59. Chapter 59

श्रीवसिष्ठ उवाच । अन्नपानाङ्गनासङ्गादृते नास्तीह किंचन । शुभमस्त्विति संवादि महान्किमिव वाञ्छतु ॥ १ ॥

śrīvasiṣṭha uvāca | annapānāṅganāsaṅgādṛte nāstīha kiṃcana | śubhamastviti saṃvādi mahānkimiva vāñchatu || 1 ||

Vasishtha continued:—There is nothing in this world except the gratification of the carnal appetites, and the pleasure of eating, drinking and concupiscence with the vulgar;but it is the lasting good of men, which is desired by the good and great.

तिर्यञ्चः पशवो मूढा ये न तुष्यन्त्यसाधवः । भोगैः कृपणसर्वस्वैरादिमध्यान्तपेलवैः ॥ २ ॥

tiryañcaḥ paśavo mūḍhā ye na tuṣyantyasādhavaḥ | bhogaiḥ kṛpaṇasarvasvairādimadhyāntapelavaiḥ || 2 ||

The crooked and creeping beings and things, and beasts and wicked men and ignorant people only are gratified with carnal pleasures; they are all fond of everything conducing to their bodily enjoyments.

विश्वासं यान्ति ये लोके तैरलं नरगर्दभैः । इतः केशा इतो रक्तमितीयं प्रमदातनुः ॥ ३ ॥

viśvāsaṃ yānti ye loke tairalaṃ naragardabhaiḥ | itaḥ keśā ito raktamitīyaṃ pramadātanuḥ || 3 ||

They are human asses, who dote on the beauty of female bodies, which are no better than lumps of flesh, blood and bones.

एतया तोषमायान्ति सारमेया न मानवाः । मृन्महीदारुतरवो देहा मांसमया अपि ॥ ४ ॥

etayā toṣamāyānti sārameyā na mānavāḥ | mṛnmahīdārutaravo dehā māṃsamayā api || 4 ||

This may be desirable to dogs and devouring animals, but not to man (who is a rational and spiritual being). All animals have their fleshy bodies, as the trees have their trunks of wood, and the minerals their forms of earth.

अधो भूरम्बरं पृष्ठे किमपूर्वं सुखाय तु । मात्रास्पर्शानुसारिण्यो विवेकपदभङ्गुराः ॥ ५ ॥

adho bhūrambaraṃ pṛṣṭhe kimapūrvaṃ sukhāya tu | mātrāsparśānusāriṇyo vivekapadabhaṅgurāḥ || 5 ||

There is the earth below and the sky above, and nothing that is extraordinary before us; the senses pursue the sensible objects, but human reason finds no relish in them.

मोहायैवापरामृष्टाः सकला लोकसंविदः । सर्वस्या एव पर्यन्ते सुखाशायाश्च संस्थितम् ॥ ६ ॥

mohāyaivāparāmṛṣṭāḥ sakalā lokasaṃvidaḥ | sarvasyā eva paryante sukhāśāyāśca saṃsthitam || 6 ||

The consciousness (or intuition) of men, leads them only to error;and true happiness, which is desired by all is situated beyond all sensible objects and gratifications.

मालिन्यं दुःखमप्येवं ज्वालाया इव कज्जलम् । आगमापायिनोऽनित्या मनःषष्ठेन्द्रियक्रियाः ॥ ७ ॥

mālinyaṃ duḥkhamapyevaṃ jvālāyā iva kajjalam | āgamāpāyino'nityā manaḥṣaṣṭhendriyakriyāḥ || 7 ||

The end of worldly pleasure is sorrow and misery, as the product of a flame is soot and blackness; and the functions of the mind and senses, are all fleeting having their rise and fall by turns. All enjoyments are short lived, owing to the fugacity of the objects, and the decay of the powers of our enjoying.

