p·m|   dSkm¯     -     ¢vraz   p¤âxaEÏp¢äOp#karvNInm¯
Ûy³aÛy³¢md|   n   ¢k¢·dBvt¯   p#ak¯   p#ak]tp#XyE
mayaya|   g¤NsaØyâÑG¢vk]taW   ÏvÙyagtaya|   lym¯   .
naE   m¦Ïy¤à   tda{m¦t|   c   smB¥°aþaE   n   raæOE:   ¢ÞT¢t:
tæOWkÞÏvm¢SÝyTa:   ¢kl   pranÓdp#kaSaÏmna   ..   1

p#ak¯

Long ago

p#ak]tp#XyE

during Prakrita Pralaya

mayaya|

(when) Maya

g¤NsaØyâÑG¢vk]taW

whose modifications were prevented by

Ïv¢y   ly|      Aagtaya|

had become latent in Thee

Ûy³aÛy³|   id|

this (universe) made up of the gross

¢k¢·t¯   n    ABvt¯

did not exist at all

tda	at that time

m¦Ïy¤:   c

death (Samsara)

Am¦t|   c

and liberation

n   u   smB¥t¯

did not exist

Aþ:

of day

raæOE:   c

and of night

¢ÞT¢t:   n

did not exist

tæO

then

Ïv|

Thou

pranÓdp#kaSaÏmna

as Supreme BlissConsciousness

ek:   A¢SÝyTa:    ¢kl

didst remain as the only One, it is said

1.   During   the   Prakrita   Pralaya,   when   Maya,   which   did   not   undergo   any modification   because   of   the   three   Gunas   being   in   equilibrium,   lay   latent   in   Thee,   this   universe   made   up   of   the   gross   and   the   subtle   did   not   exist. Then   there   was   neither   bondage   nor   liberation,   neither   day   nor   night.   Thou alone   didst   remain   as   Supreme   Bliss-Consciousness.
Note.   Prakrita   Pralaya   occurs   at   the   end   of   the   life-span   of   Brahma,   the Creator.
kal:   kmI   g¤Naà   j£v¢nvha   ¢vá|   c   kayI|   ¢vBaE
¢cÚl£lar¢tmEy¤¢x   Ïv¢y   tda   ¢nl£ntamayy¤:     .
tExa|   nWv   vdÓÏyst¯Ïvm¢y   BaE:   S?yaÏmna   ¢t¿ta|
naE   cEt¯   ¢k|   ggnp#s¥nsSa|   B¥yaE   BvEÏs|Bv:   ..   2

hE   ¢vBaE

O Allpervading Lord!

tda	at that time

kal:

Time

kmI	Karma (the effects of actions of Jivas)

g¤Na:   c

and the three Gunas

j£v¢nvha:

(and) all the Jivas

kayI||   ¢vá|    c

and the universe which is an effect (of Maya)

¢cÚl£lar¢t|      ey¤¢x

who wert absorbed in Thine own nature of

Ïv¢y

in Thee

¢nl£nta|   Aayy¤:

had become completely merged

A¢y   BaE:

O Lord!

S?yaÏmna

in the form of causal entities

¢t¿ta|

remaining

tExa||

of them

Ast¯Ïv|

absolute non-existence

n   vd¢Ót   ev

(the Srutis) do not declare

naE   cEt¯

otherwise

ggnp#s¥nsSa|

like the sky-flower

B¥y:

again

s||Bv:

manifestation

BvEt¯   ¢k|

can there be?

