पन्ने ब्रह्मणस्त दा ॥

Summary AI This third creation, consisting of contented beings, is known as the creation of the gods (devasarga). When this creation was accomplished, Brahmā felt great satisfaction.

१.५.१५

ततोन्यं स तदा दध्यौ साधकं सर्गमुत्तमम् ।
असाधकांस्तु ताञ्ज्ञात्वाः मुख्यसर्गादिसम्भवान् ॥

Summary AI Then, knowing the previous creations beginning with the mukhyasarga to be ineffective, he meditated upon another superior and effective creation.

१.५.१६

तथाभिध्यायतस्तस्य सत्याभिध्यायिनस्ततः ।
प्रादुर्बभूव चाव्यक्तादर्वास्त्रेतास्तु साधकः ॥

Summary AI As he, whose thoughts are always true, meditated thus, the effective arvāksrotas creation emerged from the unmanifest.

१.५.१७

यस्मादर्वाग्व्यवर्तन्त ततोर्वाक्स्त्रोतसस्तु ते ।
ते च प्रकाशबहुलास्तमोद्रिक्ता रजोधिकाः ॥

Summary AI Because their life-currents flow downwards, they are called arvāksrotas. They possess abundant light but are also characterized by an excess of darkness (tamas) and a predominance of passion (rajas).

१.५.१८

तस्मात्ते दुःखबहुला भूयोभूयश्च कारिणः ।
प्रकाशा बहिरन्तश्च मनुष्याः साधकास्तु ते ॥

Summary AI Consequently, they experience much suffering and are constantly active. Enlightened both externally and internally, these beings are humans, and they are the effective instruments of creation.

१.५.१९

इत्येते कथिताः सर्गाः षडत्र मुनिसत्तम ।
प्रथमो महतः सर्गो विज्ञेयो ब्रह्मणस्तु सः ॥

Summary AI O best of sages, these six creations are thus described. The first is to be known as the creation of the Great Principle (mahat), proceeding from Brahmā.

१.५.२०

तन्मात्राणां द्वितीयश्च भूतसर्गो हि स स्मृतः ।
वैकारिकस्तृतीयस्तु सर्ग एन्द्रियकः स्मतः ॥

Summary AI The second creation is that of the subtle elements (tanmātras), known as the elemental creation (bhūtasarga). The third is the organic creation (vaikārika), known as the creation of the senses.

१.५.२१

इत्येष प्राकृतः सर्गः सम्भूतो बुद्धिपूर्वकः ।
मुख्यसर्गश्चतुर्थस्तु मुख्या वै स्थावराः स्मृताः ॥

Summary AI This is the primary creation (prākṛta sarga) arising from the intellect. The fourth is the principal creation (mukhya sarga), in which the primary entities are known as stationary beings such as plants and minerals.

१.५.२२

तिर्यक्स्त्रोतास्तु यः प्रोक्तस्तैर्यग्योन्यः स उच्यते ।
तदूर्ध्वस्त्रोतसां षष्ठो देवसर्गस्तु संस्मृतः ॥

Summary AI The creation described as having a horizontal current of life is called the animal kingdom (tairyagyoni). Following that, the sixth creation, characterized by an upward current of life, is remembered as the divine creation (deva sarga).

१.५.२३

ततोर्ऽवाक्स्त्रोतसां सर्गः ।
सप्तमः स तु मानुषः ॥

Summary AI Thereafter, the seventh creation, characterized by a downward current of life, is known as the human creation (mānuṣa sarga).

१.५.२४

अष्टमो ऽनुग्रहः सर्गः सात्त्विकस्तामसश्च सः ।
पञ्चैते वैकृताः सर्गाः प्राकृतास्तु त्रयः स्मृताः ॥

Summary AI The eighth creation is the anugraha (grace) creation, which possesses both sāttvika and tāmasa qualities. These five are the secondary creations (vaikṛta sarga), while the first three are known as the primary creations (prākṛta sarga).