लता नागेन्द्रमृदिता धारयन्ति न संपदः । पुत्रिका रक्तमांसस्य कान्तेयमिति सादरम् ॥ ८ ॥

latā nāgendramṛditā dhārayanti na saṃpadaḥ | putrikā raktamāṃsasya kānteyamiti sādaram || 8 ||

Prosperity fades away as plant encircled by a poisonous viper; and our consorts die away as soon as anything born of blood and flesh.

स्वदेहनाम्नाऽस्थिचये श्लिष्यते मोहकक्रमः । सर्वं सत्यमिदं राम स्थिरमज्ञस्य तुष्टये ॥ ९ ॥

svadehanāmnā'sthicaye śliṣyate mohakakramaḥ | sarvaṃ satyamidaṃ rāma sthiramajñasya tuṣṭaye || 9 ||

The delusion of love and lust, makes one body to embrace another, both of which are composed of impure flesh and blood. Such are the acts, O Rama! that delight the ignorant.

ज्ञस्यास्थैर्यमसत्यं च जगद्राम न तुष्टये । अभुक्तेऽपि विषा यैषा विषमूर्च्छां प्रयच्छति ॥ १० ॥

jñasyāsthairyamasatyaṃ ca jagadrāma na tuṣṭaye | abhukte'pi viṣā yaiṣā viṣamūrcchāṃ prayacchati || 10 ||

Wise men take no delight in this unreal and unstable world, which is more poisonous than poison itself, by infecting them that have not even tasted the bitter gall.

तां परित्यज्य भोगास्थां स्वात्मैकत्वगतिं भज । अनात्ममयभावेन चित्तं स्थितिमुपागतम् । यदा तदैतदाजातं जगज्जालमसन्मयम् ॥ ११ ॥

tāṃ parityajya bhogāsthāṃ svātmaikatvagatiṃ bhaja | anātmamayabhāvena cittaṃ sthitimupāgatam | yadā tadaitadājātaṃ jagajjālamasanmayam || 11 ||

Forsake therefore your desire of enjoyment, and seek to be united with your spiritual essence; because the thought of your materiality (or being a material body), has taken possession of your mind.

वासनावशतो ब्रह्ममनसा कल्पितं वपुः । तेजसा श्रितकुड्येन हेमाभत्वमिवात्मनः ॥ १२ ॥

vāsanāvaśato brahmamanasā kalpitaṃ vapuḥ | tejasā śritakuḍyena hemābhatvamivātmanaḥ || 12 ||

Whenever the thought of making the unreal world, rises in the mind of Brahma the creator, he takes an unreal body upon him of his own will.

श्रीराम उवाच । वैरिञ्चपदमासाद्य मनो ब्रह्मन्महामते । इदं जगत्सुघनतां कथमानयति क्रमात् ॥ १३ ॥

śrīrāma uvāca | vairiñcapadamāsādya mano brahmanmahāmate | idaṃ jagatsughanatāṃ kathamānayati kramāt || 13 ||

It becomes as bright as gold by his own light, and then he is called Virinchi (virincipiens) on account of his will; and Brahma also for his being born of Brahma.

श्रीवसिष्ठ उवाच । गर्भतल्पात्समुत्थाय पद्मजः प्रथमः शिशुः । ब्रह्मेति शब्दमकरोद्ब्रह्मा तेन स उच्यते ॥ १४ ॥

śrīvasiṣṭha uvāca | garbhatalpātsamutthāya padmajaḥ prathamaḥ śiśuḥ | brahmeti śabdamakarodbrahmā tena sa ucyate || 14 ||

Rama asked said:—How does the world become a solid substance, from its having been of a visionary form in the spirit or mind of God?

संकल्पजालरूपस्य मनसा कल्पिताकृतेः । अकरोत्तस्य संकल्पलक्ष्मीः पदमथोत्तरे ॥ १५ ॥

saṃkalpajālarūpasya manasā kalpitākṛteḥ | akarottasya saṃkalpalakṣmīḥ padamathottare || 15 ||

Vasishtha replied:—When the lotus-born male (Brahma), rose from his cradle of the Embryo of Brahma, he uttered the name of Brahma whence he was called Brahma.

