विष्णुपुराणम् — प्रथमांशे सप्तमोऽध्यायः | viṣṇupurāṇam

श्रीपराशर उवाच ।

ततोभिध्यायतस्तस्य जज्ञिरे मानसाः प्रजाः ।
तच्छरीरसमुत्पन्नैः कार्यैस्तैः करणैः सह ।
क्षेत्रज्ञाः समवर्तन्त गात्रेभ्यस्य स्यः धीमतः ॥

Summary AI From the contemplating Brahmā, mind-born progeny were produced. Living beings, the knowers of the field, emerged from the limbs of the wise creator along with the physical bodies and sensory organs produced from his own form.

१.७.२

ते सर्वे समावर्तन्त ये मया प्रागुदाहताः ।
देवाद्याः स्थावरान्ताश्च त्रैगुण्यविषये स्थिताः ॥

Summary AI All those beings previously mentioned, ranging from the celestial deities to immobile objects and existing within the realm of the three qualities (guṇas), were brought forth.

१.७.३

एवंभूतानि सृष्टानि ।
चराणि स्थावराणि च ॥

Summary AI In this manner, all creatures, both mobile and immobile, were created by the Lord.

१.७.४

यदास्य ताः प्रजाः सर्वा न व्यवर्धन्त धीमतः ।
अथान्यान्मानसान्पुत्रान्सदृशानात्मनो ऽसृजत् ॥

Summary AI When those subjects of the wise creator did not multiply, he produced other mind-born sons who were equal in nature to himself.

१.७.५

भृगुं पुलस्त्यं पुलहं क्रतुमङ्गिरसं तथा ।
मरीचिं दभमत्रिं च वसिष्ठं चैव मानसान् ॥

Summary AI These mind-born sons were Bhṛgu, Pulastya, Pulaha, Kratu, Aṅgiras, Marīci, Dakṣa, Atri, and Vasiṣṭha.

१.७.६

नव ब्रह्माण इत्येते ।
पुराणे निश्चयं गताः ॥

Summary AI These nine individuals are established in the Purāṇas as the nine Brahmās or primeval creators.

१.७.७

ख्यातिं भूतिं च संभूतिं क्षमां प्रीतिं तथैव च ।
सन्नतिं च तथैवोर्जमनसूयां तथैव च ॥

Summary AI He then created the goddesses Khyāti, Bhūti, Sambhūti, Kṣamā, Prīti, Sannati, Ūrjā, and Anasūyā.

१.७.८

प्रसूतिं च ततः सृष्ट्वा ददौ तेषां महात्मनाम् ।
पत्न्यो भवध्व मित्युक्त्वा तेषामेव तु दत्तवान् ॥

Summary AI Having also created Prasūti, he gave these daughters as wives to those great-souled sons, instructing them to be their partners.

१.७.९

सनन्दनादयो ये च पूर्वसृष्टास्तु वेधसा ।
न ते लोकेष्वसज्जन्त निरपेक्षाः प्रजासु ते ॥

Summary AI Sanandana and others, who were created earlier by the Creator, were not attached to the worlds; they remained indifferent to the task of producing progeny.

१.७.१०

सर्वे ते ऽभ्या गतज्ञाना वीतरागा विमत्सराः ।
तेष्वेवं निरपेक्षेषु लोकसृष्टौ महात्मनाः ॥

Summary AI They were all endowed with wisdom, free from passion, and devoid of envy. They remained entirely indifferent to the further creation of the world.

१.७.११

ब्रह्मणोभून्महान्क्रोधस्त्रैलोक्यदहनक्षमः ।
तस्य क्रोधात्स मुद्भूतज्वालामालातिदीपितम् ।
ब्रह्मणोभूत्तदा सर्वं त्रैलोक्यमखिलं मुने ॥

Summary AI A great wrath, capable of consuming the three worlds, arose from Brahmā. O Sage, the entire universe then became intensely illuminated by the garlands of flames born from his anger.

१.७.१२

भ्रकुटीकुटिलात्तस्य ललाटात्क्रोधदीपितात् ।
समुत्पन्न स्तदा रुद्रो मध्याह्नार्कसमप्रभः ॥

Summary AI From his forehead, furrowed with frowns and glowing with rage, Rudra emerged, possessing a radiance equal to the midday sun.

