Changes

* Whatever has been, or is to be, you are that, Oh Purushottama. From you sprang Virat, Svarat, Samrat, and Adhipurusha.  

* Whatever has been, or is to be, you are that, Oh Purushottama. From you sprang Virat, Svarat, Samrat, and Adhipurusha.  

* The lower, upper, and middle parts of the earth are not independent of you. From you is all this universe, all that has been, and that shall be.

* The lower, upper, and middle parts of the earth are not independent of you. From you is all this universe, all that has been, and that shall be.

* All this world is in you, assuming this universal form. From thee is sacrifice derived, and all oblations, and curds, and ghee, and animals of either class (domestic or wild). From thee the Rig-Veda, the Sāma, the metres of the Vedas, and the Yajur-Véda are born. Horses, and cows having teeth in one jaw only^[5], proceed from thee; and from thee come goats, sheep, deer. Brahmans sprang from thy mouth; warriors from thy arms; Vaisyas from thy thighs; and Śūdras from thy feet. From thine eyes come the sun; from thine ears, the wind; and from thy mind, the moon: the vital airs from thy central vein; and fire from thy mouth: the sky from thy navel; and heaven from thy head: the regions from thine ears; the earth from thy feet. All this world was derived from thee. As the wide-spreading Nyagrodha (Indian fig) tree is compressed in a small seed^[6], so, at the time of dissolution, the whole universe is comprehended in thee as its germ. As the Nyagrodha germinates from the seed, and becomes first a shoot, and then rises into loftiness, so the created world proceeds from thee, and expands into magnitude. As the bark and leaves of the Plantain tree are to be seen in its stem, so thou art the stem of the universe, and all things are visible in thee. The faculties of the intellect, that are the cause of pleasure and of pain, abide in thee as one with all existence; but the sources of pleasure and of pain, singly or blended, do not exist in thee, who art exempt from all qualities^[7]. Salutation to thee, the subtile rudiment, which, being single, becomes manifold, Salutation to thee, soul of existent things, identical with the great elements. Thou, imperishable, art beheld in spiritual knowledge as perceptible objects, as nature, as spirit, as the world, as Brahmā, as Manu, by internal contemplation. But thou art in all, the element of all; thou art all, assuming every form; all is from thee, and thou art from thyself. I salute thee, universal soul: glory be to thee. Thou art one with all things: oh lord of all, thou art present in all things. What can I say unto thee? thou knowest all that is in the heart, oh soul of all, sovereign lord of all creatures, origin of all things. Thou, who art all beings, knowest the desires of all creatures. The desire that I cerished has been gratified, lord, by thee: my devotions have been crowned with success, in that I have seen thee.”<ref name=":0">Manmath Nath Dutt (1896), [https://archive.org/details/Vishnupurana-English-MnDutt/page/n71 Vishnu Purana], Calcutta.</ref>

* All this world is in you, assuming this universal form. From you is yajna derived, and all oblations, and curds, and ghee, and animals of either class (domestic or wild).  

* From you the Rigveda, the Sama, the metres of the Vedas, and the Yajurveda are born. Horses and cows having teeth in one jaw only, proceed from you; and from you come goats, sheep and deer. Brahmans sprang from your mouth; warriors from your arms; Vaishyas from your thighs; and Shudras from your feet. From your eyes come the sun; from your ears, the wind; and from your mind, the moon. 

* The vital airs (come) from your central vein; and fire from your mouth: the sky from your navel; and heaven from your head.

* The regions from your ears; the earth from your feet. All this world was derived from you. As the wide-spreading Nyagrodha (Indian fig) tree is compressed in a small seed, so, at the time of dissolution, the whole universe is comprehended in you as its germ. As the Nyagrodha germinates from the seed, and becomes first a shoot, and then rises into loftiness, so the created world proceeds from you, and expands into magnitude. As the bark and leaves of the Plantain tree are to be seen in its stem, so are you the stem of the universe, and all things are visible in you.  

* The faculties of the intellect, that are the cause of pleasure and of pain, abide in you as one with all existence; but the sources of pleasure and of pain, singly or blended, do not exist in you, who are exempt from all qualities. Salutation to you, the subtle rudiment, which, being single, becomes manifold.

* Salutation to you, the atman of existent things, identical with the great elements. You, imperishable, are beheld in spiritual knowledge as perceptible objects, as nature, as Purusha, as the world, as Brahman, as Manu, by internal contemplation. But you are in all, the element of all; you are all, assuming every form.

* All is from you, and you are from yourself. I salute you, universal atman; glory be to you. You are one with all things; oh lord of all, you are present in all things.  

* What can I say to you ? you knowest all that is in the heart, oh atman of all, sovereign lord of all creatures, origin of all things.  

* You, who are all beings, knowest the desires of all creatures. The desire that I cherished has been gratified, lord, by you: my devotions have been crowned with success, in that I have seen you.<ref name=":0">Manmath Nath Dutt (1896), [https://archive.org/details/Vishnupurana-English-MnDutt/page/n71 Vishnu Purana], Calcutta.</ref>

== References ==

== References ==