ततः संकल्पयामास पूर्वं तेजो महाप्रभम् । शरदन्ते लताचक्रचक्रीकृतदिगन्तरम् ॥ १६ ॥

tataḥ saṃkalpayāmāsa pūrvaṃ tejo mahāprabham | śaradante latācakracakrīkṛtadigantaram || 16 ||

He then had the conception (Sankalpa) of the world in his own imagination, and the same assumed a visible and solid form by the power of his will, called the conceptional or conceived world.

पक्षप्रतिमनिस्यूतकर्मणातिगुणाक्षरम् । पुञ्जपिञ्जरपर्यन्तं हेमज्ञाननिभाम्बरम् ॥ १७ ॥

pakṣapratimanisyūtakarmaṇātiguṇākṣaram | puñjapiñjaraparyantaṃ hemajñānanibhāmbaram || 17 ||

He conceived at first luminous idea of light, which having assumed a visible form spread on all sides, as a creeping plant is outstretched all about in autumn.

जालहेमलताजालजटालनिजमन्दिरम् । कचत्प्रसरदुद्यानाकारकुण्डलमण्डितम् ॥ १८ ॥

jālahemalatājālajaṭālanijamandiram | kacatprasaradudyānākārakuṇḍalamaṇḍitam || 18 ||

The rays of this light pierced all sides like threads of gold; they shone and spread themselves both above and below.

तं शरीरं मनस्तस्मिंस्ततस्तेजसि भास्वरे । आत्माकारसमाकारं भास्वरं समकल्पयत् ॥ १९ ॥

taṃ śarīraṃ manastasmiṃstatastejasi bhāsvare | ātmākārasamākāraṃ bhāsvaraṃ samakalpayat || 19 ||

Concealed amidst this light, the lotus-born Hiranyagarbha, conceived in his mind a figure like his luminous form, and produced it as the four faced Brahma.

स ततस्तेजसस्तस्मादभ्युदेति दिवाकरः । जालमण्डलमध्यस्थो ज्वलत्कनककुण्डलः ॥ २० ॥

sa tatastejasastasmādabhyudeti divākaraḥ | jālamaṇḍalamadhyastho jvalatkanakakuṇḍalaḥ || 20 ||

Then the sun sprung forth from that light, and shone as a globe of gold amidst his world encircling beams.

ज्वलज्जटाभारधरोपान्तविस्फारपावकः । ज्वालाविशालावयवः पूरिताकाशमण्डलः ॥ २१ ॥

jvalajjaṭābhāradharopāntavisphārapāvakaḥ | jvālāviśālāvayavaḥ pūritākāśamaṇḍalaḥ || 21 ||

He held the locks of his flaming hair on his head, which flashed as fire all around him; and filled the sphere of heaven with heat and light.

अथ ब्रह्मा महाबुद्धिरन्यास्तास्तेजसः कलाः । अपाल्य यदसद्ब्रह्मा तरङ्गानिव सागरः ॥ २२ ॥

atha brahmā mahābuddhiranyāstāstejasaḥ kalāḥ | apālya yadasadbrahmā taraṅgāniva sāgaraḥ || 22 ||

The most intelligent Brahma, produced afterwards some other luminous forms from portions of that light, which proceeded from it like waves of the ocean.

तेऽपि संकल्पसंप्राप्तसिद्धयः समशक्तयः । यथासंकल्पितं वस्तु क्षणाद्दृष्ट्वापुरग्रतः ॥ २३ ॥

te'pi saṃkalpasaṃprāptasiddhayaḥ samaśaktayaḥ | yathāsaṃkalpitaṃ vastu kṣaṇāddṛṣṭvāpuragrataḥ || 23 ||

These most potent and competent beings, were also possessed of their concepts and will, and they produced in a moment the figures as they thought of and willed.