2.   O   All-pervading   Lord!   Then   Time,   all   Karmas,   the   Gunas,   all
the   Jivas   and   the   entire   universe   were   completely   merged   in   Thee
who   wert   absorbed   in   Thine   own   pure   Consciousness-Bliss.   But,
O   Lord,   the   Srutis   do   not   say   that   these   (Time,etc),   which   remained in   causal   form,   were   absolutely   non-existent.If   they   were   absolutely non-existent,   like   a   sky-flower,   can   they   ever   come   into   existence   at   all?
Note.   There   are   certain   things   which   never   exist   in   any   of   the   three periods   of   time.   Examples   commonly   given   are--   sky-flower   (flower which   grows   in   the   sky   without   any   plant   or   tree),   the   son   of   a   barren woman,   the   horn   of   a   rabbit.   In   this   verse   it   is   pointed   out   that   the   non- existence   of   Time,   etc,   during   Pralaya   is   not   of   this   absolute   type,   but they   existed   in   causal,   or   seed   form   and   only   came   into   manifestation when   the   new   cycle   of   creation   started.   Creation,   according   to   Vedanta, is   only   the   manifestation   of   what   is   latent   and   not   the   production   of something   which   was   absolutely   non-existent   before.
ev|   c   ¢¹praDIkal¢vgtav£Xa|   ¢ss¦Xa¢Ïmka|
¢bB#aNE   Ïv¢y   c¤X¤BE   ¢æOB¤vn£Bavay   maya   Þvym¯   .
mayat:   Kl¤   kalS¢³r¢Kla¾|   ÞvBavaE{¢p   c
p#aѤB¥Iy   g¤Nan¯   ¢vkaÞy   ¢vdD¤:   tÞyaÞshay¢@yam¯   ..  3

ev|	In this manner

¢¹praDIkal¢vgtaW   c

at the end of a period of two Parardhas

Ïv¢y	(when) Thou

¢ss¦Xa¢Ïmka|

of the nature of the will to create

iIXa|

the glance

¢bB#aNE

didst cast

¢æOB¤vn£Bavay

for the creation of the three worlds

maya

Maya

Þvym¯     c¤X¤BE

bestirred herself

mayat:

from Maya itself

Kl¤

indeed

kalS¢³:

the power known as Time

A¢Kla¾|

the impressions of all the deeds of all Jivas

ÞvBav:     A¢p      c

and the resulting tendencies

p#aѤB¥Iy

emerging

g¤Nan¯

the three Gunas

¢vkaÞy

activating

tÞya:   shay¢@ya|    ¢vdD¤:

acted in support of that (Maya)

3.At   the   end   of   a   period   of   two   Parardhas,   when   Thou   didst   cast   Thy glance,   which   is   itself   the   will   to   create,   Maya   bestirred   herself   for   the creation   of   the   three   worlds.   From   Maya   itself   emerged   Time,   the impressions   of   the   past   deeds   of   all   Jivas   and   the   resulting   tendencies. These   supported   the   actvity   of   Maya   by   disturbing   the   equilibrium   of the   three   Gunas.
Note.   The   life-span   of   Brahma,   the   Creator,   is   two   Parardhas   of   fifty years   (of   Brahma)   each.   The   Prakrita   Pralaya   is   also   of   the   same   duration. At   the   end   of   this   Pralaya   a   fresh   cycle   of   creation   starts.
mayas¢°¢htaE{p#¢v¾vp¤xa   saX£¢t   g£taE   Bvan¯
BEdWÞta|   p#¢t¢bØbtaE   ¢v¢v¢Svan¯   j£vaE{¢p   nWvapr:   .
kala¢dp#¢tbaE¢Dta{T   Bvta   s|caE¢dta   c   Þvy|
maya   sa   Kl¤   b¤¢ÑGtÏvms¦jïaE{saW   mhan¤ÅytE     ..   4

mayas¢°¢ht:

Having Maya as adjunct only

Ap#¢v¾vp¤xa

but without entering into it (without

saX£   i¢t

as a mere witness

g£t:	it is proclaimed

Bvan¯

Thou (art)

ta|	in that Maya

BEdW:|

in diverse appearances

p#¢t¢bØbt:

as reflections

¢v¢v¢Svan¯

Thou hast entered

j£v:   A¢p

the individual soul also

Apr:   n   ev

is not at all different (from Thee)