१.७.१३

अर्धनारीनरवपुः प्रचण्डो ऽतिशरीरवान् ।
विभजात्मानमित्युक्त्वा तं ब्रह्मान्तर्दधे ततः ॥

Summary AI Rudra appeared with a form half-male and half-female, fierce and of colossal size. Brahmā commanded him to divide himself and then vanished.

१.७.१४

तथोक्तोसौ द्विधा स्त्रीत्वं पुरुषत्वं तथाकरोत् ।
विभेदपुरुषत्वं च दशधा चैकधा पुनः ॥

Summary AI Following the command, he divided his form into two—female and male. He then further divided the male essence into eleven distinct aspects.

१.७.१५

सौम्यासौम्योस्तदाशान्ताशान्तैः स्त्रीत्वं च स प्रभुः ।
विभेद बहुधा देवाः स्वरूपैरसितैः सितैः ॥

Summary AI The Lord also divided the female form into numerous manifestations—some gentle, some fierce, some peaceful, and some restless, with complexions both dark and light.

१.७.१६

ततो ब्रह्मात्मसंभूतं पूर्वं स्वायंभुवं प्रभु ।
आत्मानमेव कृत वान्प्रजापाल्ये मनुं द्विज ॥

Summary AI O twice-born, Brahmā then manifested himself as Svāyambhuva Manu, the lord born from his own essence, to protect and rule over the subjects.

१.७.१७

शतरूपां च तां नारीं तपोनिर्धूतकल्पषाम् ।
स्वायंभुवो मनुर्देवः पत्नीत्वे जगृहे प्रभुः ॥

Summary AI The lordly Svāyambhuva Manu took the woman Śatarūpā, whose sins had been purified by penance, as his wife.

१.७.१८

तस्मात्तु पुरुषाद्देवी शतरूपा व्यजायत ।
प्रियव्रतोत्तानपादौ प्रसूत्याकूतिसंज्ञितम् ॥

Summary AI From that union of the male Manu and the goddess Śatarūpā, two sons, Priyavrata and Uttānapāda, and two daughters named Prasūti and Ākūti, were born.

१.७.१९

कन्याद्वयं च धर्मज्ञ रूपौदार्यगुणान्वितम् ।
ददौ प्रसूतिं दक्षाय आकूतिं रुचये पुरा ॥

Summary AI O knower of dharma, those two daughters were endowed with beauty and nobility. In ancient times, he gave Prasūti to Dakṣa and Ākūti to Ruci.

१.७.२०

प्रजापतिः स जग्राह तयोर्जज्ञे सदक्षिणः ।
पुत्रो यज्ञे महाभाग दम्पत्योर्मिथुनं ततः ॥

Summary AI The Prajāpati Ruci accepted her, and from that couple, O noble one, a pair was born—a son named Yajña and a daughter named Dakṣiṇā.

१.७.२१

यज्ञस्य दक्षिणायां तु पुत्रा द्वादश जज्ञिरे ।
यामा इति समाख्याता देवाः स्वायंभुवे मनौ ॥

Summary AI In the era of Svāyambhuva Manu, twelve sons were born to Yajña and Dakṣiṇā; these are known as the Yāma deities.

१.७.२२

प्रसूत्यां च तथा दक्षश्चतस्त्रो विंशतिस्तथा ।
ससर्ज कन्यास्तासां च सम्यङ्नामानि मे शृणु ॥

Summary AI Dakṣa begot twenty-four daughters through Prasūti; hear their names from me as I recount them in full.

१.७.२३

श्रद्धा लक्ष्मीर्धृतिस्तुष्टिर्मेधा पुष्टिस्तथा क्रिया ।
बुद्धिर्लज्जा वपुः शान्तिः सिद्धिः कीर्तिस्त्रयोदशी ॥

Summary AI The daughters are Śraddhā, Lakṣmī, Dhṛti, Tuṣṭi, Medhā, Puṣṭi, Kriyā, Buddhi, Lajjā, Vapus, Śānti, Siddhi, and the thirteenth, Kīrti.

१.७.२४

पत्न्यर्थं प्रतिजग्राह धर्मो दाक्षायणीः प्रभुः ।
ताभ्यः शिष्टयवीयस्य एकादश सुलोचनाः ॥

Summary AI The lord Dharma accepted these thirteen daughters of Dakṣa as his wives. Besides them, there were eleven other fair-eyed younger daughters.