संकल्पयन्तो यान्यांस्ते नानाभूतगणान्बहून् । भूतेष्वन्यांस्तु तेष्वन्यांस्तेष्वन्यान्विविधानपि ॥ २४ ॥

saṃkalpayanto yānyāṃste nānābhūtagaṇānbahūn | bhūteṣvanyāṃstu teṣvanyāṃsteṣvanyānvividhānapi || 24 ||

They conceived the forms of various other beings also, which they produced one after the other, as they desired and willed.

संस्मृत्य वेदांस्तदनु यज्ञक्रमगुणान्बहून् । जगद्ग्रहादयं ब्रह्मा मर्यादां समकल्पयत् ॥ २५ ॥

saṃsmṛtya vedāṃstadanu yajñakramaguṇānbahūn | jagadgrahādayaṃ brahmā maryādāṃ samakalpayat || 25 ||

Then did Brahma bring to his recollection the eternal vedas and the many ceremonial rites, which he established as laws in his house of this world.

ब्राह्मं रूपमुपादाय मनोनाम महद्वपुः । तनोतीत्थमिमां दृष्टिं भूतसंततिसंकुलाम् ॥ २६ ॥

brāhmaṃ rūpamupādāya manonāma mahadvapuḥ | tanotītthamimāṃ dṛṣṭiṃ bhūtasaṃtatisaṃkulām || 26 ||

Having taken the gigantic body of Brahma, and the extensive form of the mind—manas, he produced the visible world as his own offspring—Santati.

समुद्राचलवृक्षाढ्यां कृतलोकोत्तरक्रमाम् । मेरुभूपीठदिक्कुञ्जजटालोदरमण्डलाम् ॥ २७ ॥

samudrācalavṛkṣāḍhyāṃ kṛtalokottarakramām | merubhūpīṭhadikkuñjajaṭālodaramaṇḍalām || 27 ||

He stretched the seas and mountains, and made the trees and upper worlds. He raised the Meru on the surface of the earth, and all the forests and groves upon it.

सुखदुःखजराजन्ममरणस्वाधिबोधिताम् । रागद्वेषमयोद्विग्नां गुणत्रयमयात्मिकाम् ॥ २८ ॥

sukhaduḥkhajarājanmamaraṇasvādhibodhitām | rāgadveṣamayodvignāṃ guṇatrayamayātmikām || 28 ||

It was he who ordained happiness and misery, birth and death and disease and decay; and he created the passions and feelings of living beings, under their threefold divisions of satva, rajas and tamas.

मनोहस्तैर्विरिंचोत्थैर्यद्यथा कल्पितं पुरा । तत्तथैवाखिलं द्रष्टुं दृश्यतेऽद्यापि मायया ॥ २९ ॥

manohastairviriṃcotthairyadyathā kalpitaṃ purā | tattathaivākhilaṃ draṣṭuṃ dṛśyate'dyāpi māyayā || 29 ||

Whatever has been wrought by the hands (faculties) of the mind of Brahma before, the same continues to be still perceived by our deluded vision.

इत्थं सर्वेषु भूतेषु केषुचित्त्वथवा पुनः । संकल्पयति संसारं परं पश्यति चित्स्थितम् ॥ ३० ॥

itthaṃ sarveṣu bhūteṣu keṣucittvathavā punaḥ | saṃkalpayati saṃsāraṃ paraṃ paśyati citsthitam || 30 ||

He gave the mind and laws to all beings, and makes the worlds anew as they are situated in his mind.

मोह एवंमयो मिथ्या जागतः स्थिरतां गतः । संकल्पनेन मनसा कल्पितोऽचिरतः स्वयम् ॥ ३१ ॥

moha evaṃmayo mithyā jāgataḥ sthiratāṃ gataḥ | saṃkalpanena manasā kalpito'cirataḥ svayam || 31 ||

It is error, that has given rise to the erroneous conception of the eternity of the world, whereas it is the conception of the mind alone that creates the ideal forms.

संकल्पवशतः सर्वाः प्रसवन्ति जगत्क्रियाः । संकल्पवशतो देवा निर्यान्ति नियतिस्थिताः ॥ ३२ ॥

saṃkalpavaśataḥ sarvāḥ prasavanti jagatkriyāḥ | saṃkalpavaśato devā niryānti niyatisthitāḥ || 32 ||

The acts of all things in the world, are produced by their conception and wishes; and it is the concept or thought, that binds the gods also to their destiny.