AT	thereafter

kala¢dp#¢tbaE¢Dta

being roused by Time, etc,

Bvta

by Thee

s|caE¢dta   c

and well prompted

sa   maya   Kl¤    Þvy|

that Maya itself indeed

b¤¢ÑGtÏvm¯

the principle of Intelligence

As¦jt¯

projected

y:   AsaW

which (Buddhi tattva)

mhan¯   uÅytE

is called Mahat

4.   Having   Maya   as   adjunct,   but   without   being   uder   its   influence,   Thou art   proclaimed   (in   the   Upanishads)   to   be   a   mere   witness.   Thou   hast entered   that   Maya   in   diverse   appearances   as   mere   reflections.   The individual   soul   is   not   at   all   different   from   Thee.   Being   roused   by   Time, etc,   and   prompted   by   Thee   (by   Thy   mere   presence),   Maya   projected the   principle   of   Intelligence   which   is   called   Mahat.
Note.   Brahman   reflected   in   Maya   is   Isvara,   Brahman   reflected   in
Avidya   is   Jiva.
tæOasaW   ¢æOg¤NaÏmkaE{¢p   c   mhan¯   st¯Ïvp#Dan:   Þvym¯
j£vE{¢Þmn¯   Kl¤   ¢n¢vIkÚpmh¢mÏy¤ëaED¢nÝpadk:   .
c@E{¢Þmn¯   s¢vkÚpbaEDkmhÓtt¯Ïv|   mhan¯   KÚvsaW
sØp¤¾|   ¢æOg¤NWÞtmaE{¢tbh^l|   ¢vÝNaE   Bvt¯   p#ErNat¯   ..  5

tæO	Among the effects of Maya

AsaW   mhan¯   c

that Mahat

¢æOg¤NaÏmk:   A¢p

though made up of all the three Gunas

st¯Ïvp#Dan:

being predominantly Sattvic

A¢Þmn¯   j£vE

in the (collective) Jiva

¢n¢vIkÚp|   Ah|    i¢t

as the 'I' sense, without differentiation as

uëaED¢nÝpadk:   Kl¤

causes the cognition, indeed

AsaW   mhan¯      Kl¤

this same Mahat, indeed

¢vÝNaE

O Allpervading Lord!

Bvt¯p#ErNat¯

by Thy will

A¢Þmn¯

in this Jiva

¢æOg¤NW:   sØp¤¾|

though having all the three Gunas

tmaE{¢tbh^l|

being dominated by Tamas

s¢vkÚpbaEDk|

causing the awareness of separate

AhÓtÏv|

Ego

c@E

created

5.   Among   the   effects   of   Maya,   Mahat,   though   made   up   of   all   the three   Gunas,   causes,   when   predominantly   Sattvic,   the   Cognition as   'I'   without   differentiation   as   separate   entities.   O   All-pervading Lord!   That   same   Mahat,   when   dominated   by   Tamas,   creates,   by Thy   will,   the   Ego   which   is   the   awareness   of   separate   individuality.
saE{h|   c   ¢æOg¤N@ma¢ÏæO¢vDtamasaï   vWka¢rkaE
B¥yÞtWjstamsa¢v¢t   Bv°aïEn   st¯ÏvaÏmna   .
dEva¢n¢Ód#yma¢nnaE{k]t   ¢dSavatakIpaÜy¢ánaE
vþ£Ód#aÅy¤t¢mæOkan¯   ¢vD¤¢v¢D½£âd#Sar£rkan¯     ..   6

s:   Ah|   c

That Ahamkara

¢æOg¤N@mat¯

in accordance with the three Gunas

¢æO¢vDta|   Aasaï

becoming divided into three

vWka¢rk:

as Vaikarika (the Sattvic part)

B¥y:   tWjstamsaW

further, as Taijasa (the Rajasic part)

i¢t   c   Bvn¯

becoming (being called)