१.५.२५

प्राकृतो वैकृतश्चैव कौमारो नवमः स्मृतः ।
इत्येते वै समाख्याता नव सर्गाः प्रजापतेः ॥

Summary AI The ninth creation, called the kaumāra creation, is considered both primary and secondary. These are the nine creations of Prajāpati (the Creator).

१.५.२६

प्राकृता वैकृताश्चैव जगतो मूलहेतवः ।
सृजतो जगदीशस्य किमन्यञ्छ्रोतुमिच्छसि ॥

Summary AI These primary and secondary creations are the root causes of the world. What else do you wish to hear regarding the Lord of the universe as he performs the act of creation?

श्रीमैत्रेय उवाच ।

१.५.२७

संक्षेपात्कथितः सर्गे देवादीनां मुने त्वया ।
विस्तराच्छ्रोतुमिच्छमि त्वत्तो मुनिवरोत्तम ॥

Summary AI O Sage! You have described the creation of the gods and others in brief. O best of sages! I desire to hear it from you in detail.

श्रीपराशर उवाच ।

१.५.२८

कर्मभिर्भाविताः पूर्वैः कुशलाः कुशलैस्तु ताः ।
ख्यात्या तया ह्यनिर्मुक्ताः संहारे ह्युपसंहृताः ॥

Summary AI Impelled by their previous good and bad deeds, and not yet liberated by knowledge, these beings were withdrawn during the dissolution of the universe.

१.५.२९

स्थावरान्ताः सुराद्यास्तु प्रजा ब्रह्मश्चतुर्विधाः ।
ब्रह्मणः कुर्वतः सृष्टिं जज्ञिरे मानसास्तु ताः ॥

Summary AI O Brahman! As Brahmā performed the act of creation, the four types of beings, ranging from gods to stationary objects, were born from his mind.

१.५.३०

ततो देवासुरपितॄन्मनुष्यांश्च चतुष्टयम् ।
सिसृक्षुरम्भांस्येतानि स्वमात्मानमयूयुजत् ॥

Summary AI Then, desiring to create the fourfold categories of gods, demons, ancestors, and humans, the Creator applied his own self to the waters.

१.५.३१

युक्तात्मनस्तमोमात्रा ह्युद्रिक्ताभूत्प्रजापतेः ।
सिसृक्षोर्जघनात्पूर्वमसुरा जज्ञिरे ततः ॥

Summary AI As Prajāpati concentrated his mind, the quality of darkness (tamas) became predominant. From his loins, the asuras (demons) were first born.

१.५.३२

उत्ससर्ज ततस्तां तु तमोमात्रात्मिकां तनुम् ।
सा तु व्यक्ता तनुस्तेन मैत्रेयाभूद्विभावरी ॥

Summary AI Then he cast off that body composed of the quality of darkness. O Maitreya, that abandoned body became the night (vibhāvarī).

१.५.३३

सिसृक्षुरन्यदेहस्थः प्रीतिमाप ततः सुराः ।
सत्त्वोद्रिक्ताः समुद्भुता मुखतो ब्रह्मणो द्विजः ॥

Summary AI O twice-born! Dwelling in another body and desiring to create, he felt pleasure. Then the gods (suras), predominated by the quality of goodness (sattva), emerged from Brahmā's mouth.

१.५.३४

त्यक्ता सापि तनुस्तेन सत्त्वप्रायमभूद्दिनम् ।
ततो हि बलिनो रात्रावसुरा देवता दिवा ॥

Summary AI That body, cast off by him, became the day, which is full of sattva. Therefore, demons are powerful at night, and gods are powerful during the day.

१.५.३५

सत्त्वमात्रात्मिकामेव ततोन्यां जगृहे तनुम् ।
पितृवन्मन्यमानस्य पितरस्तस्य जज्ञिरे ॥

Summary AI Then he assumed another body composed only of sattva. While he considered himself like a father, the Pitṛs (ancestors) were born from him.