कोपितायाः प्रजानाथैर्जगत्सृष्टेः कुलोद्भवः । ब्रह्मा संचिन्तयत्येष पद्मासनगतः प्रभुः ॥ ३३ ॥

kopitāyāḥ prajānāthairjagatsṛṣṭeḥ kulodbhavaḥ | brahmā saṃcintayatyeṣa padmāsanagataḥ prabhuḥ || 33 ||

The great Brahma that was the source of the creation of the world, sits in the meditative mood, contemplating on all that he has made.

मनःस्पन्दनमात्रेण चित्रं चित्तं यदुत्थितम् । सृष्टिर्वा भोगिनी स्फारा व्यवहारविकारिणी ॥ ३४ ॥

manaḥspandanamātreṇa citraṃ cittaṃ yadutthitam | sṛṣṭirvā bhoginī sphārā vyavahāravikāriṇī || 34 ||

It was by a motion of the mind, that the wonderful form of the living principle was formed; and it was this that gave rise to the whole world, with all its changeful phenomena.

रुद्रोपेन्द्रमहेन्द्राद्या शैलसागरसंकुला । पातालरोदोदिक्स्वर्गमार्गसंकटकोटरा ॥ ३५ ॥

rudropendramahendrādyā śailasāgarasaṃkulā | pātālarododiksvargamārgasaṃkaṭakoṭarā || 35 ||

It made the gods Indra, Upendra and Mahendra and others, and also the hills and seas in all the worlds above and below us, and in the ten sides of the heaven above:—

संकल्पजालमत्यन्तं मयेदमभितस्ततम् । अधुनाविरतोऽस्म्यस्माद्विकल्पोल्लासनक्रमात् ॥ ३६ ॥

saṃkalpajālamatyantaṃ mayedamabhitastatam | adhunāvirato'smyasmādvikalpollāsanakramāt || 36 ||

Brahma then thought in himself, "I have thus stretched out at large the net work of my desire, I will now cease from extending the objects of my desire any further".

इति निश्चित्य विरतः कल्पनानर्थसंकटात् । अनादिमत्परं ब्रह्म स्मरत्यात्मानमात्मना ॥ ३७ ॥

iti niścitya virataḥ kalpanānarthasaṃkaṭāt | anādimatparaṃ brahma smaratyātmānamātmanā || 37 ||

Being so determined, he ceased from the toil of his creation, and reflected on the eternal spirit in his own spirit.

तमासाद्य तदाभासे पदे गलितमानसे । सुखं तिष्ठति शान्तात्मा तल्पेऽधः श्रमवानिव ॥ ३८ ॥

tamāsādya tadābhāse pade galitamānase | sukhaṃ tiṣṭhati śāntātmā talpe'dhaḥ śramavāniva || 38 ||

By knowing the spirit, his mind was melted down by its effulgence, and reclined on it with that ease, as one finds in his soft sleep after long labour.

निर्ममो निरहंकारः परां शान्तिमुपागतः । अविक्षुब्ध इवाम्भोधिरात्मनात्मनि तिष्ठति ॥ ३९ ॥

nirmamo nirahaṃkāraḥ parāṃ śāntimupāgataḥ | avikṣubdha ivāmbhodhirātmanātmani tiṣṭhati || 39 ||

Being freed from his selfishness and egoism, he felt that perfect tranquillity which the soul receives by resting in itself, and which likens the calmness of the sea by its subsidence in itself.

ध्यानात्कदाचिद्भगवान्स्वयं विरमति प्रभुः । बन्धनात्सलिलस्यन्दात्सौम्यत्वादिव वारिधिः ॥ ४० ॥

dhyānātkadācidbhagavānsvayaṃ viramati prabhuḥ | bandhanātsalilasyandātsaumyatvādiva vāridhiḥ || 40 ||

The Lord sometimes leaves off his meditation, as the reservoirs of water sometimes overflow their banks and boundaries.