AaïEn   st¯ÏvaÏmna

by means of the first, which is Sattvic

¢dSavatakIpaÜy¢án:

the directions, Vayu, Surya, Varuna,

vþ£Ód#aÅy¤t¢mæOkan¯

Agni, Indra, Upendra, Mitra, Prajapati

¢vD¤¢v¢D½£âd#Sar£rkan¯

the Moon, Brahma, Sri Rudra, Kshetrajna

i¢Ód#yma¢nn:   dEvan¯

who are the gods presiding over the sense

Ak]t

created

6.   That   Ahamkara,   becming   divided   into   three   parts   known   as   Vaikarika, Taijasa   and   Tamasa,   being   Sattvic,   Rajasic   and   Tamasic   respectively, created   by   means   of   the   Sattvic   part,   the   gods   presiding   over   the   organs of   sense   and   action   and   the   mind,   namely,   the   directions,   Vayu,   Surya, Varuna,   the   Asvini   Devas,   Agni,   Indra,   Upendra,   Mitra,   Prajapati,   the Moon,   Brahma,   Sri   Rudra   and   Kshetrajna.  
B¥mn¯   mansb¤ÑGYh|k]¢t¢ml¢ÅcäOaÁyv¦t¯Ïy¢Óvt|
tÅcaÓt:krN|   ¢vBaE   tv   blat¯   säO¯va|S   evas¦jt¯   .
jatÞtWjstaE   dSE¢Ód#ygN:   täOamsa|SaÏp¤n:
tÓmaæO|   nBsaE   mâÏp¤rptE   SÖdaE{j¢n   Ïvt¯blat¯   ..   7

B¥mn¯     ¢vBaE

O Infinite, Allpervading Lord!

tv   blat¯

by Thy Will

st¯Ïva|S:   ev

the Sattvic aspect of Ahamkara (Vaikarika)

mansb¤ÑGYh|k]¢t¢ml¢ÅcäOaÁyv¦t¯Ïy¢Óvt|

constituted of the four modes

tt¯   AÓt:krN|    c

that inner organ

As¦jt¯

created

hE   mâÏp¤rptE

O Lord of Guruvayur!

Ïvt¯blat¯

by Thy Will

tWjst:

from the Taijasa aspect

dSE¢Ód#tgN:

the ten Indriyas

jat:

were born

p¤n:

further

täOamsa|Sat¯

from the Tamasa aspect

nBs:   tÓmaæO|

the subtle essence of space

SÖd:   Aj¢n

sound, was born

7.   O   Infinite,   All-pervading   Lord!   By   Thy   will,   the   inner   organ   constituted of   the   mind,   intellect,   Ahamkara   and   Chitta   was   created   by   the   Sattvic aspect   of   Ahamkara.   From   its   Rajasic   aspect   (Taijasa),   the   ten   Indriyas were   born   by   Thy   will.   Further,   from   the   Tamasa   aspect,   sound,   which   is   the   subtle   essence   of   space,   was   born.  
SÖdadÛyaEm   tt:   ss¢jIT   ¢vBaE   ÞpSI|   ttaE   maât|
tÞmad#pmtaE   mhaE{T   c   rs|   taEy|   c   gÓD|   mh£m¯   .
ev|   maDv   p¥vIp¥vIklnat¯   AaïaïDmaI¢Óvt|
B¥tg#am¢mm|   ÏvmEv   Bgvn¯   p#akaSyÞtamsat¯   ..    8

¢vBaE

O Allpervading Lord!

SÖdat¯   ÛyaEm

from sound, space

tt:   ÞpSI|

from space, touch

tt:   maât|

from that, air

tÞmat¯   ãp|

from that, form

At:   mh:

from form, fire

AT   c   rs|

from fire, taste

taEy|   gÓD|   mh£|   c

then water, smell and earth

ss¢jIT

Thou didst create

maDv

O Madhava

ev|	in this manner

p¥vIp¥vIklnat¯

because of association with the preceding

AaïaïDmaI¢Óvt|

having the qualities of the earlier products

im|   B¥tg#am|

this chain of subtle elements

Ïv|   ev

Thou Thyself

Bgvn¯

O Lord!