१.५.३६

उत्ससर्ज ततस्तां तु पितॄन्सृष्ट्वापि स प्रभुः ।
सा चोत्सृष्टाभवत्संध्या दिन नक्तान्तरस्थिता ॥

Summary AI After creating the Pitṛs, the Lord abandoned that body as well. Once cast off, it became the twilight (saṃdhyā), existing between day and night.

१.५.३७

रजोमात्रात्मिकामन्यां जगृहे स तनुं ततः ।
रजोमात्रोत्कटा जाता मनुष्या द्विजसत्तम ॥

Summary AI O best of the twice-born! He then assumed another body composed of the quality of passion (rajas). From it, humans were born, characterized by an abundance of rajas.

१.५.३८

तामप्याशु स तत्याज तनुं सद्यः प्रजापतिः ।
ज्योत्स्त्रा समभवत्सापि प्राक्सन्ध्या याभिधीयते ॥

Summary AI Prajāpati quickly abandoned that body too. It became the dawn (jyotsnā), which is called the morning twilight.

१.५.३९

ज्योत्स्त्रागमे तु बलिनो मनुष्याः पितरस्तथा ।
मैत्रेय संध्यासमये तस्मादेते भवन्ति वै ॥

Summary AI O Maitreya, therefore humans become powerful at the arrival of dawn, and the ancestors (Pitṛs) become powerful during the time of evening twilight.

१.५.४०

ज्योत्स्ना रात्र्यहनि संध्या चत्वार्यतानि वै प्रभोः ।
ब्रह्मणस्तु शरीराणि त्रिगुणोपाश्रयाणि तु ॥

Summary AI Dawn, night, day, and twilight—these four are indeed the bodies of the Lord Brahmā, which are based on the three qualities (guṇas).

१.५.४१

रजोमात्रात्मिकामेव ततोन्यां जगृहे तनुम् ।
ततः क्षुद्ब्रह्मणो जाता जज्ञे कामस्तया ततः ॥

Summary AI Then, Brahmā assumed another body composed primarily of rajas. From him, hunger arose, and from that hunger, desire was born.

१.५.४२

क्षुत्क्षामानन्धकारेथ सोसृजद्भगवांस्ततः ।
वुरूपाः श्मश्रुला जातास्तेभ्यधावं स्ततः प्रभुम् ॥

Summary AI Thereafter, in the darkness, the Lord created beings emaciated by hunger. They were hideous and bearded, and they rushed toward the Lord.

१.५.४३

मैवं भो रक्ष्यतामेष यैरुक्तं राक्षसास्तु ते ।
ऊचुः खादाम इत्यन्ये ये ते यक्षास्तु जक्षणात् ॥

Summary AI Those who said, "O, do not do this! Let him be protected," became Rākṣasas. Others who cried, "Let us eat!" became Yakṣas, so named because of their desire to devour (jakṣaṇa).

१.५.४४

अप्रियेण तु तान्दृष्ट्वा केशाः शीर्यन्तवेधसः ।
हीनाश्च शिरसो भूयः समारोहन्त तच्छिरः ॥

Summary AI Seeing them with displeasure, the hair of Vedhas (the Creator) fell off. Having fallen from his head, they climbed back upon it.

१.५.४५

सर्पणात्ते ऽभवन्सर्पा हीनत्वादहयः स्मृताः ।
ततः क्रुद्धो जगत्स्त्रष्टा क्रोधात्मानो विनिर्ममे ।
वर्णेन कपिशेनोग्रभूतास्ते पिशिताशनाः ॥

Summary AI From their crawling motion, they became sarpas (snakes), and because of their fallen state, they were called ahis. Then, the angry Creator produced fierce, flesh-eating beings of a tawny color, who were embodiments of wrath.

१.५.४६

ध्यायतोङ्गात्समुत्पन्ना गन्धर्वास्तस्य तत्क्षणात् ।
पिबन्तो जज्ञिरे वाचं गन्धर्वास्तेन ते द्विज ॥

Summary AI While he was meditating, Gandharvas were born from his limbs at that moment. O twice-born, because they were born drinking speech (gām-dhayantaḥ), they are called Gandharvas.

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