विचारयति संसारं सुखदुःखसमन्वितम् । आशापाशशतैर्बद्धं रागद्वेषभयातुरम् ॥ ४१ ॥

vicārayati saṃsāraṃ sukhaduḥkhasamanvitam | āśāpāśaśatairbaddhaṃ rāgadveṣabhayāturam || 41 ||

He beholds the world as a vale of misery, with very little of happiness in it; and where the soul is fast bound to its alternate passions, and led by the changes of its hopes and fears.

ततः स करुणाक्रान्तमना भूतविभूतये । करोतीह महार्थानि शास्त्राणि विविधानि च ॥ ४२ ॥

tataḥ sa karuṇākrāntamanā bhūtavibhūtaye | karotīha mahārthāni śāstrāṇi vividhāni ca || 42 ||

He takes pity on the miserable condition of man, and with a view of their welfare, promulgates the sacred sastras and rites, which are full of meaning for their guidance.

अध्यात्मज्ञानगर्भाणि वेदवेदाङ्गसंग्रहम् । पुराणादीनि चान्यानि मुक्तये सर्वदेहिनाम् ॥ ४३ ॥

adhyātmajñānagarbhāṇi vedavedāṅgasaṃgraham | purāṇādīni cānyāni muktaye sarvadehinām || 43 ||

He propounds the vedas and their branches said:—the Vedangas, which are fraught with spiritual knowledge, and precepts of wisdom, and he revealed the Puranas and other sastras for the salvation of mankind.

पुनस्तत्पदमालम्ब्य परमापद्विनिर्गतः । स्वस्थस्तिष्ठति शान्तात्मा निर्मन्दर इवार्णवः ॥ ४४ ॥

punastatpadamālambya paramāpadvinirgataḥ | svasthastiṣṭhati śāntātmā nirmandara ivārṇavaḥ || 44 ||

Again the spirit of Brahma reclined on the supreme spirit, and was relieved from its toil; and then remained as tranquil as the becalmed ocean, after its churning by the Mandara.

अवलोक्य जगच्चेष्टां मर्यादां विनियोज्य च । ब्रह्मा कमलपीठस्थः पुनः स्वात्मनि तिष्ठति ॥ ४५ ॥

avalokya jagacceṣṭāṃ maryādāṃ viniyojya ca | brahmā kamalapīṭhasthaḥ punaḥ svātmani tiṣṭhati || 45 ||

Brahma having observed the efforts of mankind on earth, and prescribed to them the rules of their conduct, returned to himself, where he sat reclined on his lotus seat.

कदाचित्केवलं सर्वसंकल्पपरिहीनया । यदृच्छयानुग्रहार्थं लोकक्रमवदास्थितः ॥ ४६ ॥

kadācitkevalaṃ sarvasaṃkalpaparihīnayā | yadṛcchayānugrahārthaṃ lokakramavadāsthitaḥ || 46 ||

He remains some times entirely devoid of all his desires; and at others he takes upon him his cares for mankind from his great kindness to them.

नार्जवं नास्य संत्यागो वपुषो नच संग्रहः । नाना न चेतनं नेह न स्थितिर्नास्थितिः स्थिता ॥ ४७ ॥

nārjavaṃ nāsya saṃtyāgo vapuṣo naca saṃgrahaḥ | nānā na cetanaṃ neha na sthitirnāsthitiḥ sthitā || 47 ||

He is neither simple in his nature, nor does he assume or reject his form in the states of his creation and cessation. He is no other than intelligence, which is neither present in nor absent from any place.

सर्वभावसमारम्भः समः सर्वासु वृत्तिषु । परिपूर्णार्णवाकारो मुक्तशेषोऽवतिष्ठते ॥ ४८ ॥

sarvabhāvasamārambhaḥ samaḥ sarvāsu vṛttiṣu | paripūrṇārṇavākāro muktaśeṣo'vatiṣṭhate || 48 ||

He is conversant with all states and properties of things, and is as full as the ocean without intermixture of any crude matter in him.