१.७.२५

ख्यातिः सत्यथ संभूतिः स्मृतिः पीतिः क्षमा तथा ।
सन्ततिश्चानसूया च ऊर्जा स्वाहा स्वधा तथा ॥

Summary AI These younger daughters were Khyāti, Satī, Sambhūti, Smṛti, Prīti, Kṣamā, Santati, Anasūyā, Ūrjā, Svāhā, and Svadhā.

१.७.२६

भृतुर्भवो मरीचिश्च तथा चैवाङ्गिरा मुनिः ।
पुलस्त्यः पुलहश्चैव क्रतुश्चर्षिवरस्तथा ॥

Summary AI The sages Bhṛgu, Bhava, Marīci, the sage Aṅgiras, Pulastya, Pulaha, Kratu, and the great seer Atri...

१.७.२७

अत्रिर्वसिष्ठो वह्निश्च पितरश्च यथाक्रमम ।
ख्यात्याद्य जगृहुः कन्या मुनयो मुनि सत्तम ॥

Summary AI O best of sages, Atri, Vasiṣṭha, Agni, and the Pitṛs respectively wedded the daughters beginning with Khyāti.

१.७.२८

श्रद्धा कामं चला दर्पं नियमं धृतिरात्मजम् ।
सन्तोषं च तथा तुष्टिर्लोभं पुष्टिरसूयत ॥

Summary AI Śraddhā gave birth to Kāma, Lakṣmī to Darpa, Dhṛti to a son named Niyama, Tuṣṭi to Santoṣa, and Puṣṭi to Lobha.

१.७.२९

मेधा श्रुतं क्रिया दण्डं ।
नयं विनयमेव च ॥

Summary AI Medhā gave birth to Śruta, and Kriyā brought forth Daṇḍa, Naya, and Vinaya.

१.७.३०

बोधं बुद्धिस्तथा लज्जा विनयं वपुरात्मजम् ।
व्यवसायं प्रजज्ञे वै क्षेमं शान्तिरसूयता ॥

Summary AI Buddhi bore Bodha, Lajjā bore Vinaya, Vapus gave birth to the son Vyavasāya, and Śānti bore Kṣema.

१.७.३१

सुखं सिद्धिर्यशः कीर्तिरित्येते धर्मसूनवः ।
कामाद्रतिः सुतं हर्षं धर्मपौत्रमसूयत ॥

Summary AI Siddhi bore Sukha, and Kīrti bore Yaśas; these are the sons of Dharma. From Kāma, Rati bore the son Harṣa, the grandson of Dharma.

१.७.३२

हिंसा भार्या त्वधर्मस्य ततो जज्ञे तथानृतम् ।
कन्या च निकृतिस्ताभ्यां माया जज्ञे च वेदना ॥

Summary AI Hiṃsā was the wife of Adharma, from whom were born Anṛta and a daughter, Nikṛti. From them, Māyā and Vedanā were born.

१.७.३३

माया च वेदना चैव मिथुनं त्विदमेतयोः ।
तयोर्जज्ञेथ वै माया मृत्युं भूतापहारिणम् ॥

Summary AI Māyā and Vedanā formed a pair. From Māyā was born Mṛtyu, the one who carries away all living beings.

१.७.३४

वेदना स्वसूतं चापि दुःखं जज्ञे ऽथ रौरवात् ।
मृत्योर्व्याधिजराशोकतृष्णक्रोधाश्च जज्ञिरे ॥

Summary AI From Raurava, Vedanā bore a son named Duḥkha. From Mṛtyu were born Vyādhi, Jarā, Śoka, Tṛṣṇā, and Krodha.

१.७.३५

दुःखोत्तराः स्मृता ह्येते सर्वे चाधर्मलक्षणाः ।
नैषां पुत्रोस्ति वै भार्या ते सर्वे ह्यूर्ध्वरेतसः ॥

Summary AI All these are characterized by Adharma and result in misery. They have no wives or sons, as they are all perpetually celibate.

१.७.३६

रौद्राण्येतानिरूपाणि विष्णोर्मुनिवरात्मज ।
नित्यप्रलयहेतुत्वं जगतोस्य प्रयान्ति वै ॥

Summary AI O son of the best of sages, these are the terrible forms of Viṣṇu that serve as the causes for the constant dissolution (Nitya Pralaya) of this world.

