梵语IAST释义
निष्प्रभेniṣprabhedeprived of radiance; without luster
अस्मिन्asminin this (universe); when all this
निरालोकेnirālokewithout light; in darkness
सर्वतःsarvataḥeverywhere; on all sides
तमसाtamasāby darkness; by gloom
आवृतेāvṛteenveloped; covered
बृहत्bṛhatvast; great
अण्डम्aṇḍamegg (the cosmic egg)
अभूत्abhūtarose; came into being
एकम्ekamsingle; one
प्रजानाम्prajānāmof beings; of progeny; of living creatures
बीजम्bījamseed
अक्षयम्akṣayaminexhaustible; imperishable
युगस्यyugasyaof the age; of the yuga
आदौādauat the beginning
निमित्तम्nimittamthe primary cause; the cause; the occasion
तत्tatthat
महत्mahatgreat
दिव्यम्divyamdivine
प्रचक्षतेpracakṣatethey call; they name
यस्मिन्yasminin which
तत्tatthat
श्रूयतेśrūyateis heard; is perceived (from shruti)
सत्यम्satyamtrue; genuine
ज्योतिःjyotiḥlight; radiance
ब्रह्मbrahmaBrahman; Spirit
सनातनम्sanātanameternal; everlasting
अद्भुतम्adbhutamwondrous; marvelous; astonishing
चcaand
अपिapialso; even
अचिन्त्यम्acintyaminconceivable; unthinkable
चcaand
सर्वत्रsarvatraeverywhere; in all places
समतां गतम्samatāṃ gatamabiding equally (the same everywhere); having attained equanimity
अव्यक्तम्avyaktamunmanifest
कारणम्kāraṇamcause
सूक्ष्मम्sūkṣmamsubtle; elusive
यत् तत्yat tatthat which
सदसदात्मकम्sat-asat-ātmakambeing by nature both being and non-being; consisting of the existent and the non-existent
ऽस्मिन्'sminoriginal form «'smin», added for full coverage of the word-by-word block
सर्वतस्sarvatasoriginal form «sarvatas», added for full coverage of the word-by-word block
तमसावृतेtamasāvṛteoriginal form «tamasāvṛte», added for full coverage of the word-by-word block
बृहद्bṛhadoriginal form «bṛhad», added for full coverage of the word-by-word block
अभूद्abhūdoriginal form «abhūd», added for full coverage of the word-by-word block
एकंekaṃoriginal form «ekaṃ», added for full coverage of the word-by-word block
प्रजानांprajānāṃoriginal form «prajānāṃ», added for full coverage of the word-by-word block
युगस्यादौyugasyādauoriginal form «yugasyādau», added for full coverage of the word-by-word block
निमित्तंnimittaṃoriginal form «nimittaṃ», added for full coverage of the word-by-word block
तन्tanoriginal form «tan», added for full coverage of the word-by-word block
महद्mahadoriginal form «mahad», added for full coverage of the word-by-word block
दिव्यंdivyaṃoriginal form «divyaṃ», added for full coverage of the word-by-word block
यस्मिंस्yasmiṃsoriginal form «yasmiṃs», added for full coverage of the word-by-word block
तच्tacoriginal form «tac», added for full coverage of the word-by-word block
छ्रूयतेchrūyateoriginal form «chrūyate», added for full coverage of the word-by-word block
सत्यंsatyaṃoriginal form «satyaṃ», added for full coverage of the word-by-word block
ज्योतिर्jyotiroriginal form «jyotir», added for full coverage of the word-by-word block
अद्भुतंadbhutaṃoriginal form «adbhutaṃ», added for full coverage of the word-by-word block
चाप्य्cāpyoriginal form «cāpy», added for full coverage of the word-by-word block
अचिन्त्यंacintyaṃoriginal form «acintyaṃ», added for full coverage of the word-by-word block
अव्यक्तंavyaktaṃoriginal form «avyaktaṃ», added for full coverage of the word-by-word block
कारणंkāraṇaṃoriginal form «kāraṇaṃ», added for full coverage of the word-by-word block
सूक्ष्मंsūkṣmaṃoriginal form «sūkṣmaṃ», added for full coverage of the word-by-word block
सदसदात्मकम्sadasadātmakamoriginal form «sadasadātmakam», added for full coverage of the word-by-word block
Here the beginning of creation is described: within all-encompassing darkness arises a single cosmic egg (brahmāṇḍa) — “the inexhaustible seed of all beings,” the divine primary cause of each new age. This description should be held in the light of the earlier invocation (verses 20–23), where the Supreme was named directly as Lord Vishnu-Hari. The “eternal light, Brahman” perceived at this beginning is not a self-existing impersonal first principle, but the radiance and energy of the personal Lord; it is from Him that both the egg and the entire world proceed. The word “inconceivable” (acintya) is especially notable: the world and its cause are linked to the Lord in an inconceivable way — simultaneously one with Him and distinct from Him. Here lies the heart of the philosophy of achintya-bheda-abheda. “Being by nature both being and non-being” (sat-asad-ātmaka) points to the material energy (prakriti) that issues from the Supreme and remains subject to Him. Thus even the account of the cosmic beginning does not lead toward emptiness, but returns to Him who is the cause of all causes — to Hari.