कदाचित्केवलं सर्वसंकल्पपरिहीनया । यदृच्छयानुग्रहार्थ लोकानां प्रतिबुध्यते ॥ ४९ ॥

kadācitkevalaṃ sarvasaṃkalpaparihīnayā | yadṛcchayānugrahārtha lokānāṃ pratibudhyate || 49 ||

Sometimes he is quite devoid of all attributes and desires, and is only awakened from his inertness, by his own desire of doing good to his creatures.

एषाब्राह्मी स्थितिः पुण्या या मयोक्ता महामते । यातां विधिसुरानीकौ तामेतां सात्त्विकीमपि ॥ ५० ॥

eṣābrāhmī sthitiḥ puṇyā yā mayoktā mahāmate | yātāṃ vidhisurānīkau tāmetāṃ sāttvikīmapi || 50 ||

I have thus expounded to you concerning the existence of Brahma (Brahmi Sthiti), and his real states of Satvika, Vidhyanika and Suranikas creation.

चित्सर्गोपरमाकाशे ब्रह्मणो यन्मनःफलम् । उदेति प्रथमः सैव ब्रह्मत्वं समवाश्नुते ॥ ५१ ॥

citsargoparamākāśe brahmaṇo yanmanaḥphalam | udeti prathamaḥ saiva brahmatvaṃ samavāśnute || 51 ||

The intellectual creation is what rises of itself in the Spirit of Brahma, and the mental is the result of his mind and will. The first is the direct inspiration of Brahma into the Spirit of Brahma.

सर्गे स्थितिं गते त्वन्या योदेति कल्पनापरा । सा व्योमानिलमाश्रित्य प्रविश्यौषधिपल्लवान् ॥ ५२ ॥

sarge sthitiṃ gate tvanyā yodeti kalpanāparā | sā vyomānilamāśritya praviśyauṣadhipallavān || 52 ||

After creation of the material world by the rajasika nature of Brahma, there rises the visible creation in the air by the will of the creator.

काचित्सुरत्वमायाति काचिदायाति यक्षताम् । उदेति प्रथमं सैषा ब्रह्मत्वं समवाश्नुते ॥ ५३ ॥

kācitsuratvamāyāti kācidāyāti yakṣatām | udeti prathamaṃ saiṣā brahmatvaṃ samavāśnute || 53 ||

In the next step of animal creation, some were born as gods (angels) and others us Yakshas—demigods, and this is called the suranika, because the suras or gods were created in it.

या यत्सत्त्वं समन्वेति सा तदेवाशु जायते । जाता संसर्गवशतस्तस्मिन्नेव च जन्मनि । बध्यते मुच्यते वासौ स्वयमन्वारभेदतः ॥ ५४ ॥

yā yatsattvaṃ samanveti sā tadevāśu jāyate | jātā saṃsargavaśatastasminneva ca janmani | badhyate mucyate vāsau svayamanvārabhedataḥ || 54 ||

Every creature is born in the shape of its inherent nature, and then it is either elevated or degraded, according to the nature of its associations. It lays also the foundation of its future state of bondage to birth or liberation, by its acts, commenced in the present life.

इत्थं गतास्थितिरियं किल रामभद्र सृष्टिः स्फुटप्रकटसंकटकर्मलब्धा । आविर्भवेद्विविधवेगविहारभारसंरम्भगर्भविधृता कलनापदे सा ॥ ५५ ॥

itthaṃ gatāsthitiriyaṃ kila rāmabhadra sṛṣṭiḥ sphuṭaprakaṭasaṃkaṭakarmalabdhā | āvirbhavedvividhavegavihārabhārasaṃrambhagarbhavidhṛtā kalanāpade sā || 55 ||

In this manner, O Rama! has the world come to existence. Its creation is evidently a work of labour, as it is brought to being by various acts of motion and exertion of the body and mind; and all these products of the god's will, are sustained also by continuous force and effort on his part.