१.७.३७

दक्षो मरीचिरत्रिश्च भृग्वाद्याश्च प्रजेश्वराः ।
जगत्यत्र महाभाग नित्यसर्गस्य हेतवः ॥

Summary AI O illustrious one, in this world, Dakṣa, Marīci, Atri, Bhṛgu, and the other Lords of Progeny are the causes of constant creation (Nitya Sarga).

१.७.३८

मनवो मनुपुत्राश्च भूपा वीर्यधराश्च ये ।
सन्मार्गनिरताः शूरास्ते सर्वे स्थितिकारिणः ॥

Summary AI The Manus, their sons, the powerful kings, and the brave heroes devoted to the path of righteousness are all the agents of preservation (Sthiti).

श्रीमैत्रेय उवाच ।

१.७.३९

येयं नित्या स्थितिर्ब्रह्मन्नित्यसर्गस्तथेरितः ।
नित्याभावश्च तेषां वै स्वरूपं मम कथ्यताम् ॥

Summary AI O Brahmin, please describe to me the nature of this constant preservation, constant creation, and constant destruction (Nitya Abhāva) that have been mentioned.

श्रीपराशर उवाच ।

१.७.४०

सर्गस्थितिविनाशांश्च भगवान्मधुसूदनः ।
तैस्तै रूपैरचिन्त्यात्मा करोत्यव्याहतो विभुः ॥

Summary AI The inconceivable, all-pervading Lord Madhusūdana, through those various forms, carries out creation, preservation, and destruction without obstruction.

१.७.४१

नैमित्तिकः प्राकृतिकस्तथैवात्यन्तिको द्विज ।
नित्यश्च सर्वभूतानां प्रलयो ऽयं चतुर्विधः ॥

Summary AI O twice-born, there are four types of dissolution for all beings: the occasional (naimittika), the elemental (prākṛtika), the ultimate (ātyantika), and the perpetual (nitya).

१.७.४२

ब्रह्मो नैमित्तिकस्तत्र च्छेतेयं जगतीपतिः ।
प्रयाति प्राकृतं चैव ब्रह्मण्डं प्रकृतौ लयम् ॥

Summary AI Among these, the occasional dissolution is called brāhma, occurring when the Lord of the world sleeps; the elemental dissolution happens when the entire universe dissolves back into primordial nature (prakṛti).

१.७.४३

ज्ञानादात्यन्तिकः प्रोक्तो योगिनः परमात्मनि ।
नित्यः सदैव भूतानां यो विनाशो दिवानिशम् ॥

Summary AI The ultimate dissolution is said to occur when a yogi merges into the Supreme Self (Paramātman) through knowledge; the perpetual dissolution is the constant destruction of beings occurring day and night.

१.७.४४

प्रसूतिः प्रकृतेर्या तु सा सृष्टिः प्राकृता स्मृता ।
दैनन्दिनी तथा प्रोक्ता नान्तरप्रलयादनु ॥

Summary AI The manifestation originating from primordial nature is known as elemental creation (prākṛta-sṛṣṭi), while the creation occurring after an intermediate dissolution is called daily creation (dainandinī-sṛṣṭi).

१.७.४५

भूतान्यनुदिने यत्र जायन्ते मुनिसत्तम ।
नित्यसर्गो हि स प्रोक्तः पुराणार्थविचक्षणैः ॥

Summary AI O best of sages, that process in which beings are born day by day is declared by those learned in the Purāṇas as perpetual creation (nitya-sarga).

१.७.४६

एवं सर्वशरीरेषु भगवान्भूतभावनः ।
संस्थितः कुरुते विष्णुरुत्पत्तिस्थितिसंयमान् ॥

Summary AI Thus, Lord Viṣṇu, the creator of all beings, dwelling within all bodies, carries out the processes of creation, preservation, and destruction.

१.७.४७

सृष्टि स्थितिविनाशानां शक्तयः सर्वदेहिषु ।
वैष्णव्यः परिवर्तन्ते मैत्रेयाहर्निशं समाः ॥

Summary AI O Maitreya, the powers of Lord Viṣṇu—creation, preservation, and destruction—operate continuously and uniformly within all embodied beings, day and night.

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