tamsat¯

from the Tamasa Ahamkara

p#akaSy:

didst bring out

8.   O   All-pervading   Lord!   From   sound   Thou   didst   create   space,   from space,   the   subtle   element   of   touch   and   then,   in   order,   from   one   to   the next,   air,   form,   fire,   taste,   water,   smell   and   earth.O   Madhava,   in   this manner   Thou   Thyself   didst   bring   into   existence   from   Tamasa   Ahamkara, the   chain   of   subtle   elements,   each   one   having   the   qualities   of   the   preceding ones   because   of   being   derived   from   them,   O   Lord!
etE   B¥tgNaÞtTE¢Ód#ygNa   dEvaà   jata:   p¦Tk
naE   SEkB¤IvnaÎf¢n¢mI¢t¢vDaW   dEvWrm£¢BÞtda   .
Ïv|   nana¢vDs¥¢³¢Bn¤Itg¤N:   tt¯ÏvaÓym¥Óya¢vSn¯
cE¾aS¢³m¤d£yI   ta¢n   Gzyn¯   hWrÎymÎf|   ÛyDa:    9

etE   B¥tgNa:

These elements

tTa   i¢Ód#ygNa:

as also the subtle organs of sense and action

dEva:   c

and their presiding deities

jata:

which had come into existence

B¤vnaÎf¢n¢mI¢t¢vDaW

in creating the Brahmanda

p¦Tk   naE   SEk:

were not capable by themselves

tda

then

Am£¢B:   dEvW:

by these presiding deities

nana¢vDs¥¢³¢B:    n¤tg¤N:   Ïv|

Thou, whose excellences were

Am¥¢n   tt¯Ïva¢n

these categories

Aa¢vSn¯

entering

cE¾aS¢³|      ud£yI

(and) activating

ta¢n   Gzyn¯

combining them

hWrÎy|      AÎf|

the Golden Egg

ÛyDa:

didst create.

9.   These   elements,   the   subtle   organs   formed   out   of   them   and   their presiding   deities   could   not   by   themselves   create   the   Brahmanda. Then,   Thou,   being   praised   by   their   presiding   deities   by   singing
various   hymns,   didst   enter   all   of   them   and   by   activating   and
combining   them,   didst   create   the   Golden   Egg.
AÎf|   tt¯   Kl¤   p¥vIs¦¾s¢llE{¢t¿Ïsh*|   sma:
¢n¢BIÓd°k]Taàt¤dISjgd#p|   ¢vrafaºym¯   .
sah*W:   krpadm¥DI¢nvhW:   ¢nÜSExj£vaÏmkaE
¢nBaItaE{¢s mâÏp¤ra¢Dp  s  ma|  æOayÞv  svaImyat¯  ¡  10 ¡

tt¯   AÎf|   Kl¤

That Brahmanda indeed

p¥vIs¦¾s¢llE

in the already created Cosmic Waters

sh*|   sma:

a thousand years

A¢t¿t¯

remained

¢n¢BIÓdn¯

breaking it

ct¤dISjgd#p|

in the form of the 14 worlds

¢vrafaºym¯

known as Virat

Ak]Ta:

Thou didst make

sah*W:   krpadm¥DI¢nvhW:

with thousands of hands, feet and heads

¢nÜSExj£vaÏmk:

as all beings

¢nBaIt:   A¢s

Thou didst shine

mâÏp¤ra¢Dp

O Lord of Guruvayur

s:

That Thou

ma|

me

æOayÞv

deign to protect

svaImyat¯

from all ailments.

10.   That   Brahmanda   remained   for   a   thousand   years   in   the   already
created   Cosmic   Waters.   Breaking   it,   Thou   didst   make   the   fourteen
worlds,   known   as   Virat.   Thou   didst   shine   as   all   beings   with   thousands of   hands,   feet   and   heads.   O   Lord   of   Guruvayur,   deign   to   protect   me from   all   ailments.    
    End   of   Dasaka   5.  
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